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Title: A manual of the book of Psalms
        or, The subject-contents of all the Psalms

Author: Martin Luther

Translator: Henry Cole

Release date: April 17, 2025 [eBook #75892]

Language: English

Original publication: London: R. B. Seeley and W. Burnside, 1837

Credits: Ron Swanson


*** START OF THE PROJECT GUTENBERG EBOOK A MANUAL OF THE BOOK OF PSALMS ***


A MANUAL OF THE BOOK OF PSALMS

OR,

THE SUBJECT-CONTENTS OF ALL THE PSALMS


BY

MARTIN LUTHER




NOW FIRST TRANSLATED INTO ENGLISH BY THE REV. HENRY COLE,
LATE OF CLARE-HALL, CAMBRIDGE;
TRANSLATOR OF “SELECT WORKS” OF LUTHER, &C.




PUBLISHED BY R. B. SEELEY AND W. BURNSIDE
AND SOLD BY L. AND G. SEELEY,
FLEET STREET, LONDON.
MDCCCXXXVII.




TRANSLATOR’S PREFACE.


The assurance that the following production of the immortal and 
beloved reformer, Luther, would be acceptable and beneficial to every 
lover of divine and experimental truth, was the motive that led the 
Translator to present it, in an English version, to the British church 
of Christ.

No commendatory remarks are needed: the work itself will at once speak 
its own worth. The translator would only observe, that in the 
following MANUAL COMMENTARY on the Book of Psalms, Luther has most 
divinely, experimentally, and beautifully opened up—the vanity and 
delusion of all forms (even a gospel “form”) of godliness, without the 
known and possessed “power” thereof;—the opposition and malicious 
persecution which the real disciples of Christ ever meet with from the 
wicked, and, above all, from hypocrites in religion;—the true and only 
grounds of a Christian man’s hope, peace, and salvation; which are, a 
trust and rest alone in the grace, righteousness, and atonement of our 
Lord Jesus Christ;—the blessedness of a nation where the pure word and 
worship of God guide, and are upheld by, its throne and government; 
and the sure destruction of a kingdom when its magistrates act against 
that word and worship;—and finally, the glory of all the creatures of 
God, the abounding goodness of God in them, and the infinite 
blessedness of their lawful use.

Luther takes occasion also, from numberless passages in the Psalms, to 
describe, point out, and distinguish the true church of God in the 
midst of the earth, and the signs by which she may be known from all 
other churches;—that she is that company of poor and afflicted people, 
who are burdened with sins, filled with fears, covered with 
infirmities, and despised by the world, and considered both by the 
wicked, and by formal professors of religion, to be the last people 
likely to be the church of God. He repeatedly shews, however, that 
such, notwithstanding their rejection by all, are the true people and 
church of God; and that it is unto such, and such only, that all the 
promises of grace and mercy in Christ, and of help, provision, and 
defence in this world, are made; ‘For (saith Luther) if you will look 
through the whole Bible, you will find, that God is not the God of the 
rich, the proud, the secure, &c. but of the poor, the fearful, the 
afflicted, and the helpless; who cannot do without his daily mercy and 
help, either in the things of this world, or of that which is to 
come.’

That the great and heavenly things thus opened by the admired Luther 
may be understood and enjoyed by every reader of the following manual, 
is the desire and prayer of,

THE TRANSLATOR.

_Highbury Place, Islington,
June 8, 1837._




_Other invaluable productions of Luther, which have never before been 
translated into ENGLISH, are in hand, and will duly appear: which, 
added to the four vols. of “Select Works,” the “Bondage of the Will,” 
and the work “on Popery,” just published by Messrs. Nisbet, will put 
the ENGLISH Church of Christ in possession of all the holy Reformer’s 
works which are the most calculated to be of divine benefit to her._




MARTIN LUTHER TO HIS FRIEND.


I am unwilling to acknowledge that you are right in being so 
industrious to publish abroad my poor productions: I fear you are 
actuated too much by favour towards me. As to myself, I am wholly 
dissatisfied with my works on the Psalms: not so much on account of 
the sense which I have given, which I believe to be true and genuine, 
as on account of the verbosity, confusion, and undigested chaos of my 
commentaries altogether. The Book of Psalms is a book, my Commentaries 
on which, from want of time and leisure, I am obliged to conceive, 
digest, arrange, and prepare all at once. For I am overwhelmed with 
occupation. I have two sermons to preach in a day: I have to meditate 
on the Psalms: I have to consider over the letters which I receive by 
the posts (as they are called) and to reply to my enemies: I have to 
attack the Pope’s Bulls in both languages: and I have to defend 
myself. (To say nothing about the letters of my friends which I have 
to answer, and various domestic and casual engagements to which I am 
obliged to attend!)

You do well, therefore, to pray for me; for I am oppressed with many 
afflictions, and much hindered from the performance of my sacred 
duties;—my whole life is a cross to me! I have now in hand the xxii. 
Psalm, “My God, my God, &c.;” and I had hopes of completing a 
Commentary on the whole Book of Psalms, if Christ should give us a 
sufficient interval of peace, so that I could devote my whole time and 
attention to it: but now, I cannot devote a fourth part of my time to 
such a purpose: nay, the time that I do devote to it, is but a few 
stolen moments.

You do right in admonishing me of my want of moderation: I feel my 
deficiency myself; but I find that I have not command over my own 
mind: I am carried away from myself, as it were, by a certain vehement 
zeal of spirit, while I am conscious that I wish evil to no one, 
though all my adversaries press in upon me with such maddened fury: so 
that, in fact, I have not time to consider who my enemies are, nor 
what various treatment they require. Pray, therefore, the Lord for me, 
that I may have wisdom to speak and write that which shall please him 
and become me, and not what may appear becoming to them. And now, 
farewell in Christ.

_Wittemberg_, A.D. 1521.




MARTIN LUTHER’S PREFACE TO THE BOOK OF PSALMS.


Many of the old and godly fathers have highly extolled the Book of 
Psalms, above all the other books of the Scripture, and have testified 
their exceeding fondness and partiality for them. And indeed this 
book, though small, deserves to be recommended above all others, (if a 
difference may be made): though the Psalms of David do not want the 
aid of borrowed encomiums, for they carry with them an abundance of 
self-recommendation; and in them is the old proverb verified, which 
says ‘The work proves the workman.’ Therefore, I have not put my hand 
to this book for the purpose of parading before the world an encomium 
upon it, since it so amply commends itself; but that I might, 
according to the best of my ability, present those that fear God with 
my judgment upon its all-excelling contents.

In the years that are past we have seen an infinity of books handed 
about in the world, but all most insipid and worthless; which, behind 
an apparently honest and plausible title, (for they were prefaced with 
the sentiments and examples of the saints) contained the most nugatory 
fables, and the most barefaced lies. The world, therefore, was 
everywhere so filled with writings of this kind, the most foolish, and 
at the same time the most impious, that the Psalms themselves were 
disregarded and thrust into darkness, and we had not one Psalm rightly 
interpreted or understood. And yet, as this sweet book of David 
continued to be sung in all our churches, and to be chanted over so 
many thousand times in these incessant rounds and forms of 
prayer,—even by this frigid use of the Psalms, bad as it was, some 
small savor of life was diffused abroad among many that were of an 
honest and good heart; and from these words themselves only, though 
not understood, those that feared God drank in some little sweetness 
of the breath of life, and some small taste of consolation, like the 
faint fragrance which is found in the air that is not far from a bed 
of roses. Their experience was like also unto a simple man passing 
through a flowery and sweet-smelling meadow, who, though he knew not 
the peculiar nature and properties of the flowers and herbs, yet found 
his senses regaled with the general fragrance.

I would say what I think of the Psalms in a few words thus:—I believe, 
for my part, that there is no book under heaven, either of histories 
or examples, to be compared to the Book of Psalms. Wherefore, if it 
were right to ask of God, and, if such were our soul’s desire, that 
all the greatest excellences and most choice experiences of all the 
true saints should be gathered and collected from the whole church 
since it has existed, and should be most briefly and appropriately 
condensed into the focus of one book; if God, I say, should permit any 
most spiritual and most gifted man to form and concentrate such a book 
from all the excellences of the saints, and from the flower of the 
facts recorded in the whole scripture (which might be done);—such a 
book would be what the Book of Psalms is, or like unto it. For in the 
Book of Psalms we have not the life of one of the saints only, but we 
have the experience of Christ himself, the head of all the saints, for 
he is set forth in those Psalms: we have, moreover, the feelings and 
experiences of all the faithful, both under their sorrows and under 
their joys, both in their adversity and their prosperity: how they 
conducted themselves towards God, towards their friends, and towards 
their enemies: how they acted in various perils and afflictions, in 
the midst of temptations, and under the greatest necessities.

And moreover, in addition to the great and blessed doctrines and 
instructions in godliness which it embraces, the Book of Psalms ought 
to be most dearly and highly prized by us on this account;—because it 
contains such clear prophecies concerning the death and resurrection 
of Christ, and holds forth such great and gracious promises concerning 
the kingdom of Christ, the spread of the Gospel, and the state of the 
whole church. So that you may truly call the Book of Psalms, a little 
Bible; for in it all things that are contained in the whole Bible are 
given to us in the most wonderfully brief and sweet manner, and 
condensed into a most beautiful manual.

If God should himself hand down a book out of heaven and commend it to 
us with a divine voice, how highly would you prize and value it, how 
greedily would you seize it? Be assured then that the Holy Spirit 
himself has written and handed down to us this Book of Psalms, as a 
form of prayer, in the same way as a father would give a book to his 
children. He himself has drawn up this manual for his disciples; 
having collected together, as it were, the lives, groans, and 
experiences of many thousands, whose hearts he alone sees and knows. 
If, therefore, thou canst not read the whole Bible, behold! thou 
mayest, by reading the Book of Psalms only, have not only a summary of 
all godliness, but all godly excellences, and the most spiritual 
experiences.

And again, another great excellency of the Book of Psalms is this. In 
other scriptures and histories, for the most part the works and bodily 
exercises only of the saints are described: you have very few 
histories which give you the words, expressions, and sighs of the 
saints, which are the indexes of the state of their minds. But it is 
in these things that the Book of Psalms may be a feast of delight for 
the meditations of the godly. In these respects, therefore, the 
reading of a Psalm is peculiarly sweet; because you have therein, not 
only the works and acts of the saints, but their very words and 
expressions, nay, their sighs and groans to God, and the utterance in 
which they conversed with him during their temptations; and all these 
are recorded in such a lively and descriptive manner, that those 
saints, though now dead, seem still to live and speak in the Psalms.

Thus all other histories and lives of the saints, which describe their 
acts and works only, when compared to the Book of Psalms, set forth to 
us nothing more than dumb saints; and every thing that is recorded of 
them is dull and lifeless. But in the Psalms, where the very 
expressions of those that prayed in faith are recorded, all things 
live, all things breathe, and living characters are set before us in 
the most lively colours: the saints are represented to us as standing 
supported by their faith, even in the midst of afflictions and 
tribulations. A dumb man, indeed, is rather a lifeless post than a 
man; for man is distinguished from the brute creation by nothing more 
than by the power of speech. A stone even, under the hand of the 
artificer, may represent the figure of a man. And, as to eating and 
drinking, all dumb animals can do those things as well as he: they can 
use the organs of sense as well as he: and indeed, as to strength of 
body, they have greatly the advantage of him. Hence, it is the power 
of speech that so distinguishes man from, and raises him above, the 
brute creation: and that speech is the index of, and the mirror that 
reflects, the mind.

As, therefore, the Psalms describe the words and expressions of the 
saints, they give us an exact picture of their minds. For the Psalms 
record not those common and everywhere-heard expressions of the 
saints, but those ardent and pathetic utterances, by which, in real 
earnest, and under the very pressure of temptations, and in the very 
wrestlings of their souls, they poured out their hearts like Jacob, 
not before man, but before God! The Psalms give us, therefore, not 
only the works and words of the saints, but the very hidden treasure 
of their hearts’ feelings—the very inmost sensations and motions of 
their soul.

Wouldst thou see, then, the face and countenance of David, which he 
carried under all those perils and sorrows with which the Lord 
exercised him?—then read the Psalms; and they will give thee not only 
the outward David, but, more expressively still, the inner David; and 
that more descriptively than he could do it himself, if he were to 
talk with you face to face. What then are all other histories, which 
band about the singular works, and I know not what miracles of the 
saints? I can see all the works and the miracles of the saints in 
these everywhere-to-be-had records, but I can see nothing of the 
feelings and sensations of their hearts.

As, therefore, I had much rather hear David or any such eminent saint 
speak, than merely see the works or exercises of his body; so, much 
rather would I know the inmost thoughts of David’s heart, and the 
inward conflicts and struggles of his faith. With this knowledge the 
Psalms furnish us most satisfactorily; so that from them we can know 
what he felt and what all the saints felt, under their temptations, 
from the ardent expressions and effusions which are uttered. For the 
human heart is like a ship in the midst of the sea, which is exposed 
to the perils of the winds and the waves on every side, and made as it 
were their sport. For as the ship is suddenly assaulted, so trouble, 
and the fear of future evil, like a sudden tempest, assaults and 
disarms our minds: and then flow in cowardice of spirit, and sorrow of 
heart, which, like the waves, run over us and threaten to overwhelm us 
every moment. By and by, again, the confidence inspired by prosperity 
carries us up to heaven in full sail; and then, security under our 
present prospects dashes unexpectedly our ship against a rock. These, 
I say, and the numberless other evils and perils of this life, tend to 
arouse and stir up the saints, and teach and bring them to sigh and 
groan from the recesses within, to pour out their whole hearts, and to 
cry with their whole souls unto heaven. The complaints of those who 
thus grieve and groan in truth, are far more ardent than theirs’ who 
only feign sorrows and straits of mind: just as the man, who feels 
joyful and glad in reality, discovers a far greater gladness, 
hilarity, and exultation in his countenance, expressions, and whole 
appearance, than he who only smoothes his brows with a feigned 
rejoicing.

The expressions contained in the Psalms, then, as I have said, are 
uttered under the true and real feelings of the heart; and the greater 
part of them contain the pathetic and ardent utterances of the heart 
under every kind of affliction and temptation. But wherever the 
feelings of joy are described, you will never find the sensations of a 
heart, filled with gladness and exultation, more significantly and 
expressively described, than in the Psalms of thanksgiving, or the 
Psalms of praise. There you may look into the hearts of the saints, as 
into paradise, or into the opened heaven; and may see, in the greatest 
variety, all the beautiful and flourishing flowers, or the most 
brilliant stars, as it were, of their upspringing affections towards 
God for his benefits and blessings.

On the other hand, you will never find the straits, the sorrows, and 
the pains of a distressed mind any where described in a more 
expressive manner than in the Psalms of temptations, or of complaints; 
as in Psalm vi. and the like; where you see all dark and gloomy, all 
full of anguish and distress, under a sight and sense of divine wrath, 
and the working of despair.

And so again, where the Psalms are speaking of hope or fear, they so 
describe those feelings in their true and native colours, that no 
Demosthenes or Cicero could ever equal them in liveliness, or 
descriptiveness of expression. For, as I have before observed, the 
Psalms have this peculiarity of excellence above all other books of 
description,—that the saints, whose feelings and sensations are 
therein set forth, did not speak to the wind, under those their 
exercises and conflicts, nor to an earthly friend, but unto, and 
before, God himself, and in the sight of God. And it is this that 
above all things gives a seriousness, and reality to the feelings,—it 
is this that affects, as it were, the very bones and the marrow,—when 
a creature feels itself speaking in the very sight and presence of its 
God! But when we are speaking otherwise, and complaining to a friend, 
or to a man only, our necessities are not so keenly and really felt; 
our feelings are not so ardent, real, and poignant.

The Book of Psalms, therefore, as it contains these real feelings of 
the saints, is a book so universally adapted and useful to all 
Christians, that whatever one that truly fears God may be suffering, 
or under what temptation soever he may be, he may find, in the Psalms, 
feelings and expressions exactly suited to his case; just as much so 
as if the Psalms had been indited and composed from his own personal 
afflictions.

It ought, therefore, godly soul, to be a great consolation to thee 
when the Psalms truly suit and delight thee. There is a saying of 
Quinctilian left on record, who says, ‘He that is truly delighted with 
Cicero may be assured that he has made a good progress:’ which I may 
not unappropriately turn thus,—‘He that is really delighted with, and 
receives consolation from, the Psalms of David, may be assured that he 
has arrived at some knowledge and experience in divine things.’ For 
when thou findest thyself under the same feelings that David was; when 
the chords and strings of his harp are really re-echoed by the 
feelings and sensations of thy heart; thou mayest assure thyself that 
thou art in the congregation of the elect of God; seeing that thou art 
afflicted in the same manner as they were afflicted, and that thou 
prayest with the same faith, sensations, and affections as they 
prayed. Whereas, to a cold and frigid reader, destitute of faith, all 
these Psalms are insipid and unengaging.

Again, the Psalms are those parts of the lives of the saints, which 
you may most safely copy and imitate. Other lives and histories, which 
do not set forth the words and expressions, but certain works of the 
saints, contain many things of the saints which we cannot imitate, 
such as certain signs and wonders, and demonstrations of divine power. 
And indeed some of the recorded works of those who are considered to 
have been saints, are such that you cannot imitate them without 
eminent peril; being such works as cause sects and heresies, and draw 
us away from the unity of the Spirit; of which we have abundant proof 
in monkery. But the Psalms call us away from all sects and divisions, 
to the unity of the Spirit. They teach us to maintain fear in 
prosperity, and not to cast away our hope in adversity; and thus to be 
of the same mind, to have the same desires, and to have the same 
feelings and sensations with all the saints.

In a word, if you desire to see the Christian church painted forth, as 
it were, in a most beautiful picture, and in the most lively and 
descriptive colours, then take the Psalms into thy hands; this will be 
as an all-clear mirror, which will represent to thee the whole church 
in its true features; and if thou be one that fears God it will 
present to thee a true picture of thyself: so that, according to the 
maxim of the philosopher of old, γνωθι σεαυτον, thou wilt, by this 
book, come to a true knowledge of thyself, nay, and also of God and 
all creatures.

Let us therefore watch over our hearts, and see that we be thankful in 
this our day for this revelation of the word, for this unspeakable 
gift of God. Let us use these precious gifts to the glory of God, and 
the good of our neighbour, lest we be made to suffer the deserved 
punishment of our ingratitude. For not many years ago, during that 
barbarous blindness and ignorance, what a treasure should we have had, 
if we had possessed one Psalm only, really and truly understood and 
set forth; but we had not so much as one! And now we are blessed with 
such an abundance of revelation—“Blessed therefore are the eyes which 
see the things that we see, and the ears which hear the things that we 
hear.” But how do I fear lest, like the Israelites in the desert, we 
should at length nauseate this manna and say, “Our souls loathe this 
light food.” But however, the despisers of the word shall bear their 
judgment, whoever they are, even as the Israelites bore the awful 
judgments wherewith God punished them. But may the Father of all 
mercies and the God of all consolation, keep and increase in us the 
knowledge of his word, for Jesus Christ our Lord’s sake: to whom, for 
this Book of Psalms, and for all the excellent gifts which he has 
richly bestowed upon us, be praise and glory, for ever and ever! Amen!




MARTIN LUTHER’S INTRODUCTORY ADMONITION.


Before I commence my SUMMARIES, or SUBJECT-CONTENTS of the Psalms, I 
would desire the reader to bear in mind that the Psalms contained in 
this Book of David are of five different kinds.

1. Some Psalms are Prophecies concerning Christ, the church, the 
different states of the church, and the various afflictions of the 
saints, &c. To this class belong all those Psalms which contain 
promises and threatenings,—promises concerning the deliverances and 
salvation of the godly; and threatenings concerning the destruction of 
the wicked.

2. There are some Psalms which teach us what we ought to do, and what 
we ought not to do, according to the law of God. To this kind belong 
all those Psalms which condemn human doctrines, and extol the majesty 
and authority of the word of God.

3. There are Psalms of consolation; which comfort and lift up the 
hearts of those who are distressed, tempted, and afflicted by Satan 
and the world: and which, on the other hand, rebuke and terrify 
tyrants. To this class belong all those Psalms which minister 
consolation to the godly, and threaten the oppressors with the 
judgments of God.

4. There are supplicatory Psalms, wherein the prophet and others in 
their afflictions call upon God in prayer and implore his help. To 
this class belong all those Psalms which complain of persecutions from 
the wicked.

5. There are also Psalms of thanksgiving; wherein thanks are rendered 
to God for all his mercies and benefits, and for his deliverance in 
various times of need. To this class belong all those Psalms which 
celebrate the praises of God and laud him for his works. These are the 
principal Psalms in the whole Book; and these peculiarly come under 
the denomination of Psalms: for the whole Book was expressly written 
to praise God and to worship him according to the First Commandment. 
Hence, in the Hebrew, the Book is called SEPHER IL CHILLIM: that is, 
the Book of Praises and Thanksgivings.

The reader, however, is to bear in mind also, that the Psalms are not 
to be understood in a superstitious manner. He is not to suppose that 
every Psalm must be divided into these five particulars in certain 
verses; for some Psalms contain two of these particulars, some three, 
and some all five of them: for, very often, the same Psalm contains 
prophecy, doctrine, consolation, supplication and thanksgiving. But I 
have just made these remarks, that the reader may know that the Psalms 
contain these five particulars; for knowing that, is of great help, 
not only to the understanding of them, but to the perceiving of their 
order, to the bearing of them in memory, and to the perfect knowledge 
of them.




THE BOOK OF PSALMS.




PSALM I.

_The happiness of the godly.—The unhappiness of the ungodly._


Blessed _is_ the man that walketh not in the counsel of the ungodly, 
nor standeth in the way of sinners, nor sitteth in the seat of the 
scornful.

But his delight _is_ in the law of the LORD; and in his law doth he 
meditate day and night.

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.

The ungodly _are_ not so: but _are_ like the chaff which the wind 
driveth away.

Therefore the ungodly shall not stand in the judgment, nor sinners in 
the congregation of the righteous.

For the LORD knoweth the way of the righteous: but the way of the 
ungodly shall perish.


This first is a Psalm of consolation; by which the hearts of the godly 
are encouraged and stirred up to magnify above all things the word of 
God, in which the whole of true life and salvation stands; and to 
hear, read, weigh, and meditate on it with a willingness of mind. For 
this Psalm shows, that those only are truly blessed, prosperous in all 
things, and enjoy a firm, sure, and eternal consolation both in 
prosperity and adversity, who are enabled to learn and know, from his 
word, the will and the works of God.

Thus, as a tall palm-tree by the water-side continually grows upwards 
higher and higher against all the violence of storms, retains its 
strength against all the weights that man can put upon it, and, by a 
secret growth, becomes daily more and more flourishing, and brings 
forth its fruits in its season; so, saith this Psalm, do the saints 
increase and grow continually by the Spirit and word; so are they 
rendered more and more firm and constant, and invincible against every 
evil; so do they daily become more fortified against all the 
calamities of life.

This Psalm denies, on the other hand, that any knowledge of God or any 
true consolation can be derived from human doctrines, how fair a show 
soever they may make. The wicked, (saith it,) and hypocrites, are like 
the chaff that is scattered by the wind: that is, the wicked are 
utterly destroyed by afflictions, at least in death; they endure not 
in temptation, but by and by separate themselves from the assembly of 
the righteous, and at length come to nought.

God looks upon those alone who worship him by hearing, learning, and 
declaring his word; and these are they whom this Psalm pronounces 
“blessed.” He disregards all the rest, who are hypocrites and 
pharisaical worshippers; he despises all their good works and 
worshippings, and leaves them to perish in their blindness.

This Psalm flows from the Third Commandment, and has respect unto that 
which is there written: “Remember that thou keep holy the sabbath 
day;” that is, that thou hear, read, meditate on, and ponder the word 
of God. And the sum of this Psalm is comprehended in the Lord’s 
Prayer, in the second and third petitions, where we pray, that the 
kingdom of God may increase and be edified by his word, and at length 
be revealed in its perfection, and that his will may be done: and both 
of these petitions are answered, when the word of God, which abideth 
for ever, is purely taught and learnt, and seriously and diligently 
used and pondered.




PSALM II.

_The kingdom of Christ.—Kings are exhorted to accept it._


Why do the heathen rage, and the people imagine a vain thing?

The kings of the earth set themselves, and the rulers take counsel 
together, against the LORD, and against his Anointed, _saying_,

Let us break their bands asunder, and cast away their cords from us.

He that sitteth in the heavens shall laugh: the LORD shall have them 
in derision.

Then shall he speak unto them in his wrath, and vex them in his sore 
displeasure.

Yet have I set my King upon my holy hill of Zion.

I will declare the decree: the LORD hath said unto me, Thou _art_ my 
Son; this day have I begotten thee.

Ask of me, and I shall give _thee_ the heathen _for_ thine 
inheritance, and the uttermost parts of the earth _for_ thy 
possession.

Thou shalt break them with a rod of iron; thou shalt dash them in 
pieces like a potter’s vessel.

Be wise now, therefore, O ye kings; be instructed, ye judges of the 
earth.

Serve the LORD with fear, and rejoice with trembling.

Kiss the Son, lest he be angry, and ye perish _from_ the way, when his 
wrath is kindled but a little. Blessed _are_ all they that put their 
trust in him.


This Psalm is a remarkable prophecy concerning Christ: it is cited by 
the apostles in the Acts, chapter iv.: it predicted that Christ should 
suffer, be crucified, and glorified, and that he should be King and 
Lord of all creatures; that to him should be given all power both in 
heaven and in earth, and that his name should be above every name that 
is named, not only in this world, but in that which is to come.

This Psalm contains also a description of the kingdom of Christ and 
the terrible threatenings of God against the kings, the princes, the 
wise, and the powerful of the world; that they shall all perish, who, 
being carried away with the pride of human reason and carnal wisdom, 
do not acknowledge this King, Christ, nor obey his gospel; but who 
oppose his kingdom, and endeavour to blot out his name.

On the other hand, this Psalm contains most consoling promises, 
namely, that he that sitteth in the heavens, (in comparison of whom 
all the kings of the earth are mere worms,) holds in derision, and in 
a moment defeats, all their counsels and all their crafty devices 
against his word and this kingdom of Christ; and that he ever 
powerfully and miraculously saves, preserves, delivers, and prospers 
believers, and the whole church throughout the world, in the midst of 
the kingdom of the devil, and against all the powers and the gates of 
hell.

This Psalm flows from the First Commandment; where God declares that 
he alone will be our God, to save us and deliver us from all 
afflictions. Thus, it was he alone that delivered us, through Christ, 
from sin, from death, from the power of the devil, and from hell, and 
gave unto us eternal life. This pertains to the second petition of the 
Lord’s Prayer, “Thy kingdom come.”




PSALM III.

_The security of God’s protection._

A Psalm of David, when he fled from Absalom his son.


LORD, how are they increased that trouble me? many _are_ they that 
rise up against me.

Many _there be_ which say of my soul, _There is_ no help for him in 
God. Selah.

But thou O LORD, _art_ a shield for me; my glory, and the lifter up of 
mine head.

I cried unto the LORD with my voice, and he heard me out of his holy 
hill. Selah.

I laid me down and slept; I awaked: for the LORD sustained me.

I will not be afraid of ten thousands of people, that have set 
_themselves_ against me round about.

Arise, O LORD; save me, O my God: for thou hast smitten all mine 
enemies _upon_ the cheek-bone; thou hast broken the teeth of the 
ungodly.

Salvation _belongeth_ unto the LORD: thy blessing is upon thy people. 
Selah.


This Psalm is a prayer of David in the time of his greatest 
affliction, and under the severest trial he ever experienced. And here 
we have set before us a signal example of this greatest and most 
spiritual of men—David; how he, in the time of Absalom, when all 
Israel revolted from him and went over to Absalom; how this eminent 
saint, I say, who was now an exile, forsaken by all, betrayed by those 
of his own household, and in the midst of the most appalling peril of 
his own life and salvation; how, when sinking under this heavy 
calamity, and struggling in this agony, he prayed unto God in faith; 
and what a fervency of heart there was in these his cries unto him.

In a word,—in this Psalm, David, with a wonderful feeling of mind, and 
a signal experience of faith, extols, in the highest strains, the 
greatness of the long-suffering and goodness of God, when he says, 
“Salvation is of the Lord!” As if he had said, The Lord is he alone 
who has all salvation in his hand, and all the issues of life and 
death. He sets up and changes kingdoms in a moment, just as he wills. 
No peril is so great, no death so instant, from which he cannot 
deliver his own, if they but call upon him in true faith, and flee 
unto him alone.

This Psalm has reference to the First Commandment, wherein it is said, 
“I am the Lord thy God;” and it is comprehended in the seventh 
petition of the Lord’s Prayer, where we pray, “Deliver us from evil.”




PSALM IV.

_David prayeth for audience.—He reproveth and exhorteth his 
enemies.—Man’s happiness is in God’s favour._

To the chief Musician on Neginoth. A Psalm of David.


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.

O ye sons of men, how long _will ye turn_ my glory into shame? _how 
long_ will ye love vanity, _and_ seek after leasing? Selah.

But know that the LORD hath set apart him that is godly for himself: 
the Lord will hear when I call unto him.

Stand in awe, and sin not: commune with your own heart upon your bed, 
and be still. Selah.

Offer the sacrifices of righteousness, and put your trust in the LORD.

_There be_ many that say, Who will shew us _any_ good? LORD, lift thou 
up the light of thy countenance upon us.

Thou hast put gladness in my heart, more than in the time _that_ their 
corn and their wine increased.

I will both lay me down in peace, and sleep: for thou, LORD, only 
makest me dwell in safety.


This is a Psalm of consolation: yet it at the same time teaches us to 
bear afflictions patiently, to expect the help of God, and to trust in 
him in all adversities. For that greatest of all wisdom, true and real 
Christian wisdom, is unknown to the world: which wisdom is, to learn 
and to know, by daily temptations and by various trials of faith, that 
God exercises his people in all these afflictions, to the end that 
they may understand his will; and that his design in exposing them to 
the all-bitter hatred of the world and the devil, is, that he might 
save, deliver, comfort, strengthen, and glorify them in a wonderful 
manner, in the midst of perils, and even in death itself; and that he 
might make known his conflicting church as being invincible, through 
faith and the word, in the midst of the kingdom of the devil, against 
all the storms of the world, and under all the clouds, darkness, and 
tempests of temptations of every kind.

This Psalm also most severely strikes at all hypocrites and wicked men 
of every description, who, before the eyes of the world, would have us 
believe that they are the only true saints and the people of God; who 
even say that they worship God, while they know nothing of him; for in 
the time of affliction, they tremble with cowardly fear, and 
impatiently mutter in their hearts against God and his holy will; they 
soon forget his words and his works, and, wickedly forsaking him who 
alone is able to comfort them, cease from expecting his aid, hate the 
cross, and seek for human consolation: whereas, there is no sure 
consolation to be obtained either from friends or from all the 
resources of human help; for in God alone is sure consolation; and 
that is all-sure, and eternal; which no creature can take away, either 
in this world or in that which is to come.

This peace and consolation of God, however, is not like the peace of 
the world. For, “Know ye, (saith David) that the Lord dealeth 
wonderfully with his saints:” he casts them down, that he may raise 
them up; he afflicts them that he may minister consolation unto them; 
he humbles them that he may exalt them; he makes them sorrowful that 
he may make them glad: in a word, he kills them that he may make them 
alive.

The agonizing struggles of the godly, therefore, in this life against 
sin, and the devil who unceasingly assaults them, and desires to sift 
them as wheat, are their exercises of faith and patience: from which 
exercises those that fear God learn more satisfactorily to know his 
presence;—that he is ever present with them; and that he will never 
leave nor forsake those that believe in him, but will ever 
marvellously deliver, save and rescue them from all their deaths and 
destructions.

But the wicked and hypocrites, how much soever they may talk about God 
with their lips, yet hate God, and hate this his will in the 
afflictions of his saints; as it is written in the first 
commandment—“Unto them that hate me.” And again, as Paul saith—“Whose 
God is their belly.” These characters wish first, and above all 
things, that all theirs,—their fortunes, their property, their 
friends, should be safe; and they trust in their riches and 
possessions. All such, therefore, deride this doctrine of faith: and 
if any one should preach to such this patience, and this word of the 
cross, they would laugh at it, and would boast of their holiness and 
religion in opposition to those who truly fear God. They would say, 
‘What! are we to be taught what is right by such a fool as you? Are 
you to teach us what is good, and what the true worship of God is?’

This Psalm also pertains to the First Commandment. It teaches us to 
trust in God both in prosperity and adversity, and patiently to wait 
for his help, calling upon him with earnestness and constancy. The 
subject matter of this Psalm is contained in the third and seventh 
petition of the Lord’s Prayer—“Thy will be done,” and “Deliver us from 
evil:” and also in the fourth, where we pray, “that there may be given 
us our daily bread:” that is, peace, and all those things that are 
required unto the sustaining of this life, against all the various 
evils of poverty, hunger, and want; with which things the devil, in an 
especial manner, exercises the church of God in this world.




PSALM V.

_David prayeth, and professeth his study in prayer.—God favoureth not 
the wicked.—David, professing his faith, prayeth unto God to guide 
him—and to preserve the godly._

To the chief Musician upon Nehiloth. A Psalm of David.


Give ear to my words, O LORD; consider my meditation.

Hearken unto the voice of my cry, my King, and my God: for unto thee 
will I pray.

My voice shalt thou hear in the morning, O LORD; in the morning will I 
direct _my prayer_ unto thee, and will look up.

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.

But as for me, I will come _into_ thy house in the multitude of thy 
mercy; _and_ in thy fear will I worship toward thy holy temple.

Lead me, O LORD, in thy righteousness, because of mine enemies; make 
thy way straight before my face.

For _there is_ no faithfulness in their mouth; their inward part _is_ 
very wickedness; their throat is an open sepulchre; they flatter with 
their tongue.

Destroy thou them, O God; let them fall by their own counsels: cast 
them out in the multitude of their transgressions; for they have 
rebelled against thee.

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.

For thou, LORD, wilt bless the righteous; with favour wilt thou 
compass him as _with_ a shield.


This Psalm is an earnest prayer against that most destructive 
pestilence in the church—false teachers: and all ages, from Cain, the 
first man that was born, the first hypocrite after the creation of 
Adam, and the first “man of blood,” have had their Cainish saints, 
their false prophets, their false apostles, and their fanatic spirits; 
who have taught their own human dreams, and their own traditions for 
the word of God, and resolutely contended for their own Cainish 
holiness, ever burning with an insatiable thirst to drink the blood of 
the Abels, the true saints: and these Christ has called, in his 
gospel, “vipers.”

It is at the blasphemies of these against God, and their cruelty 
towards men, that this Psalm strikes; and openly exposes the persons 
themselves as most virulent hypocrites, in whose doctrine and works 
there is nothing but outside daubing, nothing but doubting and 
disquietude, and a whole slaughter-house of consciences. These 
characters suppress the true word, the doctrine of faith, and the true 
worship of God; namely, the worship required by the First Commandment: 
and there is no end to their rage against those that fear God: they 
cause horrid devastations in the church, and load her with an infinity 
of injuries.

Against the destructive influence of these, therefore, David prays in 
this Psalm;—that it would please God to prevent the persecuting and 
Cain-like counsels of such hypocrites, and all crafty and 
blood-thirsty characters of the kind, and, amid all this bitter and 
furious hatred of the world and the devil, and such an infinity of 
cruelty in all their adversaries, to defend, comfort, prop up, and 
protect the godly; to confound the hypocrisy of the wicked, to root 
out all false worship; to cause the true word and the true worship of 
God to spread and flourish, and to glorify the true church in the face 
of the false one, under all the outward daubing and show of the 
latter.

In the last verse, David appends a most glorious promise;—that, 
although those who truly fear God are cruelly treated by those 
hypocrites, it shall yet come to pass that the godly shall at length 
rejoice that their prayers are heard, and shall see the judgments of 
God openly fall upon the hypocrites and fanatics, and the true church 
defended and preserved.

This Psalm has reference to the Second and Third Commandments of the 
Decalogue, and to the first and second petitions of the Lord’s Prayer; 
where we pray “that the name of the Lord may be sanctified and 
glorified,” against the pride and gloryings of such hypocrites.




PSALM VI.

_David’s complaint in his sickness.—By faith he triumpheth over his
enemies._

To the chief Musician, on Neginoth upon Sheminith. A Psalm of David.


O LORD, rebuke me not in thine anger, neither chasten me in thy hot 
displeasure.

Have mercy upon me, O LORD; for I _am_ weak: O LORD, heal me; for my 
bones are vexed.

My soul is also sore vexed: but thou, O LORD, how long?

Return, O LORD, deliver my soul: oh save me for thy mercies’ sake.

For in death _there is_ no remembrance of thee: in the grave who shall 
give thee thanks?

I am weary with my groaning; all the night make I my bed to swim; I 
water my couch with my tears.

Mine eye is consumed because of grief; it waxeth old because of all 
mine enemies.

Depart from me, all ye workers of iniquity; for the LORD hath heard 
the voice of my weeping.

The LORD hath heard my supplication; the LORD will receive my prayer.

Let all mine enemies be ashamed and sore vexed: let them return _and_ 
be ashamed suddenly.


This Psalm is a prayer full of those mental exercises that are felt 
under the deepest and most secret temptations which can only be known 
by experience, because no words can describe them; for they are those 
feelings under which the saints agonize in those bitter and 
unutterable conflicts which are wholly unknown to the world: they are 
those feelings, I say, under which they agonize when struggling with 
sin, the law, and the wrath and judgment of God: all which are 
experienced in the hours of darkness, while the devil is horribly 
tempting and pressing in upon them.

These internal fears and terrors, under which all the godly agonize 
and sweat, will, of necessity, one day wholly swallow up the 
hypocrites who are destitute of the word. Here it is, that in the 
godly, there is an unspeakable conflict of justice with sin; the law, 
and wrath of God, with a confidence in his mercy; and faith and hope, 
with desperation and despair; though the godly are at length delivered 
and saved. These terrors the scripture calls in other places, and 
especially in the Psalms, “the pains of hell,” and, “the snares of 
death.”

But this Psalm expressly shews in the end, that the sighs and groans 
of the godly under these agonizing conflicts, these pains, and these 
straits of soul, shall surely be heard. This Psalm, therefore, and 
others like it, open to us a view of the heart of David, and afford 
the greatest consolation to the godly. For they shew, that, although 
the saints thus deeply agonize under these straits, and under these 
terrible and open views of the wrath of God, yet, that these 
temptations which appear to be infinite and endless, shall surely have 
an end, and that God will never forsake those who fear him, in their 
terrors and conflicts with death and hell.

On the other hand, the prophet, in this Psalm, with a wonderful zeal 
of spirit, and with the most cutting sharpness and severity, strikes 
at all the wicked of the world: and, above all, he condemns all secure 
hypocrites and pharisaical ministers; calling them, notwithstanding 
their outward appearance of being saints,—“workers of iniquity;” who 
persecute all afflicted and true Christians with the bitterness of 
Cain, and cease not to hate them with all the virulence of Satan; 
adding grief to their grief, and affliction to their affliction.

‘Away with ye,’ saith he, ‘ye hypocrites. I have learnt that I have a 
God to go to; but ye are ignorant both of God and of his works. Ye 
know not what an awful weight the wrath of God is, and how great and 
soul-refreshing a thing the remission of sins, the knowledge of 
eternal life, and the experience of grace, are. Ye worship God with 
your mouths and with your lips; ye trust in your own righteousnesses 
and works, not knowing what God and what sin are; and therefore ye are 
most cruel and most bitter enemies to the word and true worship of 
God; in which worship, the greatest and most acceptable sacrifice is a 
spirit thus pressed into straits and afflicted.’

This Psalm has reference to the First and Second Commandment; it 
contains the agonizing conflict of faith, and calls upon God against 
the force of sin and death. And it refers also to the first petition 
of the Lord’s Prayer; as do also the other supplicatory Psalms. For, 
to supplicate and pray, is to sanctify and call upon the name of the 
Lord.




PSALM VII.

_David prayeth against the malice of his enemies, professing his 
innocency.—By faith he seeth his defence, and the destruction of his 
enemies._

Shiggaion of David, which he sang unto the LORD, concerning the words 
of Cush the Benjamite.


O LORD my God, in thee do I put my trust: save me from all them that 
persecute me, and deliver me;

Lest he tear my soul like a lion, rending _it_ in pieces, while _there 
is_ none to deliver.

O LORD my God, if I have done this; if there be iniquity in my hands;

If I have rewarded evil unto him that was at peace with me; (yea, I 
have delivered him that without cause is mine enemy;)

Let the enemy persecute my soul, and take _it_; yea, let him tread 
down my life upon the earth, and lay mine honour in the dust. Selah.

Arise, O LORD, in thine anger; lift up thyself, because of the rage of 
mine enemies; and awake for me _to_ the judgment _that_ thou hast 
commanded.

So shall the congregation of the people compass thee about: for their 
sakes, therefore, return thou on high.

The LORD shall judge the people: judge me, O LORD, according to my 
righteousness, and according to mine integrity _that is_ in me.

Oh let the wickedness of the wicked come to an end; but establish the 
just: for the righteous God trieth the hearts and reins.

My defence _is_ of God, which saveth the upright in heart.

God judgeth the righteous, and God is angry _with the wicked_ every 
day.

If he turn not, he will whet his sword; he hath bent his bow and made 
it ready.

He hath also prepared for him the instruments of death; he ordaineth 
his arrows against the persecutors.

Behold, he travaileth with iniquity, and hath conceived mischief, and 
brought forth falsehood.

He made a pit, and digged it, and is fallen into the ditch _which_ he 
made.

His mischief shall return upon his own head, and his violent dealing 
shall come down upon his own pate.

I will praise the LORD according to his righteousness: and will sing 
praise to the name of the LORD Most High.


This is a prayer against that common and usual blasphemy with which 
the world accuses the prophets, apostles, and all others who fear God, 
as being seditious persons, who destroy the peace and general 
tranquility of the state: as Shimei bitterly upbraided David, when 
under that heavy affliction in the time of Absalom, calling him a 
bloody man, and saying that he had invaded the kingdom of Saul, &c. In 
the same way the Jews accused Christ before Pilate. And in the same 
way also now do certain hypocrites,—bishops and other enemies, against 
all conscience, brand the professors of the gospel with the 
appellation of ‘seditious persons.’

Against all trials of this kind, which are indeed most bitter to bear, 
the prophet fights by prayer unto God, calling upon God to bear 
witness to his innocency. And then, to encourage and comfort all that 
fear God, he shews, that all who thus pray are heard; and he sets 
forth himself as an example.

Lastly, he threatens a horrid, sudden, and momentary judgment to those 
hypocrites and tyrants, who thus rage against the godly with the most 
bitter hatred: and he signifies that all such shall in the end perish 
like Absalom, who was cut off and died in a new, sudden, and dreadful 
way, in the midst of his furious career, before he could accomplish 
that which he had planned.

This Psalm refers to the second precept in the Decalogue, and to the 
first petition of the Lord’s Prayer.




PSALM VIII.

_God’s glory is magnified by his works, and by his love to man._

To the chief Musician upon Gittith. A Psalm of David.


O LORD our Lord, how excellent _is_ thy name in all the earth! who 
hast set thy glory above the heavens.

Out of the mouths of babes and sucklings hast thou ordained strength, 
because of thine enemies; that thou mightest still the enemy and the 
avenger.

When I consider thy heavens, the work of thy fingers; the moon and the 
stars, which thou hast ordained;

What _is_ man, that thou art mindful of him? and the son of man that 
thou visitest him?

For thou hast made him a little lower than the angels, and hast 
crowned him with glory and honour.

Thou madest him to have dominion over the works of thy hands: thou 
hast put all _things_ under his feet:

All sheep and oxen, yea, and the beasts of the field;

The fowl of the air, and the fish of the sea, _and whatsoever_ passeth 
through the paths of the seas.

O LORD our Lord, how excellent is thy name in all the earth!


This is a prophecy concerning Christ,—concerning his passion, his 
resurrection, and his dominion over all creatures; and it is thus that 
the apostle cites it, Ephes. i. with reference to the kingdom of 
Christ: where he foretels, that the power and might of his kingdom 
will be invincible against all enemies, how violent soever they may be 
in their determination to wreak their vengeance:—that is, that he will 
be victoriously mighty against all the wise and the powerful of the 
world, and against all hypocrites and pharisaical saints:—that he will 
be invincible and victorious, I say, not by arms, nor by mighty forces 
of horse and foot, but by the word of his gospel; which shall be 
preached by “babes and sucklings,” (that is, by humble men, men who 
are weak and contemptible in the sight of the world,) and believed in 
by his church of poor, afflicted, crying, and complaining 
creatures:—that this word of the gospel, I repeat, preached and 
believed in by such poor creatures, shall nevertheless confound all 
the wisdom of the world, and break and crush under it all the strength 
of the world, and that no creature power whatever shall impede it in 
its work and course, but that it shall stand firmer than the heaven, 
or the sun, or the moon, and shall endure for evermore!

This Psalm pertains to the First Commandment, where God declares that 
he will be our God: and also to the second petition of the Lord’s 
Prayer, as I have before observed under Psalm II.




PSALM IX.

_David praiseth God for executing of judgment.—He inciteth others to 
praise him.—He prayeth that he may have cause to praise him._

To the chief Musician upon Muthlabben. A Psalm of David.


I will praise _thee_, O LORD, with my whole heart; I will shew forth 
all thy marvellous works.

I will be glad and rejoice in thee: I will sing praise to thy name, O 
thou Most High.

When mine enemies are turned back, they shall fall and perish at thy 
presence.

For thou hast maintained my right and my cause; thou satest in the 
throne judging right.

Thou hast rebuked the heathen, thou hast destroyed the wicked, thou 
hast put out their name for ever and ever.

O thou enemy! destructions are come to a perpetual end; and thou hast 
destroyed cities; their memorial is perished with them.

But the LORD shall endure for ever: he hath prepared his throne for 
judgment;

And he shall judge the world in righteousness, he shall minister 
judgment to the people in uprightness.

The LORD also will be a refuge for the oppressed, a refuge in times of 
trouble.

And they that know thy name will put their trust in thee: for thou, 
LORD, hast not forsaken them that seek thee.

Sing praises to the LORD, which dwelleth in Zion: declare among the 
people his doings.

When he maketh inquisition for blood, he remembereth them: he 
forgetteth not the cry of the humble.

Have mercy upon me, O LORD; consider my trouble _which I suffer_ of 
them that hate me, thou that liftest me up from the gates of death:

That I may shew forth all thy praise in the gates of the daughter of 
Zion: I will rejoice in thy salvation.

The heathen are sunk down in the pit _that_ they made: in the net 
which they hid is their own foot taken.

The LORD is known _by_ the judgment _which_ he executeth: the wicked 
is snared in the work of his own hands. Higgaion. Selah.

The wicked shall be turned into hell, _and_ all the nations that 
forget God.

For the needy shall not alway be forgotten: the expectation of the 
poor shall _not_ perish for ever.

Arise, O LORD; let not man prevail; let the heathen be judged in thy 
sight.

Put them in fear, O LORD; _that_ the nations may know themselves _to 
be but_ men. Selah.


This Psalm is a prophecy: its title is “concerning the beautiful 
youth:” that is, concerning the children that are born anew in Christ, 
the people of God and the church of God. For the people and sons of 
God, and his new-born children by faith in Christ, must be conformed 
to the image of God’s dear Son, Jesus Christ.

Christians and the true sons of God are variously afflicted in the 
world; and the blood of the innocents is daily shed by the fury and 
cruelty of Satan, raging against the word and the works of God. These 
are the flourishing and undefiled youth, the sons and children of God, 
of whom the title of the Psalm speaks; who are blameless, without 
rebuke, and babes in the midst of wolves, and among a perverse 
generation.

This Psalm has its striking descriptions of persons: and the prophecy 
which it contains is written in the manner of a thanksgiving: and 
therefore it may be numbered among the consolatory Psalms. For, (as is 
generally the case with these spiritual canticles and songs,) the 
Prophet here speaks in his own person, and in that of all the saints 
also who are afflicted for the word of God’s sake: all of whom give 
thanks with wonderful sensations of heart, that God does not forsake 
his own. But God requires, at times, the tears and the blood of the 
saints: though he preserves and saves his Church, and renders her 
invincible against sword or fire, and against all the power of enemies 
temporal or spiritual, nay, in the midst of blood and death; and he 
raises her up, as it were, from the blood, slaughter, and ashes of the 
saints, and makes her flourish again and increase the more, in a 
wonderful manner, in this and that part of the world: so that many, 
even of the most bitter enemies, have been converted to the faith, and 
even a Saul has been made a Paul; and sometimes also the judgments of 
God have fallen on the wicked, and they have perished before the eyes 
of the godly.

This Psalm has reference to the First Commandment of the Decalogue, 
and to the second petition of the Lord’s Prayer, as we have observed 
concerning the preceding Psalm.




PSALM X.

_David complaineth to God of the outrage of the wicked.—He prayeth for 
remedy.—He professeth his confidence._


Why standest thou afar off, O LORD? _Why_ hidest thou _thyself_ in 
times of trouble?

The wicked in _his_ pride doth persecute the poor: let them be taken 
in the devices that they have imagined.

For the wicked boasteth of his heart’s desire, and blesseth the 
covetous, _whom_ the Lord abhorreth.

The wicked, through the pride of his countenance, will not seek _after 
God_: God _is_ not in all his thoughts.

His ways are always grievous; thy judgments _are_ far above out of his 
sight: _as for_ all his enemies, he puffeth at them.

He hath said in his heart, I shall not be moved: for _I shall_ never 
_be_ in adversity.

His mouth is full of cursing, and deceit, and fraud: under his tongue 
_is_ mischief and vanity.

He sitteth in the lurking places of the villages: in the secret places 
doth he murder the innocent: his eyes are privily laid against the 
poor.

He lieth in wait secretly as a lion in his den: he lieth in wait to 
catch the poor: he doth catch the poor, when he draweth him into his 
net.

He croucheth, _and_ humbleth himself, that the poor may fall by his 
strong ones.

He hath said in his heart, God hath forgotten: he hideth his face; he 
will never see _it_.

Arise, O LORD; O God, lift up thine hand: forget not the humble.

Wherefore doth the wicked contemn God? he hath said in his heart, Thou 
wilt not require _it_.

Thou hast seen _it_; for thou beholdest mischief and spite, to requite 
_it_ with thy hand: the poor committeth himself unto thee; thou art 
the helper of the fatherless.

Break thou the arm of the wicked and the evil _man_: seek out his 
wickedness _till_ thou find none.

The LORD _is_ King for ever and ever: the heathen are perished out of 
his land.

LORD, thou hast heard the desire of the humble: thou wilt prepare 
their heart, thou wilt cause thine ear to hear:

To judge the fatherless and the oppressed, that the man of the earth 
may no more oppress.


This Psalm is a fervent prayer, and contains complaints of the deepest 
concern against Antichrist, that most atrocious enemy of God and the 
gospel, who will ever assail and lay waste the church, not by force 
and tyranny only, but with all the πανᴕργίᾳ of Satan, all his frauds 
and impostures, and with an infinite variety of outside deception and 
hypocrisy.

This “Man of Sin” is descriptively pourtrayed in the present 
Psalm;—that he really rages against the body with the sword, ruins and 
destroys souls by his all-crafty and infinite hypocrisy, and with his 
sweet poison of false doctrines, and imposing forms of worship; but 
that he has no concern whatever about teaching any one kindly and with 
gentleness, nor instructing them seriously unto godliness or true 
comfort, but has his mouth ever full of cursing and deceit.

This we have manifested in the kingdom of the Pope, and in the tyranny 
of the Romish-church. All those fulminating and thundering 
excommunications are mere execrations and _cursing_, by which he has 
wished to make himself, and has succeeded in making himself, 
formidable even to kings, under the false pretence of the apostolic 
name, and divine authority. And his ‘_craft_’ and lies are all that 
infinite and inexplicable variety of hypocrisy and traditions of men; 
together with all that outward whitewash of holiness, and those 
deceptive forms of worship, by means of which, and his delusions of 
masses at one time, and of indulgences at another, this Antichrist 
ceases not to turn to wicked lucre all things human and divine, under 
the blasphemous cover and pretext of the name of God.

In the end of the Psalm we have a consolation; which declares that 
such an abomination shall, in the end of the world, be revealed, and, 
having been made openly manifest by the sudden judgment of God, shall 
be rooted out.

This Psalm has reference to the Second Commandment, and to the second 
petition of the Lord’s Prayer; as have all the Psalms of supplication.




PSALM XI.

_David encourageth himself in God against his enemies.—The providence 
and justice of God._

To the chief Musician, a Psalm of David.


In the LORD put I my trust: how say ye to my soul, flee _as_ a bird to 
your mountain?

For, lo, the wicked bend _their_ bow, they make ready their arrow upon 
the string, that they may privily shoot at the upright in heart.

If the foundations be destroyed, what can the righteous do?

The LORD _is_ in his holy temple, the LORD’S throne _is_ in heaven: 
his eyes behold, his eyelids try, the children of men.

The LORD trieth the righteous: but the wicked and him that loveth 
violence his soul hateth.

Upon the wicked he shall rain snares, fire and brimstone, and an 
horrible tempest: _this shall be_ the portion of their cup.

For the righteous LORD loveth righteousness; his countenance doth 
behold the upright.


This Psalm is a complaint against erroneous and fanatical spirits: of 
which kind are all those who in the present day draw men astray from 
the pure and true doctrine of faith, and from the true worship of God, 
(which stands in true faith and the fear of God in the heart,) to 
hypocrisy, which has always an outward show of something great and 
wonderful:—these, I say, are the erroneous and fanatics, who thus draw 
away men like so many birds, and make them fly over to their 
mountains: that is, make them turn easily over to hypocrisy, and 
white-wash holiness, which, in outward show, appears to be something 
great and wonderful, and a firm rock, whereas it is all a thing of 
nought.

David ascribes to these characters that which is the peculiar 
characteristic of hypocrites,—that they arrogantly, proudly, and with 
high looks, despise and deride the truly godly. What, say they, can 
that righteous one, that fine fellow of a Christian, that poor 
miserable creature, do?

In the end we have a consolation that God will certainly hear, and 
regard the afflicted; that he will be present with them, and show them 
by manifest tokens of his hand that he will not forsake them, and that 
he will, by horrible judgment, take vengeance on scoffers of this 
kind; on these pharisees and other enemies of David.

This Psalm has reference to the Second precept of the Decalogue, and 
to the first petition of the Lord’s Prayer.




PSALM XII.

_David, destitute of human comfort, craveth help of God.—He comforteth 
himself with God’s judgments on the wicked, and confidence in God’s 
tried promises._

To the chief Musician upon Sheminith, a Psalm of David.


Help, LORD; for the godly man ceaseth; for the faithful fail from 
among the children of men.

They speak vanity every one with his neighbour: _with_ flattering lips 
_and_ with a double heart do they speak.

The LORD shall cut off all flattering lips, _and_ the tongue that 
speaketh proud things;

Who have said, with our tongue will we prevail; our lips _are_ our 
own: who _is_ lord over us?

For the oppression of the poor, for the sighing of the needy, now will 
I arise, saith the LORD; I will set _him_ in safety _from him that_ 
puffeth at him.

The words of the LORD _are_ pure words: _as_ silver tried in a furnace 
of earth, purified seven times.

Thou shalt keep them, O LORD, thou shalt preserve them from this 
generation for ever.

The wicked walk on every side, when the vilest men are exalted.


This is a prayer containing a heavy complaint against them, who, 
introduce human doctrines instead of the word of God, and who, 
afterwards, by various new traditions and forms of worship disturb the 
church, and fill all things with a white-wash show of religion, and 
with the outward daubing of pharisaism and hypocrisy, so that wicked 
men and hypocrites reign on every side, as the last verse complains. 
For when human doctrines have once invaded the church, they go on to 
rage far and wide, and spread in all directions like a cancer; there 
is no end to their corruption and destructive influence; they take 
possession of all things and wonderfully vex and torment consciences: 
so that the number of the true saints and of those that truly fear God 
is few and small indeed: of this the infinite variety of papistical 
hypocrisy affords a manifest example.

But we are consoled and comforted under all these afflictions by the 
consideration that God always raises up in his church, sometimes in 
this place and sometimes in that, his salvation; that is, his word and 
gospel; which, while the prophets, apostles, and other ministers 
throughout the world, boldly and plainly teach against all heresy, 
they detect and bring to light false doctrines, and overturn all false 
worship; for where the salvation of God is, (that is, the saving word 
of Christ and his gospel) it burns up and consumes, like a 
suddenly-kindled fire, all the chaff and straw of human traditions, 
and delivers oppressed consciences.

This, however, never takes place without afflictions, and the cross in 
various forms. But as gold and silver are proved by the fire, so the 
true knowledge and purity of the word is not preserved in the church 
but by means of the truly spiritual and godly, who for the word’s sake 
are exercised without and within by Satan, with various temptations: 
for these, like gold, are proved in the fire, and thus grow daily and 
flourish in the knowledge of the gospel, and the great things of God.

This Psalm refers to the second and third precept of the Decalogue, 
and to the first and second petition of the Lord’s Prayer.




PSALM XIII.

_David complaineth of delay in help.—He prayeth for preventing 
grace.—He boasteth of divine mercy._

To the chief Musician. A Psalm of David.


How long wilt thou forget me, O LORD? for ever? how long wilt thou 
hide thy face from me?

How long shall I take counsel in my soul, _having_ sorrow in my heart 
daily? how long shall mine enemy be exalted over me?

Consider _and_ hear me, O LORD my God; lighten mine eyes lest I sleep 
the _sleep_ of death;

Lest mine enemy say, I have prevailed against him; _and_ those that 
trouble me rejoice when I am moved.

But I have trusted in thy mercy; my heart shall rejoice in thy 
salvation.

I will sing unto the LORD, because he hath dealt bountifully with me.


This is a prayer full of the sighings and groanings of an afflicted 
heart in the hour of darkness, and almost overwhelmed, under that 
darkness, with the extreme of grief and sorrow, and driven to the 
greatest strait of mind. Of which sorrow the spirit of sadness 
himself, the devil, is the author, who casts the unwary into these 
temptations and perturbations in a moment, when he finds them unarmed 
with the sword of the Spirit, the word of God; which unarmed state he 
himself causes by turning away our eyes from the promises and the word 
of God, to look at the incredible ingratitude and iniquity of the 
world, at the perplexed variety of offences, and at the greatness of 
the perils which must be undergone for the sake of God’s word and of 
his holy name. For it cannot be but that even a man of a sound mind 
must be thrown into tribulation when he considers with what infernal 
arts, with what stratagems of deceit, and with what bitter and Cainish 
hatred, Satan and wicked men oppose themselves to the word of God; and 
then, what fallings away and what monstrous instances of ingratitude 
there are among those who pretend to be with us; all which offences 
Satan raises up through the instrumentality of those who are unwilling 
to appear not to be followers of godliness.

But the prayer of the church has great power; it breaks through and 
victoriously overcomes all hatred, all perils, and all snares, how 
craftily soever they may be laid; and faith is more powerful than any 
violence or storm of temptation. “This (saith John) is the victory 
that overcometh the world, even our faith.” And this Psalm gives us an 
example of that faith which enables us to stand fast in the midst of 
death, and not to doubt that God is able, and will deliver us from our 
terrible straits, and comfort us after all our fears; and which 
teaches to believe that we shall struggle through all our distress 
victoriously, though it may appear to be endless, if we do but turn 
ourselves away from all dark and dismal appearances of things, lay 
hold of that which is true and real, and lift ourselves up against the 
weight that lays upon us, by resting in the consolation of the word of 
the Lord: as James saith, “Is any afflicted, let him pray.”

This Psalm also refers to the second precept, and to the first and 
last petition of the Lord’s Prayer; where we pray “Hallowed be thy 
name,” and “Deliver us from evil.”




PSALM XIV.

_David describeth the corruption of a natural man.—He convinceth the 
wicked by the light of their conscience.—He glorieth in the salvation 
of God._

To the chief Musician. A Psalm of David.


The fool hath said in his heart, _There_ is no God. They are corrupt; 
they have done abominable works; _there is_ none that doeth good.

The LORD looked down from heaven upon the children of men, to see if 
there were any that did understand, _and_ seek God.

They are all gone aside, they are _all_ together become filthy: _there 
is_ none that doeth good, no, not one.

Have all the workers of iniquity no knowledge? who eat up my people 
_as_ they eat bread, and call not upon the LORD.

There were they in great fear: for God _is_ in the generation of the 
righteous.

Ye have shamed the counsel of the poor, because the LORD is his 
refuge.

Oh that the salvation of Israel _were come_ out of Zion! when the LORD 
bringeth back the captivity of his people, Jacob shall rejoice, _and_ 
Israel shall be glad.


This Psalm is a prophecy; and it also teaches us, that all human 
doctrines and works without faith are an abomination in the sight of 
God; and that the God of all such hypocrites (of which kind are the 
pope and his papists) is their belly; for they serve their belly, not 
God or Christ, and devour widow’s houses.

But such hypocrites, although they have always in their mouth the name 
of God, and boast of the law and the works of the law, know not what 
the true worship of God is, but always hate and persecute the name and 
word of God, but the true doctrine, concerning faith and the fear of 
God, they will not hear.

Against such characters as these we must fight by prayer; which prayer 
will certainly be heard, as is intimated in the last verse of this 
Psalm, which promises the kingdom and dominion of Christ. For this 
Psalm especially strikes at those seemingly holy pharisees, those 
teachers of the law, who, before the coming of Christ, by enforcing 
works and the righteousness of the law, were cruel torturers, and 
tormented men’s consciences. And this Psalm promises that wished-for 
day of Christ, and the redemption that should be wrought by his 
coming. For the gospel was revealed from Zion, and the Spirit was 
poured out upon the apostles at Jerusalem.

This Psalm has reference to the First and Second Commandment: for it 
gloriously exalts the word of God and promises the day of salvation, 
that is, of Christ: but it rebukes hypocrites who despise the true 
worship of God, and his faith and fear, and who serve not God but 
their own belly. And it refers also to the first and second petition 
of the Lord’s Prayer: where we pray, “Hallowed be thy name; Thy 
kingdom come.”




PSALM XV.

_David describeth a citizen of Zion._

A Psalm of David.


LORD, who shall abide in thy tabernacle? who shall dwell in thy holy 
hill?

He that walketh uprightly, and worketh righteousness, and speaketh the 
truth in his heart.

_He that_ backbiteth not with his tongue, nor doeth evil to his 
neighbour, nor taketh up a reproach against his neighbour.

In whose eyes a vile person is contemned; but he honoureth them that 
fear the LORD. _He that_ sweareth to _his own_ hurt, and changeth not.

_He that_ putteth not out his money to usury, nor taketh reward 
against the innocent. He that doeth these _things_ shall never be 
moved.


This Psalm strikes at the hypocrites who say that holiness stands in 
the pretended works of the law of God, or in the vain and foolish 
works of human invention and tradition; and it teaches us how to 
understand the law of God rightly, and to live godly and righteously. 
It shows us that we are to walk in the spirit and to mortify the 
desires of the flesh. For the sum of all godliness is this;—to love 
and worship God with a pure heart by faith, and then, to direct our 
lives for the good of our neighbour; and to avoid all those things 
which militate against these two; that is, to shun all hypocrisy and 
pretended holiness, which militates against both faith and love: for 
such an one is ignorant of the true worship of God, and neglects all 
truly good works, which should be done for the benefit of his 
neighbour.

It has reference to the Third Commandment of the Decalogue, concerning 
keeping holy the sabbath day, which is done when we hear and learn the 
word. And it refers also to the third petition of the Lord’s Prayer.




PSALM XVI.

_David, in distrust of merits, and hatred of idolatry, fleeth to God 
for preservation.—He sheweth the hope of his calling, of the 
resurrection, and life everlasting._

Michtam of David.


Preserve me, O God: for in thee do I put my trust.

_O my soul_, thou hast said unto the LORD, Thou _art_ my Lord: my 
goodness _extendeth_ not to thee;

_But_ to the saints that _are_ in the earth, and _to_ the excellent, 
in whom _is_ all my delight.

Their sorrows shall be multiplied _that_ hasten _after_ another _god_; 
their drink-offerings of blood will I not offer, nor take up their 
names into my lips.

The LORD _is_ the portion of mine inheritance and of my cup: thou 
maintainest my lot.

The lines are fallen unto me in pleasant _places_; yea, I have a 
goodly heritage.

I will bless the LORD, who hath given me counsel: my reins also 
instruct me in the night-seasons.

I have set the LORD always before me: because _he is_ at my right 
hand, I shall not be moved.

Therefore my heart is glad, and my glory rejoiceth: my flesh also 
shall rest in hope.

For thou wilt not leave my soul in hell; neither wilt thou suffer 
thine Holy One to see corruption.

Thou wilt shew me the path of life: in thy presence _is_ fulness of 
joy; at thy right hand _there are_ pleasures for evermore.


This is a prophecy concerning the passion and resurrection of Christ; 
and the apostles quote it, Acts ii. and xiii. as having a striking 
reference to Christ.

This is a glorious Psalm and a precious jewel among all the Psalms on 
this account,—because it shows forth in clear words that all that 
splendid and magnificent worship of the law of Moses, its sacrifices, 
its sabbath worship, its circumcision, in all which the Jews so 
unceasingly boasted, is done away with by the gospel; for in the 
fourth verse, David plainly says, that those who follow works and the 
righteousness of the law, follow strange gods and idols: and he shows 
that the Jews, although a sacred people, should be rejected, and 
another people chosen, even a people who should believe in Christ, who 
were the true elect, inheritance, and peculiar people of God.

This Psalm also has reference to the First, Second, and Third 
Commandments; for it foretels a new glory of God, a new work and word, 
and that new kind of worship which was to be revealed to the world: 
and it refers also to the first and second petitions of the Lord’s 
Prayer.




PSALM XVII.

_David, in confidence of his integrity, craveth defence of God against 
his enemies.—He sheweth their pride, craft, and eagerness.—He prayeth 
against them in confidence of his hope._

A Prayer of David.


Hear the right, O LORD, attend unto my cry, give ear unto my prayer, 
_that goeth_ not out of feigned lips.

Let my sentence come forth from thy presence; let thine eyes behold 
the things that are equal.

Thou hast proved mine heart; thou hast visited _me_ in the night; thou 
hast tried me, _and_ shalt find nothing; I am purposed _that_ my mouth
shall not transgress.

Concerning the works of men, by the word of thy lips I have kept _me 
from_ the paths of the destroyer.

Hold up my goings in thy paths, _that_ my footsteps slip not.

I have called upon thee, for thou wilt hear me, O God: incline thine 
ear unto me, _and hear_ my speech.

Shew thy marvellous loving-kindness, O thou that savest by thy right 
hand them which put their trust _in thee_, from those that rise up 
_against them_.

Keep me as the apple of the eye, hide me under the shadow of thy 
wings.

From the wicked that oppress me, _from_ my deadly enemies, _who_ 
compass me about.

They are inclosed in their own fat: with their mouth they speak 
proudly.

They have now compassed us in our steps: they have set their eyes 
bowing down to the earth;

Like as a lion _that_ is greedy of his prey, and as it were a young 
lion lurking in secret places.

Arise, O LORD, disappoint him, cast him down; deliver my soul from the 
wicked, _which is_ thy sword:

From men _which are_ thy hand, O LORD, from men of the world, _which 
have_ their portion in _this_ life, and whose belly thou fillest with 
thy hid _treasure_ they are full of children, and leave the rest of 
their substance to their babes.

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


This Psalm is a prayer against false teachers, and those very delicate 
saints, that is, hypocrites, who by their human doctrines, call men 
off from the word of God, and hate and persecute the truly godly 
teachers. These are the characters whom Paul also calls “enemies of 
the cross of Christ:” for they are not willing to suffer anything for 
God’s sake, but shun the cross; but make a pretext of the name and 
worship of God, and under all the artifices of their hypocrisy, seek 
nothing else than earthly advantages, honors, wealth, the favour of 
men, and the pleasures and gratifications of the world. Hence David 
calls them, in the last verse but one, ‘men of this world,’ and ‘men 
of this life.’ Of this kind also are all those animals of the belly in 
monasteries, those cumberers of the earth, the monks, and lazy 
priests.

This Psalm also has reference to the Second and Third Commandments, 
and to the first petition of the Lord’s Prayer, where we pray 
“Hallowed be thy name.”




PSALM XVIII.

_David praiseth God for his manifold and marvellous blessings._

To the chief Musician. A Psalm of David, the servant of the LORD, who 
spake unto the LORD the words of this song in the day that the LORD 
delivered him from the hand of all his enemies, and from the hand of 
Saul: And he said,


I will love thee, O LORD, my strength.

The LORD _is_ my rock, and my fortress, and my deliverer; my God, my 
strength, in whom I will trust; my buckler, and the horn of my 
salvation, _and_ my high tower.

I will call upon the LORD, _who is worthy_ to be praised: so shall I 
be saved from mine enemies.

The sorrows of death compassed me, and the floods of ungodly men made 
me afraid.

The sorrows of hell compassed me about: the snares of death prevented 
me.

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.

Then the earth shook and trembled; the foundations also of the hills 
moved and were shaken, because he was wroth.

There went up a smoke out of his nostrils, and fire out of his mouth 
devoured: coals were kindled by it.

He bowed the heavens also, and came down: and darkness _was_ under his 
feet.

And he rode upon a cherub, and did fly: yea, he did fly upon the wings 
of the wind.

He made darkness his secret place; his pavilion round about him _were_ 
dark waters _and_ thick clouds of the skies.

At the brightness _that was_ before him his thick clouds passed, hail 
_stones_ and coals of fire.

The LORD also thundered in the heavens, and the Highest gave his 
voice; hail _stones_ and coals of fire.

Yea, he sent out his arrows, and scattered them; and he shot out 
lightnings and discomfited them.

Then the channels of waters were seen, and the foundations of the 
world were discovered at thy rebuke, O LORD, at the blast of the 
breath of thy nostrils.

He sent from above, he took me, he drew me out of many waters.

He delivered me from my strong enemy, and from them which hated me: 
for they were too strong for me.

They prevented me in the day of my calamity: but the LORD was my stay.

He brought me forth also into a large place; he delivered me, because 
he delighted in me.

The LORD rewarded me according to my righteousness; according to the 
cleanness of my hands hath he recompensed me.

For I have kept the ways of the LORD, and have not wickedly departed 
from my God.

For all his judgments _were_ before me, and I did not put away his 
statutes from me.

I was also upright before him, and I kept myself from mine iniquity.

Therefore hath the LORD recompensed me according to my righteousness, 
according to the cleanness of my hands in his eyesight.

With the merciful thou wilt shew thyself merciful; with an upright man 
thou wilt shew thyself upright.

With the pure thou wilt shew thyself pure; and with the froward thou 
wilt shew thyself froward.

For thou wilt save the afflicted people; but wilt bring down high 
looks.

For thou wilt light my candle: the LORD my God will enlighten my 
darkness.

For by thee I have run through a troop; and by my God have I leaped 
over a wall.

_As for_ God, his way _is_ perfect: the word of the LORD is tried: he 
_is_ a buckler to all those that trust in him.

For who _is_ God save the LORD? or who _is_ a rock save our God?

_It is_ God that girdeth me with strength, and maketh my way perfect.

He maketh my feet like hinds’ _feet_ and setteth me upon my high 
places.

He teacheth my hands to war, so that a bow of steel is broken by mine 
arms.

Thou hast also given me the shield of thy salvation: and thy right 
hand hath holden me up, and thy gentleness hath made me great.

Thou hast enlarged my steps under me, that my feet did not slip.

I have pursued mine enemies, and overtaken them; neither did I turn 
again till they were consumed.

I have wounded them that they were not able to rise: they are fallen 
under my feet.

For thou hast girded me with strength unto the battle: thou hast 
subdued under me those that rose up against me.

Thou hast also given me the necks of mine enemies; that I might 
destroy them that hate me.

They cried, but _there was_ none to save _them_: _even_
unto the LORD, but he answered them not.

Then did I beat them small as the dust before the wind: I did cast 
them out as the dirt in the streets.

Thou hast delivered me from the strivings of the people; _and_ thou 
hast made me the head of the heathen: a people _whom_ I have not known 
shall serve me.

As soon as they hear of me, they shall obey me: the strangers shall 
submit themselves unto me.

The strangers shall fade away, and be afraid out of their close 
places.

The LORD liveth; and blessed _be_ my rock; and let the God of my 
salvation be exalted.

_It is_ God that avengeth me, and subdueth the people unto me.

He delivereth me from mine enemies: yea, thou liftest me up above 
those that rise up against me: thou hast delivered me from the violent
man.

Therefore will I give thanks unto thee, O LORD, among the heathen, and 
sing praises unto thy name.

Great deliverance giveth he to his king; and sheweth mercy to his 
anointed, to David, and to his seed for evermore.


This is a Psalm of thanksgiving, in which David gives thanks to God 
(as the title of the Psalm shows) because of his deliverance from all 
his enemies. And this Psalm I should divide into four parts, for David 
had combatted with four kinds of enemies—King Saul, the neighbouring 
nations, his son Absalom, and his seditious subjects.

At the beginning of the Psalm, in the first six verses, David 
describes the greatness of his perils, his distresses and his straits 
in the midst of so many and great afflictions, out of which the Lord 
delivered him, “The sorrows of hell (saith he) compassed me about, 
&c.”

Then in the seventh verse, after the manner of the prophets, he 
alludes in his song of praise to the deliverance out of Egypt, and to 
those mighty works at Mount Sinai and in the Red Sea; intimating, that 
as God then powerfully delivered his people from the midst of death, 
so, he also more than once had been delivered by the powerful arm and 
the high hand of God, again, as it were from the hand of Pharaoh, and 
from the midst of surrounding death.

And then again, when he says verses 16, and 17, “He delivered me from 
my strong enemies and from them that were mightier than I,” he alludes 
to King Saul, who had persecuted him with hostile hatred and 
bitterness for the word of God’s sake, because he was chosen from on 
high to be King and to be his successor.

At verse 28, he celebrates the goodness of God who stands by the 
humble and those who are despised by the world and defends them 
against the proud and the mighty: as he did in giving David the 
victory over Goliah, the Philistines, the Amalekites, and other 
nations.

At verse 34, he intimates something respecting his third and domestic 
adversary his son Absalom, who, on that account, was by far the more 
dreadful and atrocious enemy.

Then at verse 42, he gives thanks to God who so wonderfully stood by 
him against the crafty counsels and snares of the seditious, of which 
kind was Siba and, in the time of Absalom almost the whole of Israel. 
For this most excellent and most godly king had many national and 
domestic enemies, and seditious citizens; so much so, that, as he 
himself here says, many gentile nations were far more kind and 
obedient to him than his own people.

Therefore any afflicted one, especially if in magisterial office, may 
use this Psalm in giving thanks to God for his deliverance out of 
various perils and distresses which fall upon those who govern the 
state, or who are set over the Church.

And if any one wishes to understand the Psalm allegorically, David 
signifies here Christ; Saul signifies the Jews; the nations that 
persecuted David, the tyrants of the world who set themselves against 
the Gospel; Absalom, heretics who proceed out from us but are not of 
us; the seditious subjects, outside-show-Christians who sound forth 
Christ with their mouth, but in their heart are far from him: from all 
which this afflicted David, that is, Christ and those who are 
Christians, are at length delivered.

This Psalm belongs to the second precept of the Decalogue, and to the 
first petition of the Lord’s Prayer.




PSALM XIX.

_The creatures show God’s glory.—The word his grace.—David prayeth for 
grace._

To the chief Musician, a Psalm of David.


The heavens declare the glory of God: and the firmament sheweth his 
handy-work.

Day unto day uttereth speech, and night unto night sheweth knowledge.

_There is_ no speech nor language _where_ their voice is not heard.

Their line is gone out through all the earth, and their words to the 
end of the world. In them hath he set a tabernacle for the sun;

Which _is_ as a bridegroom coming out of his chamber, _and_ rejoiceth 
as a strong man to run a race.

His going forth _is_ from the end of the heaven, and his circuit unto 
the ends of it: and there is nothing hid from the heat thereof.

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.

More to be desired _are they_ than gold; yea, than much fine gold; 
sweeter also than honey and the honey-comb.

Moreover, by them is thy servant warned: _and_ in keeping of them 
_there is_ great reward.

Who can understand _his_ errors! cleanse thou me from secret _faults_.

Keep back thy servant also from presumptuous _sins_: let them not have 
dominion over me: then shall I be upright, and I shall be innocent 
from the great transgression.

Let the words of my mouth, and the meditation of my heart, be 
acceptable in thy sight, O LORD, my strength and my redeemer.


This is a prophecy concerning the preaching of the Gospel to every 
creature under the whole heaven wherever the wide earth extends. “Day 
unto day, (saith David) uttereth the word;” that is, ‘from day to 
day;’ or, day and night shall the Gospel be propagated by the voice of 
the apostles and the ministers of the word, farther and farther; and 
that, not only in Judea but every where in all the earth, and in all 
languages throughout the world.—And says David, as by the life-giving 
light of the Sun, all things in nature are illuminated, recreated, and 
cherished: so this new light, this voice of the Gospel shall illumine 
the world, and, by communicating the Spirit, shall revive and purify 
the hearts of men, and shall lift up and comfort distressed 
consciences.

Here also David intimates, that the old law which was the ministration 
of death was to be done away with; and that the Gospel was to succeed, 
which should be the ministration of life and of the Spirit; and which 
should be a word sweet and lovely, illumining the eyes and purifying 
the heart.

This Psalm belongs to the Third Commandment; for it shews us what is 
the true Sabbath, namely, the day or time, in which the Gospel should 
be preached throughout the whole world and received by those who 
should believe it.




PSALM XX.

_The Church blesseth the King in his exploits.—Her confidence in God’s 
succour._

To the chief Musician, A Psalm of David.


The LORD hear thee in the day of trouble; the name of the God of Jacob 
defend thee.

Send thee help from the sanctuary, and strengthen thee out of Zion.

Remember all thy offerings, and accept thy burnt sacrifice. Selah.

Grant thee according to thine own heart, and fulfil all thy counsel.

We will rejoice in thy salvation, and in the name of our God we will 
set up _our_ banners: the LORD fulfil all thy petitions.

Now know I that the LORD saveth his anointed: he will hear him from 
his holy heaven with the saving strength of his right hand.

Some _trust_ in chariots, and some in horses: but we will remember the 
name of the LORD our God.

They are brought down and fallen; but we are risen and stand upright.

Save, LORD: let the king hear us when we call.


This is a prayer for kings, rulers, magistrates, and all who sustain 
that most heavy burthen of governing the state:—that God, in such 
momentous concerns, to which all human diligence and wisdom are 
unequal (as even heathen rulers have confessed from their own 
experience), would stand by magistrates when exposed to the hatred of 
all, to their secret councils and plans of deceit; and would keep all 
subjects in their duty, and give his blessing in the preservation of a 
good and happy constitution, and public peace; especially when Satan 
with horrible hatred against God and the works of God, is endeavouring 
to destroy the constitutions of kingdoms, and to confound all things 
with slaughter and blood-shed.

Those great and eminently spiritual men who produced this and the like 
Psalms, plainly saw that such great and important matters could not be 
managed and governed by any human wisdom or human counsels; and 
therefore they wished to pen forms of prayer of this kind for the 
safety of magistrates and transmit them to posterity. For such prayers 
as these were especially necessary for the people of God at that time, 
when David and other godly rulers after him, were continually 
exercised with new enemies and new afflictions, and those the most 
severely distressing.—Therefore all Kings and Rulers are fools who do 
not seek for, and expect, the happy government and the success of 
their affairs from heaven.

This Psalm belongs to the second commandment, as do all the other 
supplicatory Psalms; for it contains a calling upon the name of the 
Lord. And it belongs also to the third petition of the Lord’s Prayer, 
where we pray that the will of God, not of the devil, may be done.




PSALM XXI.

_A thanksgiving for victory.—Confidence of further success._

To the chief Musician, A Psalm of David.


The king shall joy in thy strength, O Lord: and in thy salvation how 
greatly shall he rejoice!

Thou hast given him his heart’s desire, and hast not withholden the 
request of his lips. Selah.

For thou preventest him with the blessings of goodness: thou settest a 
crown of pure gold on his head.

He asked life of thee, _and_ thou gavest _it_ him, _even_ length of 
days for ever and ever.

His glory _is_ great in thy salvation: honour and majesty hast thou 
laid upon him.

For thou hast made him most blessed for ever: thou hast made him 
exceeding glad with thy countenance.

For the king trusteth in the LORD; and, through the mercy of the Most 
High, he shall not be moved.

Thine hand shall find out all thine enemies; thy right hand shall find 
out those that hate thee.

Thou shalt make them as a fiery oven in the time of thine anger: the 
LORD shall swallow them up in his wrath, and the fire shall devour 
them.

Their fruit shalt thou destroy from the earth, and their seed from 
among the children of men.

For they intended evil against thee; they imagined a mischievous 
device, _which_ they are not able _to perform_:

Therefore shalt thou make them turn their back, _when_ thou shalt make 
ready _thine arrows_ upon thy strings against the face of them.

Be thou exalted, LORD, in thine own strength: _so_ will we sing and 
praise thy power.


This is a prophecy concerning the kingdom of Christ;—that his kingdom 
shall be temporal and eternal. The beginning of the Psalm gloriously 
predicts that it shall come to pass that this king and this people 
shall rejoice in this kingdom, and that the glory of it shall be 
great. But you must understand that all this will be, not before the 
world or according to the flesh, but in God. For Christ entered into 
glory through the flesh and by the cross.

This Psalm foretels also that this kingdom, that is, the Church of 
Christ, although afflicted before the world, shall be enriched with 
spiritual blessings and glorified; and that this word of grace and the 
remission of sins, this joyful and all-sweet Gospel shall be diffused 
abroad among all nations, and that the godly and those that believe, 
shall rejoice and be glad, and exult in it with a full and perfect 
joy, which no creature shall be able to destroy or to take away.

On the other hand, David shews that the Jews who opposed this counsel 
of God, and the whole of their kingdom should be destroyed by the 
awful judgment of God, “Thou shalt make them (says he) to turn their 
back;” that is, because that people opposed themselves to the Gospel, 
and crucified Christ, thou shalt afflict them with heavy calamities; 
and, having rejected the people destroyed their kingdom, and having 
done away with, and abrogated the whole of their law and worship for 
which they so furiously fight, thou shalt reduce them to a miserable 
slavery, so that they shall be oppressed under a foreign yoke and 
laws, and shall thus suffer the punishment due to their sins.

This Psalm belongs to the first commandment, and to the second 
petition of the Lord’s Prayer: for it foretells of a people that 
should not be under the law of Moses, but in a kingdom of rejoicing 
and thanksgiving, and it speaks of a new manner of worship.




PSALM XXII.

_David complaineth in great discouragement.—He prayeth in great 
distress.—He praiseth God._

To the chief Musician upon Aijeleth Shahar, A Psalm of David.


My God, my God, why hast thou forsaken me? _why art thou so_ far from 
helping me, _and from_ the words of my roaring?

O my God, I cry in the day-time, but thou hearest not; and in the 
night-season, and am not silent.

But thou _art_ holy, O _thou_ that inhabitest the praises of Israel.

Our fathers trusted in thee: they trusted, and thou didst deliver 
them.

They cried unto thee, and were delivered; they trusted in thee, and 
were not confounded.

But I _am_ a worm, and no man; a reproach of men, and despised of the 
people.

All they that see me laugh me to scorn; they shoot out the lip, they 
shake the head, _saying_,

He trusted on the LORD _that_ he would deliver him; let him deliver 
him, seeing he delighted in him.

But thou _art_ he that took me out of the womb: thou didst make me 
hope _when I was_ upon my mother’s breasts.

I was cast upon thee from the womb; thou _art_ my God from my mother’s 
belly.

Be not far from me, for trouble _is_ near; for _there_ is none to 
help.

Many bulls have compassed me: strong _bulls_ of Bashan have beset me 
round.

They gaped upon me _with_ their mouths, _as_ a ravening and a roaring 
lion.

I am poured out like water, and all my bones are out of joint: my 
heart is like wax; it is melted in the midst of my bowels.

My strength is dried up like a potsherd; and my tongue cleaveth to my 
jaws; and thou hast brought me into the dust of death.

For dogs have compassed me; the assembly of the wicked have inclosed 
me: they pierced my hands and my feet.

I may tell all my bones: they look and stare upon me.

They part my garments among them, and cast lots upon my vesture.

But be not thou far from me, O LORD; O my strength, haste thee to help 
me.

Deliver my soul from the sword; my darling from the power of the dog.

Save me from the lion’s mouth: for thou hast heard me from the horns 
of the unicorns.

I will declare thy name unto my brethren: in the midst of the 
congregation will I praise thee.

Ye that fear the LORD, praise him: all ye the seed of Jacob, glorify 
him; and fear him, all ye the seed of Israel.

For he hath not despised nor abhorred the affliction of the afflicted, 
neither hath he hid his face from him; but when he cried unto him, he 
heard.

My praise _shall be_ of thee in the great congregation: I will pay my 
vows before them that fear him.

The meek shall eat and be satisfied; they shall praise the LORD that 
seek him: your heart shall live for ever.

All the ends of the world shall remember, and turn unto the LORD; and 
all the kindreds of the nations shall worship before thee.

For the kingdom _is_ the LORD’S; and he _is_ the governor among the 
nations.

All _they that be_ fat upon earth shall eat and worship: all they that 
go down to the dust shall bow before him and none can keep alive his 
own soul.

A seed shall serve him; it shall be accounted to the LORD for a 
generation.

They shall come, and shall declare his righteousness unto a people 
that shall be born, that he hath done _this_.


This Psalm is a kind of gem among the Psalms that contain prophecies 
concerning Christ and his kingdom, and it is peculiarly excellent and 
remarkable. For here, if anywhere, it may be said that David does not 
seem to be delivering a prophecy of the future, but a history of the 
past; a history of circumstances that took place within his own sight 
and knowledge; for his expressions concerning Christ are not at all 
more obscure than those of Peter or Paul, or any other of the 
Apostles: and he speaks of Christ being nailed to the tree, and of the 
piercing of his hands and his feet, as if the whole had taken place 
before his own natural sight.

This Psalm contains those deep, sublime, and heavy sufferings of 
Christ, when agonizing in the midst of the terrors and pangs of divine 
wrath and death, which surpass all human thought and comprehension. 
And I know not whether any Psalm throughout the whole Book contains 
matter more weighty, or from which the hearts of the godly can so 
truly perceive those sighs and groans, inexpressible by man, which 
their Lord and head Jesus Christ uttered when conflicting for us in 
the midst of death, and in the midst of the pains and terrors of hell. 
Wherefore this Psalm ought to be most highly prized by all who have 
any acquaintance with these temptations of faith, and these spiritual 
conflicts.

Let Epicureans despise these things: examples of this kind will be 
more precious to the truly godly and spiritual, whether they be found 
in Christ himself, or (as St. Peter saith,) in our brethren that are 
in the world, than all the treasures and riches of which the world can 
boast.

David as I said, describes most clearly and expressively the 
sufferings of Christ, so much so, that you seem to see the 
circumstances to take place before your eyes. And as he so clearly 
pourtrays the forerunning sufferings of Christ, so does he with equal 
plainness set forth the glories which followed them; for in the end of 
the Psalm he shows that Christ should be delivered from the mouth of 
the lion and of the dog, and from the midst of death and sufferings, 
and should, through his resurrection wrought by divine power, be 
glorified; that his Gospel should be preached, not only among that 
people and in that kingdom, such narrow limits, but throughout all the 
nations and kingdoms of the world; that the fat ones of the earth, 
that is the rich and powerful of this world, and the poor also, should 
be converted unto Christ; that his Church should be eternal, and his 
posterity infinite; and that as King he should be adored throughout 
the whole world, that his name should be praised and celebrated 
throughout all ages, and his kingdom endure for ever, and remain 
invincible against all the kingdoms of the world, and against all 
creatures.

The Psalm belongs to the first commandment of the Decalogue, for it 
foretels a new worship of God; and it has reference to the first 
petition of the Lord’s Prayer.




PSALM XXIII.

_David’s confidence in God’s grace._

A Psalm of David.


The LORD _is_ my shepherd; I shall not want.

He maketh me to lie down in green pastures: he leadeth me beside the 
still waters.

He restoreth my soul: he leadeth me in the paths of righteousness for 
his name’s sake.

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.

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

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.


This Psalm is a remarkable offering of thanks to God for the gift and 
reception of the word: and it contains the description of a godly 
heart acknowledging how incomparable and unspeakable a blessing and 
gift of God the knowledge of his word is. It also gloriously declares 
and extols the greatness of the goodness and mercy of God in leading 
us in the right way, and in lifting us up and consoling us under every 
temptation, while hypocrites are left to walk in their own crooked 
ways.

Under a beautiful similitude he compares himself to a sheep, in 
seeking, (if perchance it has strayed) saving, defending and feeding 
which, the faithful shepherd spares no labour nor anxiety. And as, 
under a good and watchful shepherd, the sheep have fattening pastures, 
and wholesome brooks and fountains; so do the godly find all these 
same pastures for their hearts in the word which God has provided for 
them.

David alludes in this Psalm to the table and shew bread, and to the 
balsam and the oil of gladness. For God will feed and comfort the 
Ministers of the word, and the hearers, and will gladden them with his 
cup though they are made sorrowful by the world.

He calls the word of God a shepherd’s staff, refreshing waters, green 
pastures, that by all such similitudes he may show that true 
salvation, settled peace, and sure and eternal consolation are 
established in men’s consciences by the word of God only.

This Psalm belongs to the Third Commandment, and to the second 
petition of the Lord’s Prayer.




PSALM XXIV.

_God’s lordship in the world.—The citizens of his spiritual 
kingdom.—An exhortation to receive him._

A Psalm of David.


The earth _is_ the LORD’S, and the fulness thereof; the world, and 
they that dwell therein.

For he hath founded it upon the seas, and established it upon the 
floods.

Who shall ascend into the hill of the LORD? or who shall stand in his 
holy place?

He that hath clean hands, and a pure heart; who hath not lift up his 
soul unto vanity, nor sworn deceitfully.

He shall receive the blessing from the LORD, and righteousness from 
the God of his salvation.

This _is_ the generation of them that seek him, that seek thy face, O 
Jacob. Selah.

Lift up your heads, O ye gates; and be ye lift up, ye everlasting 
doors; and the King of glory shall come in.

Who _is_ this King of glory? The LORD strong and mighty, the LORD 
mighty in battle.

Lift up your heads, O ye gates; even lift _them_ up, ye everlasting 
doors: and the King of glory shall come in.

Who _is_ this King of glory? The LORD of hosts, he _is_ the King of 
glory. Selah.


This Psalm is a prophecy concerning the kingdom of Christ to be spread 
and extended throughout the whole world by the Gospel.

By a striking apostrophe David turns himself to the kings, princes, 
and wise ones of the earth, and the men of power and authority, whom 
he calls after the genius of the Hebrew language, the ‘gates of the 
world.’ Remember, (saith he to such,) that the earth is the Lord’s, he 
is Lord of all. It was he that gave you your kingdoms. He has set up 
his Christ as King over all, whom if ye adore and acknowledge not, ye 
shall perish together with your kingdoms, and shall be dashed in 
pieces like a potter’s vessel.

He exhorts such to acknowledge themselves sinners: for these powerful 
ones, these pharisees and these wise ones of the world, being blinded 
with a conceited opinion of human wisdom and righteousness, are above 
all others enfuriated against the Gospel: for when the kingdom of 
grace and of the remission of sins is preached; when this Christ is 
declared and proclaimed by the Gospel to be the only King of eternal 
peace, the only victorious King over sin, death, and the devil; then 
these tyrants and powerful ones of the world immediately burst out 
with their cry of pride “Who is this King of Glory? Who?” As if they 
should say, what! Shall those poor abject fishermen, those dross of 
the earth teach us? Shall they, instead of the law of Moses, and 
instead of the religion which we received from our forefathers, force 
upon us this new worship of God, and this King of theirs who was 
hanged upon the cross? Shall they persuade us to believe such dreams 
as these?

This Psalm, therefore, at the same time intimates that this kingdom of 
Christ should not be corporeal or earthly, nor of such a kind as 
should destroy political governments: but a kingdom in which the 
preachers of it should bring into subjection unto Christ the world and 
the kingdoms of the world by the word and the Gospel.

To this kingdom (says David) kings and rulers shall oppose themselves 
and shall crucify the King and Lord of Glory, and shall persecute the 
Apostles and Ministers of the word: but he nevertheless shall break 
through all kingdoms, and in defiance of every opposer shall enter 
into the world and reign by the Gospel in the midst of his enemies: he 
shall give to his Apostles a mouth and wisdom which none of their 
adversaries shall be able to gainsay or resist: and while the 
mightiest kingdoms of the earth, as Daniel saith, shall be moved and 
destroyed, this eternal king shall endure for ever and be truly 
manifested to be the Lord of victory and of glory.

It has reference to the First Commandment of the Decalogue, and to the 
first, second, and third petitions of the Lord’s Prayer.




PSALM XXV.

_David’s confidence in prayer.—He prayeth for remission of sins, and 
for help in affliction._

A Psalm of David.


Unto thee, O LORD, do I lift up my soul.

O my God, I trust in thee: let me not be ashamed; let not mine enemies 
triumph over me.

Yea, let none that wait on thee be ashamed: let them be ashamed which 
transgress without cause.

Shew me thy ways, O LORD; teach me thy paths. Lead me in thy truth, 
and teach me: for thou _art_ the God of my salvation; on thee do I 
wait all the day.

Remember, O LORD, thy tender mercies, and thy loving-kindnesses; for 
they _have been_ ever of old.

Remember not the sins of my youth, nor my transgressions: according to 
thy mercy remember thou me, for thy goodness’ sake, O LORD.

Good and upright _is_ the LORD; therefore will he teach sinners in the 
way.

The meek will he guide in judgment, and the meek will he teach his 
way.

All the paths of the LORD _are_ mercy and truth unto such as keep his 
covenant and his testimonies.

For thy name’s sake, O LORD, pardon mine iniquity; for it _is_ great.

What man _is_ he that feareth the LORD? Him shall he teach in the way 
_that_ he shall choose;

His soul shall dwell at ease; and his seed shall inherit the earth.

The secret of the LORD _is_ with them that fear him; and he will show 
them his covenant.

Mine eyes _are_ ever toward the LORD; for he shall pluck my feet out 
of the net.

Turn thee unto me, and have mercy upon me, for I _am_ desolate and 
afflicted.

The troubles of my heart are enlarged: O bring thou me out of my 
distresses.

Look upon mine affliction, and my pain: and forgive all my sins.

Consider mine enemies; for they are many; and they hate me with cruel 
hatred.

O keep my soul, and deliver me: let me not be ashamed; for I put my 
trust in thee.

Let integrity and uprightness preserve me; for I wait on thee.

Redeem Israel, O God, out of all his troubles.


This is a prayer in which the prophet prays, with wonderful fervency 
of heart, to be strengthened in the faith and in the love of the Word, 
although he should have on this account great and bitter enemies in 
the world: that is, that he may not be broken down in mind by the 
afflictions, nor by the greatness and multiplicity of his own 
encompassing infirmities when he saw that Epicurean hypocrites 
despised the true religion and the true word with so much confidence 
and secure presumption, as if they were things in which it was a 
disgrace for men of a sound mind and a liberal education to be in the 
least engaged.

Ah Lord (saith David) preserve and glorify thy name and thy word. Let 
us (saith he) who are thus derided, spit upon, and, for thy sake, well 
nigh overwhelmed in the midst of so many afflictions and so many 
offences, not be confounded, but let us expect thy consolations. Let 
those haughty hypocrites and despisers be confounded both before God 
and men, who, on account of their carnal wisdom and powers, and 
riches, and other things of this world which they admire and value, so 
despise thy word and thy worship, that they deem it a disgrace to have 
such things in their thoughts. Our eyes (saith he) are unto thee O 
Lord? Do thou, if there be any infirmity in us, pardon it. Keep us in 
the knowledge of thy holy word and of that mystery of thine which is 
hidden from the world, and stand by us in our great straits and 
perils.

This Psalm belongs to the Second Commandment, and to the second 
petition of the Lord’s Prayer.




PSALM XXVI.

_David resorteth unto God in confidence of his integrity._

A Psalm of David.


Judge me, O LORD; for I have walked in mine integrity: I have trusted 
also in the LORD; _therefore_ I shall not slide.

Examine me, O LORD, and prove me; try my reins and my heart.

For thy loving-kindness _is_ before mine eyes; and I have walked in 
thy truth.

I have not sat with vain persons, neither will I go in with 
dissemblers.

I have hated the congregation of evil-doers; and will not sit with the 
wicked.

I will wash mine hands in innocency; so will I compass thine altar, O 
LORD?

That I may publish with the voice of thanksgiving, and tell of all thy 
wondrous works.

LORD, I have loved the habitation of thy house, and the place where 
thine honour dwelleth.

Gather not my soul with sinners, nor my life with bloody men;

In whose hands _is_ mischief, and their right hand is full of bribes.

But as for me, I will walk in mine integrity: redeem me, and be 
merciful unto me.

My foot standeth in an even place: in the congregations will I bless 
the LORD.


This is a prayer unto God, containing a complaint against hypocrites 
who want to be justified by the works of the law, and who always 
persecute the true doctrine of faith and condemn its supporters for 
heretics. David calls these characters dissemblers, heretics, bloody 
men, wicked persons. For although they boast of great sanctity, yet 
their hearts are full of hatred and bitterness against God, and craft 
and iniquity against their neighbour: as Christ says of all such 
pharisees when he rebukes them by Luke, “Ye are they who justify 
yourselves before men, but God knoweth your hearts.” For such worship 
God with their lips, but their heart is far from him: they worship him 
not in truth, but do all for gain.

In a word they serve not God but Mammon and their own belly: as Paul 
saith to the Philippians. And this Psalm saith, “And their right hand 
is full of bribes.” Yet their hypocrisy has a wonderful outside 
appearance. And indeed the false church who has power and dominion on 
her side, has always a more wonderful and showy appearance than the 
true, which lies hidden under the various forms of the cross.

Therefore we have need to pray in no slothful manner that God would 
preserve us in his true Church, and would not suffer us to be mingled 
and carried away with these characters, lest we have our portion with 
such hypocrites, whose end, though they may for a time make a show 
before the world, shall be destruction, and whose glory shall be 
turned into confusion: as we have seen it exemplified in the Pope and 
his kingdom.

This Psalm belongs to the Third Commandment, and to the first and 
second petitions of the Lord’s Prayer: for it speaks of the true 
worship and kingdom of God.




PSALM XXVII.

_David sustaineth his faith by the power of God, by his love to the
service of God, by prayer._

A Psalm of David.


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?

When the wicked, even mine enemies and my foes, came upon me to eat up 
my flesh, they stumbled and fell.

Though an host should encamp against me, my heart shall not fear; 
though war should rise against me, in this _will_ I be confident.

One _thing_ have I desired of the LORD, that will I seek after; that I 
may dwell in the house of the LORD all the days of my life, to behold 
the beauty of the LORD, and to inquire in his temple.

For in the time of trouble he shall hide me in his pavilion: in the 
secret of his tabernacle shall he hide me: he shall set me upon a 
rock.

And now shall mine head be lifted up above mine enemies round about 
me: therefore will I offer in this tabernacle sacrifices of joy: I 
will sing, yea, I will sing praises unto the LORD.

Hear, O LORD, _when_ I cry with my voice: have mercy also upon me, and 
answer me.

_When thou saidst_, seek ye my face; my heart said unto thee, Thy 
face, Lord, will I seek.

Hide not thy face _far_ from me; put not thy servant away in anger: 
thou hast been my help: leave me not, neither forsake me, O God of my 
salvation.

When my father and my mother forsake me, then the LORD will take me 
up.

Teach me thy way, O LORD, and lead me in a plain path, because of mine 
enemies.

Deliver me not over unto the will of mine enemies: for false witnesses 
are risen up against me, and such as breathe out cruelty.

_I had fainted_, unless I had believed to see the goodness of the LORD 
in the land of the living.

Wait on the LORD; be of good courage, and he shall strengthen thine 
heart: wait, I say, on the LORD.


This Psalm is a thanksgiving, containing also a prayer and consolation 
against false teachers.

David having been taught and exercised by such great afflictions, by 
so many perils and sorrows, and by such fiery conflicts, for the 
word’s sake, and having been supported therein against the devil, and 
the world, now finds a greater truth and reliance on God, and is more 
encouraged and fortified against all his enemies.

The Lord (saith he) is my light and my salvation; whom shall I fear? 
That is, the Lord hath so often and so wonderfully comforted me under, 
and so powerfully delivered me from, various darknesses and storms of 
temptations, that he will not leave nor forsake me in time to come. If 
God, then, be for me, who can be against me? If God uphold me, what 
power or violence of the enemy can cast me down, or who can destroy 
me?

I will not fear thousands of enemies (says he) though they should 
raise up war against me. All that I am anxious about is this one 
thing;—that I may remain and dwell in the house of the Lord; that is, 
in the true church, and among those where the word of God is purely 
and sincerely taught and learned. If I can hold fast this jewel I am 
rich. For if I hold fast the word of God, no terrors, how great soever 
they may be, nor even death itself, can destroy my light and my life; 
that is, my sure and eternal consolation. But if I love not the word, 
no human consolations, how great soever they may be, will be able to 
afford me that light and life.

David directs the whole of this Psalm against hypocrites and false 
teachers, who are so soon carried away from the word, and who teach 
human things and seduce men’s consciences. Here he calls these 
characters false witnesses; that is, such as nothing can shame, and 
who know not how to blush. The audacity of these inexperienced 
characters is prodigious, who, without any calling, and without the 
word, boastingly make use of the name of God and seduce men, and do 
infinite damage both to the state and to the church. For we generally 
find it to be the case, that the more inexperienced such characters 
are, and the more devoid of spiritual things, the more easily they 
rush forth to teach: and such as these are those fanatical spirits who 
afterwards raise up divisions and sects against the truly godly.

This Psalm belongs to the First and Second Commandments, and to the 
first and second petitions of the Lord’s Prayer.




PSALM XXVIII.

_David prayeth earnestly against his enemies.—He blesseth God.—He 
prayeth for the people._

A Psalm of David.


Unto thee will I cry, O LORD my rock; be not silent to me: lest, _if_ 
thou be silent to me, I become like them that go down into the pit.

Hear the voice of my supplications, when I cry unto thee, when I lift 
up my hands toward thy holy oracle.

Draw me not away with the wicked, and with the workers of iniquity, 
which speak peace to their neighbours, but mischief _is_ in their 
hearts.

Give them according to their deeds, and according to the wickedness of 
their endeavours; give them after the work of their hands; render to
them their desert.

Because they regard not the works of the LORD, nor the operation of 
his hands, he shall destroy them, and not build them up.

Blessed _be_ the LORD, because he hath heard the voice of my 
supplications.

The LORD _is_ my strength and my shield; my heart trusted in him, and 
I am helped: therefore my heart greatly rejoiceth; and with my song 
will I praise him.

The LORD _is_ their strength, and he _is_ the saving strength of his 
anointed.

Save thy people, and bless thine inheritance: feed them also, and lift 
them up for ever.


This is a prayer of David, which in his time he used against Saul, and 
others like him; but especially against all those Cainish hypocrites 
who in word pretended to desire peace, but burned with secret hatred 
in their hearts. Such a viper as this was Absalom, his son, against 
him; and such an one also was Joab against Amasa and Abner, 2 Kings 
iii. David, therefore, fearing lest the same things should be laid to 
his charge, prays, “Draw me not away with the wicked, nor with the 
workers of iniquity.”

We may use the Psalm against tyrants and fanatical spirits; for in 
this way are tyrants and persecutors of the word wont to pretend peace 
in word, and yet secretly plan counsels of slaughter and murder all 
the while. And so also fanatical spirits and all false prophets boast 
with ‘big swelling words’ of the word of God, and tumultuously cry out 
that they seek the glory and the worship of God, and promise nothing 
but divine and heavenly things, and yet seek all the while their own 
advantage and their own glory, destroying souls, and walking about in 
sheep’s clothing, while they are inwardly nothing but ravening wolves.

This Psalm belongs to the second and third precept, and to the first 
and second petition of the Lord’s Prayer.




PSALM XXIX.

_David exhorteth princes to give glory to God, by reason of his power, 
and protection of his people._

A Psalm of David.


Give unto the LORD, O ye mighty, give unto the LORD glory and 
strength.

Give unto the LORD the glory due unto his name; worship the LORD in 
the beauty of holiness.

The voice of the LORD _is_ upon the waters: the God of glory 
thundereth: the LORD is upon many waters.

The voice of the LORD _is_ powerful; the voice of the LORD _is_ full 
of majesty.

The voice of the LORD breaketh the cedars; yea, the LORD breaketh the 
cedars of Lebanon.

He maketh them also to skip like a calf; Lebanon and Sirion like a 
young unicorn.

The voice of the LORD divideth the flames of fire.

The voice of the LORD shaketh the wilderness; the LORD shaketh the 
wilderness of Kadesh.

The voice of the LORD maketh the hinds to calve, and discovereth the 
forests: and in his temple doth every one speak of _his_ glory.

The LORD sitteth upon the flood: yea, the LORD sitteth King for ever.

The LORD will give strength unto his people; the LORD will bless his 
people with peace.


This is a prophecy concerning the spread of the gospel throughout the 
whole world, and concerning the preaching of the name of Christ before 
kings and nations, and the children of Israel.

“Give unto the Lord, ye mighty;” that is, ye kings, ye rulers, and ye 
wise and rich ones of the world, ye Pharisees and rabbi, acknowledge 
your wisdom, righteousness, and all your excellent political virtues, 
your works of the law, and all that is high and excellent before men, 
to be abomination in the sight of God; repent ye and believe the 
gospel, that ye may quit yourselves under that one King and Lord, 
Christ, and his church and kingdom, and, by faith and the wisdom of 
God, acknowledge Christ, this son of God, to be God; for God, by a 
manifest work of his power, in the beginning sent a flood upon the 
whole world, and destroyed all flesh; and the same God, by his gospel 
and by baptism, will drown and mortify the flesh, that is, the old 
fleshly Adam, by a new and spiritual baptism: that as many as are 
baptized into Christ, being crucified according to the old Adam, may 
be raised up together with the second Adam, and become new men and new 
creatures.

He calls, by a figure, the kingdoms, nations, and powerful cities of 
this world, forests; the wilderness of Kadesh, confused places of many 
waters, places for hinds to calve, &c. These confused places the Lord 
has revealed and discovered, and brought to the light of the gospel.

This Psalm refers to the third precept, and to the second petition of 
the Lord’s Prayer.




PSALM XXX.

_David praiseth God for his deliverance.—He exhorteth others to praise 
him by example of God’s dealing with him._

A Psalm and Song at the dedication of the House of David.


I will extol thee, O LORD; for thou hast lifted me up, and hast not 
made my foes to rejoice over me.

O LORD my God, I cried unto thee, and thou hast healed me.

O LORD, thou hast brought up my soul from the grave: thou hast kept me 
alive, that I should not go down to the pit.

Sing unto the LORD, O ye saints of his, and give thanks at the 
remembrance of his holiness.

For his anger _endureth but_ a moment; in his favour _is_ life: 
weeping may endure for a night, but joy _cometh_ in the morning.

And in my prosperity I said, I shall never be moved.

LORD, by thy favour thou hast made my mountain to stand strong: thou 
didst hide thy face, _and_ I was troubled.

I cried to thee, O LORD; and unto the LORD I made supplication.

What profit _is there_ in my blood, when I go down to the pit? Shall 
the dust praise thee? shall it declare thy truth?

Hear, O LORD, and have mercy upon me: LORD, be thou my helper.

Thou hast turned for me my mourning into dancing: thou hast put off my 
sackcloth, and girded me with gladness:

To the end that _my_ glory may sing praise to thee, and not be silent. 
O LORD my God, I will give thanks unto thee for ever.


This is a remarkable Psalm, and truly Davidical. Here, with a 
wonderful fervency of heart, he gives thanks unto God for having 
delivered him from spiritual temptations and unspeakable conflicts 
with Satan, and for having refreshed and comforted his heart when 
brought down to such a state of weakness, when broken with such views 
of misery, terror, and wrath, and when almost overwhelmed with the 
greatness of his temptations. “Thou hast (saith he) brought my soul up 
from hell:” that is, thou hast enabled me to overcome the violence and 
fury of Satan, which never could be overcome by any human power.

This Psalm contains, as you see, those sublime and heavenly feelings 
of one rejoicing in the Holy Ghost, because God has turned such deep 
distress, such overwhelming terrors and fears, so many tears and sighs 
from the very belly of hell, into a joy that has refreshed and healed 
the soul that was just before burning with the fiery darts of the 
devil, and with the very flames of hell.

The Psalm contains also a most sweet consolation: “His anger (says 
David) endureth but for a moment: in his favour is life;” that is, 
God, although he exercises the godly in these deep temptations, and 
these intense agonizings of soul, yet he does not so try them with the 
intent to slay them; nor does he afflict, in order to destroy his 
people; nor is he the God of misery, of terror, and of death, but the 
God of peace and of life, the God of joy and of consolation.

This Psalm belongs to the third precept and to the first petition of 
the Lord’s Prayer.




PSALM XXXI.

_David, shewing his confidence in God, craveth his help.—He rejoiceth 
in his mercy.—He prayeth in his calamity.—He praiseth God for his 
goodness._

To the chief Musician, a Psalm of David.


In thee, O LORD, do I put my trust; let me never be ashamed: deliver 
me in thy righteousness.

Bow down thine ear to me; deliver me speedily: be thou my strong rock, 
for an house of defence to save me.

For thou _art_ my rock and my fortress: therefore, for thy name’s 
sake, lead me and guide me.

Pull me out of the net that they have laid privily for me; for thou 
_art_ my strength.

Into thine hand I commit my spirit: thou hast redeemed me, O LORD God 
of truth.

I have hated them that regard lying vanities: but I trust in the LORD.

I will be glad and rejoice in thy mercy: for thou hast considered my 
trouble; thou hast known my soul in adversities;

And hast not shut me up into the hand of the enemy: thou hast set my 
foot in a large room.

Have mercy upon me, O LORD, for I am in trouble; mine eye is consumed 
with grief, _yea_, my soul and my belly.

For my life is spent with grief, and my years with sighing: my 
strength faileth because of mine iniquity, and my bones are consumed.

I was a reproach among all mine enemies, but especially among my 
neighbours, and a fear to mine acquaintance: they that did see me 
without fled from me.

I am forgotten as a dead man out of mind; I am like a broken vessel.

For I have heard the slander of many: fear _was_ on every side: while 
they took counsel together against me, they devised to take away my 
life.

But I trusted in thee, O LORD: I said, Thou _art_ my God.

My times _are_ in thy hand: deliver me from the hand of mine enemies, 
and from them that persecute me.

Make thy face to shine upon thy servant: save me for thy mercies’ 
sake.

Let me not be ashamed, O LORD; for I have called upon thee: let the 
wicked be ashamed, _and_ let them be silent in the grave.

Let the lying lips be put to silence; which speak grievous things 
proudly and contemptuously against the righteous.

_Oh_ how great _is_ thy goodness, which thou hast laid up for them 
that fear thee; _which_ thou hast wrought for them that trust in thee 
before the sons of men!

Thou shalt hide them in the secret of thy presence from the pride of 
man; thou shalt keep them secretly in a pavilion from the strife of 
tongues.

Blessed _be_ the Lord; for he hath shewed me his marvellous kindness 
in a strong city.

For I said in my haste, I am cut off from before thine eyes: 
nevertheless thou heardest the voice of my supplications, when I cried 
unto thee.

O love the LORD, all ye his saints: _for_ the LORD preserveth the 
faithful, and plentifully rewardeth the proud doer.

Be of good courage, and he shall strengthen your heart, all ye that 
hope in the LORD.


This Psalm is a thanksgiving, and contains also prayers and 
consolations. And the way to arrive at a right understanding of the 
deep feelings and circumstances contained in this Psalm, is to know 
that this Psalm is the general and continual cry of Christ and his 
members, groaning and sighing under the cross and various afflictions. 
For the Church is a congregation of afflicted, poor, and tried 
persons. The wicked men of the world, the rich, the despisers of all 
religion, and the atheistical Epicureans have, as Christ saith, their 
consolation; while the godly, the spiritual, and those that believe, 
being exposed to the horrible hatred and envy of the devil, are 
exercised and distressed through all their life, inwardly with fears 
and terrors in their hearts, and outwardly by persecutions, 
blasphemies, and contempt for the word of God’s sake; and yet, from 
all these they are delivered: for, as St. Paul saith, “Where 
afflictions abound, there consolations abound also.”

This Psalm belongs to the second and third precept, and to the first 
and third petition of the Lord’s Prayer.




ADMONITORY OBSERVATIONS.


And here I will cease to show, like a schoolmaster, to which precept 
of the Decalogue, and to which member of the Lord’s Prayer each Psalm 
belongs; for from what I have already said upon these points, my 
seriously-disposed readers will be enabled to observe and judge for 
themselves. All the supplicatory Psalms belong to the second precept 
and to the first petition of the Lord’s Prayer, for they honour and 
sanctify the name of the Lord. And the Psalms which teach, console, 
and give thanks for deliverance, belong to the second and third 
precepts of the Decalogue, and also to the first and third petitions 
of the Lord’s Prayer: for they teach us how, in truth, to keep holy 
the Sabbath day, how to worship God with the true and highest worship, 
and how to offer the most acceptable sacrifice; namely, the sacrifice 
of praise. And most of the Psalms refer to all those three precepts of 
the Decalogue, and to all those petitions of the Lord’s Prayer.

My reason for giving these hints respecting the commandments, and 
petitions of the Lord’s Prayer, to which the different Psalms belong, 
in this my brief summary of the contents of the Psalms, is this: to 
show that the whole Scripture flows from the Decalogue as from a 
fountain; and that in the Ten Commandments and in the Lord’s Prayer 
are contained the sum and substance of all theology or divinity; and 
that nothing can be taught in the Church more sublime or more 
excellent than these two parts of Divine revelation. For we see how 
the greatest prophets and Moses himself, drew their great and divine 
discourses from the first, the second, and the third Commandments; 
and, in a word, from the whole of the Decalogue; how diligently they 
weighed every thing and made it harmonize with this; and how they 
continually delivered new things, yet all with reference to this great 
general Decalogue. Hence indeed it was that Moses, that most eminent 
man of God, gave this precept, “These words (says he,) thou shalt 
meditate, when thou standest up and when thou liest down; and thou 
shalt teach them diligently to thy children,” &c.

In all their discourses and writings, therefore, the prophets and 
apostles allude and refer to the Decalogue or Ten Commandments. From 
these Ten Commandments flow all the doctrines, and all the godly 
living of the saints: for there is no holiness or godliness of life or 
true religion, apart from the Ten Commandments: because they are the 
never-failing inexhaustible fountain of all wisdom, righteousness, and 
of all perfection in the saints. Nor is there any of the complaints 
uttered by the Prophets or Apostles, nor will you find any other in 
all their discourses, but that against false prophets, hypocrites and 
false teachers, who, disregarding, nay, totally despising and spitting 
upon, the true and highest worship of God, (which is that of the first 
Commandment, that requires faith and the fear of God,) teach their own 
human dreams, which have nothing whatever to do with the Decalogue, 
and do not at all belong to it.

Against these characters it is, (as we see in Moses himself, in 
Isaiah, in Jeremiah, and in the epistles of Paul and Peter,) that the 
Prophets and Apostles complain bitterly, and that with tears; against 
these it is that they cry aloud and wage war with all their powers; 
that they might preserve this true and highest worship of God, and 
might destroy from among men, hypocrisy and all human doctrines and 
fanatical dreams.




PSALM XXXII.

_Blessedness consisteth in remission of sins.—Confession of sins 
giveth ease to the conscience.—God’s promises bring joy._

A Psalm of David, Maschil.


Blessed _is he whose_ transgression _is_ forgiven, _whose_ sin _is_ 
covered.

Blessed _is_ the man unto whom the LORD imputeth not iniquity, and in 
whose spirit _there is_ no guile.

When I kept silence, my bones waxed old through my roaring all the day 
long.

For day and night thy hand was heavy upon me: my moisture is turned 
into the drought of summer. Selah.

I acknowledged my sin unto thee, and mine iniquity have I not hid. I 
said, I will confess my transgressions unto the LORD; and thou 
forgavest the iniquity of my sin. Selah.

For this shall every one that is godly pray unto thee in a time when 
thou mayest be found: surely in the floods of great waters they shall
not come nigh unto him.

Thou _art_ my hiding-place; thou shalt preserve me from trouble; thou 
shalt compass me about with songs of deliverance. Selah.

I will instruct thee and teach thee in the way which thou shalt go: I 
will guide thee with mine eye.

Be ye not as the horse, _or_ as the mule, _which_ have no 
understanding: whose mouth must be held in with bit and bridle, lest 
they come near unto thee.

Many sorrows _shall be_ to the wicked: but he that trusteth in the 
LORD, mercy shall compass him about.

Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all 
_ye that are_ upright in heart.


This Psalm is a very remarkable and valuable one. St. Paul quotes it 
in that profound discussion of his, Rom. iv. where he teaches us what 
sin is, and how we obtain the remission of sins, and, in a word, how 
we are justified before God: for it is in this matter that all 
hypocrites so deeply err: because human reason cannot imagine that sin 
is accompanied with such great and such infinite guilt before God, and 
with a guilt that no human powers nor works can wash away. In a word, 
it knows not what sin is, and thinks that it can be washed off, and 
taken away by works.

Whereas David here plainly says, “For this shall every one that is 
godly pray:” and he says also, that no one can be justified or 
sanctified before God, unless he acknowledge himself to be a sinner, 
and know that he is to obtain the remission of sins without any works 
and merits, by the mere mercy of God, and by a free and gratuitous 
imputation. In a word, our righteousness is not placed in us, or in 
our works; but is such, that the remission of our sins is truly and 
rightly called the free REMISSION of our sins: and also that our sins 
are truly said ‘_not to be imputed_,’ but ‘_to be covered_.’ ‘Blessed 
(says David) are they (that is, such are accepted before God, and are 
truly righteous and reconciled to God) whose transgressions are 
forgiven and whose sins are covered.’

Here David says, in plain words, that all the saints are, and still 
remain, sinners; and that they are justified and sanctified in no 
other way than this;—God of his free mercy, for Christ’s sake, is 
pleased not to impute their sins unto them, nor to judge them, but, in 
mercy, to forgive them, and cover over their sins, and forget them. 
And although in many other respects there is a great difference 
between the saints and the wicked, yet, in this point there is no 
difference,—they are all equally sinners, and all equally sin every 
day. But the sins of the saints are not imputed unto them: they are 
covered and forgiven on account of their faith in the promise of free 
grace. Whereas the sins of the wicked are imputed unto them, and they 
are exposed to the eye and to the awful judgment of God. The wounds of 
the latter are not bound up: but the wounds of the former are bound 
up, and are cured with healing plasters and oil: and yet they are both 
truly wounded and truly sinners! But of this, more in its place; and I 
have said much upon it in others of my writings.




PSALM XXXIII.

_God is to be praised for his goodness, for his power, and for his 
providence.—Confidence is to be placed in God._


Rejoice in the LORD, O ye righteous: _for_ praise is comely for the 
upright.

Praise the LORD with harp: sing unto him with the psaltery, and an 
instrument of ten strings.

Sing unto him a new song; play skilfully with a loud noise.

For the word of the LORD _is_ right: and all his works _are done_ in 
truth.

He loveth righteousness and judgment: the earth is full of the 
goodness of the LORD.

By the word of the LORD were the heavens made; and all the host of 
them by the breath of his mouth.

He gathereth the waters of the sea together as an heap: he layeth up 
the depth in storehouses.

Let all the earth fear the LORD: let all the inhabitants of the world 
stand in awe of him.

For he spake, and it was _done_; he commanded, and it stood fast.

The LORD bringeth the counsel of the heathen to nought: he maketh the 
devices of the people of none effect.

The counsel of the LORD standeth for ever, the thoughts of his heart 
to all generations.

Blessed _is_ the nation whose God _is_ the LORD; _and_ the people 
_whom_ he hath chosen for his own inheritance.

The LORD looketh from heaven; he beholdeth all the sons of men.

From the place of his habitation he looketh upon all the inhabitants 
of the earth.

He fashioneth their hearts alike; he considereth all their works.

There is no king saved by the multitude of an host: a mighty man is 
not delivered by much strength.

An horse _is_ a vain thing for safety: neither shall he deliver _any_ 
by his great strength.

Behold, the eye of the LORD _is_ upon them that fear him, upon them 
that hope in his mercy:

To deliver their soul from death, and to keep them alive in famine.

Our soul waiteth for the LORD: he _is_ our help and our shield.

For our heart shall rejoice in him, because we have trusted in his 
holy name.

Let thy mercy, O LORD, be upon us, according as we hope in thee.


This Psalm is a remarkable thanksgiving, where the prophet calls upon 
all the saints, and those that fear God, to rejoice and give thanks 
unto God for his preserving the church so wonderfully in the midst of 
the world, in the midst of the kingdom of the devil, and exposed to so 
many evils and perils on every side,—to give thanks unto God, I say, 
who never forsakes the godly, and those that fear him, when tossed to 
and fro on such waves of temptation, nor suffers them to be 
overwhelmed, nor to perish, though conflicting in so perilous a 
manner.

God, says David, created the heaven and this whole universe of things 
by his word. “He spake, and they were made:” therefore he is 
omnipotent, and nothing is difficult to him: and hence he can deliver 
his own from the midst of death, and from the midst of hell. And then, 
again, his goodness and his truth are exceedingly great and infinite. 
He regardeth and heareth the afflicted, he is ever present with them 
in the hour of temptation: and, as David says in another Psalm, “The 
Lord is nigh unto them that are of a broken heart.”

Therefore God is not only willing to help and succour the godly, but 
to succour them even as a father would his children; even as that 
gracious promise which is comprehended in the First Commandment, 
declares “I am the Lord thy God:” that is, I will be the Lord thy God: 
I will be thy life, thy salvation, thy shield, thy defence, thy 
eternal strength, thy eternal salvation, and consolation; thy eternal 
and infinite good, against all the evils that can come upon thee:—For 
this is to be God!

In the first place, therefore, David proclaims with great fulness of 
expression this unequalled wisdom and power of God,—that God has in 
his hand all the hearts and thoughts of all men, kings, rulers and 
potentates throughout the whole world; that he turns them and orders 
them just as he will; that he governs and overrules all their 
deliberations and counsels, and directs them all according to his own 
mind and pleasure. “The Lord (saith David) bringeth the counsel of the 
heathen to nought:” that is, he wonderfully breaks off and disappoints 
the counsels of the wise, of the kings, of the potentates of this 
world: and suddenly defeats all the attacks of the enemies against his 
people and his church, how sure soever of success they may appear, and 
he turns all their destruction upon the heads of the enemies 
themselves, so that they cannot perform their enterprises nor 
accomplish the devices which they plot against the righteous, but they 
fall themselves into the pits which they have digged, and there perish 
and rot.

This is no small consolation to those that fear God, amidst all that 
bitterness and Satanic cruelty which the tyrants of this world execute 
against the godly, when they fearfully threaten that they will fill 
all things with blood if they do not deny Christ and his gospel. These 
make no end of their threats, because they are as if they would 
terrify God himself, and hurl Christ down from the throne of his 
majesty. Whereas God, all the while, holds in his power the thoughts 
and imaginations of every one of them, and also their life and the 
breath that is in their nostrils: and therefore such are subverted and 
destroyed in a moment before they have accomplished their designs. 
Only meditate upon all the examples of this since the beginning of the 
world. What became of all the counsels of the people of Sodom against 
Lot? Where is that great monarch and terror of the world, Sennacherib? 
What (to come to our own times) has become of Pope Leo X. and all the 
other bitter enemies of the word?




PSALM XXXIV.

_David praiseth God, and exhorteth others thereto by his 
experience.—They are blessed that trust in God.—He exhorteth to the 
fear of God.—The privileges of the righteous._

A Psalm of David, when he changed his behaviour before Abimelech; who 
drove him away, and he departed.


I will bless the LORD at all times: his praise _shall_ continually 
_be_ in my mouth.

My soul shall make her boast in the LORD: the humble shall hear 
_thereof_, and be glad.

O magnify the LORD with me, and let us exalt his name together.

I sought the LORD, and he heard me, and delivered me from all my 
fears.

They looked unto him, and were lightened; and their faces were not 
ashamed.

This poor man cried, and the LORD heard _him_, and saved him out of 
all his troubles.

The angel of the LORD encampeth round about them that fear him, and 
delivereth them.

O taste and see that the LORD _is_ good: blessed _is_ the man _that_ 
trusteth in him.

O fear the LORD, ye his saints: for _there is_ no want to them that 
fear him.

The young lions do lack and suffer hunger: but they that seek the LORD 
shall not want any good _thing_.

Come, ye children, hearken unto me, I will teach you the fear of the 
LORD.

What man _is he that_ desireth life, _and_ loveth _many_ days, that he 
may see good?

Keep thy tongue from evil, and thy lips from speaking guile.

Depart from evil, and do good, seek peace, and pursue it.

The eyes of the LORD _are_ upon the righteous, and his ears _are open_ 
unto their cry.

The face of the LORD _is_ against them that do evil, to cut off the 
remembrance of them from the earth.

_The righteous_ cry, and the LORD heareth, and delivereth them out of 
all their troubles.

The LORD _is_ nigh unto them that are of a broken heart; and saveth 
such as be of a contrite spirit.

Many _are_ the afflictions of the righteous: but the LORD delivereth 
him out of them all.

He keepeth all his bones: not one of them is broken.

Evil shall slay the wicked; and they that hate the righteous shall be 
desolate.

The LORD redeemeth the soul of his servants; and none of them that 
trust in him shall be desolate.


This Psalm is a remarkable thanksgiving, and is nearly of the same 
import with the preceding, as the title of the Psalm, and the sixth 
verse show: for David here sets forth himself as an example and proof 
before all the godly, to show, that God always hears the prayers and 
supplications of the godly, and them that believe, and does not 
despise the sighings of the afflicted.

David here, after a majestic opening of the Psalm, promises that he 
will set forth the sum of all godliness. “What man is he (saith the 
Psalmist) that desireth life, and loveth many days. Keep thy tongue 
from evil, &c.” Here, he requires before all things, the fear of the 
Lord, and the worship of the First Commandment: that, cleaving closely 
to the word, we might avoid hypocrisy and lying doctrines, and that we 
might truly trust in God, endure his will, and not rebel or murmur 
against him. And then, that we should live in peace with our 
neighbour, not rendering evil for evil, but blessing even our 
adversaries and our enemies, and, as much as in us lies, living in 
peace with all men, whether they be good or evil.

For thus does the counsel of God stand, which cannot be changed or 
altered,—that the saints should live in affliction in this life. 
Wherefore, if thou wilt be a godly man, if thou wilt cleave unto God, 
prepare thy soul (as David here saith) to temptations, to the cross, 
and to afflictions: for thus it is immutably decreed of God, (as he 
says again afterwards) “Many are the afflictions of the righteous.” 
And again, this firm and eternal counsel of God stands also immutably 
fixed,—that it is God’s will to deliver the saints from all these 
evils, and so wholly and faithfully so, that not even the least bone 
of them shall perish: nay, in the resurrection, and in glorification, 
every bone shall return to the body with greater perfection than ever; 
as Christ says in his Gospel, “Even the very hairs of your head are 
all numbered.”

What then is this light and momentary tribulation, in comparison with 
that eternal weight of glory, which shall be revealed in us? For 
although the bones and members of the saints are, above all others, 
cruelly scattered and broken, burnt in the fire, and left to rot in 
graves; yet, even though they be thus sown in ignominy, they shall be 
raised in glory: they shall be quickened again with all their limbs 
and bodies; and all their bones shall be restored; and the just shall 
shine like the sun in the kingdom of their father. For that maddened 
and insatiable fury of the devil, shall not be able to mangle the 
bones of the saints, or so to extinguish the church as that it shall 
be annihilated altogether. The death, and the cruel bruising of the 
bones of the saints, shall be temporary only: but their glorification 
in God, shall be for ever and ever.

And observe, how remarkably this Psalm speaks of the resurrection, and 
also concerning angels. For this is the first Psalm which we have yet 
treated on, that speaks of angels. This Psalm shows that they are 
ministers and helpers to the saints, being sent forth to minister unto 
them who shall be heirs of salvation. David shows that they are not 
only present with us, but that they most diligently and unceasingly 
watch over us, and stand up for our defence; that they encamp round 
about us, and fight for us perpetually, as if in open battle, that 
they may defend us against the horrible violence, and infinite snares 
of Satan and his members. All which things are the greatest 
consolation to the godly, and them that believe.

This is all confirmed by the example of the prophet Elisha, 2 Kings 
vi. 16. when he said concerning the ministration of angels, “Fear not, 
for they that be with us, are more than they that be with them.” The 
prophet makes an allusion here, after the manner of the prophets, who 
drew all their matter from Moses, as it were from a fountain. Moses 
says of Jacob, Gen. xxxii. when he feared the cruelty and rage of his 
brother Esau, “And the angels of God met him. And when Jacob saw them, 
he said, this is God’s host.” So it is said, that angels came to 
Elisha, and encamped round about him; as we have it in the present 
Psalm.




PSALM XXXV.

_David prayeth for his own safety, and his enemies’ confusion.—He 
complaineth of their wrongful dealing.—Thereby he inciteth God against 
them._

A Psalm of David.


Plead _my cause_, O LORD, with them that strive with me: fight against 
them that fight against me.

Take hold of shield and buckler, and stand up for mine help.

Draw out also the spear, and stop _the way_ against them that 
persecute me: say unto my soul, I _am_ thy salvation.

Let them be confounded and put to shame that seek after my soul: let 
them be turned back and brought to confusion that devise my hurt.

Let them be as chaff before the wind: and let the angel of the LORD 
chase _them_.

Let their way be dark and slippery: and let the angel of the LORD 
persecute them.

For without cause have they hid for me their net _in_ a pit, _which_ 
without cause they have digged for my soul.

Let destruction come upon him at unawares, and let his net that he 
hath hid catch himself: into that very destruction, let him fall.

And my soul shall be joyful in the LORD: it shall rejoice in his 
salvation.

All my bones shall say, LORD, who _is_ like unto thee, which 
deliverest the poor from him that is too strong for him, yea, the poor 
and the needy from him that spoileth him?

False witnesses did rise up; they laid to my charge _things_ that I 
knew not.

They rewarded me evil for good _to_ the spoiling of my soul.

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.

I behaved myself as though _he had been_ my friend _or_ brother: I 
bowed down heavily, as one that mourneth _for his_ mother.

But in mine adversity they rejoiced, and gathered themselves together: 
_yea_, the abjects gathered themselves together against me, and I knew 
_it_ not; they did tear _me_, and ceased not:

With hypocritical mockers in feasts, they gnashed upon me with their 
teeth.

LORD, how long wilt thou look on? rescue my soul from their 
destructions, my darling from the lions.

I will give thee thanks in the great congregation: I will praise thee 
among much people.

Let not them that are mine enemies wrongfully rejoice over me: 
_neither_ let them wink with the eye that hate me without a cause.

For they speak not peace: but they devise deceitful matters against 
_them that are_ quiet in the land.

Yea, they opened their mouth wide against me, _and_ said, Aha, aha, 
our eye hath seen _it_.

_This_ thou hast seen, O LORD: keep not silence: O LORD, be not far 
from me.

Stir up thyself, and awake to my judgment, _even_ unto my cause, my 
God and my Lord.

Judge me, O LORD my God, according to thy righteousness; and let them 
not rejoice over me.

Let them not say in their hearts, Ah, so would we have it: let them 
not say, We have swallowed him up.

Let them be ashamed and brought to confusion together that rejoice at 
mine hurt: let them be clothed with shame and dishonour that magnify 
_themselves_ against me.

Let them shout for joy, and be glad, that favour my righteous cause: 
yea, let them say continually, Let the LORD be magnified, which hath 
pleasure in the prosperity of his servant.

And my tongue shall speak of thy righteousness _and_ of thy praise all 
the day long.


This is a prayer wherein David complains bitterly against those worst 
of all men who are found about palaces, and who flatter kings and 
rulers, and, for their own gain and advantage, tickle their ears with 
adulation in order to please them; and at the same time, speak evil of 
the innocent, enflame the powerful against the preachers and 
professors of the word of God, endeavour to suppress the truth, and 
cause awful injuries both to churches and to states. Thus such 
characters as these traduced David before king Saul, though they were 
men to whom David had rendered the greatest services, for whom he had 
often most fervently prayed, and in endeavouring to save and protect 
whom he had brought upon himself much misery and distress.

The matter of this Psalm may be a great consolation to us when we see 
the doctrines of truth and the gospel of God to be hated and traduced 
before kings and rulers, with the most impudent lies, and the most 
virulent speeches of the enemies of true piety, nay of every thing 
that is honest and becoming man. Thus, a certain man, remarkable for 
the fear of God, once told me that, at the tenth year of the August 
Assembly, by the impudent and malicious report of some present, 
nothing was talked about in the pope’s palace concerning Luther, but, 
‘that he denied the Lord Christ, that he despised the Virgin Mary, and 
contemptuously set aside baptism, the sacraments, and all religion; 
and that he winked at theft, adultery, and other open sins, and 
permitted them to pass by with impunity.’ These forgers, however, of 
this manifest lie were put to shame openly when Charles V. himself was 
present and heard me when I made a confession of my doctrine; and then 
also, the devil, the father and fountain of lies, was himself 
confuted. Thus are these wretches wont to traduce the godly in this 
malicious manner, and to defame them, while they themselves in the 
mean time enjoy all the secular benefits of the gospel. Of this stamp 
there are thousands before us in our day.

Hypocritical (or halting) mockers (saith David), who halt between two 
desires,—who want to serve both God and men,—conspire together against 
me. For these when they have been raised at the expense and loss of 
the godly, and have golden riches and honours, trample those very 
godly ones under their feet. Such ungrateful wretches as these are all 
hypocrites and fanatical spirits, who serve not the Lord or Christ but 
their own belly. And just such now are all those who enjoy and 
squander all our property, and persecute us into the bargain.

In a word, as it happened to Christ our head, so it is now with the 
church and all who fear God. He that eateth my bread, saith Christ, 
trampleth me under foot, and that for the hire of thirty pieces of 
silver. These are those hypocrites who consider their own belly above 
every thing else, whose unbounded and insatiable cruelty is ever 
raging against those that fear God; as David here complains.




PSALM XXXVI.

_The grievous estate of the wicked.—The excellency of God’s 
mercy.—David prayeth for favour to God’s children._

To the chief Musician, A Psalm of David the servant of the Lord.


The transgression of the wicked saith within my heart, _that there is_ 
no fear of God before his eyes.

For he flattereth himself in his own eyes, until his iniquity be found 
to be hateful.

The words of his mouth _are_ iniquity and deceit: he hath left off to 
be wise, _and_ to do good.

He deviseth mischief upon his bed; he setteth himself in a way _that 
is_ not good; he abhorreth not evil.

Thy mercy, O LORD, _is_ in the heavens; _and_ thy faithfulness 
_reacheth_ unto the clouds.

Thy righteousness _is_ like the great mountains; thy judgments _are_ a 
great deep: O LORD, thou preservest man and beast.

How excellent _is_ thy loving-kindness, O God! therefore the children 
of men put their trust under the shadow of thy wings.

They shall be abundantly satisfied with the fatness of thy house; and 
thou shalt make them drink of the river of thy pleasures.

For with thee _is_ the fountain of life: in thy light shall we see 
light.

O continue thy loving-kindness unto them that know thee; and thy 
righteousness to the upright in heart.

Let not the foot of pride come against me, and let not the hand of the 
wicked remove me.

There are the workers of iniquity fallen: they are cast down, and 
shall not be able to rise.


This is a Psalm containing a very necessary doctrine, and marks 
whereby heretics, false-teachers, and fanatical spirits may be 
discovered. And in the end he begs of God with a wonderful fervency 
that he may be guarded against all these pestilences. And after he had 
at the beginning of the Psalm exactly described these characters in 
their own colours, he takes courage, in the middle, himself, and 
comforts all those that fear God; and tells them, that, although Satan 
by his instruments roars and rages against the church, yet, that the 
word of God shall remain and the kingdom of God stand unmoved, against 
all the violence of Satan, and against the power of all the kingdoms 
of the world.

“Thy righteousness (says David) is like the great mountains: and thy 
judgments are a great deep;” that is, as the rocks and mountains which 
God has fixed, no power can overthrow;—and as the great deeps of the 
sea are inexhaustible, so, thy word O Lord stands firm, and no human 
power can overthrow or subvert the truth: and although all the gates 
of hell and all the attempts of men and devils should set themselves 
against thy word and will, yet with thee is the fountain of life; that 
is, in thy house, where thou dwellest by the word in the midst of 
enemies: that fountain and river of life will still remain; that is, 
this word of thine, whereby afflicted consciences will be raised up 
and revived.

And here, if any where, the prophet expressively describes those false 
teachers. He _first_ of all breaks out against such, with the most 
fervent zeal at the beginning of the Psalm. ‘Certainly, (saith he) if 
there be any set of men, evil men, these are of all the worst: for 
they are men of an abandoned impudence, virulent, and destitute of the 
fear of God, and of faith in him; they are secure despisers of God and 
religion; they are proud, arrogant, precipitate, audacious, and 
prepared for every thing that is bad.’

In the _next_ place, they approve and commend no one but themselves. 
They hate all others most bitterly, and traduce and defame them: they 
excel in this one thing only,—in adorning and setting off themselves, 
in using boasted self-praising words, in contemptuously despising 
others, and in arrogating to themselves only the spirit and worship of 
God, and the appellation of the true church.

In the _third_ place, their doctrines are most pernicious, and filled 
with lies: for they fight against the doctrine of faith and of grace, 
and deceive men by their outside daubing, and their hypocrisy.

In the _fourth_ place, they are rashly precipitate, and will endure no 
monitor; for they are harder than any iron or any adamant: and if you 
do not applaud all they say and all they do, they immediately rage and 
make a tumult with all the fury of Satan.

In the _fifth_ place, they go out and diffuse their doctrines as 
widely as possible; and their speech, as Paul saith, eateth like a 
canker. For, for the most part, such men have an audacity above all 
sincere and good men, and a determinate spirit to accomplish all their 
own purposes; and they are restless, vehement, hot-headed, and so 
furiously and wickedly aim at the accomplishment of their own 
purposes, that you would think they would overturn everything else.

And _lastly_, they hostilely persecute all those who do not subscribe 
to their creed. And all these enormities they perpetrate with a 
wonderfully unconcerned and insensible security; as if they were all 
the time pleasing God and doing him service.




PSALM XXXVII.

_David persuadeth to patience and confidence in God, by the different 
estate of the godly and the wicked._

A Psalm of David.


Fret not thyself because of evil-doers, neither be thou envious 
against the workers of iniquity.

For they shall soon be cut down like the grass, and wither as the 
green herb.

Trust in the LORD, and do good: _so_ shalt thou dwell in the land, and 
verily thou shalt be fed.

Delight thyself also in the LORD; and he shall give thee the desires 
of thine heart.

Commit thy way unto the LORD; trust also in him, and he shall bring 
_it_ to pass.

And he shall bring forth thy righteousness as the light, and thy 
judgment as the noon day.

Rest in the LORD, and wait patiently for him: fret not thyself because 
of him who prospereth in his way, because of the man who bringeth 
wicked devices to pass.

Cease from anger, and forsake wrath; fret not thyself in any wise to 
do evil.

For evil-doers shall be cut off: but those that wait upon the LORD, 
they shall inherit the earth.

For yet a little while, and the wicked _shall_ not _be_; yea, thou 
shalt diligently consider his place, and it _shall_ not _be_.

But the meek shall inherit the earth; and shall delight themselves in 
the abundance of peace.

The wicked plotteth against the just, and gnasheth upon him with his 
teeth.

The LORD shall laugh at him; for he seeth that his day is coming.

The wicked have drawn out the sword, and have bent their bow, to cast 
down the poor and needy, _and_ to slay such as be of upright 
conversation.

Their sword shall enter into their own heart, and their bows shall be 
broken.

A little that a righteous man hath _is_ better than the riches of many 
wicked.

For the arms of the wicked shall be broken: but the LORD upholdeth the 
righteous.

The LORD knoweth the days of the upright; and their inheritance shall 
be for ever.

They shall not be ashamed in the evil time; and in the days of famine 
they shall be satisfied.

But the wicked shall perish, and the enemies of the LORD _shall be_ as 
the fat of Lambs: they shall consume, into smoke shall they consume 
away.

The wicked borroweth, and payeth not again: but the righteous sheweth 
mercy, and giveth.

For _such as be_ blessed of him shall inherit the earth; and _they 
that be_ cursed of him shall be cut off.

The steps of a _good_ man are ordered by the LORD; and he delighteth 
in his way.

Though he fall, he shall not be utterly cast down: for the LORD 
upholdeth _him with_ his hand.

I have been young, and _now_ am old; yet have I not seen the righteous 
forsaken, nor his seed begging bread.

_He is_ ever merciful, and lendeth; and his seed _is_ blessed.

Depart from evil, and do good; and dwell for evermore.

For the LORD loveth judgment, and forsaketh not his saints; they are 
preserved for ever: but the seed of the wicked shall be cut off.

The righteous shall inherit the land and dwell therein for ever.

The mouth of the righteous speaketh wisdom, and his tongue talketh of 
judgment.

The law of his God _is_ in his heart; none of his steps shall slide.

The wicked watcheth the righteous, and seeketh to slay him.

The LORD will not leave him in his hand, nor condemn him when he is 
judged.

Wait on the LORD, and keep his way, and he shall exalt thee to inherit 
the land: when the wicked are cut off, thou shalt see _it_.

I have seen the wicked in great power, and spreading himself like a 
green bay-tree.

Yet he passed away, and, lo, he _was_ not: yea, I sought him, but he 
could not be found.

Mark the perfect _man_, and behold the upright: for the end of _that_ 
man _is_ peace.

But the transgressors shall be destroyed together: the end of the 
wicked shall be cut off.

But the salvation of the righteous _is_ of the LORD; _he is_ their 
strength in the time of trouble.

And the LORD shall help them, and deliver them; he shall deliver them 
from the wicked, and save them, because they trust in him.


This is a Psalm of consolation, which exhorts us to patience in the 
world; and shews us that we should not be angry with, nor mutter 
against God, when we see it to be well with evil men, and evilly with 
the good. This indeed is often a cutting offence, and exceedingly 
galls the weak ones; concerning which also Habakkuk complains, chap. 
i. For when the saints think that all things turn out prosperously and 
successfully to the wicked, and all things adversely and 
unsuccessfully to those that fear God, they appear, as to human 
judgment, to be dealt hardly with indeed.

We see an infinity of malice and ingratitude in the world, and an 
extreme contempt of religion; a contempt of all good learning, and of 
all virtue and honesty. Of this we have examples sufficiently 
manifest, in our time, among the powerful and noble of this world, and 
also among citizens and peasants, who all wish to have the liberty of 
doing what suits their pleasure. To these impious despisers of the 
word of God all things turn out prosperously: they abound in riches, 
and they are raised to honours: while those that fear God are 
afflicted with hunger and nakedness, and are despised, derided, and 
contemned. And moreover, they endure the most bitter hatred of the 
devil and the world for the word’s sake; they can scarcely breathe 
under their afflictions, and they are often bound with fetters and 
imprisoned. Here, not to give way to anger and indignation; here, not 
to turn epicureans and deny God, is a wisdom beyond all that is human: 
is a wisdom that is altogether spiritual and divine.

The sum therefore of this Psalm is,—suffer; that is, learn patience. 
Every evil must be overcome by bearing it with patience. Cast thy 
cares upon the Lord. Do not murmur; be not angry; wish no ill to the 
wicked. Leave the management and government of all to God: he is a 
righteous judge.—This is the all-necessary doctrine that is delivered 
to us in this Psalm: a doctrine wholly unknown to the wise of this 
world. And here the Holy Spirit comforts the godly in a various, and 
at the same time, most fatherly and affectionate way; and that with 
the most great and gracious promises. And then, as an example, David 
himself says, “I have been young, and now am old, yet saw I never the 
righteous forsaken.” And then he concludes with threatenings against 
the wicked. But to show forth this patience in the midst of so much 
malice and perverseness of the world, is the power and operation of 
the Holy Spirit only, and is found only in spiritual men: for all 
human reason, and all the wise ones of the world, cannot judge 
otherwise, than that it is unworthy of God, and unjust, that it should 
be well with the evil, and ill with the good.




PSALM XXXVIII.

_David moveth God to take compassion of his pitiful case._

A Psalm of David to bring to remembrance.


O LORD, rebuke me not in thy wrath: neither chasten me in thy hot 
displeasure.

For thine arrows stick fast in me, and thy hand presseth me sore.

_There is_ no soundness in my flesh because of thine anger; neither 
_is there any_ rest in my bones because of my sin.

For mine iniquities are gone over mine head: as an heavy burden they 
are too heavy for me.

My wounds stink _and_ are corrupt because of my foolishness.

I am troubled; I am bowed down greatly; I go mourning all the day 
long.

For my loins are filled with a loathsome _disease_: and _there is_ no 
soundness in my flesh.

I am feeble and sore broken: I have roared by reason of the 
disquietness of my heart.

LORD, all my desire _is_ before thee; and my groaning is not hid from 
thee.

My heart panteth, my strength faileth me: as for the light of mine 
eyes, it also is gone from me.

My lovers and my friends stand aloof from my sore; and my kinsmen 
stand afar off.

They also that seek after my life lay snares _for me_: and they that 
seek my hurt speak mischievous things, and imagine deceits all the day 
long.

But I, as a deaf _man_, heard not; and _I was_ as a dumb man _that_ 
openeth not his mouth.

Thus I was as a man that heareth not, and in whose mouth _are_ no 
reproofs.

For in thee, O LORD, do I hope: thou wilt hear, O LORD my God.

For I said, _Hear me_; lest _otherwise_ they should rejoice over me: 
when my foot slippeth, they magnify _themselves_ against me.

For I _am_ ready to halt, and my sorrow _is_ continually before me.

For I will declare mine iniquity; I will be sorry for my sin.

But mine enemies _are_ lively, _and_ they are strong: and they that 
hate me wrongfully are multiplied.

They also that render evil for good are mine adversaries; because I 
follow _the thing that_ good _is_.

Forsake me not, O LORD: O my God, be not far from me.

Make haste to help me, O LORD my salvation.


This is a fervent prayer to God, in which David complains with 
wonderful groanings, that he is stricken and bruised with the sense of 
his sin; that he is distressed and straitened in spirit under the 
deepest sorrow; and that he can see nothing and feel nothing but wrath 
from heaven, and the terrible lightnings, arrows, and threatenings of 
God; and in a word, death, and hell itself; and that this great 
distress exhausts not only all the moisture, all the strength, all the 
blood, and all the marrow of his frame, but fills him with an 
unspeakable alarm and perturbation, and makes him pant and sweat with 
agony; so that the intenseness of his feelings, destroys the natural 
colour and appearance of his face, and affects his whole body. For to 
feel in reality the burthen of the conscience under a sense of sin, is 
a distress and terror exceeding all other distresses and terrors. And 
these deep temptations of the godly are greatly increased by those 
wicked ones without, who cease not to call them heretics, seditious 
persons, and murderers. For these hypocrites, while they boast in the 
teeth of the godly that they are the true saints, and the true church, 
and the real people of God, (and God in the meantime, which is often 
the case, not bringing in help and consolation) the godly are deeply 
grieved and afflicted, as if God was their enemy because of their 
sins.

But this Psalm teaches us constantly to hope for, and expect the help 
and consolation of God, and still to fight against all such hypocrites 
by prayer. And the prophet, in the midst of the agonizing conflict of 
this temptation, sustains and lifts up himself by taking courage from 
the divine promise. And here he maintains his cause, (which is not the 
cause of men but of God,) as a strong fortress against Satan and his 
cause, and here again flows in the consolation of faith, &c. And so 
also we ought to pray always, and in no temptation yield to sorrow of 
mind, even though we are sinners, and though Satan shakes us with the 
horrible terrors of sin: for grace is stronger than sin!




PSALM XXXIX.

_David’s care of his thoughts.—The consideration of the brevity and 
vanity of life, the reverence of God’s judgments, and prayer, are his 
bridles of impatience._

To the chief Musician, _even_ to Jeduthun. A Psalm of David.


I said, I will take heed to my ways, that I sin not with my tongue; I 
will keep my mouth with a bridle, while the wicked is before me.

I was dumb with silence: I held my peace, _even_ from good; and my 
sorrow was stirred.

My heart was hot within me; while I was musing the fire burned: _then_ 
spake I with my tongue,

LORD, make me to know mine end, and the measure of my days, what it 
_is_; _that_ I may know how frail I _am_.

Behold, thou hast made my days _as_ an handbreadth, and mine age _is_ 
as nothing before thee: verily every man at his best state _is_ 
altogether vanity. Selah.

Surely every man walketh in a vain shew; surely they are disquieted in 
vain; he heapeth up _riches_, and knoweth not who shall gather them.

And now, LORD, what wait I for? my hope _is_ in thee.

Deliver me from all my transgressions; make me not the reproach of the 
foolish.

I was dumb, I opened not my mouth; because thou didst _it_.

Remove thy stroke away from me: I am consumed by the blow of thine 
hand.

When thou with rebukes dost correct man for iniquity, thou makest his 
beauty to consume away like a moth: surely every man _is_ vanity. 
Selah.

Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace 
at my tears: for I _am_ a stranger with thee, _and_ a sojourner, as 
all my fathers _were_.

O spare me, that I may recover strength, before I go hence, and be no 
more.


This is a consolatory Psalm, containing also a prayer of the prophet, 
in which he prays that his mouth may be bridled, that he might not 
break out into blasphemy and murmuring when he sees the wicked to 
prosper in the world, and most proudly to despise God and his word, 
and to think of nothing but amassing riches, &c.; and when he sees, on 
the contrary, that the godly are afflicted with various temptations 
without and within, and conflicting both with the world and with the 
devil.

Rather (says he) teach me, O Lord, to know mine end; that is, that 
there will be an end to my life at length; that is, teach me to 
magnify the future, which does not yet appear. Guard me from that 
perilous security of the wicked in which they give themselves up 
wholly to this world, and devote themselves to coveting the things 
thereof, and to pride and ambition, as if they should live here for 
ever. For it is often a great vexation to the godly, and indeed the 
prophets themselves complain of it,—that the wicked and the evil 
abound in every kind of luxury, wallow in all the pleasures of wine 
and feasting, and live their whole lives in security, strangers to 
trouble and affliction, while the godly are afflicted, and tempted, 
and distressed both from without and from within.

But the end shows that the godly are happy; and the wicked, with all 
their perishable happiness, truly miserable. Hence the prophet saith, 
“And now, Lord, what is my expectation, (or what wait I for?)” As if 
he had said, shall I be always thus afflicted! Shall I be utterly 
overwhelmed? Will these temptations continue to return upon us for 
ever? No! (says he) the Lord is my expectation: that is, I shall find 
in the end, after all these temptations and death, an eternal life, a 
reconciled God, the pardon of all my sins, and even in this world, I 
shall not be forsaken. But the wicked, after their short life, will 
find nothing but death,—death eternal!




PSALM XL.

_The benefit of confidence in God.—Obedience is the best 
sacrifice.—The sense of David’s evils inflameth his prayer._

To the chief Musician, a Psalm of David.


I waited patiently for the LORD; and he inclined unto me, and heard my 
cry.

He brought me up also out of an horrible pit, out of the miry clay, 
and set my feet upon a rock, _and_ established my goings.

And he hath put a new song in my mouth, _even_ praise unto our God: 
many shall see _it_, and fear, and shall trust in the LORD.

Blessed _is_ that man that maketh the LORD his trust, and respecteth 
not the proud, nor such as turn aside to lies.

Many, O LORD my God, _are_ thy wonderful works _which_ thou hast done, 
and thy thoughts _which are_ to us-ward: they cannot be reckoned up in 
order unto thee: _if_ I would declare and speak _of them_, they are 
more than can be numbered.

Sacrifice and offering thou didst not desire; mine ears hast thou 
opened: burnt offering and sin offering hast thou not required.

Then said I, Lo, I come: in the volume of the book _it is_ written of 
me;

I delight to do thy will, O my God: yea, thy law _is_ within my heart.

I have preached righteousness in the great congregation: lo, I have 
not refrained my lips, O LORD, thou knowest.

I have not hid thy righteousness within my heart; I have declared thy 
faithfulness and thy salvation: I have not concealed thy 
loving-kindness and thy truth from the great congregation.

Withhold not thou thy tender mercies from me, O LORD: let thy 
loving-kindness and thy truth continually preserve me.

For innumerable evils have compassed me about; mine iniquities have 
taken hold upon me, so that I am not able to look up: they are more 
than the hairs of mine head: therefore my heart faileth me.

Be pleased, O LORD, to deliver me: O LORD, make haste to help me.

Let them be ashamed and confounded together that seek after my soul to 
destroy it; let them be driven backward, and put to shame, that wish 
me evil.

Let them be desolate for a reward of their shame, that say unto me, 
Aha, aha!

Let all those that seek thee rejoice and be glad in thee: let such as 
love thy salvation say continually, the Lord be magnified.

But I _am_ poor and needy: _yet_ the LORD thinketh upon me: thou _art_ 
my help and my deliverer; make no tarrying, O my God.


This Psalm is a prophecy, and the voice of Christ himself; where 
Christ himself says, that he was heard in the midst of his sufferings, 
when crying and groaning in the midst of the agony of death. And it is 
also a beautiful example and consolation for the whole church, and for 
all the members of Christ,—that God will never forsake any of those 
that believe in him, when agonizing in the same manner, if they cry 
unto him, and call upon him in the midst of the horrible pit and 
terrors of death.

The great prophet David, and others like him, published forth Psalms 
of this kind, concerning the greatest and most important things of 
Christ’s kingdom and people: for the expectation of the Messiah and of 
Christ, was a very important matter among the people of God, and 
therefore David makes the person of Christ himself speaking.

Christ here plainly says, that he is the one and only person who 
fulfils the law, and does the will of God. Here he excludes all others 
and their works. “In the volume of the book (says he) it is written of 
me.” That is, the promise of blessing and grace, that the seed of the 
woman should bruise the serpent’s head, and that in the seed of 
Abraham all the nations of the earth should be blessed, were 
concerning me, &c. Thus he rejects and abrogates the whole law, with 
all works, sacrifices, and forms of worship; because, by them, the 
will of God is not fulfilled.

All our works and sacrifices, therefore, are rejected. Christ here 
saith, that he is the sole and only one who pleases God, and fulfils 
his will. By these words, therefore, he promises the New Testament; 
where there is no righteousness of the law, but the righteousness of 
faith, preached in the great congregation: that is, in the whole 
world, in all nations. There is no preaching of the righteousness of 
the law, which only makes men proud pharisees and hypocrites, who have 
not their hope fixed in God, or in the promise of grace, but in their 
own righteousness, false holiness, and legal hypocrisy.




PSALM XLI.

_God’s care of the poor.—David complaineth of his enemies’ 
treachery.—He fleeth to God for succour._

To the chief Musician, A Psalm of David.


Blessed _is_ he that considereth the poor: the LORD will deliver him 
in time of trouble.

The LORD will preserve him, and keep him alive; _and_ he shall be 
blessed upon the earth: and thou wilt not deliver him unto the will of 
his enemies.

The LORD will strengthen him upon the bed of languishing: thou wilt 
make all his bed in his sickness.

I said, LORD, be merciful unto me: heal my soul; for I have sinned 
against thee.

Mine enemies speak evil of me; when shall he die, and his name perish?

And if he come to see _me_, he speaketh vanity: his heart gathereth 
iniquity to itself; _when_ he goeth abroad, he telleth _it_.

All that hate me whisper together against me: against me do they 
devise my hurt.

An evil disease, _say they_, cleaveth fast unto him: and _now_ that he 
lieth, he shall rise up no more.

Yea, mine own familiar friend in whom I trusted, which did eat of my 
bread, hath lift up _his_ heel against me.

But thou, O LORD, be merciful unto me, and raise me up, that I may 
requite them.

By this I know that thou favourest me, because mine enemy doth not 
triumph over me.

And as for me, thou upholdest me in mine integrity, and settest me 
before thy face for ever.

Blessed _be_ the LORD God of Israel, from everlasting, and to 
everlasting. Amen, and Amen.


This Psalm is a prophecy; where, after the manner of the Psalms, 
Christ himself speaks, and with a wonderful feeling, complains of his 
domestic traitor Judas, and of those cruel dogs which vented their 
fury on the poor; by which dogs, he means those that crucified him. He 
prays that God would judge his cause, and set him before his face: 
that is, that God his father would comfort him in his suffering, and 
raise him from the dead; that, being exalted, through the cross and 
death, to the right hand of God, he might be glorified with eternal 
life and victory.

This is a great and unspeakable consolation to all the godly; where, 
in the fourth verse, the Son saith, “heal my soul, for I have sinned 
against thee.” He confesses himself to be a sinner before God his 
Father, whereas he was without sin, and no guile was found in his 
mouth. Here, therefore, he stands as our priest, as a victim and 
sacrifice for sin, bearing and suffering for our sins, as if they were 
his; and he bore the guilt of them.

In the beginning of the Psalm he comprehends the sum of the whole 
matter, in a very powerful expression. “Blessed (saith he) are they 
who consider the poor and needy:” that is, blessed, yea, eternally 
blessed are they, who are not offended at the once weak, crucified, 
and condemned Christ, but who believe the Gospel. For the preaching of 
the cross is to the Gentiles foolishness, and to the Jews a 
stumbling-block. And it is the greatest of all offences to the world 
to preach, teach, or confess, that the once poor, crucified, and 
condemned Christ, now sits at the right hand of the divine Majesty, 
and that he is on high, the Lord of all, both in this world, and that 
which is to come. For with this Christ, that people of the Jews were 
so offended, and they so ran upon and stumbled on this rock of 
offence, that, to this day, they remain cast out and scattered, and 
wander about over all the face of the earth, without a priesthood, and 
without a kingdom!




PSALM XLII.

_David’s zeal to serve God in the temple.—He encourageth his soul to
trust in God._

To the chief Musician, Maschil, for the sons of Korah.


As the hart panteth after the water-brooks, so panteth my soul after 
thee, O God.

My soul thirsteth for God, for the living God: when shall I come and 
appear before God?

My tears have been my meat day and night, while they continually say 
unto me, Where _is_ thy God?

When I remember these _things_, I pour out my soul in me: for I had 
gone with the multitude, I went with them to the house of God, with 
the voice of joy and praise, with a multitude that kept holyday.

Why art thou cast down, O my soul? And _why_ art thou disquieted in 
me? Hope thou in God: for I shall yet praise him _for_ the help of his 
countenance.

O my God, my soul is cast down within me: therefore will I remember 
thee from the land of Jordan, and of the Hermonites, from the hill 
Mizar.

Deep calleth unto deep at the noise of thy waterspouts; all thy waves 
and thy billows are gone over me.

_Yet_ the LORD will command his loving-kindness in the day-time, and 
in the night his song _shall be_ with me, _and_ my prayer unto the God 
of my life.

I will say unto God my rock, why hast thou forgotten me? Why go I 
mourning because of the oppression of the enemy?

_As_ with a sword in my bones, mine enemies reproach me; while they 
say daily unto me, where _is_ thy God?

Why art thou cast down, O my soul, and why art thou disquieted within 
me; hope thou in God: for I shall yet praise him, _who is_ the health 
of my countenance and my God.


This is an ardent prayer to God; evincing an exceeding greatness of 
spiritual feeling, and an unutterable groaning of the Spirit. Under 
this similitude of a hart, at the beginning of the Psalm, the Psalmist 
describes his feelings in the hour of temptation, when he was wholly 
immersed in the extreme of distress, and absorbed in tears. For in 
that hour of darkness, the God of life, and peace, and light, and 
consolation, is not seen; but the sun of all comfort is hidden as it 
were behind a cloud. Then the hearts of the thus tempted feel nothing 
but an angry God, and a cruel avenger; and Satan increases these 
dismal views of misery to a wonderful extent. To these things, 
moreover, are often added the blasphemies of those who make derision 
of the afflicted, and assail them with the taunt, “Where is now thy 
God!”—For the world and the ungodly cannot contain themselves, when 
they see the saints in calamities; they cannot refrain from taunting 
and deriding them; from aggravating the distresses of these godly 
ones, and from exclaiming, in their bitterly-cutting triumph, ‘They 
hoped in God that he would deliver them. Where is now their delivering 
God? Where is now their Christ they talk so much about? This is just 
how such heretics ought to be served.’ For these wicked creatures 
judge according to the flesh and blind reason; and imagine, that 
affliction is a certain sign of divine anger against the saints. On 
the other hand, they boast of their own afflictions, or any slight 
adversities which they may meet with, as sufferings for the Lord’s 
name sake, and as martyrdoms and sorrows endured for their apostolic 
innocence. For those perverse and virulent wretches, those blind 
leaders of the blind, though they know, yet will not know, that God 
thus chastens his saints, that he may afterwards comfort them; but not 
that he may forsake, destroy, or condemn them.

The Psalmist desires, with the greatest fervency of heart, to come 
unto the house of the Lord, and into the congregation of those that 
sing and rejoice; to keep holy the sabbath, to celebrate the name of 
the Lord, and to see the face of the Lord; that is, he has an ardent 
desire to hear the word of the Lord, that he might thereby be lifted 
up and refreshed; being well nigh consumed in such a fiery heat of 
temptation and distress. The house of the Lord is where the word of 
God, and the promise of grace are preached. And by “the face of God,” 
he means the presence of God; where God, by his word, reveals himself, 
and his will, and grace, and gives the knowledge of them unto men. 
This he calls in another place ‘God’s turning, (not his back but) his 
face towards us.’




PSALM XLIII.

_David praying to be restored to the temple, promiseth to serve God 
joyfully.—He encourageth his soul to trust in God._


Judge me, O God, and plead my cause against an ungodly nation: O 
deliver me from the deceitful and unjust man.

For thou _art_ the God of my strength: why dost thou cast me off? why 
go I mourning because of the oppression of the enemy?

O send out thy light and thy truth: let them lead me; let them bring 
me unto thy holy hill, and to thy tabernacles.

Then will I go unto the altar of God, unto God my exceeding joy: yea, 
upon the harp will I praise thee, O God, my God.

Why art thou cast down, O my soul? and why art thou disquieted within 
me? hope in God: for I shall yet praise him, _who is_ the health of my 
countenance, and my God.


This Psalm is of the same purport as the preceding; and David uses 
almost the same expressions. He desires to go into the house of God in 
the light and truth of God: that is, he desires to be comforted, under 
his distress and temptation, by the word of God.




PSALM XLIV.

_The church, in memory of former favours, complaineth of their present 
evils.—Professing her integrity, she fervently prayeth for succour._

To the chief Musician for the sons of Korah, Maschil.


We have heard with our ears, O God, our fathers have told us, _what_ 
work thou didst in their days, in the times of old.

_How_ thou didst drive out the heathen with thy hand, and plantedst 
them; _how_ thou didst afflict the people, and cast them out.

For they got not the land in possession by their own sword, neither 
did their own arm save them: but thy right hand, and thine arm, and 
the light of thy countenance, because thou hadst a favour unto them.

Thou art my King, O God: command deliverances for Jacob.

Through thee will we push down our enemies: through thy name will we 
tread them under that rise up against us.

For I will not trust in my bow, neither shall my sword save me.

But thou hast saved us from our enemies, and hast put them to shame 
that hated us.

In God we boast all the day long, and praise thy name for ever. Selah.

But thou hast cast off, and put us to shame; and goest not forth with 
our armies.

Thou makest us to turn back from the enemy; and they which hate us 
spoil for themselves.

Thou hast given us like sheep _appointed_ for meat; and hast scattered 
us among the heathen.

Thou sellest thy people for nought, and dost not increase _thy wealth_ 
by their price.

Thou makest us a reproach to our neighbours, a scorn and a derision to 
them that are round about us.

Thou makest us a byword among the heathen, a shaking of the head among 
the people.

My confusion _is_ continually before me, and the shame of my face hath 
covered me,

For the voice of him that reproacheth and blasphemeth; by reason of 
the enemy and avenger.

All this is come upon us; yet have we not forgotten thee, neither have 
we dealt falsely in thy covenant.

Our heart is not turned back, neither have our steps declined from thy 
way;

Though thou hast sore broken us in the place of dragons, and covered 
us with the shadow of death.

If we have forgotten the name of our God, or stretched out our hands, 
to a strange God;

Shall not God search this out? for he knoweth the secrets of the 
heart.

Yea, for thy sake are we killed all the day long; we are counted as 
sheep for the slaughter.

Awake, why sleepest thou, O LORD? arise, cast _us_ not off for ever.

Wherefore hidest thou thy face, _and_ forgettest our affliction and 
our oppression?

For our soul is bowed down to the dust: our belly cleaveth unto the 
earth.

Arise for our help, and redeem us for thy mercies’ sake.


This is a prayer of the whole people of God; and it is offered up in 
the person of all the saints; especially of those under the New 
Testament, whom you here find to be complaining that they are cruelly 
slaughtered and slain by the wicked nations, by the ungodly men, and 
by tyrants. For God delivers his saints into the hands of men, as if 
he had rejected them, or utterly forgotten them. Whereas, he glorified 
the patriarchs of old, and all those his people from the beginning, by 
mighty works and miracles in the sight of the nations that opposed 
them. And indeed all the saints maintain, not their own cause, but 
God’s; and seek, not their own glory, but his: and yet for this very 
just and holy cause, and for no other reason, nor any other crime, 
they are thus torn and slaughtered by exile, by the spoiling of their 
goods, and, in a word, by death; and are as cruelly treated in the 
world, as if they were the most wicked of all men, and a mere set of 
vagabonds and murderers.

In a word, this Psalm is a sighing and groaning of spirit against the 
weakness of the flesh; which flesh, even in the saints, murmurs 
against God, because he governs the world with such an appearance of 
injustice; and is in appearance, an unjust judge, permitting the 
saints to be afflicted whom he ought to support and comfort, and 
promoting and exalting the wicked whom he ought to overthrow.




PSALM XLV.

_The majesty and grace of Christ’s kingdom.—The duty of the church, 
and the benefits thereof._

To the chief Musician upon Shoshannim, for the sons of Korah, Maschil. 
A Song of Loves.


My heart is inditing a good matter: I speak of the things which I have 
made touching the king: my tongue _is_ the pen of a ready writer.

Thou art fairer than the children of men: grace is poured into thy 
lips: therefore God hath blessed thee for ever.

Gird thy sword upon _thy_ thigh, O _most_ mighty, with thy glory and 
thy majesty.

And in thy majesty ride prosperously because of truth and meekness 
_and_ righteousness; and thy right hand shall teach thee terrible 
things.

Thine arrows _are_ sharp in the heart of the king’s enemies; _whereby_ 
the people fall under thee.

Thy throne, O God, _is_ for and ever and ever: the sceptre of thy 
kingdom _is_ a right sceptre.

Thou lovest righteousness, and hatest wickedness: therefore God, thy 
God, hath anointed thee with the oil of gladness above thy fellows.

All thy garments _smell_ of myrrh, and aloes, _and_ cassia, out of the 
ivory palaces, whereby they have made thee glad.

Kings’ daughters _were_ among thy honourable women: upon thy right 
hand did stand the queen in gold of Ophir.

Hearken, O daughter, and consider, and incline thine ear; forget also 
thine own people, and thy father’s house;

So shall the king greatly desire thy beauty: for he _is_ thy Lord; and 
worship thou him.

And the daughter of Tyre _shall be there_ with a gift; _even_ the rich 
among the people shall intreat thy favour.

The king’s daughter _is_ all glorious within: her clothing _is_ of 
wrought gold.

She shall be brought unto the king in raiment of needlework: the 
virgins her companions that follow her shall be brought unto thee.

With gladness and rejoicing shall they be brought: they shall enter 
into the king’s palace.

Instead of thy fathers shall be thy children, whom thou mayest make 
princes in all the earth.

I will make thy name to be remembered in all generations: therefore 
shall the people praise thee for ever and ever.


This is a prophecy concerning the gospel and kingdom of Christ; and it 
describes, in many rich and sweet figures and expressions, the spouse 
of Christ, the church. It describes also Christ, going forth in all 
his regal pomp; having all royal gifts, a manly and regal form, 
suavity and grace of speech, a warrior’s armour, the splendour of 
regal dress, and success in war against his enemies, &c.; and also as 
possessing all kingly virtues,—righteousness, clemency, &c.

And moreover that he may set the kingdom of Christ before our eyes in 
its sweetest appearance, the Psalmist describes him as having palaces 
and houses of ivory; a queen, and her attendant virgins; and sons and 
daughters. All these things are to be understood of the spiritual 
kingdom of Christ and the church, where Christ is a King, powerful, 
wise, just, gracious, and victorious; and moreover, a conqueror 
triumphant; and also rejoicing, preserving, comforting and enriching 
his own, against sin, the law, and death, &c.

And David here clearly foretels that the law of the Old Testament 
should be abrogated. “Hearken (says he) O daughter, and incline thine 
ear, forget also thy father’s house: (here he seems to glance at the 
synagogue): so shall the King have pleasure in thy beauty, and thou 
shalt worship him;” showing, that there is no true God out of Christ; 
and ascribing unto Christ truly divine honour; namely, that of the 
first and great precept,—that is, adoration. And in the sixth and 
seventh verses, he plainly calls him God: thus making him an eternal 
king, the foundation of whose throne is in righteousness: who 
justifies all that believe in him, and takes away sin, and destroys 
death and hell. And no one can be an eternal king that dies not, but 
he that is truly and naturally God!—of which we have spoken at large 
elsewhere, in our more full commentary on the 45th Psalm.




PSALM XLVI.

_The confidence which the church hath in God.—An exhortation to behold 
it._

To the chief Musician for the sons of Korah. A song upon Alamoth.


God is our refuge and strength, a very present help in trouble.

Therefore will not we fear, though the earth be removed, and though 
the mountains be carried into the midst of the sea;

_Though_ the waters thereof roar, _and_ be troubled, _though_ the 
mountains shake with the swelling thereof. Selah.

_There is_ a river, the streams whereof shall make glad the city of 
God, the holy _place_ of the tabernacle of the most high.

God _is_ in the midst of her; she shall not be moved: God shall help 
her, _and that_ right early.

The heathen raged, the kingdoms were moved: he uttered his voice, the 
earth melted.

The LORD of hosts _is_ with us; the God of Jacob _is_ our refuge. 
Selah.

Come, behold the works of the LORD, what desolations he hath made in 
the earth.

He maketh wars to cease unto the end of the earth; he breaketh the 
bow, and cutteth the spear in sunder; he burneth the chariot in the 
fire.

Be still, and know that I _am_ God: I will be exalted among the 
heathen, I will be exalted in the earth.

The LORD of hosts _is_ with us; the God of Jacob _is_ our refuge. 
Selah.


This is a thanksgiving which the people of Israel sang, at that time, 
for their divine blessings, and miraculous deliverances, because God 
had powerfully defended Jerusalem, situated in the midst of hostile 
nations and enemies, and guarded it against all opposing kings, and 
against all the snares and hostile attempts of the surrounding 
nations; and had preserved it in peace against all the furious 
counsels of war and bloodshed. Hence, after the manner of the 
scriptures, David calls all that present flourishing state of his 
kingdom’s affairs, the river of God, whose streams should never be 
dry; which was but a small rivulet, in comparison of the great streams 
and torrents of the sea by which he was surrounded, (that is, by those 
immense kingdoms and islands of the nations, and Gentile kings,) which 
although they were great, would yet, one day, dry up and disappear, 
while the river of God should endure for ever.

We sing this Psalm to the praise of God, because God is with us, and 
powerfully and miraculously preserves and defends his church and his 
word, against all fanatical spirits, against the gates of hell, 
against the implacable hatred of the devil, and against all the 
assaults of the world, the flesh, and sin. So that our little river 
remains a living fountain; whilst so many heresies, so many tyrants 
and their doctrines, as so many stinking sewers and sinks, are 
dispersed, like broken cisterns, and disappear, and are lost for ever.




PSALM XLVII.

_The nations are exhorted cheerfully to entertain the kingdom of 
Christ._

To the chief Musician. A Psalm for the sons of Korah.


O clap your hands all ye people; shout unto God with the voice of 
triumph.

For the LORD most high _is_ terrible; _he is_ a great King over all 
the earth.

He shall subdue the people under us, and the nations under our feet.

He shall choose our inheritance for us, the excellency of Jacob, whom 
he loved. Selah.

God is gone up with a shout, the LORD with the sound of a trumpet.

Sing praises to God, sing praises; sing praises unto our King, sing 
praises.

For God _is_ the King of all the earth: sing ye praises with 
understanding.

God reigneth over the heathen: God sitteth upon the throne of his 
holiness.

The princes of the people are gathered together, _even_ the people of 
the God of Abraham: for the shields of the earth _belong_ unto God: he 
is greatly exalted.


This is a prophecy concerning Christ; describing the manner of his 
ascension on high, and showing that he should be King over all. “Sing 
praises, sing praises unto our King,” (saith he); thereby shewing, 
that this kingdom of Christ should not be one of that kind that stands 
in the power of arms, but in the word of praise, and in the singing of 
thanksgivings. As if he had said, This king, by the word of the gospel 
only, which is the word of praise and thanksgiving, shall destroy all 
the power of the adversaries,—the world, and Satan; as the walls of 
Jericho fell down by the sound of trumpets only, without sword or 
arms!




PSALM XLVIII.

_The ornaments and privileges of the church._

A Song and Psalm for the sons of Korah.


Great _is_ the LORD and greatly to be praised, in the city of our God, 
_in_ the mountain of his holiness.

Beautiful for situation, the joy of the whole earth, _is_ mount Zion; 
_on_ the sides of the north the city of the great king.

God is known in her palaces for a refuge.

For, lo, the kings were assembled, they passed by together.

They saw _it_, _and_ so they marvelled; they were troubled, _and_ 
hasted away.

Fear took hold upon them there, _and_ pain, as of a woman in travail.

Thou breakest the ships of Tarshish with an east wind.

As we have heard, so have we seen in the city of the LORD of hosts, in 
the city of our God: God will establish it for ever. Selah.

We have thought of thy loving-kindness, O God, in the midst of thy 
temple.

According to thy name, O God, so _is_ thy praise unto the ends of the 
earth: thy right hand is full of righteousness.

Let mount Zion rejoice, let the daughters of Judah be glad, because of 
thy judgments.

Walk about Zion, and go round about her: tell the towers thereof.

Mark ye well her bulwarks, consider her palaces; that ye may tell _it_ 
to the generation following.

For this God _is_ our God for ever and ever; he will be our guide 
_even_ unto death.


This is a thanksgiving almost like Psalm xlvi. For the Psalmist 
praises God, and magnifies and extols his works, because he had so 
marvellously defended the city of Jerusalem against the neighbouring 
nations, and against kings and tyrants; and because he had often 
delivered it when besieged by the most bitter and the most powerful 
enemies; while those enemies themselves were driven back in a 
wonderful manner, and put to open shame; and because he had saved it 
from infinite perils and destructions, in defiance of the very gates 
of hell; and had preserved the city, the temple, the word, and the 
worship of God.

But, more especially, David is here celebrating the truth of God;—that 
God faithfully fulfils his promise; ‘According to thy name, (saith he) 
so is thy glory, and so are thy works unto the ends of the earth:’ 
that is, according as thou hast promised us, “I will be your God,” and 
accordingly as we have believed that word, so hast thou given us to 
experience the fulfilment of it;—thou hast been with us, and delivered 
and defended us; our city and our temple stand in the midst of 
enemies, as if in the midst of flames, preserved and unhurt.

_We_ sing this Psalm, because God is pleased to preserve his church 
and gospel against the roaring and hatred of kings and princes; who 
cease not from attacking them by violence and craft with all their 
might: and yet, they shall perish and be confounded, and covered with 
shame, while the gospel shall remain as it was before, unhurt and 
unhindered.




PSALM XLIX.

_An earnest persuasion to build the faith of resurrection, not on 
worldly power, but on God.—Worldly prosperity is not to be admired._

To the chief Musician. A Psalm for the sons of Korah.


Hear this, all _ye_ people; give ear, all _ye_ inhabitants of the 
world.

Both low and high, rich and poor together.

My mouth shall speak of wisdom; and the meditation of my heart _shall 
be_ of understanding.

I will incline mine ear to a parable; I will open my dark saying upon 
the harp.

Wherefore should I fear in the days of evil, _when_ the iniquity of my 
heels shall compass me about?

They that trust in their wealth, and boast themselves in the multitude 
of their riches.

None _of them_ can by any means redeem his brother, nor give to God a 
ransom for him.

(For the redemption of their soul _is_ precious, and it ceaseth for 
ever.)

That he should still live for ever, _and_ not see corruption.

For he seeth _that_ wise men die, likewise the fool and the brutish 
person perish, and leave their wealth to others.

Their inward thought _is_, _that_ their houses _shall continue_ for 
ever, _and_ their dwelling-places to all generations: they call 
_their_ lands after their own names.

Nevertheless, man _being_ in honour, abideth not: he is like the 
beasts _that_ perish.

This their way _is_ their folly: yet their posterity approve their 
sayings. Selah.

Like sheep they are laid in the grave; death shall feed on them; and 
the upright shall have dominion over them in the morning: and their 
beauty shall consume in the grave from their dwelling.

But God will redeem my soul from the power of the grave; for he shall 
receive me. Selah.

Be not thou afraid when one is made rich, when the glory of his house 
is increased.

For, when he dieth, he shall carry nothing away; his glory shall not 
descend after him.

Though, while he lived, he blessed his soul: (and men will praise thee 
when thou doest well to thyself.)

He shall go to the generation of his fathers; they shall never see 
light.

Man _that is_ in honour, and understandeth not, is like the beasts 
_that_ perish.


This is a Psalm that instructs us unto faith, and teaches us to trust 
in God against that great god of this world, who is called Mammon. 
David here gives a long and striking introduction to the Psalm, that 
he may excite and wholly arrest our attention. He here sharply rebukes 
all who trust in the riches and wealth of this world; concerning whom 
Christ also severely says, “Woe unto you that are rich, for ye have 
received your consolation.” Luke vi. 24.

“The love of money, (saith Paul,) is the root of all evil;” and yet 
the whole world leave the true God and worship this idol; and are 
actuated more and more with the furious desire of getting wealth. All 
men, from the least to the greatest, except those that fear God, are 
in pursuit of money. Hence it is, that all the prophets exclaim, “For 
from the least of them, even unto the greatest of them, every one is 
given to covetousness,” Jeremiah vi. 13. And hence also have arisen 
all those proverbs and trite sayings of the poets among the Greeks and 
Latins. ‘All things give way to money,’—‘money is the first thing to 
be sought after; virtue is a secondary consideration.’

But all such admirers of, and slaves to riches are pointed at and 
exposed in this Psalm; as are also all those who trust in their 
wealth, nothing of which they can take with them when they die. And 
here also true faith is highly extolled; by which we trust in God, who 
can deliver us from death, and give us eternal life and salvation. And 
death is the time when not only gold, but all creatures put together, 
cannot save and deliver a man!




PSALM L.

_The majesty of God in the church.—His order to gather saints.—The 
pleasure of God is not in ceremonies, but in sincerity of obedience._

A Psalm of Asaph.


The mighty God, _even_ the LORD, hath spoken, and called the earth 
from the rising of the sun unto the going down thereof.

Out of Zion, the perfection of beauty, God hath shined.

Our God shall come, and shall not keep silence: a fire shall devour 
before him, and it shall be very tempestuous round about him.

He shall call to the heavens from above, and to the earth, that he may 
judge his people.

Gather my saints together unto me; those that have made a covenant 
with me by sacrifice.

And the heavens shall declare his righteousness: for God _is_ judge 
himself. Selah.

Hear, O my people, and I will speak; O Israel, and I will testify 
against thee: I _am_ God, _even_ thy God.

I will not reprove thee for thy sacrifices or thy burnt offerings, _to 
have been_ continually before me.

I will take no bullock out of thy house, _nor_ he-goats out of thy 
folds.

For every beast of the forest _is_ mine, _and_ the cattle upon a 
thousand hills.

I know all the fowls of the mountains: and the wild beasts of the 
field _are_ mine.

If I were hungry I would not tell thee: for the world _is_ mine, and 
the fulness thereof.

Will I eat the flesh of bulls, or drink the blood of goats?

Offer unto God thanksgiving; and pay thy vows unto the most high.

And call upon me in the day of trouble: I will deliver thee, and thou 
shalt glorify me.

But unto the wicked God saith, What hast thou to do to declare my 
statutes, or _that_ thou shouldest take my covenant in thy mouth?

Seeing thou hatest instruction, and castest my words behind thee.

When thou sawest a thief, then thou consentedst with him, and hast 
been partaker with adulterers.

Thou givest thy mouth to evil, and thy tongue frameth deceit.

Thou sittest and speakest against thy brother: thou slanderest thine 
own mother’s son.

These _things_ hast thou done, and I kept silence; thou thoughtest 
that I was altogether _such an one_ as thyself: _but_ I will reprove 
thee, and set _them_ in order before thine eyes.

Now consider this, ye that forget God, lest I tear _you_ in pieces, 
and _there be_ none to deliver.

Whoso offereth praise glorifieth me: and to him that ordereth _his_ 
conversation _aright_ will I shew the salvation of God.


This Psalm teaches us, in the teeth of all hypocrites and all the 
worship of hypocrites, what is true worship, and which are acceptable 
sacrifices in the sight of God. For hypocrites consider their works, 
and merits, and sacrifices as of such high value, that they think GOD 
ought to acknowledge the benefit of their services; and they imagine 
that he has need of them. Whereas, on the contrary, the Holy Spirit 
declares with a loud voice by the prophets, what the true worship of 
God is; namely, that of the First Commandment: which is, to worship 
God, and adore him; and to acknowledge that we receive all things from 
his hand, and that all glory is due to him!

Observe, therefore,—there is here clearly expressed, in the plainest 
words, what is the highest worship of God; and what sacrifice is the 
most acceptable to him. And we are here briefly told, that the true 
way and road to God is, to call upon him in the day of trouble, and 
give him thanks for the infinite benefits which we receive from him; 
(as the last verse here sings;) for this is truly to “pay our vows 
unto God, and to offer unto him thanksgiving,” (as the 14th verse 
saith.) These are not those foolish monastic vows, and the like; but 
that highest of all vows, which the Decalogue and the First 
Commandment require; where it saith, “To-day have ye vowed unto the 
Lord your God: he will be your God:” that is, ye are made the people 
of God, that ye may have him for your God; and that ye may truly 
believe in him, call upon him, and cleave unto him alone. Of this 
those foolish hypocrites and self-imagined saints know nothing 
whatever.




PSALM LI.

_David prayeth for remission of sins, whereof he maketh a deep 
confession.—He prayeth for sanctification.—God delighteth not in 
sacrifice but in sincerity.—He prayeth for the church._

To the chief Musician, A Psalm of David, when Nathan the prophet came 
unto him, after he had gone in to Bath-sheba.


Have mercy upon me, O God, according to thy loving-kindness: according 
unto the multitude of thy tender mercies blot out my transgressions.

Wash me thoroughly from mine iniquity, and cleanse me from my sin.

For I acknowledge my transgressions: and my sin _is_ ever before me.

Against thee, thee only, have I sinned, and done _this_ evil in thy 
sight: that thou mightest be justified when thou speakest, _and_ be 
clear when thou judgest.

Behold, I was shapen in iniquity; and in sin did my mother conceive 
me.

Behold, thou desirest truth in the inward parts: and in the hidden 
_part_ thou shalt make me to know wisdom.

Purge me with hyssop, and I shall be clean: wash me, and I shall be 
whiter than snow.

Make me to hear joy and gladness; _that_ the bones _which_ thou hast 
broken may rejoice.

Hide thy face from my sins, and blot out all mine iniquities.

Create in me a clean heart, O God; and renew a right spirit within me.

Cast me not away from thy presence; and take not thy holy spirit from 
me.

Restore unto me the joy of thy salvation; and uphold me _with thy_ 
free spirit.

_Then_ will I teach transgressors thy ways; and sinners shall be 
converted unto thee.

Deliver me from blood-guiltiness, O God, thou God of my salvation: 
_and_ my tongue shall sing aloud of thy righteousness.

O LORD, open thou my lips; and my mouth shall shew forth thy praise.

For thou desirest not sacrifice; else would I give _it_: thou 
delightest not in burnt offering.

The sacrifices of God _are_ a broken spirit: a broken and a contrite 
heart, O God, thou wilt not despise.

Do good in thy good pleasure unto Zion: build thou the walls of 
Jerusalem.

Then shalt thou be pleased with the sacrifices of righteousness, with 
burnt offering and whole burnt offering: then shall they offer 
bullocks upon thine altar.


This, among all the Psalms, is a signal and golden one. It contains 
experiences and feelings truly Davidical; and teaches us what sin is, 
what the origin of sin is, and how great and awful an evil the fall of 
Adam was. And also, (which is an excellent part of it indeed,) it 
shows us how we obtain the remission of sins. For in this Psalm, we 
have it clearly expressed, that sin is a great and innate evil, and an 
awful depravation and corruption of nature, in all the powers both of 
soul and body. Unless, therefore, we are born again by faith in 
Christ, and are renewed in spirit and made new creatures of God, the 
sense of the loss of God and of eternal life and salvation is so heavy 
a burthen, and the power of sin and the sting of death so great, that 
the conscience is shaken with unspeakable distress and terror; and the 
anguish that takes hold on it drinks up the very marrow, and bruises 
and breaks the very inmost bones, until the word of grace and of the 
Spirit again raises us up and refreshes us; as David here says, “That 
the bones which thou hast broken may rejoice.”

But in hearts that are purified and renewed by the Spirit, there is a 
new light shining; there are new motions and spiritual affections; a 
sure rest and peace of conscience; a true and full assurance of 
salvation; a fervent and lively joy of spirit; a rejoicing in God and 
a peace with him; a heart full of thanksgiving, and a patience under 
afflictions. Hence those that fear God, those that are born again, if 
they are at a point concerning the good will of God towards them, are 
those who can rightly teach and instruct others unto godliness. “Then 
(says David) will I teach transgressors thy ways;” then will I teach 
them to call upon and praise the name of the Lord, and to give thanks 
unto him; and in a word, to worship and adore God truly and aright, to 
bear patiently the cross and afflictions, and to offer great and 
glorious sacrifices; (for that is the way in which he here expresses 
himself, calling “a broken and a contrite heart” the favourite 
sacrifice of God;) for that is the highest and most excellent worship 
of God: and he rejects, in plain words, all sacrifices which are 
offered by hypocrites without _that_ sacrifice; which sacrifices of 
theirs they consider to be the highest acts of worship.

In concluding the Psalm, David begs of God that he would be pleased to 
build and preserve the city of Jerusalem; that is, the place of the 
word and the true worship of God. In the same manner, _we_ ought also 
to pray. “Do good unto Zion, O Lord:” that is, ‘O Lord, thou seest the 
virulent hatred of hypocrites: Do thou, O Lord, preserve the true 
church, and the true worship of God in it;’ that is, the worship of 
the First Commandment. Confound all those who boast of their good 
works and sacrifices, and who neglect faith towards God, and trample 
under foot the First Commandment. But preserve and comfort those who 
adore thee in truth, serve thee, and sacrifice unto thee in the 
spirit.




PSALM LII.

_David, condemning the spitefulness of Doeg, prophesieth his 
destruction.—The righteous shall rejoice at it.—David, upon his 
confidence in God’s mercy, giveth thanks._

To the chief Musician, Maschil, _A Psalm_ of David, when Doeg the
Edomite came and told Saul, and said unto him, David is come to
the house of Ahimelech.


Why boastest thou thyself in mischief, O mighty man? the goodness of 
God _endureth_ continually.

Thy tongue deviseth mischiefs, like a sharp razor, working 
deceitfully.

Thou lovest evil more than good, _and_ lying rather than to speak 
righteousness. Selah.

Thou lovest all devouring words, O _thou_ deceitful tongue.

God shall likewise destroy thee for ever: he shall take thee away, and 
pluck thee out of _thy_ dwelling-place, and root thee out of the land 
of the living. Selah.

The righteous also shall see, and fear and shall laugh at him:

Lo, _this is_ the man _that_ made not God his strength; but trusted in 
the abundance of his riches, _and_ strengthened himself in his 
wickedness.

But I _am_ like a green olive-tree in the house of God: I trust in the 
mercy of God for ever and ever.

I will praise thee for ever, because thou hast done _it_: and I will 
wait on thy name; for _it is_ good before thy saints.


This is a Psalm of consolation; and the title of it shows plainly what 
are its contents. David is here complaining of Doeg who betrayed him, 
and who was the cause of much hurt and bloodshed. 1 Sam. xxii.

This Doeg furnishes a type of all those betrayers and blood-shedding 
hypocrites who are in the halls of kings and princes; and who lyingly, 
and with hatred, traduce the word of God and the doctrine of truth: of 
which stamp there are now numbers rising up on every side, who 
irritate and urge on kings and princes to slay the sincere ministers 
of the word: such as those in our time, who kill many good men on 
account of the sacraments and marriage, and make no end of shedding 
the blood of God’s Abels.

Against the furious cruelty of these men, therefore, this Psalm 
comforts the godly; and promises them, that such shall not go 
unpunished, but shall fall under those awful curses mentioned in Deut. 
xxviii:—that they shall be rooted out of the earth; that their houses 
shall be destroyed; and that they shall lose both their bodies and 
their estates; but, that those who fear God shall be preserved; that 
they shall remain in the house of the Lord; and that they shall 
persevere in teaching and hearing the word of God, in defiance of the 
devil and all the wicked.




PSALM LIII.

_David describeth the corruption of a natural man.—He convinceth the 
wicked by the light of their own conscience.—He glorieth in the 
salvation of God._

To the chief Musician upon Mahalath, Maschil. _A Psalm_ of David.


The fool hath said in his heart, _There is_ no God. Corrupt are they, 
and have done abominable iniquity: _there is_ none that doeth good.

God looked down from heaven upon the children of men, to see if there 
were _any_ that did understand, that did seek God.

Every one of them is gone back; they are altogether become filthy: 
_there is_ none that doeth good, no, not one.

Have the workers of iniquity no knowledge? who eat up my people _as_ 
they eat bread: they have not called upon God.

There were they in great fear _where_ no fear was; for God hath 
scattered the bones of him that encampeth _against_ thee: thou hast 
put _them_ to shame, because God hath despised them.

Oh that the salvation of Israel _were come_ out of Zion! When God 
bringeth back the captivity of his people, Jacob shall rejoice, _and_ 
Israel shall be glad.


This Psalm is a prophecy like that of Psalm xiv; and it is a Psalm of 
instruction. The two Psalms are of the same purport, and contain 
almost the same words and expressions. In a word, they both cut at 
hypocrites and self-justifiers, who persecute the sound doctrine and 
its preachers; and at the close they give a prophetic declaration 
concerning the gospel, and the kingdom of Christ which should proceed 
out of Zion.




PSALM LIV.

_David, complaining of the Ziphims, prayeth for salvation.—Upon his 
confidence in God’s help he promiseth sacrifice._

To the chief Musician on Neginoth, Maschil, _A Psalm_ of David, when 
the Ziphims came and said to Saul, Doth not David hide himself with 
us.


Save me, O God, by thy name, and judge me by thy strength.

Hear my prayer, O God; give ear to the words of my mouth.

For strangers are risen up against me, and oppressors seek after my 
soul: they have not set God before them. Selah.

Behold, God _is_ mine helper: the LORD _is_ with them that uphold my 
soul.

He shall reward evil unto mine enemies: cut them off in thy truth.

I will freely sacrifice unto thee; I will praise thy name, O LORD, for 
_it is_ good.

For he hath delivered me out of all trouble; and mine eye hath seen 
_his desire_ upon mine enemies.


This is a fervent prayer against the persecutors of the word, who lay 
plots against the lives of the good, and those that fear God, for the 
word of God’s sake; just like king Saul and the people of Ziph, who 
lay in wait for the life of David, on account of the name and word of 
God, by which Saul was to be dethroned and David made king in his 
stead. David, therefore, prays, that the vengeance of God might 
overtake such cruelty and malice.




PSALM LV.

_David in his prayer complaineth of his fearful case.—He prayeth 
against his enemies, of whose wickedness and treachery he 
complaineth.—He comforteth himself in God’s preservation of him, and 
confusion of his enemies._

To the chief Musician on Neginoth, Maschil. _A Psalm_ of David.


Give ear to my prayer, O God; and hide not thyself from my 
supplication.

Attend unto me, and hear me: I mourn in my complaint, and make a 
noise;

Because of the voice of the enemy, because of the oppression of the 
wicked: for they cast iniquity upon me, and in wrath they hate me.

My heart is sore pained within me; and the terrors of death are fallen 
upon me.

Fearfulness and trembling are come upon me, and horror hath 
overwhelmed me.

And I said, Oh that I had wings like a dove! _for then_ would I fly 
away and be at rest.

Lo _then_ would I wander far off, _and_ remain in the wilderness. 
Selah.

I would hasten my escape from the windy storm _and_ tempest.

Destroy, O LORD, _and_ divide their tongues: for I have seen violence 
and strife in the city.

Day and night they go about it upon the walls thereof; mischief also 
and sorrow _are_ in the midst of it.

Wickedness _is_ in the midst thereof; deceit and guile depart not from 
her streets.

For _it was_ not an enemy _that_ reproached me: then I could have 
borne _it_: neither _was it_ he that hated me _that_ did magnify 
_himself_ against me; then I would have hid myself from him;

But _it was_ thou, a man mine equal, my guide, and mine acquaintance.

We took sweet counsel together, _and_ walked unto the house of God in 
company.

Let death seize upon them, _and_ let them go down quick into hell: for 
wickedness _is_ in their dwellings, _and_ among them.

As for me, I will call upon God; and the LORD shall save me.

Evening, and morning, and at noon, will I pray, and cry aloud; and he 
shall hear my voice.

He hath delivered my soul in peace from the battle _that was_ against 
me: for there were many with me.

God shall hear and afflict them, even he that abideth of old. Selah. 
Because they have no changes, therefore they fear not God.

He hath put forth his hands against such as be at peace with him; he 
hath broken his covenant.

_The words_ of his mouth were smoother than butter, but war _was_ in 
his heart: his words were softer than oil, yet _were_ they drawn 
swords.

Cast thy burden upon the LORD, and he shall sustain thee: he shall 
never suffer the righteous to be moved.

But thou, O God, shalt bring them down into the pit of destruction: 
bloody and deceitful men shall not live out half their days; but I 
will trust in thee.


This Psalm is a prayer: and although it may in the 10th and 11th 
verses, be understood of Christ himself, praying against his betrayer 
Judas, when he says, “If it had been mine enemy that reproached me,” 
&c. yet, it is manifest to me, that it is a general prayer of the 
godly against all the craft of insidious and deceitful men, and 
against the artful Italian flattery of some persons, who are friends 
as far as their tongue goes, but who have one thing on their tongue 
and another in their heart, and consider craft and dissimulation in 
all things to be the highest wisdom; as if they could deceive God 
also!

They know how to promise, and do promise all things to your face: so 
that David justly describes them thus, “Their words are smoother than 
oil:” but when you have turned your back, they blacken your character; 
and their mouth is more destructive than arrows and coals of fire; and 
their tongue is a sharp sword, and a drawn dagger. And this is what 
David complains of in verse 12;—that they deceive effectually with 
their countenance, their look, and their eyes, and cover, under these 
fox-like arts, Satanic bitterness and virulence. They eat and drink 
with you, and pretend to be your friends and intimates, (as Judas did 
with Christ;) they keep holy days and go to the house of God with you.

This is the reason, therefore, that David so utterly execrates them, 
and says, “Let them be taken out of the way suddenly, and let them 
descend into hell alive.” For virulent, outside-show hypocrites, like 
these, distress the hearts of those that fear God in a manner that is 
beyond description.

This very judgment which David threatens in this Psalm we see 
executed, in our day, upon many tyrants and originators of sects; who 
are taken off in a moment. For this execration is prophetic; 
foretelling the end of all hypocrites, who will not listen to those 
that admonish them in a godly manner, nor regard their advice; as it 
is expressed in verse 19, “But they (says David) will not regard; they 
are not changed; nor will they fear God; they go on in their course, 
till they are taken out of the way suddenly.”




PSALM LVI.

_David, praying to God in confidence of his word, complaineth of his 
enemies.—He professeth his confidence in God’s word, and promiseth to 
praise him._

To the chief Musician upon Jonathelem-rechokim, Michtam of David, when 
the Philistines took him in Gath.


Be merciful unto me, O God; for man would swallow me up: he fighting 
daily oppresseth me.

Mine enemies would daily swallow _me_ up: for _they be_ many that 
fight against me, O thou Most High.

What time I am afraid, I will trust in thee.

In God I will praise his word; in God I have put my trust: I will not 
fear what flesh can do unto me.

Every day they wrest my words: all their thoughts _are_ against me for 
evil.

They gather themselves together, they hide themselves, they mark my 
steps, when they wait for my soul.

Shall they escape by iniquity? in _thine_ anger cast down the people, 
O God.

Thou tellest my wanderings: put thou my tears into thy bottle: _are 
they_ not in thy book?

When I cry _unto thee_, then shall mine enemies turn back: this I 
know; for God _is_ for me.

In God I will praise _his_ word; in the LORD will I praise _his_ word.

In God have I put my trust: I will not be afraid what man can do unto 
me.

Thy vows _are_ upon me, O God: I will render praises unto thee.

For thou hast delivered my soul from death; _wilt_ not _thou deliver_ 
my feet from falling, that I may walk before God in the light of the 
living?


This is a fervent prayer; in which David complains of Saul and the men 
of his party, because he was obliged to flee out of the land to the 
Philistines. So bitterly and hostilely did Saul and the men of his 
conspiracy persecute David, and plot against his life, that he could 
be in safety no where. He encourages and supports himself, however, 
with a constant and undaunted faith. ‘I will glory (says he) in the 
word of God: for I have a command, a declaration, and a promise of God 
in my favour: he has declared that Saul shall be dethroned, and that I 
shall be king. I will not be afraid what man can do unto me. Let them 
gainsay: let Saul and the Saulites oppose and fight against me. Let 
them say, and say again, that I shall not be king. If God be for me 
what can man do against me?’

_We_ ought also to pray, after the manner of this Psalm, against 
tyrants; who unceasingly persecute the word of God and us, and will 
never suffer us to be at rest. We, however, have that strong and 
Davidical consolation,—that the word of God is for us, though they 
unceasingly attack that in us, and corrupt, pervert, and reproach it; 
crying out that we are heretics; and arrogating to themselves only, 
the appellation of the church.




PSALM LVII.

_David in prayer fleeing unto God, complaineth of his dangerous 
case.—He encourageth himself to praise God._

To the chief Musician, Al-taschith, Michtam of David, when he fled 
from Saul in the cave.


Be merciful unto me, O God, be merciful unto me: for my soul trusted 
in thee: yea, in the shadow of thy wings will I make my refuge, until 
_these_ calamities be overpast.

I will cry unto God most high; unto God that performeth _all things_ 
for me.

He shall send from heaven, and save me _from_ the reproach of him that 
would swallow me up. Selah. God shall send forth his mercy and his 
truth.

My soul _is_ among lions: _and_ I lie _even among_ them that are set 
on fire, _even_ the sons of men, whose teeth _are_ spears and arrows, 
and their tongue a sharp sword.

Be thou exalted, O God, above the heavens; _let_ thy glory _be_ above 
all the earth.

They have prepared a net for my steps; my soul is bowed down: they 
have digged a pit before me, into the midst whereof they are fallen 
_themselves_. Selah.

My heart is fixed, O God, my heart is fixed; I will sing and give 
praise.

Awake up, my glory; awake psaltery and harp; I _myself_ will awake 
early.

I will praise thee, O LORD, among the people; I will sing unto thee 
among the nations:

For thy mercy _is_ great unto the heavens, and thy truth unto the 
clouds.

Be thou exalted, O God, above the heavens, _let_ thy glory _be_ above 
all the earth.


This Psalm is a prayer; in which David again complains concerning 
Saul, and those around him; on account of whose plots and snares, he 
was compelled to flee into a cave. It is nearly of the same purport as 
the Psalm preceding.

_We_ ought to make use of this Psalm also against tyrants, and against 
sycophants, and certain powerful ones, about the palaces of kings and 
princes; who persecute us on account of the word and name of God, and 
persecute our doctrine also; interpreting every thing that we do in 
the worst sense; and traducing and hating all that fear God.

And David here paints forth the cruelty of these characters; “Their 
teeth (says he) are spears and arrows, and their tongue a sharp 
sword.” Thanks be to God therefore, that he does not forsake his 
people, but makes their enemies fall into the pit which they 
themselves have made; so that they are utterly subverted and taken in 
their own craftiness!




PSALM LVIII.

_David reproveth wicked judges, describeth the nature of the wicked, 
devoteth them to God’s judgments, whereat the righteous shall 
rejoice._

To the chief Musician, Al-taschith, Michtam of David.


Do ye indeed speak righteousness, O congregation? Do ye judge 
uprightly, O ye sons of men?

Yea, in heart ye work wickedness; ye weigh the violence of your hands 
in the earth.

The wicked are estranged from the womb; they go astray as soon as they 
be born, speaking lies.

Their poison _is_ like the poison of a serpent; _they_ are like the 
deaf adder _that_ stoppeth her ear;

Which will not hearken to the voice of charmers, charming never so 
wisely.

Break their teeth, O God, in their mouth; break out the great teeth of 
the young lions, O LORD.

Let them melt away as waters _which_ run continually: _when_ he 
bendeth _his bow to shoot_ his arrows, let them be as cut in pieces.

As a snail _which_ melteth, let _every one of them_ pass away: _like_ 
the untimely birth of a woman, _that_ they may not see the sun.

Before your pots can feel the thorns, he shall take them away as with 
a whirlwind, both living and in _his_ wrath.

The righteous shall rejoice when he seeth the vengeance: he shall wash 
his feet in the blood of the wicked.

So that a man shall say, verily _there is_ a reward for the righteous: 
verily he is a God that judgeth in the earth.


This is a Psalm of consolation against those hardened heretics, and 
enthusiastic spirits, who pertinaciously defend their own errors, and 
stop their ears; and who are so blinded and taken captive, that they 
can hear no one; but pursue, with headlong precipitation, their own 
designs, and rush on to the accomplishment of them, like a horse at 
full speed. And these, as if they would devour the godly, cease not to 
threaten them in the most terrifying manner.—David, however, here 
makes use of five beautiful similitudes: under which, he represents 
their vain attempts, and shows, that those very plots which they lay 
for others, fall upon their own heads.

1. The sudden inundation with which they make their attack, rushes 
with such violence and roaring, that it seems as if it would tear up 
and carry away every thing before it: and yet it flows by, and 
suddenly disappears!

2. Their arrow, fixed on the bow, threatens certain destruction: but, 
in a moment, the bow and arrows are broken together, and the deadly 
weapon accomplishes nothing!

3. The snail puts forth his horns from his shell, as if he were just 
going to do some deadly and mighty injury: but those horns prove to be 
soft and ineffectual; they do nothing: nor have the power of doing any 
hurt whatever.

4. An imperfect conception, disengaged by abortion, makes the womb of 
the mother to extend, as if there were a perfect conception, and as if 
something great would at length come forth: but before it is brought 
forth, it perishes, and never sees the sun.

5. You may see a branch of buck-thorn, (which is the most prickly kind 
of thorn,) filled with young sharp points and prickles, and seeming as 
if it would one day tear many in pieces at once, and maim persons on 
every side of it; but, before the prickles are fully ripe and strong, 
the whole bush is, perhaps, cut down by the woodman, and he burns it 
in the fire, and reduces it to ashes!

So, just according to these similitudes, those enemies of God and 
truth, plan, plot, and breathe out dreadful things; but like a mighty 
flame, where there is no more fuel left to feed it, their fury ends in 
nothing!




PSALM LIX.

_David prayeth to be delivered from his enemies.—He complaineth of 
their cruelty.—He trusteth in God.—He prayeth against them.—He 
praiseth God._

To the chief Musician, Al-taschith, Michtam of David; when Saul sent, 
and they watched the house to kill him.


Deliver me from mine enemies, O my God: defend me from them that rise 
up against me.

Deliver me from the workers of iniquity, and save me from bloody men.

For, lo, they lie in wait for my soul; the mighty are gathered against 
me; not _for_ my transgression, nor _for_ my sin, O LORD.

They run and prepare themselves without _my_ fault: awake to help me, 
and behold.

Thou, therefore, O LORD God of hosts, the God of Israel, awake to 
visit all the heathen: be not merciful to any wicked transgressors. 
Selah.

They return at evening: they make a noise like a dog, and go round 
about the city.

Behold, they belch out with their mouth; swords _are_ in their lips; 
for who, _say they_, doth hear?

But thou, O LORD, shalt laugh at them: thou shalt have all the heathen 
in derision.

_Because of_ his strength will I wait upon thee: for God _is_ my 
defence.

The God of my mercy shall prevent me; God shall let me see _my desire_ 
upon my enemies.

Slay them not, lest my people forget: scatter them by thy power; and 
bring them down, O LORD our shield.

_For_ the sin of their mouth, _and_ the words of their lips, let them 
even be taken in their pride; and for cursing and lying _which_ they 
speak.

Consume _them_ in wrath, consume _them_, that they _may_ not _be_; and 
let them know that God ruleth in Jacob unto the ends of the earth. 
Selah.

And at evening let them return, _and_ let them make a noise like a 
dog, and go round about the city.

Let them wander up and down for meat, and grudge, if they be not 
satisfied.

But I will sing of thy power; yea, I will sing aloud of thy mercy in 
the morning: for thou hast been my defence and refuge in the day of
my trouble.

Unto thee, O my strength, I will sing: for God _is_ my defence, _and_ 
the God of my mercy.


This Psalm is a prayer; and may be very properly understood as offered 
up in the person of Christ, complaining of, and prophecying concerning 
the Jews; on whom, on account of their denial of Christ, and their 
rejection of the gospel, the awful judgments of God should fall; but 
yet, not so as to destroy the whole nation entirely; but, in such a 
manner, as to make of them an example to all future nations;—that they 
should be scattered abroad as exiles, and left vagabonds among all 
nations; and should be punished by being given up to blindness, and 
maddened fury; so as not to be able to teach anything, or say 
anything, but blasphemies against Christ. And this we see fulfilled in 
them in reality: for all their books and commentaries are replete with 
the most bitter reproaches and blasphemies against Christ and his 
gospel. And, for this their wickedness, they suffer dreadful and 
unceasing punishments: for they ‘go about the city like hungry dogs,’ 
seeking food, and finding it not.

The meaning of this prophecy is, therefore, that at the end, after the 
times of the apostles, the Jews should be left as exiles, should be 
banished from their own land, should wander about as outcasts, should 
be oppressed under foreign jurisdictions, should be driven out from 
one country to another, and should be cast out without any certain 
dwelling-place; and that they should seek out any corner of the world, 
where they might collect together again the wrecks and remains of 
their kingdom, and endeavour to find out another one to lead them, but 
should be frustrated in every attempt. And their exile and dispersion 
shall remain unfinished until the end appointed: till then, they shall 
remain and waste away like famished dogs, and run and smell about 
round the cities, and gape like dogs, but shall not be filled: and 
they shall perish without a king, and without a kingdom.

But with respect to the history of this Psalm, it may rightly be 
understood as referring to David, praying against the heirs of Saul 
and the Saulites; who, being at length stripped of their kingdom, 
wandered about like yawning and hungry dogs, ejected from their 
kingdom, and forsaken and held in contempt, until they all utterly 
perished. For God declared that the house of Saul should not be raised 
up; though the posterity of Saul greatly desired his kingdom.




PSALM LX.

_David, complaining to God of former judgment,—now, upon better hope, 
prayeth for deliverance.—Comforting himself in God’s promises, he 
craveth that help whereon he trusteth._

To the chief Musician upon Shushan-eduth, Michtam of David, to teach; 
when he strove with Aram-naharaim and with Aram-zobah, when Joab 
returned, and smote of Edom in the valley of salt twelve thousand.


O God, thou hast cast us off, thou hast scattered us, thou hast been 
displeased; O turn thyself to us again.

Thou hast made the earth to tremble; thou hast broken it: heal the 
breaches thereof; for it shaketh.

Thou hast shewed thy people hard things: thou hast made us to drink 
the wine of astonishment.

Thou hast given a banner to them that feared thee, that it may be 
displayed because of the truth. Selah.

That thy beloved may be delivered; save _with_ thy right hand and hear 
me.

God hath spoken in his holiness; I will rejoice, I will divide 
Shechem, and mete out the valley of Succoth.

Gilead _is_ mine, and Manasseh _is_ mine; Ephraim also _is_ the 
strength of mine head; Judah _is_ my lawgiver;

Moab _is_ my washpot; over Edom will I cast out my shoe: Philistia, 
triumph thou because of me.

Who will bring me _into_ the strong city? who will lead me into Edom?

_Wilt_ not thou, O God, _which_ hadst cast us off? and _thou_, O God, 
_which_ didst not go out with our armies?

Give us help from trouble: for vain _is_ the help of man.

Through God we shall do valiantly: for he _it is that_ shall tread 
down our enemies.


This is a signal thanksgiving. David gives thanks for the happy state 
of his kingdom, in which religion and political government flourished 
and prospered; for, in these two things, well-ordered, consist all 
things divine and human. Before the time of David, in the days of 
Saul, all things were in disorder, and the kingdom was in a declining 
state; as the former verses of the Psalm show. The Philistines had 
greatly afflicted the Israelites: so much so that even the ark of the 
Lord was despised and profaned.

Again, in the reign of Saul, all things were carried on with injury, 
oppression, and wickedness: which is always the case, when God 
forsakes magistrates, and suffers them to go on in their own ways. And 
the example of David, who was obliged to have recourse to such 
various, wise, and cautious means for safety, shows that the palace of 
Saul was full of Ahithophels, and of all such pests of religion and 
good government.

But, says David, “Thou, O Lord, hast given a sign to them that feared 
thee, that they may display it, and may believe and be assured, that 
thou art present with them.” For God had given to his own a sign, and 
had left it to them; by which, all those that believed in the grace of 
God, might be comforted; namely, the ark of the covenant and the 
mercy-seat; which God had delivered, by signal miracles, out of the 
hand of the Philistines. For God had promised and declared, that he 
would hear all those that called upon him before this ark, and this 
mercy-seat; and that he would there vouchsafe his presence.

At the end of the Psalm, he enumerates all his countries and his 
people; and, in a very striking and eminent way, extols the true 
worship of God, the true religion. “God (saith he) speaks in his 
holiness (or sanctuary); I will rejoice:” that is, God is present in 
my kingdom by his word, which is there preached: in this I will 
rejoice.

He enumerates, in order, these countries: Succoth, Shechem, Gilead, 
Manasseh, Ephraim, Judah, Moab, Philistia. And, at the end, he 
confesses, that, to defend and protect all these, by a good 
government, and to ensure them victory against all their 
enemies,—against Edom and Philistia, (that is to carry on war and to 
extend dominions, successfully,) is not in the power of human wisdom 
or human strength; “For vain (saith he) is the help of man. All 
successful valour and victory are from God.” Why he does not mention 
by name more countries than these nine, it belongs to a full 
commentary to explain; the narrow limits, therefore, of our present 
summary, will not allow us to enter upon that explanation.

We may sing this Psalm to the honour of God also, because in the 
church of Christ, God is continually making new orchards and gardens; 
and daily increasing the number of its churches and parishes; in which 
the word of God is preached; in which the sacraments are administered 
in a godly manner; and in which there are various gifts of the Holy 
Spirit.




PSALM LXI.

_David fleeth to God upon his former experience.—He voweth perpetual 
service unto him, because of his promises._

To the chief Musician upon Neginah. A Psalm of David.


Hear my cry, O God; attend unto my prayer.

From the end of the earth will I cry unto thee, when my heart is 
overwhelmed; lead me to the rock _that_ is higher than I.

For thou hast been a shelter for me, _and_ a strong tower from the 
enemy.

I will abide in thy tabernacle for ever; I will trust in the covert of 
thy wings. Selah.

For thou, O God, hast heard my vows: thou hast given _me_ the heritage 
of those that fear thy name.

Thou wilt prolong the king’s life; _and_ his years as many 
generations.

He shall abide before God for ever: O prepare mercy and truth, _which_ 
may preserve him.

So will I sing praise unto thy name for ever, that I may daily perform 
my vows.


This is a prayer against the enemies of the people of God, and 
especially also for magistrates, and for the king—that God would 
increase faith in him, and further him in the knowledge of his holy 
name and word; that he may walk in faith and in the fear of God; that 
his government may be happy and endure; and that religion and good 
government may not be injured and distracted by seditions and wars. 
For Solomon, in his Proverbs, says, “That for the sins of the people, 
God changes kings and kingdoms.” But where there are many kings, 
there, (according to the manner of all human vicissitudes,) what one 
builds up, another casts down: as the proverb goes, “A new king, a new 
law,”—all changes in a state are dangerous: happy is that kingdom, 
therefore, which, being once well constituted, is long preserved in 
the same state.




PSALM LXII.

_David professing his confidence in God discourageth his enemies.—In 
the same confidence he encourageth the godly.—No trust is to be put in 
worldly things.—Power and mercy belong to God._

To the chief Musician, to Jeduthun. A Psalm of David.


Truly my soul waiteth upon God: from him _cometh_ my salvation.

He only _is_ my rock and my salvation; _he is_ my defence; I shall not 
be greatly moved.

How long will ye imagine mischief against a man? ye shall be slain all 
of you: as a bowing wall _shall ye be, and as_ a tottering fence.

They only consult to cast _him_ down from his excellency: they delight 
in lies: they bless with their mouth, but they curse inwardly. Selah.

My soul, wait thou only upon God; for my expectation _is_ from him.

He only _is_ my rock and my salvation: _he is_ my defence; I shall not 
be moved.

In God _is_ my salvation and my glory: the rock of my strength, _and_ 
my refuge, _is_ in God.

Trust in him at all times; ye people, pour out your heart before him: 
God _is_ a refuge for us. Selah.

Surely men of low degree _are_ vanity, _and_ men of high degree _are_ 
a lie: to be laid in the balance, they _are_ altogether _lighter_ than 
vanity.

Trust not in oppression, and become not vain in robbery: if riches 
increase, set not your heart _upon them_.

God hath spoken once; twice have I heard this; that power _belongeth_ 
unto God.

Also unto thee, O LORD, _belongeth_ mercy: for thou renderest to every 
man according to his work.


This Psalm contains most excellent doctrine: it greatly exalts the 
dignity of faith, showing how firm a safeguard faith in God is, and 
what a strong defence it is against all the evils of life. On the 
other hand, the Psalmist shows the vanity of all confidence in 
men;—that nothing is more vain, or more fallacious than to trust in 
man. ‘God (says he) is my rock, my strength, and my defence: God is my 
hope, my salvation, my strength, my glory, my life, and my trust. God 
is my safe protection. God is my faithful helper; who never deceives 
me. Therefore, vain are the sons of men. The sons of men are all 
liars:’ that is, all human things are deceiving, uncertain, and cannot 
be held fast.

Many are to be found, who trust in the favour of kings and princes; 
and on that account, they are puffed up with pride and insolence, and 
oppress others with the more confidence; and especially if they see 
their wall bowing down and giving way; that is, if they see a man 
declining in his affairs, who was once in prosperity; or if they see 
him not protected by wealth and influence against injury: such an one 
as this, they endeavour to overthrow wholly; and to that end, 
ingratiate themselves with the powerful, and wind themselves into 
their affections, on whose favour they depend; as on a propitious 
deity.

But such see not how fallacious the favour of men is, and how variable 
and uncertain their wills are; in a word, they see not that “vain is 
the help of man!” Nor will they believe it to be vain, until they find 
it out by experience, and are brought to lament their error; as Cicero 
and many other wise men have done. Cicero exclaims with respect to 
Octavius, ‘O how vain was all my reputation for being a wise man, &c.! 
O how far was I from being wise indeed; though I sometimes evinced 
that wisdom which was esteemed to be such; but in vain!’ Thus writes 
he in his epistle to Octavius.—Therefore the sum of all religion is 
‘Trust in God and injure not thy neighbour!’ So shalt thou rightly 
conduct thyself before both God and men!




PSALM LXIII.

_David’s thirst for God.—His manner of blessing God.—His confidence of 
his enemies’ destruction, and his own safety._

A Psalm of David, when he was in the wilderness of Judah.


O God, thou _art_ my God; early will I seek thee: my soul thirsteth 
for thee, my flesh longeth for thee in a dry and thirsty land, where 
no water is;

To see thy power and thy glory, so _as_ I have seen thee in the 
sanctuary.

Because thy loving-kindness _is_ better than life, my lips shall 
praise thee.

Thus will I bless thee while I live: I will lift up my hands in thy 
name.

My soul shall be satisfied as _with_ marrow and fatness; and my mouth 
shall praise _thee_ with joyful lips:

When I remember thee upon my bed, _and_ meditate on thee in the 
_night_ watches.

Because thou hast been my help, therefore in the shadow of thy wings 
will I rejoice.

My soul followeth hard after thee: thy right hand upholdeth me.

But those _that_ seek my soul, to destroy _it_, shall go into the 
lower parts of the earth.

They shall fall by the sword: they shall be a portion for foxes.

But the king shall rejoice in God; every one that sweareth by him 
shall glory: but the mouth of them that speak lies shall be stopped.


This is a prayer containing the deep feelings of an afflicted heart, 
thirsting after the word of God, which is the word of consolation! 
David called thus upon God, when he fled from the face of Saul, and 
lay hid in the wilderness of Judah. “My soul thirsteth for thee; my 
flesh longeth for thee, that I may see thee in thy sanctuary.” O how 
fervently does he desire to be present in the tabernacle, and before 
the mercy-seat in the sanctuary! And to hear the word of God, in the 
assembly of those who there truly worshipped him? He complains, also, 
bitterly against the Saulites; who so hostilely lay in wait for his 
life, that he could be in safety no where; and was compelled to be 
away from the place of the worship of God; even away from the 
sanctuary.—Notwithstanding all this, however, he raises himself up 
with a holy firmness, and magnanimity, and glories in being king, 
depending on the choice and promise of God; by which he comforts and 
sustains himself during the time of that most miserable flight and 
calamity.

This Psalm may be used by those who are under the oppression of 
tyrants, who feel a hungering and thirsting after the word of God, and 
who can, under their calamity, glory in being the sons and heirs of 
God, because they have the knowledge of Christ, and love the word; and 
who can persevere in this confidence, until the impious Saul be 
destroyed, and David exalted; that is, until God raise up and comfort 
those that fear him.




PSALM LXIV.

_David prayeth for deliverance, complaining of his enemies.—He 
promiseth himself to see such an evident destruction of his enemies, 
as the righteous shall rejoice at it._

To the chief Musician, a Psalm of David.


Hear my voice, O God, in my prayer: preserve my life from fear of the 
enemy.

Hide me from the secret counsel of the wicked; from the insurrection 
of the workers of iniquity.

Who whet their tongue like a sword, _and_ bend _their bows to shoot_ 
their arrows, _even_ bitter words;

That they may shoot in secret at the perfect: suddenly do they shoot 
at him, and fear not.

They encourage themselves _in_ an evil matter; they commune of laying 
snares privily; they say, Who shall see them?

They search out iniquities; they accomplish a diligent search: both 
the inward _thought_ of every one _of them_, and the heart, _is_ deep.

But God shall shoot at them _with_ an arrow; suddenly shall they be 
wounded.

So they shall make their own tongue to fall upon themselves; all that 
see them shall flee away.

And all men shall fear, and shall declare the work of God: for they 
shall wisely consider of his doing.

The righteous shall be glad in the LORD, and shall trust in him; and 
all the upright in heart shall glory.


This is a most ardent prayer, full of the feelings of a heart under 
great straits, by reason of the unceasing and infinite malice of the 
devil, the perfidy of men, and the ingratitude of the world.

David here cries unto God, on account of having experienced so much 
treachery, even from those of his own household, (as always is the 
case, in the cause of religion). He cries to the Lord against his 
betrayers and his most virulent slanderers,—those vipers, who, by 
wicked speeches, and all the arts of perfidy and malice, did not cease 
to plot against him. Of this base gang were his own son Absalom, 
Ahithophel, and others like them; and especially many in the court of 
Saul; Doeg, &c.

He continues, however, perseveringly to comfort and console 
himself;—that, by the just judgment of God, these same enemies shall 
bring evil upon their own heads; and that those very base and viperous 
tongues, which now cannot rest nor cease to slander, shall only wound 
themselves; as, in the end, it happened unto Absalom, Ahithophel, and 
Doeg.

In the same way also, we ought to pray against all those vipers, our 
enemies, in the halls of kings, bishops, and princes: who attack us 
with satanic craft and hatred, and with all the arts of wickedness. 
But they shall fall themselves into the snares which they have laid, 
(as we have seen it exemplified in numberless instances;) and they 
shall only plan mischief which shall fall upon their own heads; that 
men may openly behold and see the works of God, and acknowledge that 
God himself has visited them.




PSALM LXV.

_David praiseth God for his grace.—The blessedness of God’s chosen by
reason of benefits._

To the chief Musician. A Psalm and Song of David.


Praise waiteth for thee, O God, in Zion: and unto thee shall the vow 
be performed.

O thou that hearest prayer, unto thee shall all flesh come.

Iniquities prevail against me: _as for_ our transgressions, thou shalt 
purge them away.

Blessed _is the man whom_ thou choosest, and causest to approach _unto 
thee, that_ he may dwell in thy courts: we shall be satisfied with the 
goodness of thy house, _even_ of thy holy temple.

_By_ terrible things in righteousness wilt thou answer us, O God of 
our salvation; _who art_ the confidence of all the ends of the earth, 
and of them that are afar off _upon_ the sea:

Which by his strength setteth fast the mountains; _being_ girded with 
power:

Which stilleth the noise of the seas, the noise of their waves, and 
the tumult of the people.

They also that dwell in the uttermost parts are afraid of thy tokens: 
thou makest the outgoings of the morning and evening to rejoice.

Thou visitest the earth, and waterest it: thou greatly enrichest it 
with the river of God, _which is_ full of water: thou preparest them 
corn, when thou hast so provided for it.

Thou waterest the ridges thereof abundantly; thou settlest the furrows 
thereof; thou makest it soft with showers; thou blessest the springing
thereof.

Thou crownest the year with thy goodness; and thy paths drop fatness.

They drop _upon_ the pastures of the wilderness; and the little hills 
rejoice on every side.

The pastures are clothed with flocks; the valleys also are covered 
over with corn: they shout for joy, they also sing.


This is a remarkable Psalm of thanksgiving; (and all productions of 
this kind were formed by the prophet out of the First Commandment,) 
wherein thanks are rendered unto God, because he preserves among his 
people (to whom he has given his word against Satan, heretics, and all 
adversaries) the true religion, and the true worship of God; and 
because he preserves also political peace, and guards the state from 
all seditions, wars and tumults; and dispels all the storms of the 
counsels of war, slaughter and bloodshed. For war is nothing less than 
a horrible storm and tempest, which hurls into confusion all things 
divine and human; and throws them into a perturbation, like as when 
the waves of the sea rage with violence.

The Psalmist gives thanks to God that he preserves peace;—(in which 
one thing are contained all the treasures of good;) that he gives rain 
from heaven and fruitful seasons; and that he crowns the year with his 
goodness: that is, that during the revolution of the year, he 
accomplishes and performs, as it were, a certain round of divine 
blessing and goodness. For, in the spring, there first appear the 
blossoms; and then, shortly after, the strawberries and cherries; and 
then, ere long, plums, apples, and berries of various juice and 
virtue; (to say nothing about the perpetual verdure of the herbs which 
flourishes all the while, and is continually revived with fresh 
supplies of dew). To these we are to add, the infinite variety of 
herbs and odours. And then, at the time of harvest, our barns are 
filled with wheat, rye, barley, and corn, and grain of every kind. In 
the autumn, our presses overflow with wine of an infinite variety of 
taste and fragrance, and our vats are filled to the brim. Thus the 
Lord fills the whole revolution of the year, and every part of it, 
with his overflowing and infinite goodness: and indeed every single 
fruit is, as it were, a fund, and a world of the goodness of God.

But how few are there, in general, who think about these numberless 
and valuable blessings, and render thanks unto God for them? Alas! we 
have innumerable examples of the impious manner in which the noble, 
the powerful, and the rich, have abused the saving doctrine of faith 
and Christian liberty, and also that peace which God has hitherto 
miraculously preserved to us:—we have numberless examples, I say, of 
the manner in which they have abused these great blessings, to their 
own lusts, as Sodom and Gomorrah did:—but they shall be visited with 
Sodom and Gomorrah’s judgment.

You see, therefore, that those in the kingdom of David, and among the 
people of Israel who composed these Psalms, were excellent and great 
men. For these are spiritual and truly divine poems. No poems ever 
equalled these. No poets, not even Homer himself, ever equalled these 
poets, who thus speak of God, his works, and his creatures. These 
Psalms contain the greatest and most weighty things, in a marvellous 
brevity of expression!




PSALM LXVI.

_David exhorteth to praise God, to observe his great works, to bless 
him for his gracious benefits.—He voweth for himself religious service 
to God.—He declareth God’s special goodness to himself._

To the chief Musician, a Song _or_ Psalm.


Make a joyful noise unto God, all ye lands:

Sing forth the honour of his name; make his praise glorious.

Say unto God, How terrible _art thou in_ thy works! through the 
greatness of thy power shall thine enemies submit themselves unto 
thee.

All the earth shall worship thee, and shall sing unto thee; they shall 
sing to thy name. Selah.

Come and see the works of God _he is_ terrible _in his_ doing toward 
the children of men.

He turned the sea into _dry land_: they went through the flood on 
foot: there did we rejoice in him.

He ruleth by his power for ever; his eyes behold the nations: let not 
the rebellious exalt themselves. Selah.

O bless our God, ye people, and make the voice of his praise to be 
heard;

Which holdeth our soul in life, and suffereth not our feet to be 
moved.

For thou, O God, hast proved us: thou hast tried us, as silver is 
tried.

Thou broughtest us into the net; thou laidst affliction upon our 
loins.

Thou hast caused men to ride over our heads: we went through fire and 
through water; but thou broughtest us out into a wealthy _place_.

I will go into thy house with burnt-offerings; I will pay thee my 
vows,

Which my lips have uttered, and my mouth hath spoken, when I was in 
trouble.

I will offer unto thee burnt-sacrifices of fatlings, with the incense 
of rams: I will offer bullocks with goats. Selah.

Come _and_ hear, all ye that fear God, and I will declare what he hath 
done for my soul.

I cried unto him with my mouth, and he was extolled with my tongue.

If I regard iniquity in my heart, the LORD will not hear _me_:

_But_ verily God hath heard _me_; he hath attended to the voice of my 
prayer.

Blessed _be_ God, which hath not turned away my prayer, nor his mercy 
from me.


This is a general thanksgiving, for God’s having rescued and delivered 
his people so often out of the hands of their enemies, and out of the 
very jaws of death itself; as he did at the Red Sea. The Books of 
Judges and Kings are full of these deliverances.

These deliverances are no less great and wonderful, at this day, in 
the church, when God delivers those that fear him out of temptations, 
both internal and external. For Satan, of whom that earthly Pharaoh 
was so especial a type, being inflamed with so horrible a desire of 
distressing and destroying, daily persecutes the church: and he would, 
if he could, so harm every single one of the godly, and so beset them 
on every side, that they should see nothing but death, and an angry 
God: out of all these things, however, God delivers his own.




PSALM LXVII.

_A prayer for the enlargement of God’s kingdom, to the joy of the 
people, and the increase of God’s blessings._

To the chief Musician on Neginoth, a Psalm _or_ Song.


God be merciful unto us, and bless us; _and_ cause his face to shine 
upon us. Selah.

That thy way may be known upon earth, thy saving health among all 
nations.

Let the people praise thee, O God; let all the people praise thee.

O let the nations be glad, and sing for joy; for thou shalt judge the 
people righteously, and govern the nations upon earth. Selah.

Let the people praise thee, O God; let all the people praise thee.

_Then_ shall the earth yield her increase; _and_ God, even our God, 
shall bless us.

God shall bless us; and all the ends of the earth shall fear him.


This is a prophecy concerning the kingdom of Christ; foretelling, that 
it should be a spiritual kingdom, in which grace and the remission of 
sins should be proclaimed, not only in Judea, but throughout all 
nations. “Let the people praise thee, O God, yea let all the people 
praise thee; for thou judgest the people righteously, &c.” That is, 
thou reignest, by the Gospel, throughout all nations: thou judgest 
all: (that is, all sinners in the hypocrisy of nature,) that they may 
be brought to give thanks unto thee for thy mercy, and may rejoice, 
and praise the blessings of the gospel.

This sacrifice of praise, this offering of thanks, is the highest 
worship of God, and is a sacrifice truly acceptable unto him, (as we 
have continually observed;) for David does not here say, ‘The nations 
shall become proselytes, and shall be circumcised, and shall flock to 
Jerusalem:’ but “The nations shall remain uncircumcised, and shall, 
nevertheless, sing praises unto God, and shall laud and magnify him:” 
that is, the gospel shall be preached among all nations, and the 
kingdom of Christ shall arise, the kingdom of grace and of the mercy 
of God.




PSALM LXVIII.

_A prayer at the removing of the ark.—An exhortation to praise God for 
his mercies, for his care of the church, for his great works._

To the chief Musician, A Psalm _or_ Song of David.


Let God arise, let his enemies be scattered: let them also that hate 
him flee before him.

As smoke is driven away, _so_ drive _them_ away: as wax melteth before 
the fire, _so_ let the wicked perish in the presence of God.

But let the righteous be glad: let them rejoice before God; yea, let 
them exceedingly rejoice.

Sing unto God, sing praises to his name: extol him that rideth upon 
the heavens by his name JAH, and rejoice before him.

A father of the fatherless, and a judge of the widows, _is_ God in his 
holy habitation.

God setteth the solitary in families: he bringeth out those which are 
bound with chains; but the rebellious dwell in a dry _land_.

O God, when thou wentest forth before thy people, when thou didst 
march through the wilderness; Selah:

The earth shook, the heavens also dropped at the presence of God: 
_even_ Sinai itself _was moved_ at the presence of God, the God of 
Israel.

Thou, O God, didst send a plentiful rain, whereby thou didst confirm 
thine inheritance, when it was weary.

Thy congregation hath dwelt therein: thou, O God, hast prepared of thy 
goodness for the poor.

The LORD gave the word: great _was_ the company of those that 
published it.

Kings of armies did flee apace; and she that tarried at home divided 
the spoil.

Though ye have lien among the pots, _yet shall ye be as_ the wings of 
a dove covered with silver, and her feathers with yellow gold.

When the Almighty scattered kings in it, it was _white_ as snow in 
Salmon.

The hill of God _is as_ the hill of Bashan; an high hill, _as_ the 
hill of Bashan.

Why leap ye, ye high hills? _this is_ the hill _which_ God desireth to 
dwell in; yea, the LORD will dwell _in it_ for ever.

The chariots of God _are_ twenty thousand, _even_ thousands of angels; 
the Lord _is_ among them _as in_ Sinai, in the holy _place_.

Thou hast ascended on high, thou hast led captivity captive: thou hast 
received gifts for men; yea, _for_ the rebellious also, that the LORD 
God might dwell _among them_.

Blessed _be_ the LORD, _who_ daily loadeth us _with benefits, even_ 
the God of our salvation. Selah.

_He that is_ our God _is_ the God of salvation; and unto God the LORD 
_belong_ the issues from death.

But God shall wound the head of his enemies, _and_ the hairy scalp of 
such a one as goeth on still in his trespasses.

The LORD said, I will bring again from Bashan; I will bring _my 
people_ again from the depths of the sea:

That thy foot may be dipped in the blood of _thine_ enemies, _and_ the 
tongue of thy dogs in the same.

They have seen thy goings, O GOD; _even_ the goings of my God, my 
King, in the sanctuary.

The singers went before, the players on instruments _followed_ after; 
among _them were_ the damsels playing with timbrels.

Bless ye God in the congregations, _even_ the LORD from the fountain 
of Israel.

There _is_ little Benjamin _with_ their ruler, the princes of Judah 
_and_ their council, the princes of Zebulun, _and_ the princes of 
Naphtali.

Thy God hath commanded thy strength: strengthen, O God, that which 
thou hast wrought for us.

Because of thy temple at Jerusalem shall kings bring presents unto 
thee.

Rebuke the company of spearmen, the multitude of the bulls, with the 
calves of the people, _till every one_ submit himself with pieces of 
silver: scatter thou the people _that_ delight in war.

Princes shall come out of Egypt; Ethiopia shall soon stretch out her 
hands unto God.

Sing unto God, ye kingdoms of the earth; O sing praises unto the LORD; 
Selah:

To him that rideth upon the heaven of heavens _which were_ of old: lo, 
he doth send out his voice, _and that_ a mighty voice.

Ascribe ye strength unto God: his excellency _is_ over Israel, and his 
strength _is_ in the clouds.

O God, _thou art_ terrible out of thy holy places: the God of Israel 
_is_ he that giveth strength and power unto _his_ people. Blessed _be_ 
God.


This Psalm is, in the Latin, most obscurely translated; so much so, 
that this one Psalm may well put us in remembrance of what we are 
indebted unto God, for the great light which he has given us in this 
our day; in having blessed us with the study of languages, and with 
good books and instructors. Yet, in return for this universal, great, 
and unspeakable gift, through the unceasing revilings of Satan, God 
hears nothing but, ‘O this Lutheran poison! O this Lutheran 
heresy!’—The world shall suffer heavy punishment for the contempt of 
the blessing of this great and merciful light!

In the former Latin translation of this Psalm there were the most 
monstrous renderings; such as ‘_Rex vir tutum dilecti dilecti.—Speciei 
domus dividere spolia.—Si dormiatis inter medios cleros.—Nives 
dealbabuntur in Salmon.—Mons Dei, mons pinguis, mons 
coæquatus.—Arundinis increpa feras. Congregatio taurorum in vaccis 
populorum,’ &c._

And how much of the same obscurity was there in Hosea, and the like 
difficult books? What, then, have _they_ profited the church, who, by 
a sort of madness, and from a hatred of, and longing desire to, 
suppress the light of the gospel, have all along condemned not only 
all pious studies, but all useful learning and godliness! But how easy 
is it to sit down and condemn all things, and, as it were, to spit at 
the sun that enlightens all things! The truly learned and godly know, 
however, how arduous it is to imitate the laborious endeavours of 
those who engage in the work of translations. But let us proceed to 
speak upon the Psalm.—

This Psalm is a signal prophecy concerning Christ; a prophecy more 
animated and exalted, than usual, in fervency of spirit; and, as it 
were, exulting in the Holy Ghost; setting before us a view of the 
church, and those things which are to take place under the New 
Testament; and all this is done with a representation so clear and 
expressive, and with every thing depicted in that exact order, that it 
seems to be, not a prediction of things to come, but a description of 
things passing before our eyes. The Holy Ghost foretels the 
resurrection and ascension of Christ, the revelation of the Holy 
Spirit from heaven, and the mission of the Apostles: he describes, I 
say, the whole of this spiritual kingdom: this kingdom of grace and 
remission of sins, in which Christ should be preached as the true God, 
and as the Saviour and deliverer from death.

He shows also, that the kingdom and priesthood of the Jews was to be 
abolished, and that a new and spiritual kingdom was to be erected; 
which should stand, not in human strength, nor in many thousands of 
horse and foot, but in the ministry and power of the word!—that it 
should be a kingdom, in which the Lord should give the word unto those 
who should preach it, in much power; by which the grace of Christ, and 
the remission of sins by Christ, should be preached, and not the law 
of Moses.

He calls the apostles, “kings and heads of armies;” because, by the 
gospel and the ministry of the word, they continually attack the 
kingdom of the devil and the gates of hell. For what are all the 
sermons and exhortations of the apostles, but the most terrible 
battles and conflicts against sin, death, the devil, hell, and all the 
righteousness and wisdom of the world?

He also calls them “high hills, rich hills, and the inheritance of 
God;” and “chariots of the Lord of many thousands;” and also, “the 
multitude of them that preach good tidings, and sing, and play upon 
instruments;” because, the apostles and ministers of the word, by 
preaching the joyful gospel and the word of grace, continually praise, 
sing of, and celebrate the immense benefits of Christ, and the mercy 
of God. Thus, throughout the whole Psalm, the fervent prophet exulting 
in the Holy Ghost, describes, in a most sweet song, the whole kingdom 
of Christ!

In the end, he prays that God would be pleased to render the church 
more flourishing, and to give his blessing and a happy success to this 
kingdom. And indeed, the prophet felt his heart moved, and was 
peculiarly uplifted and fervent in spirit, when he composed this 
divine and heavenly psalm concerning the kingdom of Christ.




PSALM LXIX.

_David complaineth of his affliction.—He prayeth for deliverance.—He 
devoteth his enemies to destruction.—He praiseth God with 
thanksgiving._

To the chief Musician upon Shoshannim. A Psalm of David.


Save me, O God; for the waters are come in unto _my_ soul.

I sink in deep mire, where _there is_ no standing: I am come into deep 
waters, where the floods overflow me.

I am weary of my crying: my throat is dried: mine eyes fail while I 
wait for my God.

They that hate me without a cause are more than the hairs of mine 
head: they that would destroy me, _being_ mine enemies wrongfully, are 
mighty: then I restored _that_ which I took not away.

O God, thou knowest my foolishness; and my sins are not hid from thee.

Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my 
sake: let not those that seek thee be confounded for my sake, O God of 
Israel.

Because for thy sake I have borne reproach; shame hath covered my 
face.

I am become a stranger unto my brethren, and an alien unto my mother’s 
children.

For the zeal of thine house hath eaten me up; and the reproaches of 
them that reproached thee are fallen upon me.

When I wept, _and chastened_ my soul with fasting, that was to my 
reproach.

I made sackcloth also my garment; and I became a proverb to them.

They that sit in the gate speak against me; and I _was_ the song of 
the drunkards.

But as for me, my prayer _is_ unto thee, O LORD, _in_ an acceptable 
time: O God, in the multitude of thy mercy hear me: in the truth of 
thy salvation,

Deliver me out of the mire, and let me not sink: let me be delivered 
from them that hate me, and out of the deep waters.

Let not the water-flood overflow me, neither let the deep swallow me 
up, and let not the pit shut her mouth upon me.

Hear me, O LORD; for thy loving-kindness _is_ good: turn unto me 
according to the multitude of thy tender mercies.

And hide not thy face from thy servant; for I am in trouble; hear me 
speedily.

Draw nigh unto my soul, _and_ redeem it: deliver me, because of mine 
enemies.

Thou hast known my reproach, and my shame, and my dishonour: mine 
adversaries _are_ all before thee.

Reproach hath broken my heart, and I am full of heaviness: and I 
looked _for some_ to take pity, but _there was_ none; and for 
comforters, but I found none.

They gave me also gall for my meat; and in my thirst they gave me 
vinegar to drink.

Let their table become a snare before them: and _that which should 
have been_ for _their_ welfare, _let it become_ a trap.

Let their eyes be darkened, that they see not; and make their loins 
continually to shake.

Pour out thine indignation upon them, and let thy wrathful anger take 
hold of them.

Let their habitation be desolate; _and_ let none dwell in their tents.

For they persecute _him_ whom thou hast smitten; and they talk to the 
grief of those whom thou hast wounded.

Add iniquity unto their iniquity; and let them not come into thy 
righteousness.

Let them be blotted out of the book of the living, and not be written 
with the righteous.

But I _am_ poor and sorrowful: let thy salvation, O God, set me up on 
high.

I will praise the name of God with a song, and will magnify him with 
thanksgiving.

_This_ also shall please the LORD better than an ox _or_ bullock that 
hath horns and hoofs.

The humble shall see _this, and_ be glad: and your heart shall live 
that seek God.

For the LORD heareth the poor, and despiseth not his prisoners.

Let the heaven and earth praise him, the seas, and every thing that 
moveth therein:

For God will save Sion, and will build the cities of Judah; that they 
may dwell there, and have it in possession.

The seed also of his servants shall inherit it; and they that love his 
name shall dwell therein.


This Psalm is a prayer full of those most deep and spiritual feelings 
that were experienced in the person of Christ our Lord. In the 
beginning of the Psalm, in the first three verses, with what a 
fervency and weight of words does the Psalmist describe those great 
terrors of death and hell which Christ undertook and endured, for our 
sins. “Save me now, O Lord,” saith he, “for the waters overflow me, I 
sink into the depth of the mire: I have now no where to stand, nothing 
whereon to set my foot, I sink into the abyss of the sea, and the 
floods overflow me.” By all which figures and expressions he shadows 
forth, with all his powers, that unspeakable agony of Christ, which he 
endured for our sins, when groaning under the infinite weight of the 
wrath of God.

In the 7th verse Christ confesses himself as bearing our sins, and 
complains of the Jews, who crucify him. “They gave me,” saith he, 
“gall for my meat, and in my thirst they gave me vinegar to drink:” so 
expressively and circumstantially does the prophet foretel the 
sufferings of Christ! And then he speaks, with the same clearness, 
concerning the Jews who should be blinded, and their kingdom and 
priesthood which should be destroyed, as also it was fulfilled; so 
that now we see the accomplishment of these things, and experience has 
set them plainly before our eyes.

In the end of the Psalm the prophet shows that the law should be 
abolished, and that a new worship should be instituted without the law 
and circumcision: “I will praise the name of the Lord,” saith he, 
“with a song, and will magnify him with thanksgiving. This also shall 
please the Lord better than an ox or a bullock that hath horns and 
hoofs.” By these words he shews that the law should be abrogated with 
the whole of that splendidly ceremonious worship, the boasted pride of 
circumcision, the sabbaths, and the sacrifices; and that the worship 
of the New Testament should be established in its stead; namely, the 
sacrifice of praise and the preaching of the gospel; for it is by 
faith in Christ, and obedience to the gospel that we attain unto the 
true knowledge of God, and it is by truly keeping the first 
commandment that God is truly worshipped; which, as it is written, 
(Mark xii. 33.) is “more than all whole burnt offerings and 
sacrifices.”




PSALM LXX.

_David soliciteth God to the speedy destruction of the wicked, and 
preservation of the godly._

To the chief Musician, A Psalm of David, to bring to remembrance.


Make haste, O God, to deliver me; make haste to help me, O LORD.

Let them be ashamed and confounded that seek after my soul: let them 
be turned backward, and put to confusion, that desire my hurt.

Let them be turned back for a reward of their shame that say, Aha, 
aha.

Let all those that seek thee rejoice and be glad in thee: and let such 
as love thy salvation say continually, Let God be magnified.

But I _am_ poor and needy: make haste unto me, O God: thou _art_ my 
help and my deliverer; O LORD, make no tarrying.


This Psalm is a prayer against the persecutors and enemies of the 
church and of the godly: for such instruments of the devil cease not 
to plot against the good, and those that fear God, with all possible 
machinations of craft, and with all the bitterness of Cain; and, like 
Satan himself, they burn with an insatiable desire and determination 
to destroy the church; nay, more than this, they insult the miseries 
and calamities of the saints.




PSALM LXXI.

_David, in confidence of faith, and experience of God’s favour, 
prayeth both for himself, and against the enemies of his soul.—He 
promiseth constancy.—He prayeth for perseverance.—He praiseth God, and 
promiseth to do it cheerfully._


In thee, O LORD, do I put my trust: let me never be put to confusion.

Deliver me in thy righteousness, and cause me to escape: incline thine 
ear unto me, and save me.

Be thou my strong habitation, whereunto I may continually resort: thou 
hast given commandment to save me; for thou _art_ my rock and my
fortress.

Deliver me, O my God, out of the hand of the wicked, out of the hand 
of the unrighteous and cruel man.

For thou _art_ my hope, O Lord GOD: _thou art_ my trust from my youth.

By thee have I been holden up from the womb: thou art he that took me 
out of my mother’s bowels: my praise _shall be_ continually of thee.

I am as a wonder unto many: but thou _art_ my strong refuge.

Let my mouth be filled _with_ thy praise _and with_ thy honour all the 
day.

Cast me not off in the time of old age; forsake me not when my 
strength faileth.

For mine enemies speak against me; and they that lay wait for my soul 
take counsel together,

Saying, God hath forsaken him: persecute and take him; for _there is_ 
none to deliver _him_.

O God, be not far from me; O my God, make haste for my help.

Let them be confounded _and_ consumed that are adversaries to my soul; 
let them be covered _with_ reproach and dishonour that seek my hurt.

But I will hope continually, and yet will praise thee more and more.

My mouth shall shew forth thy righteousness _and_ thy salvation all 
the day; for I know not the numbers _thereof_.

I will go in the strength of the Lord GOD; I will make mention of thy 
righteousness, _even_ of thine only.

O God, thou hast taught me from my youth: and hitherto have I declared 
thy wondrous works.

Now also when I am old and greyheaded, O God, forsake me not; until I 
have shewed thy strength unto _this_ generation, _and_ thy power to 
every one _that_ is to come.

Thy righteousness also, O God, _is_ very high, who hast done great 
things: O God, who _is_ like unto thee!

_Thou_, which hast shewed me great and sore troubles, shalt quicken me 
again, and shalt bring me up again from the depths of the earth.

Thou shalt increase my greatness, and comfort me on every side.

I will also praise thee with the psaltery, _even_ thy truth, O my God: 
unto thee will I sing with the harp, O thou Holy One of Israel.

My lips shall greatly rejoice when I sing unto thee; and my soul, 
which thou hast redeemed.

My tongue also shall talk of thy righteousness all the day long: for 
they are confounded, for they are brought unto shame, that seek my 
hurt.


This Psalm is a general prayer; which, I think, may be very properly 
used in the person of the whole church against all her enemies and 
persecutors who are now or ever shall be, unto the end. “Forsake me 
not,” saith he, “in the time of mine old age,” &c. and although this 
may more especially apply to the prophet himself, as praying for 
divine protection under his infinite temptations; yet the words may be 
appropriately applied to the last times, and to the close of the 
church militant before the last day. For the church has her old age 
also: and Christ himself and his apostles have foretold, “That in the 
latter days perilous times shall come:” as Daniel also prophesied, 
that the truth should be persecuted and iniquity should abound: and 
this we have experienced under Mahomet, and the Pope, to our infinite 
peril and sorrow.

Hence, in verses 15–17, the prophet foretells the justice and 
righteousness of God. “My mouth (saith he) shall show forth thy 
righteousness. O God thou hast taught me from my youth, and hitherto 
have I declared thy wondrous works. Now also, when I am old and 
grey-headed, &c.” This prophecy may be of singular use to us, and 
apply to us very appropriately: because God has, as it were, brought 
us back out of hell, and from the depths of the earth, and has made 
the light of his word to shine again, by which our consciences have a 
firm and eternal consolation. These our times are like the times of 
Elias and Enoch: for they commonly say of us, ‘These men will subvert 
antichrist, and restore all things!’




PSALM LXXII.

_David, praying for Solomon, sheweth the goodness and glory of his, in 
type, and in truth, of Christ’s kingdom.—He blesseth God._

A Psalm for Solomon.


Give the king thy judgments, O God, and thy righteousness unto the 
king’s son.

He shall judge thy people with righteousness, and thy poor with 
judgment.

The mountains shall bring peace to the people, and the little hills, 
by righteousness.

He shall judge the poor of the people, he shall save the children of 
the needy, and shall break in pieces the oppressor.

They shall fear thee as long as the sun and moon endure, throughout 
all generations.

He shall come down like rain upon the mown grass: as showers _that_ 
water the earth.

In his days shall the righteous flourish: and abundance of peace so 
long as the moon endureth.

He shall have dominion also from sea to sea, and from the river unto 
the ends of the earth.

They that dwell in the wilderness shall bow before him; and his 
enemies shall lick the dust.

The kings of Tarshish and of the isles shall bring presents: the kings 
of Sheba and Seba shall offer gifts.

Yea, all kings shall fall down before him: all nations shall serve 
him.

For he shall deliver the needy when he crieth; the poor also, and 
_him_ that hath no helper.

He shall spare the poor and needy, and shall save the souls of the 
needy.

He shall redeem their soul from deceit and violence: and precious 
shall their blood be in his sight.

And he shall live, and to him shall be given of the gold of Sheba: 
prayer also shall be made for him continually: _and_ daily shall he be 
praised.

There shall be an handful of corn in the earth upon the top of the 
mountains; the fruit thereof shall shake like Lebanon: and _they_ of 
the city shall flourish like grass of the earth.

His name shall endure for ever: his name shall be continued as long as 
the sun: and _men_ shall be blessed in him: all nations shall call him 
blessed.

Blessed _be_ the LORD God, the God of Israel, who only doeth wondrous 
things.

And blessed _be_ his glorious name for ever: and let the whole earth 
be filled _with_ his glory; Amen, and Amen.

The prayers of David the son of Jesse are ended.


This is a most remarkable prophecy concerning Christ and his kingdom, 
to be spread throughout the whole world, over all kingdoms, and the 
isles of the sea: which should not be a kingdom of death, sin, and 
judgment, but a kingdom of grace, righteousness, peace, and joy.—But 
the life, the victory, the peace, and the glory of the church shall be 
hidden; they shall be hidden in God; and the saints in this world 
shall endure the most bitter hatred of the world, and its 
persecutions; they shall shed their blood for Christ; nevertheless, 
that blood shall be precious in the sight of the Lord, and he shall 
require it.

This Psalm also, verse 15, declares that the old worship of the law of 
Moses should be abrogated, and a new worship set up, which should 
consist in prayer and the giving of thanks. “Prayer shall be made unto 
him (saith he) continually, and daily shall he be praised.” For the 
sacrifice of praise and the preaching of the gospel, is the daily 
sacrifice, and the highest worship of the New Testament. Here you hear 
nothing of circumcision, or the law of Moses, as that which the 
nations should receive. It saith that the kings of nations and nations 
themselves shall endure and shall praise this king. Therefore, this 
king, Christ, is truly and properly God. For prayer is the worship of 
the first and greatest commandment, and is due to God alone; for he 
alone can deliver from death and every affliction.




PSALM LXXIII.

_The prophet, prevailing in a temptation, sheweth the occasion 
thereof, the prosperity of the wicked.—The wound given thereby, 
diffidence.—The victory over it, knowledge of God’s purpose, in 
destroying of the wicked, and sustaining the righteous._

A Psalm of Asaph.


Truly God _is_ good to Israel, _even_ to such as are of a clean heart.

But as for me, my feet were almost gone; my steps had well nigh 
slipped.

For I was envious at the foolish, _when_ I saw the prosperity of the 
wicked.

For _there are_ no bands in their death; but their strength _is_ firm.

They _are_ not in trouble _as other_ men; neither are they plagued 
like _other_ men.

Therefore pride compasseth them about as a chain; violence covereth 
them _as_ a garment.

Their eyes stand out with fatness: they have more than heart could 
wish.

They are corrupt, and speak wickedly _concerning_ oppression: they 
speak loftily.

They set their mouth against the heavens; and their tongue walketh 
through the earth.

Therefore his people return hither; and waters of a full _cup_ are 
wrung out to them:

And they say, How doth God know? and is there knowledge in the Most 
High?

Behold, these _are_ the ungodly who prosper in the world; they 
increase _in_ riches.

Verily I have cleansed my heart in vain, and washed my hands in 
innocency.

For all the day long have I been plagued, and chastened every morning.

If I say, I will speak thus; behold, I should offend _against_ the 
generation of thy children.

When I thought to know this, it _was_ too painful for me,

Until I went into the sanctuary of God; _then_ understood I their end.

Surely thou didst set them in slippery places: thou castedst them down 
into destruction.

How are they _brought_ into desolation, as in a moment? they are 
utterly consumed with terrors.

As a dream when _one_ awaketh; _so_, O LORD, when thou awakest, thou 
shalt despise their image.

Thus my heart was grieved, and I was pricked in my reins.

So foolish _was_ I and ignorant; I was _as_ a beast before thee.

Nevertheless, I _am_ continually with thee; thou hast holden _me_ by 
my right hand.

Thou shalt guide me with thy counsel, and afterward receive me _to_ 
glory.

Whom have I heaven _but thee_? and _there is_ none upon earth _that_ I 
desire beside thee.

My flesh and my heart faileth: _but_ God is the strength of my heart, 
and my portion for ever.

For, lo, they that are far from thee shall perish; thou hast destroyed 
all them that go a whoring from thee.

But _it is_ good for me to draw near to God: I have put my trust in 
the Lord GOD, that I may declare all thy works.


This is a Psalm that instructs us against that great offence and 
stumbling-block concerning which all the prophets have complained; 
namely, that the wicked flourish in the world, enjoy prosperity, and 
increase in abundance, while the godly suffer cold and hunger, and are 
afflicted, and spit upon, and despised, and condemned; and that God 
seems to be against and to neglect the latter, and to regard, support 
and give success to the former. And this outside appearance of the 
false church has, moreover, a great influence with, and excites the 
admiration of, the world around. Whatever these hypocrites do or say, 
they boast with great confidence, is pious, holy and divine: on the 
other hand, they consider the lives of the godly to be ungodly, and 
their doctrine erroneous. This offence has existed, and has exercised 
and vexed the godly from the very beginning of the church.

“So foolish was I,” saith Asaph, (v. 22.) that is, I was accounted 
ungodly, a heretic, and a despiser of God. But these temptations, 
saith he, remain until I cast away all my own cogitations about this 
offence, and go into the sanctuary: that is, until I hear or read the 
word, and find what God saith concerning the ungodly; and until I look 
into the histories and behold the judgments of God, which have been 
since the foundation of the world. There I find what God threatens in 
his First Commandment: and how he has fulfilled this judgment and 
executed it, even from Cain; by which all the ungodly are overthrown 
and overwhelmed on a sudden: for they build upon slippery places and 
upon the sand, but the godly build upon a rock.




PSALM LXXIV.

_The prophet complaineth of the desolation of the sanctuary.—He moveth 
God to help in consideration of his power, of his reproachful enemies, 
of his children, and of his covenant._

Maschil of Asaph.


O God, why hast thou cast _us_ off for ever? _why_ doth thine anger 
smoke against the sheep of thy pasture?

Remember thy congregation, _which_ thou hast purchased of old; the rod 
of thine inheritance, _which_ thou hast redeemed; this mount Zion, 
wherein thou hast dwelt.

Lift up thy feet unto the perpetual desolations; _even_ all _that_ the 
enemy hath done wickedly in the sanctuary.

Thine enemies roar in the midst of thy congregations; they set up 
their ensigns _for_ signs.

_A man_ was famous according as he had lifted up axes upon the thick 
trees.

But now they break down the carved work thereof at once with axes and 
hammers.

They have cast fire into thy sanctuary, they have defiled _by casting 
down_ the dwelling place of thy name to the ground.

They said in their hearts, Let us destroy them together: they have 
burned up all the synagogues of God in the land.

We see not our signs: _there is_ no more any prophet: neither _is 
there_ among us any that knoweth how long.

O God, how long shall the adversary reproach? shall the enemy 
blaspheme thy name for ever?

Why withdrawest thou thy hand, even thy right hand? pluck _it_ out of 
thy bosom.

For God _is_ my King of old, working salvation in the midst of the 
earth.

Thou didst divide the sea by thy strength: thou brakest the heads of 
the dragons in the waters.

Thou brakest the heads of leviathan in pieces, _and_ gavest him _to 
be_ meat to the people inhabiting the wilderness.

Thou didst cleave the fountain and the flood: thou driedst up mighty 
rivers.

The day _is_ thine, the night also _is_ thine; thou hast prepared the 
light and the sun.

Thou hast set all the borders of the earth: thou hast made summer and 
winter.

Remember this, _that_ the enemy hath reproached, O LORD, and _that_ 
the foolish people have blasphemed thy name.

O deliver not the soul of thy turtledove unto the multitude _of the 
wicked_: forget not the congregation of thy poor for ever.

Have respect unto the covenant: for the dark places of the earth are 
full of the habitations of cruelty.

O let not the oppressed return ashamed: let the poor and needy praise 
thy name.

Arise, O God, plead thine own cause: remember how the foolish man 
reproacheth thee daily.

Forget not the voice of thine enemies: the tumult of those that rise 
up against thee increaseth continually.


This is a prayer against the enemies who were then laying waste 
Jerusalem, the sanctuary, all the holy places of assembly and of the 
worship of God in the land, and even the national cities themselves; 
uttering at the same time blasphemies against God, as if he were not 
able to succour and defend his people.

It seems also to be a prophecy of the future, and a prayer against 
that future devastation which was wrought by those cruel enemies, the 
Chaldeans, and by Antiochus Epiphanes; for it was on these two 
occasions only that the temple and the city of Jerusalem were 
destroyed, with such cruelty as is here depicted.

We also use this Psalm against the Turk and Mahomet; and also against 
our Antiochus, the pope; who destroys daily the true church and the 
preaching of the word of God, daily despoils and scatters all sacred 
and divine things, and every where stirs up and diffuses abroad the 
poison of the devil and every abomination.




PSALM LXXV.

_The prophet praiseth God.—He promiseth to judge uprightly.—He 
rebuketh the proud by consideration of God’s providence.—He praiseth 
God, and promiseth to execute justice._

To the chief Musician, Al-taschith, a Psalm _or_ Song of Asaph.


Unto thee, O God, do we give thanks, _unto thee_ do we give thanks; 
for _that_ thy name is near thy wondrous works declare.

When I shall receive the congregation I will judge uprightly.

The earth and all the inhabitants thereof are dissolved: I bear up the 
pillars of it. Selah.

I said unto the fools, Deal not foolishly: and to the wicked, Lift not 
up the horn:

Lift not up your horn on high: speak _not with_ a stiff neck.

For promotion _cometh_ neither from the east, nor from the west, nor 
from the south.

But God _is_ the judge: he putteth down one, and setteth up another.

For in the hand of the LORD _there is_ a cup, and the wine is red: it 
is full of mixture; and he poureth out of the same: but the dregs 
thereof, all the wicked of the earth shall wring _them_ out, _and_ 
drink _them_.

But I will declare for ever; I will sing praises to the God of Jacob.

All the horns of the wicked also will I cut off; _but_ the horns of 
the righteous shall be exalted.


This is a Psalm of consolation against all turbulent and hardened 
hypocrites, who boast of their church and their name, and despise 
alike all threatenings, and all exhortations; ever speaking like those 
arrogant hypocrites in Psalm xii: “Who shall teach us?” “Who is Lord 
over us?” As if they should say, the power is ours, and the authority 
is ours, and he that does not listen to, and obey us, let him be 
accursed.

In like manner also now, our bishops are secure; and, from the 
‘Council of Worms’ to this day, are deaf to all entreaties, and 
insensible to all tears. And equally deaf also are most kings and 
princes and fanatical spirits; who are so confident in themselves and 
in their own imaginations, that they seem to think that God himself 
could not overthrow them or cast them down.

This Psalm admonishes us, the people of God, to know and acknowledge, 
that there is a God who will surely judge all iniquity, if we do but 
wait his time. For he is the Lord who maketh the mountains to tremble, 
and who appeared on Mount Sinai with such terrible majesty. He, 
according to the word of his First Commandment, visits the wicked in 
his own appointed time, and yet preserves the pillars of the earth; 
that is, the godly and the righteous; who bear up and sustain this 
world upon their shoulders as it were: in the same way as the Apostle 
Paul calls the church the “pillar and ground of the truth.” Thus, God 
preserved the righteous and innocent Lot when he overthrew Sodom: and 
thus he preserved also the believing Jews and the Apostles when he 
destroyed Jerusalem, and overthrew the whole nation and kingdom: for 
he knows, when he destroys any nation, how to preserve his own.




PSALM LXXVI.

_A declaration of God’s majesty in the church.—An exhortation to serve 
him reverently._

To the chief Musician on Neginoth. A Psalm _or_ Song of Asaph.


In Judah _is_ God known; his name _is_ great in Israel.

In Salem also is his tabernacle, and his dwelling place in Zion.

There brake he the arrows of the bow, the shield, and the sword, and 
the battle. Selah.

Thou _art_ more glorious _and_ excellent than the mountains of prey.

The stouthearted are spoiled, they have slept their sleep: and none of 
the men of might have found their hands.

At thy rebuke, O God of Jacob, both the chariot and horse are cast 
into a dead sleep.

Thou, _even_ thou, _art_ to be feared: and who may stand in thy sight 
when once thou art angry?

Thou didst cause judgment to be heard from heaven; the earth feared, 
and was still,

When God arose to judgment, to save all the meek of the earth. Selah.

Surely the wrath of man shall praise thee: the remainder of wrath 
shalt thou restrain.

Vow, and pay unto the LORD your God: let all that be round about him 
bring presents unto him that ought to be feared.

He shall cut off the spirit of princes: _he is_ terrible to the kings 
of the earth.


This is a Psalm of thanksgiving, and of the same subject-matter as 
Psalm xlvi. It gives thanks unto God for preserving his word and 
worship in Jerusalem; and shows that it is he who, by marvellous deeds 
and wonders, protects and defends his people against all kings and 
tyrants; such as Sennacherib. For the Lord, the Divine Majesty, is a 
wonderful “Man of war”; who has the hearts and spirits of kings in his 
hand, and who can fill the enemies with fear, and break their minds 
and spirits, whenever he pleases, with a single nod of his will.

In this manner does God fight for his church against tyrants and 
erroneous enemies. In the very midst of the course of their fury and 
their hostile roaring, he brings down and breaks their spirits with 
fear: and it is a terrible thing to kick and fight against him, who 
can, in a moment, take away that which is the chief thing in 
battle—the spirit of a man! Satan himself, who makes war against the 
righteous with such unceasing rage, with such horrible desire to 
destroy, and with such confidence in his might, is cast down in his 
spirit, in a moment, by a repulse of the shield of faith, and falls 
back and is undone: how much more then shall a mortal man!

This verse, therefore, wherein the Psalmist says, “He shall cut off 
the spirit of princes,” ought greatly to comfort us; for thereby we 
may know, that we cannot be conquered or oppressed, but as God wills; 
seeing we have that Warrior for our Captain, who holds in his hand the 
hearts and spirits of our enemies; and who, without any arms or 
weapons of men, can lay our adversaries prostrate in a moment, by 
striking their spirits with fear!




PSALM LXXVII.

_The psalmist sheweth what fierce combat he had with diffidence.—The 
victory which he had by consideration of God’s great and gracious 
works._

To the chief Musician to Jeduthun. A Psalm of Asaph.


I cried unto God with my voice, _even_ unto God with my voice; and he 
gave ear unto me.

In the day of my trouble I sought the LORD: my sore ran in the night, 
and ceased not: my soul refused to be comforted.

I remembered God, and was troubled: I complained, and my spirit was 
overwhelmed. Selah.

Thou holdest mine eyes waking: I am so troubled that I cannot speak.

I have considered the days of old, the years of ancient times.

I call to remembrance my song in the night: I commune with mine own 
heart: and my spirit made diligent search.

Will the LORD cast off for ever? and will he be favourable no more?

Is his mercy clean gone for ever? doth _his_ promise fail for 
evermore?

Hath God forgotten to be gracious? hath he in anger shut up his tender 
mercies? Selah.

And I said, This _is_ my infirmity: _but I will remember_ the years of 
the right hand of the Most High.

I will remember the works of the LORD: surely I will remember thy 
wonders of old.

I will meditate also of all thy work, and talk of thy doings.

Thy way, O God, _is_ in the sanctuary: who _is so_ great a God as 
_our_ God!

Thou _art_ the God that doest wonders: thou hast declared thy strength 
among the people.

Thou hast with _thine_ arm redeemed thy people, the sons of Jacob and 
Joseph. Selah.

The waters saw thee, O God, the waters saw thee: they were afraid: the 
depths also were troubled.

The clouds poured out water: the skies sent out a sound: thine arrows 
also went abroad.

The voice of thy thunder _was_ in the heaven: the lightnings lightened 
the world: the earth trembled and shook.

Thy way _is_ in the sea, and thy path in the great waters, and thy 
footsteps are not known.

Thou leddest thy people like a flock, by the hand of Moses and Aaron.


This Psalm contains a blessed doctrine: the Psalmist puts forth 
himself as an example: and the whole is for the consolation of the 
godly: for the Psalmist describes the unspeakable anguish and sorrow 
of a heart alarmed at the wrath of God and sin: and he says, verse 4, 
that he was so overwhelmed with these terrors and sorrows, that he 
could neither sleep nor speak. And in verses 7–10, he, as it were, 
repeats all these his feelings of sorrow and dread, saying, “Will God 
forget to be merciful? Doth his promise fail for evermore”?

But here, as the Psalm saith, lies the greatest and best of all 
consolations,—you will at once find comfort and deliverance if, 
casting away from your mind (if you can by any means do it,) all these 
apprehensions of evils and sorrows, (by which indeed you are 
distressed in vain,) you turn to the word and works of God, and to the 
histories of God’s doings and dealings from the beginning of the 
world: for you will there find that the works and doings of God from 
the beginning have been these,—to be merciful to and to save and help 
the sorrowful, the distressed, the destitute, and the afflicted; and 
to visit, in vengeance, the secure, the proud, the despisers, and the 
wicked, in the same way as he delivered the Israelites, and destroyed 
the Egyptians. Hence it is that David says, “Thy way, O God, is in the 
deep,” and “in the sea:” for God saves in the midst of death and of 
destruction, when despair is on every side.

Learn this, my Christian brother! This Psalm thus sets forth to us God 
and the ways of God: that is, how he works, and what he does, in his 
church and in the saints: and all this is thus written, that we should 
not despair in perils and afflictions, when we are beyond the reach of 
all human help: but that rather, casting away all our own 
apprehensions and distressing thoughts, we should, at, and from that 
time, begin to trust in God, and to trust in him more and more, 
waiting for his help.




PSALM LXXVIII.

_An exhortation both to learn and to preach the law of God.—The story 
of God’s wrath against the incredulous and disobedient.—The Israelites 
being rejected, God chose Judah, Zion, and David._

Maschil of Asaph.


Give ear, O my people, _to_ my law: incline your ears to the words of 
my mouth.

I will open my mouth in a parable; I will utter dark sayings of old;

Which we have heard and known, and our fathers have told us.

We will not hide _them_ from their children, shewing to the generation 
to come the praises of the LORD, and his strength, and his wonderful 
works that he hath done.

For he established a testimony in Jacob, and appointed a law in 
Israel, which he commanded our fathers, that they should make them 
known to their children;

That the generation to come might know _them, even_ the children 
_which_ should be born, _who_ should arise and declare _them_ to their 
children:

That they might set their hope in God, and not forget the works of 
God; but keep his commandments:

And might not be as their fathers, a stubborn and rebellious 
generation; a generation _that_ set not their heart aright, and whose 
spirit was not stedfast with God.

The children of Ephraim, _being_ armed, _and_ carrying bows, turned 
back in the day of battle.

They kept not the covenant of God, and refused to walk in his law;

And forgat his works, and his wonders that he had shewed them.

Marvellous things did he in the sight of their fathers, in the land of 
Egypt, _in_ the field of Zoan.

He divided the sea, and caused them to pass through; and he made the 
waters to stand as an heap.

In the day-time also he led them with a cloud, and all the night with 
a light of fire.

He clave the rocks in the wilderness, and gave _them_ drink as _out 
of_ the great depths.

He brought streams also out of the rock, and caused waters to run down 
like rivers.

And they sinned yet more against him, by provoking the Most High in 
the wilderness.

And they tempted God in their heart, by asking meat for their lust.

Yea, they spake against God: they said, Can God furnish a table in the 
wilderness?

Behold, he smote the rock, that the waters gushed out, and the streams 
overflowed; can he give bread also? can he provide flesh for his 
people?

Therefore the LORD heard _this_, and was wroth: so a fire was kindled 
against Jacob, and anger also came up against Israel.

Because they believed not in God, and trusted not in his salvation;

Though he had commanded the clouds from above, and opened the doors of 
heaven,

And had rained down manna upon them to eat, and had given them of the 
corn of heaven.

Man did eat angels’ food: he sent them meat to the full.

He caused an east wind to blow in the heaven; and by his power he 
brought in the south wind.

He rained flesh also upon them as dust, and feathered fowls like as 
the sand of the sea;

And he let _it_ fall in the midst of their camp, round about their 
habitations.

So they did eat and were well filled: for he gave them their own 
desire;

They were not estranged from their lust: but while their meat _was_ 
yet in their mouths,

The wrath of God came upon them, and slew the fattest of them, and 
smote down the chosen _men_ of Israel.

For all this they sinned still, and believed not for his wondrous 
works.

Therefore their days did he consume in vanity, and their years in 
trouble.

When he slew them, then they sought him; and they returned and 
inquired early after God:

And they remembered that God _was_ their Rock, and the high God their 
Redeemer.

Nevertheless they did flatter him with their mouth, and they lied unto 
him with their tongues:

For their heart was not right with him, neither were they stedfast in 
his covenant.

But he, _being_ full of compassion, forgave _their_ iniquity, and 
destroyed _them_ not: yea, many a time turned he his anger away, and 
did not stir up all his wrath:

For he remembered that they _were but_ flesh; a wind that passeth 
away, and cometh not again.

How oft did they provoke him in the wilderness, _and_ grieve him in 
the desert!

Yea, they turned back, and tempted God, and limited the Holy One of 
Israel.

They remembered not his hand, _nor_ the day when he delivered them 
from the enemy:

How he had wrought his signs in Egypt, and his wonders in the field of 
Zoan:

And had turned their rivers into blood; and their floods, that they 
could not drink.

He sent divers sorts of flies among them, which devoured them; and 
frogs, which destroyed them.

He gave also their increase unto the caterpillar, and their labour 
unto the locust.

He destroyed their vines with hail, and their sycamore-trees with 
frost.

He gave up their cattle also to the hail, and their flocks to hot 
thunderbolts.

He cast upon them the fierceness of his anger, wrath, and indignation, 
and trouble, by sending evil angels _among them_.

He made a way to his anger; he spared not their soul from death, but 
gave their life over to the pestilence;

And smote all the first-born in Egypt; the chief of _their_ strength 
in the tabernacles of Ham:

But made his own people to go forth like sheep, and guided them in the 
wilderness like a flock.

And he led them on safely, so that they feared not: but the sea 
overwhelmed their enemies.

And he brought them to the border of his sanctuary, _even to_ this 
mountain, _which_ his right hand had purchased.

He cast out the heathen also before them, and divided them an 
inheritance by line, and made the tribes of Israel to dwell in their 
tents.

Yet they tempted and provoked the most high God, and kept not his 
testimonies:

But turned back, and dealt unfaithfully like their fathers: they were 
turned aside like a deceitful bow.

For they provoked him to anger with their high places, and moved him 
to jealousy with their graven images.

When God heard _this_, he was wroth, and greatly abhorred Israel:

So that he forsook the tabernacle of Shiloh, the tent _which_ he 
placed among men;

And delivered his strength into captivity, and his glory into the 
enemy’s hand.

He gave his people over also unto the sword; and was wroth with his 
inheritance.

The fire consumed their young men; and their maidens were not given to 
marriage.

Their priests fell by the sword; and their widows made no lamentation.

Then the LORD awaked as one out of sleep, _and_ like a mighty man that 
shouteth by reason of wine.

And he smote his enemies in the hinder part: he put them to a 
perpetual reproach.

Moreover he refused the tabernacle of Joseph, and chose not the tribe 
of Ephraim:

But chose the tribe of Judah, the mount Zion which he loved.

And he built his sanctuary like high _palaces_, like
the earth which he hath established for ever.

He chose David also his servant, and took him from the sheepfolds:

From following the ewes great with young he brought him, to feed Jacob 
his people, and Israel his inheritance.

So he fed them according to the integrity of his heart; and guided 
them by the skilfulness of his hands.


This Psalm, by a glorious instruction, in a long recital of the acts 
of the children of Israel as examples, from the departure out of Egypt 
down to David, teaches us to believe and trust in God: showing us, how 
“very present” God always was to those who believed in him, in all 
their perils, and even in the midst of death. And, on the other hand, 
it shows us, how surely and terribly God always visited those who 
despised his word and departed from him.

For, according to the words of the first commandment, God has, from 
the beginning, wrought, not only in his own people, but in the 
Gentiles also; and so he will work down to the world’s end; showing 
mercy to those that love him, and visiting in judgment those that hate 
him.

And although the world despises, more unconcernedly than all things 
else, the threatenings of God and his promises also; yet, 
nevertheless, God still goes on working, according to the words of his 
first commandment; and that commandment still prevails over all the 
kingdoms of the earth; laying prostrate kings, overturning kingdoms, 
uprooting families, and blotting out mighty names. And, on the other 
hand, the same commandment still and ever goes on, preserving those in 
the church of God who love him; lifting up them that are down; 
succouring the oppressed; feeding the poor, the captives, and the 
exiles; loosing those that are in prison; raising the dead; and 
bringing salvation.

The hardened and unbelieving world do not believe God: nevertheless, 
this first commandment goes on thus according to the word which it 
contains, to accomplish God’s will, in things private, and in things 
public, in this present age, and throughout all the ages to come.




PSALM LXXIX.

_The psalmist complaineth of the desolation of Jerusalem.—He prayeth 
for deliverance, and promiseth thankfulness._

A Psalm of Asaph.


O God, the heathen are come into thine inheritance; thy holy temple 
have they defiled; they have laid Jerusalem on heaps.

The dead bodies of thy servants have they given _to be_ meat unto the 
fowls of the heaven, the flesh of thy saints unto the beasts of the 
earth.

Their blood have they shed like water round about Jerusalem; and 
_there was_ none to bury _them_.

We are become a reproach to our neighbours, a scorn and derision to 
them that are round about us.

How long, LORD? wilt thou be angry for ever? shall thy jealousy burn 
like fire?

Pour out thy wrath upon the heathen that have not known thee, and upon 
the kingdoms that have not called upon thy name.

For they have devoured Jacob, and laid waste his dwelling-place.

O remember not against us former iniquities: let thy tender mercies 
speedily prevent us; for we are brought very low.

Help us, O God of our salvation, for the glory of thy name; and 
deliver us, and purge away our sins, for thy name’s sake.

Wherefore should the heathen say, Where _is_ their God? let him be 
known among the heathen in our sight, _by_ the revenging of the blood 
of thy servants _which is_ shed.

Let the sighing of the prisoner come before thee; according to the 
greatness of thy power preserve thou those that are appointed to die:

And render unto our neighbours seven-fold into their bosom their 
reproach, wherewith they have reproached thee, O LORD.

So we thy people, and sheep of thy pasture, will give thee thanks for 
ever; we will shew forth thy praise to all generations.


This Psalm is a prayer to God against that future national 
destruction, which was wrought by the Chaldeans and Antiochus 
Epiphanes; it is of the same subject-matter as Psalm lxxiv, and 
therefore it may be set forth by the explication there given. Isaiah 
has the same prayer against future devastations, chap. 63.




PSALM LXXX.

_The psalmist in his prayer complaineth of the miseries of the 
church.—God’s former favours are turned into judgments.—He prayeth for 
deliverance._

To the chief Musician upon Shoshannim-Eduth, A Psalm of Asaph.


Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; 
thou that dwellest _between_ the cherubims, shine forth.

Before Ephraim, and Benjamin, and Manasseh, stir up thy strength, and 
come _and_ save us.

Turn us again, O God, and cause thy face to shine; and we shall be 
saved.

O LORD God of hosts, how long wilt thou be angry against the prayer of 
thy people?

Thou feedest them with the bread of tears; and givest them tears to 
drink in great measure.

Thou makest us a strife unto our neighbours; and our enemies laugh 
among themselves.

Turn us again, O God of hosts, and cause thy face to shine; and we 
shall be saved.

Thou hast brought a vine out of Egypt; thou hast cast out the heathen, 
and planted it.

Thou preparedst _room_ before it, and didst cause it to take deep 
root, and it filled the land.

The hills were covered with the shadow of it, and the boughs thereof 
_were like_ the goodly cedars.

She sent out her boughs unto the sea, and her branches unto the river.

Why hast thou _then_ broken down her hedges, so that all they which 
pass by the way do pluck her?

The boar out of the wood doth waste it, and the wild beast of the 
field doth devour it.

Return, we beseech thee, O God of hosts, look down from heaven, and 
behold, and visit this vine;

And the vineyard which thy right hand hath planted, and the branch 
_that_ thou madest strong for thyself.

_It is_ burned with fire; _it is_ cut down: they perish at the rebuke 
of thy countenance.

Let thy hand be upon the man of thy right hand, upon the son of man 
_whom_ thou madest strong for thyself.

So will not we go back from thee: quicken us, and we will call upon 
thy name.

Turn us again, O LORD God of hosts; cause thy face to shine, and we 
shall be saved.


This is a prayer against those most bitter and daily enemies, the 
neighbouring Philistines, Syrians, Moabites, Edomites, &c.: for 
Jerusalem was situated in the midst of these nations, all enemies, on 
every side.

This Psalm is appropriate for _us_ against bishops, and monks, and 
priests, who hate us more bitterly than any Edomite or any Cain. The 
fathers used this Psalm (such was the state of the church then) 
against her error-broaching enemies.




PSALM LXXXI.

_An exhortation to a solemn praising of God.—God challengeth that duty 
by reason of his benefits.—God exhorting to obedience; complaineth of 
their disobedience, which proveth their own hurt._

To the chief Musician upon Gittith, a Psalm of Asaph.


Sing aloud unto God our strength: make a joyful noise unto the God of 
Jacob.

Take a psalm, and bring hither the timbrel, the pleasant harp with the 
psaltery.

Blow up the trumpet in the new moon, in the time appointed, on our 
solemn feast day.

For this _was_ a statute for Israel, _and_ a law of the God of Jacob.

This he ordained in Joseph _for_ a testimony, when he went out through 
the land of Egypt: _where_ I heard a language _that_ I understood not.

I removed his shoulder from the burden: his hands were delivered from 
the pots.

Thou calledst in trouble, and I delivered thee; I answered thee in the 
secret place of thunder: I proved thee at the waters of Meribah. 
Selah.

Hear, O my people, and I will testify unto thee: O Israel, if thou 
wilt hearken unto me;

There shall no strange god be in thee; neither shalt thou worship any 
strange god.

I _am_ the Lord thy God, which brought thee out of the land of Egypt: 
open thy mouth wide, and I will fill it.

But my people would not hearken to my voice; and Israel would none of 
me.

So I gave them up unto their own hearts’ lust: _and_ they walked in 
their own counsels.

Oh that my people had hearkened unto me, _and_ Israel had walked in my 
ways!

I should soon have subdued their enemies, and turned my hand against 
their adversaries.

The haters of the Lord should have submitted themselves unto him: but 
their time should have endured for ever.

He should have fed them also with the finest of the wheat: and with 
honey out of the rock should I have satisfied thee.


This is the form of a prayer and a solemn song for the people of the 
Jews, which was sung yearly at the feast of tabernacles, to admonish 
that people, and to keep them in the true worship of God; namely, that 
of the first commandment. This Psalm, therefore, like the prophets, in 
all their great instructions, holds forth and enforces the very words 
of the first commandment, “I am the Lord thy God: thou shalt have none 
other gods but me:” that is, thou shalt hold me as thy God, thou shalt 
cleave unto me, thou shalt trust alone in me; thou shalt not worship, 
thou shalt not call upon, any other God.

But here the whole world lieth in wickedness, the whole is unclean, 
the whole is the kingdom of the devil. Not only were the people of the 
Jews in this state of transgression against the first commandment, but 
all nations, and all religions, and all worshippers, from the 
beginning of the world; and they will be the same down to the end of 
the world. The Israelites were indeed the people of God; they had the 
prophets, and the godly priests and Levites, continually enforcing on 
them this great and highest worship of the first commandment in all 
their preachings: and yet they fell away from this worship. Their 
mouth ought to have been full of God and the praise of God, but it was 
full of idolatry, and of idolatrous doctrines and abominations.

Here is the perverseness of the world: they will admire, they will 
take up with, they will profess, all other kinds of worship, all other 
forms and kinds of religions and hypocrisies, and they will multiply 
and adorn them: but they will trample that very glorious worship of 
the first commandment under foot: _that_ worship the devil cannot 
bear; _that_ worship he works to extinguish by all the ways and means 
in his power.

And in the church of God, under the New Testament, this Psalm teaches 
us the righteousness of faith and of Christ; that we ought to set 
Christ and his righteousness before and above all works: for our mouth 
ought to be full of Christ. But we, like the Jews, turn aside to other 
gods, embracing sometimes these and sometimes those sayings and 
traditions, each one following the idol imaginations and thoughts of 
his own heart.




PSALM LXXXII.

_The psalmist having exhorted the judges, and reproved their 
negligence, prayeth God to judge._

A Psalm of Asaph.


God standeth in the congregation of the mighty: he judgeth among the 
gods.

How long will ye judge unjustly, and accept the persons of the wicked? 
Selah.

Defend the poor and fatherless: do justice to the afflicted and needy.

Deliver the poor and needy: rid _them_ out of the hand of the wicked.

They know not, neither will they understand; they walk on in darkness: 
all the foundations of the earth are out of course.

I have said, Ye _are_ gods; and all of you _are_ children of the Most 
High.

But ye shall die like men, and fall like one of the princes.

Arise, O God, judge the earth: for thou shalt inherit all nations.


This is a Psalm of consolation against tyrants, and wicked kings and 
magistrates, who oppressed the destitute, the fatherless, and the 
widows. I have given a full commentary on this Psalm, which is now in 
public; therefore I need not say more upon it here.




PSALM LXXXIII.

_A complaint to God of the enemies’ conspiracies.—A prayer against 
them that oppress the church._

A Song or Psalm of Asaph.


Keep not thou silence, O God: hold not thy peace, and be not still, O 
God.

For, lo, thine enemies make a tumult; and they that hate thee have 
lifted up the head.

They have taken crafty counsel against thy people, and consulted 
against thy hidden ones.

They have said, Come, and let us cut them off from _being_ a nation; 
that the name of Israel may be no more in remembrance.

For they have consulted together with one consent; they are 
confederate against thee:

The tabernacles of Edom, and the Ishmaelites; of Moab and the 
Hagarenes;

Gebal, and Ammon, and Amalek; the Philistines, with the inhabitants of 
Tyre;

Assur also is joined with them: they have holpen the children of Lot. 
Selah.

Do unto them as _unto_ the Midianites; as _to_ Sisera, as _to_ Jabin, 
at the brook of Kison;

_Which_ perished at En-dor: they became _as_ dung for the earth.

Make their nobles like Oreb and like Zeeb; yea, all their princes as 
Zebah and as Zalmunna:

Who said, Let us take to ourselves the houses of God in possession.

O my God, make them like a wheel; as the stubble before the wind.

As fire burneth a wood, and as the flame setteth the mountains on 
fire,

So persecute them with thy tempest, and make them afraid with thy 
storm.

Fill their faces with shame; that they may seek thy name, O LORD.

Let them be confounded and troubled for ever; yea, let them be put to 
shame, and perish:

That _men_ may know that thou, whose name alone _is_ JEHOVAH, _art_ 
the Most High over all the earth.


This Psalm is a prayer of the same nature as Psalm lxxx. as the same 
mentioned names of the same nation show, who were bitter enemies unto 
Israel. The same explanation, therefore, will suffice.




PSALM LXXXIV.

_The prophet longing for the communion of the sanctuary, sheweth how 
blessed they are that dwell therein.—He prayeth to be restored unto 
it._

To the chief Musician upon Gittith, a Psalm for the sons of Korah.


How amiable _are_ thy tabernacles, O LORD of hosts!

My soul longeth, yea, even fainteth, for the courts of the LORD; my 
heart and my flesh crieth out for the living God.

Yea, the sparrow hath found an house, and the swallow a nest for 
herself, where she may lay her young, _even_ thine altars, O LORD of 
hosts, my King, and my God.

Blessed _are_ they that dwell in thy house: they will be still 
praising thee. Selah.

Blessed _is_ the man whose strength _is_ in thee; in whose heart _are_ 
the ways _of them_:

_Who_ passing through the valley of Baca, make it a well: the rain 
also filleth the pools.

They go from strength to strength; _every one of them_ in Zion 
appeareth before God.

O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.

Behold, O God, our shield, and look upon the face of thine anointed.

For a day in thy courts _is_ better than a thousand. I had rather be a 
door-keeper in the house of my God, than to dwell in the tents of 
wickedness.

For the LORD God _is_ a sun and shield: the LORD will give grace and 
glory: no good _thing_ will he withhold from them that walk uprightly.

O LORD of hosts, blessed _is_ the man that trusteth in thee.


This is a Psalm of consolation, which breaks forth into the most sweet 
and powerful expressions, in praise and love of the ministry of the 
word. “Blessed are they (says David) that dwell in thy house:” that 
is, they alone are truly blessed, and rest on a sure and eternal 
consolation, who dwell in thy house and in thy tabernacle: that is, in 
the place where thy word is taught and heard. For such, as the Apostle 
saith, (1 Cor. i.) “are increased in all good, and enriched in all 
wisdom and all knowledge, and with every good gift, so that they can 
want nothing.” They have all riches.

Wherefore let the world have their rich ones, their powerful ones, and 
their wise ones, and their consolations in this world; let them trust 
and glory in their wisdom, their might, their wealth, and their 
possessions,—my heart triumphs in the living God; that is, I rejoice, 
and triumph, and glory, with all my heart, that I know God in his 
word, and that I am of his true church. And I would rather cleave and 
hold to this poor despised flock of God’s people, to his church of 
poor afflicted ones, who call upon God in truth; I would rather cleave 
to them, and hover over them, as a bird over her young in the nest, 
than live in the most splendid palace of all earthly kings. I had 
rather sit at the door of the house of the Lord; that is, occupy the 
lowest place among the people of God, despised and disregarded by the 
world, than be loaded with all the dainties and riches of the 
universe, and not belong to the assembly of them that hear, and love, 
and know the word of God.

This Psalm, therefore, exhorts us rather to suffer ourselves to be 
torn away from all the riches, honours, consolations and pleasures of 
the world, than from the house of God. For no riches, nor even 
kingdoms, can deliver us from sin or death, or from the kingdom of the 
devil; nor can they overcome, in our hearts, the terrors of hell or of 
the judgment of God. But God gives, by his word, grace and victory 
over all these. “He is a sun and a shield” that is, in all darkness 
and in all afflictions, of every kind, the word of God is a joyful 
light, a sure consolation, a firm bulwark, and an invincible armour 
against the violent assault of the devil and of sin: neither of which 
can the riches or the wisdom of this world vanquish. He, therefore, 
that hath the word of God hath every thing: he that hath not the word 
of God hath nothing. O blessed, eternally blessed are they, who thus 
love and value the word of God! but where are they! how few such are 
there to be found! for the world is full of mockers and despisers!




PSALM LXXXV.

_The Psalmist, out of the experience of former mercies, prayeth for 
the continuance thereof.—He promiseth to wait thereon, out of 
confidence of God’s goodness._

To the chief Musician, A Psalm to the sons of Korah.


LORD, thou hast been favourable unto thy land: thou hast brought back 
the captivity of Jacob.

Thou hast forgiven the iniquity of thy people; thou hast covered all 
their sin. Selah.

Thou hast taken away all thy wrath: thou hast turned _thyself_ from 
the fierceness of thine anger.

Turn us, O God of our salvation, and cause thine anger towards us to 
cease.

Wilt thou be angry with us for ever? wilt thou draw out thine anger to 
all generations?

Wilt thou not revive us again, that thy people may rejoice in thee?

Shew us thy mercy, O LORD, and grant us thy salvation.

I will hear what God the LORD will speak: for he will speak peace unto 
his people, and to his saints: but let them not turn again to folly.

Surely his salvation _is_ nigh them that fear him; that glory may 
dwell in our land.

Mercy and truth are met together; righteousness and peace have kissed 
_each other_.

Truth shall spring out of the earth; and righteousness shall look down 
from heaven.

Yea, the LORD shall give _that which is_ good: and our land shall 
yield her increase.

Righteousness shall go before him, and shall set _us_ in the way of 
his steps.


This Psalm is a prayer containing the feelings of a heart that fears 
God; and it persuades, in the most impressive words, such an one, not 
to dread God’s anger. For those who fear God, are not like the 
despisers and Epicureans, who are secure and care for nothing that 
happens; but when calamities fall upon godly men, their first and main 
concern is to turn to God that smites them, and to make anew their 
peace with him.

The anger wherewith God chastised his people, at this time, was this: 
he had taken away from them, for a time, the word; he had diminished 
the number of those that preached it in truth, and had made few the 
true prophets, priests and Levites. In addition to which, the peace of 
the nation was broken by seditions; and many evils prevailed in the 
state and among the rulers thereof. And this was not all: there came 
on also the dread and expectation of war, and the want of the 
necessary provisions of life: for these calamities generally follow, 
one after the other, when God, according to the first commandment, 
visits the iniquities of a people.

The Psalmist, therefore, prays that God would be pleased again to 
preserve the church, and also the nation; again to restore the real 
ministers of the word, who preached it in truth, and by whom alone God 
truly speaks unto men.

The Psalmist, therefore, breaks forth with a wonderful burden of 
heart, as if he had said, ‘O that I might again hear the Lord truly 
speaking! O that the word of God were again truly preached, lest even 
the godly should be “turned to folly”’ (or ignorance; that is, lest 
they should be so broken down and utterly worn out, by the greatness 
of their afflictions, as not to know what to do.) ‘O that both the 
worship of God, and the prosperity of our nation, may be restored, and 
that peace, and concord, and truth, and justice, may flourish among 
us! that the fruits of the earth, and the produce of the fields and of 
the vineyards may be blessed; that we may lead a godly life in this 
our day, and, as St. Paul saith, may “look for the glorious appearing 
of the great God!”’




PSALM LXXXVI.

_David strengtheneth his prayer by the conscience of his religion,—by 
the goodness and power of God.—He desireth the continuance of former 
grace.—Complaining of the proud he craveth some token of God’s 
goodness._

A Prayer of David.


Bow down thine ear, O LORD, hear me; for I _am_ poor and needy.

Preserve my soul, for I _am_ holy: O thou my God, save thy servant 
that trusteth in thee.

Be merciful unto me, O LORD: for I cry unto thee daily.

Rejoice the soul of thy servant: for unto thee, O LORD, do I lift up 
my soul.

For thou, LORD, _art_ good, and ready to forgive; and plenteous in 
mercy unto all them that call upon thee.

Give ear, O LORD, unto my prayer; and attend to the voice of my 
supplications.

In the day of my trouble I will call upon thee: for thou wilt answer 
me.

Among the gods _there is_ none like unto thee, O LORD; neither _are 
there any works_ like unto thy works.

All nations whom thou hast made shall come and worship before thee, O 
LORD; and shall glorify thy name.

For thou _art_ great, and doest wondrous things, thou _art_ God alone.

Teach me thy way, O LORD; I will walk in thy truth: unite my heart to 
fear thy name.

I will praise thee, O LORD my God, with all my heart; and I will 
glorify thy name for evermore.

For great _is_ thy mercy toward me; and thou hast delivered my soul 
from the lowest hell.

O God, the proud are risen against me, and the assemblies of violent 
_men_ have sought after my soul, and have not set thee before them.

But thou, O LORD, _art_ a God full of compassion, and gracious; 
long-suffering, and plenteous in mercy and truth.

O turn unto me, and have mercy upon me: give thy strength unto thy 
servant, and save the son of thine handmaid.

Shew me a token for good; that they which hate me may see _it_, and be 
ashamed; because thou, LORD, hast holpen me, and comforted me.


This Psalm is a supplication, and, as the title shows, a prayer of 
David: and here you may see that prayer is the highest exercise of 
faith, and the highest worship of God. Every one knows with what 
destroying calamities that great man David, that “man after God’s own 
heart,” was surrounded; and yet you may see, in the book of Kings, 
that, in his deepest straits and most calamitous afflictions, he calls 
upon God with all the ardour of his heart against his enemies, Saul, 
his son Absalom, &c. those instruments of the devil, who so heavily 
afflicted him.

Behold what an example of prayer for us to follow, this great, this 
most spiritual man, gives us in the 6th, 9th, 10th and 11th verses. 
See how fixedly he has before his eyes the first commandment. “O God,” 
saith he, “who is like unto thee among the gods?” who doeth works like 
unto thy works? “Thou art great and doest wonderful works; thou art 
God alone. Thou, O Lord, art a God full of compassion and gracious, 
long-suffering and plenteous in mercy and in truth, unto all that call 
upon thee.”

Behold here how he calls up and sharpens, as it were, his faith, at a 
view of the mercy of God! so that, apprehending that mercy and the 
promise, he goes forth on the assurance, that God is not only powerful 
and great, and invincible against all the assaults of the devil and of 
the world, and against all creatures; but that he is also ever present 
unto the godly, and ever merciful to those that call upon him, and 
believe in him. And thus, _we_ also ought to apprehend the word of the 
divine promise of mercy, and cast out of our hearts all doubt, that we 
may be enabled to call upon him without misgiving.

At the end David prays, “Show me a token for good.” God sometimes 
permits the wicked to glory for a while, as if they certainly should 
soon devour the saints, and those that fear him. But God never finally 
forsakes his people: for here, in the church below, he often delivers 
the godly, who fear him, out of the greatest perils; yea, out of the 
very jaws of death; and plainly proves that he is ever present and 
near his own: for their deliverances plainly show the hand of God. It 
is for such a token, or sign, as this, that David here prays.




PSALM LXXXVII.

_The nature and glory of the church.—The increase, honour, and comfort 
of the members thereof._

A Psalm or Song for the sons of Korah.


His foundation _is_ in the holy mountains.

The LORD loveth the gates of Zion more than all the dwellings of 
Jacob.

Glorious things are spoken of thee, O city of God. Selah.

I will make mention of Rahab and Babylon to them that know me: behold 
Philistia, and Tyre, with Ethiopia; this _man_ was born there.

And of Zion it shall be said, This and that man was born in her: and 
the highest himself shall establish her.

The LORD shall count, when he writeth up the people, _that_ this _man_ 
was born there. Selah.

As well the singers as the players on instruments _shall be there_: 
all my springs _are_ in thee.


This is a prophecy concerning the kingdom of Christ and the church, in 
times to come. The Psalmist, after the manner of the prophets, sets 
before us the future Jerusalem and the future Zion, as if represented 
in a painting before our eyes: the boundaries of which should be those 
of the world itself, reaching from east to west, and from north to 
south; and in which church there should be born men of every nation, 
kingdom, tribe, and tongue,—Ethiopians, Egyptians, Babylonians, 
Tyrians, Philistines, &c. and that these should be born in this 
church, not by a natural birth, but by the word of the gospel.

“Great, excellent, and glorious things shall be spoken and preached in 
thee, O city of God!” For the gospel is a great and glorious doctrine, 
the highest of all doctrines, even the word of salvation; hence, as 
Paul saith, (Phil. i. 10.) the gospel contains, in comparison with the 
law, “the things that are excellent.” For by the gospel is given to us 
the knowledge of the counsel and will of God; in what manner God is 
pacified; how we are delivered from sin, from the power of the devil, 
and from eternal death; which things neither the law, nor any human 
philosophy, could teach.

In the last verse also, the Psalm most beautifully sets forth what the 
highest worship, under the New Testament, should be. “There shall be 
in thee, (saith the Psalmist,) as the harmonious concert of those 
playing on instruments;” that is, it is not Moses, or the law, that 
shall be taught in that city; but the sweet and joyful message of the 
gospel shall be preached by the ministry of the word, even grace and 
the remission of sins by Jesus Christ.




PSALM LXXXVIII.

_A prayer containing a grievous complaint._

A Song or Psalm for the sons of Korah, to the chief Musician upon 
Mahalath Leannoth, Maschil of Heman the Ezrahite.


O LORD God of my salvation, I have cried day _and_ night before thee.

Let my prayer come before thee: incline thine ear unto my cry;

For my soul is full of troubles, and my life draweth nigh unto the 
grave.

I am counted with them that go down into the pit: I am as a man _that 
hath_ no strength:

Free among the dead, like the slain that lie in the grave, whom thou 
rememberest no more: and they are cut off from thy hand.

Thou hast laid me in the lowest pit, in darkness, in the deeps.

Thy wrath lieth hard upon me, and thou hast afflicted _me_ with all 
thy waves. Selah.

Thou hast put away mine acquaintance far from me; thou hast made me an 
abomination unto them: _I am_ shut up, and I cannot come forth.

Mine eye mourneth by reason of affliction: LORD, I have called daily 
upon thee; I have stretched out my hands unto thee.

Wilt thou shew wonders to the dead? shall the dead arise _and_ praise 
thee? Selah.

Shall thy loving-kindness be declared in the grave? _or_ thy 
faithfulness in destruction?

Shall thy wonders be known in the dark? and thy righteousness in the 
land of forgetfulness?

But unto thee have I cried, O LORD; and in the morning shall my prayer 
prevent thee.

LORD, why castest thou off my soul? _why_ hidest thou thy face from 
me?

I _am_ afflicted and ready to die from _my_ youth up: _while_ I suffer 
thy terrors I am distracted.

Thy fierce wrath goeth over me; thy terrors have cut me off.

They came round about me daily like water, they compassed me about 
together.

Lover and friend hast thou put far from me, _and_ mine acquaintance 
into darkness.


This is a prayer, as in the person of Christ and of all the saints. It 
contains those mighty feelings and conflicts of heart, which no 
mortals but those who experience them, can either describe or 
conceive; I mean those pangs and pains, and that heavy sorrow of 
spirit, (above all natural distress of body or of mind, and above all 
natural fear and dread,) when the heart is filled with a sense of the 
majesty and anger of God, and is alarmed at the nature and end of sin; 
while God also, as yet, holds off all consolation; and the soul is 
shaken in the midst of darkness and terror, and, as Christ saith 
himself, “sifted by the devil like wheat in a sieve;” while the 
malicious Satan craftily augments the soul’s views of the anger of 
God, and drives out of sight all hope of mercy and grace.

David here calls these unspeakable terrors of soul, “hell,” 
“darkness,” “the shadow of death.” “Thou hast cast me (saith he) into 
the lowest pit, into darkness and the deeps. Thy wrath lieth hard upon 
me; and thou hast afflicted me with all thy waves.” And rightly does 
David describe these pains and terrors by the terms, “death,” “hell,” 
&c. because this anguish of soul is of the very nature, and power, and 
poison, and sting of hell and death; for no sooner is the darkness 
dispersed, by some shining in of divine consolation, than death is no 
longer death, but we die gladly. And indeed, where such fears and 
terrors of mind abound and continue, they extend to the body, bring on 
a paleness and emaciation, and affect the whole man. Paul calls them 
the “buffetting of Satan,” and “thorns in the flesh;” which has 
reference to a custom in certain nations of punishing criminals by 
transfixing their bodies with a certain sharp pointed conical 
instrument, in the shape of a thorn; and mocking and deriding them in 
their suffering. And just thus it is that the nations of the world 
contemptuously call Christ ‘that crucified fellow,’ and the Jews, 
‘That fellow that was hanged.’ For the world, in their malice, not 
only persecute Christ, but also deride and mock his sufferings, and 
the sufferings of his members. And hence it is David complains thus in 
this Psalm, “Lover and friend hast thou put far from me, and mine 
acquaintance into darkness.”




PSALM LXXXIX.

_The psalmist praiseth God for his covenant, for his wonderful power, 
for the care of his church, for his favour to the kingdom of 
David.—Then complaining of contrary events, he expostulateth, prayeth, 
and blesseth God._

Maschil of Ethan the Ezrahite.


I will sing of the mercies of the LORD for ever: with my mouth will I 
make known thy faithfulness to all generations.

For I have said, Mercy shall be built up for ever: thy faithfulness 
shalt thou establish in the very heavens.

I have made a covenant with my chosen, I have sworn unto David my 
servant,

Thy seed will I establish for ever, and build up thy throne to all 
generations. Selah.

And the heavens shall praise thy wonders, O LORD: thy faithfulness 
also in the congregation of the saints.

For who in the heaven can be compared unto the LORD? _who_ among the 
sons of the mighty can be likened unto the LORD?

God is greatly to be feared in the assembly of the saints, and to be 
had in reverence of all _them that are_ about him.

O LORD God of hosts, who _is_ a strong LORD like unto thee? or to thy 
faithfulness round about thee?

Thou rulest the raging of the sea: when the waves thereof arise, thou 
stillest them.

Thou hast broken Rahab in pieces, as one that is slain; thou hast 
scattered thine enemies with thy strong arm.

The heavens _are_ thine, the earth also _is_ thine: _as for_ the world 
and the fulness thereof, thou hast founded them.

The north and the south thou hast created them: Tabor and Hermon shall 
rejoice in thy name.

Thou hast a mighty arm: strong is thy hand, _and_ high is thy right 
hand.

Justice and judgment _are_ the habitation of thy throne: mercy and 
truth shall go before thy face.

Blessed _is_ the people that know the joyful sound: they shall walk, O 
LORD, in the light of thy countenance.

In thy name shall they rejoice all the day: and in thy righteousness 
shall they be exalted.

For thou _art_ the glory of their strength: and in thy favour our horn 
shall be exalted.

For the LORD _is_ our defence; and the Holy One of Israel _is_ our 
king.

Then thou spakest in vision to thy holy one, and saidst, I have laid 
help upon _one that is_ mighty; I have exalted _one_ chosen out of the
people.

I have found David my servant; with my holy oil have I anointed him:

With whom my hand shall be established; mine arm also shall strengthen 
him.

The enemy shall not exact upon him; nor the son of wickedness afflict 
him.

And I will beat down his foes before his face, and plague them that 
hate him.

But my faithfulness and my mercy _shall be_ with him; and in my name 
shall his horn be exalted.

I will set his hand also in the sea, and his right hand in the rivers.

He shall cry unto me, Thou _art_ my Father, my God, and the Rock of my 
salvation.

Also I will make him _my_ first-born, higher than the kings of the 
earth.

My mercy will I keep for him for evermore, and my covenant shall stand 
fast with him.

His seed also will I make to _endure_ for ever, and his throne as the 
days of heaven.

If his children forsake my law, and walk not in my judgments;

If they break my statutes, and keep not my commandments;

Then will I visit their transgression with the rod, and their iniquity 
with stripes.

Nevertheless my loving-kindness will I not utterly take from him, nor 
suffer my faithfulness to fail.

My covenant will I not break, nor alter the thing that is gone out of 
my lips.

Once have I sworn by my holiness, that I will not lie unto David.

His seed shall endure for ever, and his throne as the sun before me.

It shall be established for ever as the moon, and _as_ a faithful 
witness in heaven. Selah.

But thou hast cast off and abhorred, thou hast been wroth with thine 
anointed.

Thou hast made void the covenant of thy servant; thou hast profaned 
his crown, _by casting it_ to the ground.

Thou hast broken down all his hedges; thou hast brought his strong 
holds to ruin.

All that pass by the way spoil him: he is a reproach to his 
neighbours.

Thou hast set up the right hand of his adversaries; thou hast made all 
his enemies to rejoice.

Thou hast also turned the edge of his sword, and hast not made him to 
stand in the battle.

Thou hast made his glory to cease, and cast his throne down to the 
ground.

The days of his youth hast thou shortened: thou hast covered him with 
shame. Selah.

How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn 
like fire?

Remember how short my time is: wherefore hast thou made all men in 
vain!

What man _is he that_ liveth, and shall not see death? shall he 
deliver his soul from the hand of the grave? Selah.

LORD, where _are_ thy former loving-kindnesses, _which_ thou swarest 
unto David in thy truth?

Remember, LORD, the reproach of thy servants; _how_ I do bear in my 
bosom _the reproach of_ all the mighty people;

Wherewith thine enemies have reproached, O LORD; wherewith they have 
reproached the footsteps of thine anointed.

Blessed _be_ the LORD for evermore. Amen, and amen.


This is a remarkable prophecy concerning Christ and his kingdom; he 
speaks of the church or kingdom of Christ, as a “kingdom in the 
heavens;” in the same manner as Christ himself calls it “the kingdom 
of heaven.” And though this spiritual kingdom of Christ is here upon 
earth, yet the Psalmist gloriously describes it as being “in the 
heavens.”

The Psalmist, indeed, here apprehends the promise made to David 
concerning Christ; and, opening that promise in a wonderful manner, he 
describes the riches of this spiritual kingdom. He enforces the 
everlasting firmness and sureness of that promise; and, taking a stand 
of heavenly meditation therein, he dwells upon the effectual power of 
that promise against all the violence of sin, and the malice and 
accusation of the devil; and here the Psalmist takes up his divine 
abode; here he fixes his standing; as the apostle hath it, “by faith 
ye stand:” and he says that this truth of God, this his promise was 
prepared from everlasting, built up in the fulfilment of God’s purpose 
of mercy, and firm, and “established in the heavens.”

“Thy faithfulness and truth,” (says the Psalmist,) “are established in 
the heavens;” that is, a heavenly righteousness is preached by the 
gospel, which is not placed in us, or in any worthiness or merit of 
ours; but is out of us, and is the righteousness of Christ, and is 
imputed, for Christ’s sake, unto all that believe in him: and hence, 
the promised riches of this kingdom are the gift of the Spirit, and 
the remission of sins, with all other spiritual blessings: all which 
are not offered unto us on any condition of the law, or of our works 
or our merit, but are given unto us freely of God. Salvation, 
therefore, is not a matter conditional on our works, but freely given 
unto us for Christ’s sake; that thus all doubting and uncertainty may 
be taken from our souls; and that we may safely rest, entirely and 
only on the immutable and immoveable certainty of this truth and 
promise of God.

The temporal kingdom of the Jews was promised to that people, on 
condition of a law given to them; that, if they kept that law, 
nationally, as a people, if they were therein good and obedient, they 
should be preserved and blessed. And, in the same way also, all the 
kingdoms of the world are given to their people under a like condition 
of a law, and, as long as they are good and obedient, God preserves 
them. But the immense and glorious riches of this spiritual kingdom, 
the forgiveness of sins, the gift of the Spirit, victory over death 
and the devil, &c. are promised and held forth without any condition 
of a law; and, in a word, the remission of sins is promised, freely, 
not only to those who have done nothing to deserve it, but to those 
who have done everything to forfeit it. This is a throne, therefore, 
not of angry and destroying majesty, but of grace alone; and being 
founded, not on the basis of our good works and merits, but on the 
rock of the sure and everlasting truth of God, it affords a great and 
marvellous consolation to the afflicted consciences of sinners.

After, however, the prophetic Psalmist has described the flower and 
glory of this kingdom and church of Christ, he deplores, on the other 
hand, from verse 39, in the most powerful expressions, the desolations 
and destructions of it: saying, that it shall come to pass that this 
kingdom, like as the apostle has also foretold, shall be so disturbed 
and torn to pieces by antichrist, that it shall seem as if God had 
wholly forgotten his promise unto it; nay, as if, contrary to the word 
of his promise, he did nothing but show his wrath against this 
kingdom.

All these things, however, are written for a consolation unto the 
godly; and especially unto us who, in these last times, have witnessed 
such abominations of papacy; these things, I say, are written for our 
comfort and consolation; that we should not be broken-spirited, or 
terrified, at the multitude and diversity of offences; nor be driven 
to despair, though wickedness should have the dominion for a time, and 
though Satan should, as it were, so subvert all things human and 
divine, that there should seem to be no church of Christ at all, no 
remains of the kingdom of Christ upon earth. For if you look at the 
abomination of the Pope, and of Mahomet, which have spread themselves 
over the whole world, no other appearance is presented than that there 
is not a vestige of the true church remaining: and yet, it is not 
wholly blotted or rooted out from the earth; for, under the reign of 
each abomination and tyranny, there has ever existed a true church of 
Christ, although greatly despised and greatly oppressed.




PSALM XC.

_Moses, setting forth God’s providence, complaineth of human 
fragility, divine chastisements, and brevity of life.—He prayeth for 
the knowledge and sensible experience of God’s good providence._

A prayer of Moses, the Man of God.


LORD, thou hast been our dwelling-place in all generations.

Before the mountains were brought forth, or ever thou hadst formed the 
earth and the world, even from everlasting to everlasting thou _art_ 
God.

Thou turnest man to destruction; and sayest, Return, ye children of 
men.

For a thousand years in thy sight _are but_ as yesterday when it is 
past, and _as_ a watch in the night.

Thou carriest them away as with a flood; they are _as_ a sleep: in the 
morning _they are_ like grass _which_ groweth up.

In the morning it flourisheth, and groweth up; in the evening it is 
cut down, and withereth.

For we are consumed by thine anger, and by thy wrath are we troubled.

Thou hast set our iniquities before thee, our secret _sins_ in the 
light of thy countenance.

For all our days are passed away in thy wrath: we spend our years as a 
tale _that is told_.

The days of our years _are_ threescore years and ten; and if by reason 
of strength _they be_ fourscore years, yet _is_ their strength labour 
and sorrow; for it is soon cut off, and we fly away.

Who knoweth the power of thine anger? even according to thy fear, _so 
is_ thy wrath.

So teach _us_ to number our days, that we may apply _our_ hearts unto 
wisdom.

Return, O LORD, how long? and let it repent thee concerning thy 
servants.

O satisfy us early with thy mercy; that we may rejoice and be glad all 
our days.

Make us glad according to the days _wherein_ thou hast afflicted us, 
_and_ the years _wherein_ we have seen evil.

Let thy work appear unto thy servants, and thy glory unto their 
children.

And let the beauty of the LORD our God be upon us: and establish thou 
the work of our hands upon us: yea, the work of our hands establish
thou it.


This Psalm contains a very great and important doctrine; in which 
Moses teaches what is the origin and cause of that death to which the 
whole human race is subject, and the reason why so horrible a 
punishment was inflicted on the whole race of mortals: the Psalmist 
saith, it was on account of sin: and the guilt and desert of sin are 
greater than can be conceived by the human mind, unless God touch the 
heart with a knowledge of it; and yet, in this sin and guilt, and 
under this wrath, all the sons of Adam are born.

Moses here opens widely this punishment of sin, and this horrible 
misery; setting forth the proof of it in the shortness and uncertainty 
of human life; which life, in addition to this its shortness and 
uncertainty, is subject also to all kinds of calamity: and, in verse 
11, Moses saith that this very unspeakable misery—death, and all other 
human calamities, as parts of that death, tend, or should lead us, to 
seek the grace and mercy of God, who alone can deliver us from all 
these evils,—sin, the slavery of the devil, and death. Hence all the 
calamities and afflictions of life, and even death itself, the 
punishment of sin, work together for good unto the elect, and unto 
those that fear God; that they may, by all things, be humbled, broken 
down, and crucified, and so, thirst after grace.

“So teach us that we must die,” says Moses, “that we may become wise:” 
that is, that we may learn to know God and his will aright; for this 
is what Moses calls “becoming wise.” The wicked, and fools, who are 
not exercised with afflictions, who number not their days, nor think 
of death, nor meditate on the misery of life, but remain unexperienced 
and ignorant of all spiritual things, and are wrapped up in their own 
hypocrisy, never rightly know God, nor truly seek his help and mercy.

Moses then closes his Psalm with a divinely concluding prayer, “Let 
thy work appear unto thy servants,” or “Show us thy work, O Lord.” 
Here, by the work of God, he means deliverance from sin and death; 
and, in a word, all that deliverance that our fathers expected from 
that blessed seed, which we have revealed to us in Christ. And again, 
saith Moses, “O satisfy us early with thy mercy:” and he twice 
repeats, “Prosper thou the works of our hands:” that is, for the time 
that we live, direct and prosper thou our whole life: preserve thy 
true religion and the good government of our nation: guard us from 
heresies, errors, wars, seditions, and all such evils. This Psalm, 
therefore, is a short but a most spiritual prayer.




PSALM XCI.

_The state of the godly.—Their safety.—Their habitation.—Their 
servants.—Their friends; with the effects of them all._


He that dwelleth in the secret place of the Most High, shall abide 
under the shadow of the Almighty.

I will say of the LORD, _He is_ my refuge, and my fortress: my God; in 
him will I trust.

Surely he shall deliver thee from the snare of the fowler, _and_ from 
the noisome pestilence.

He shall cover thee with his feathers, and under his wings shalt thou 
trust; his truth _shall be thy_ shield and buckler.

Thou shalt not be afraid for the terror by night, _nor_ for the arrow 
_that_ flieth by day,

_Nor_ for the pestilence _that_ walketh in darkness, _nor_ for the 
destruction _that_ wasteth at noon-day.

A thousand shall fall at thy side, and ten thousand at thy right hand; 
_but_ it shall not come nigh thee.

Only with thine eyes shalt thou behold, and see the reward of the 
wicked.

Because thou hast made the LORD, _which is_ my refuge, _even_ the Most 
High, thy habitation.

There shall no evil befall thee, neither shall any plague come nigh 
thy dwelling.

For he shall give his angels charge over thee, to keep thee in all thy 
ways.

They shall bear thee up in _their_ hands, lest thou dash thy foot 
against a stone.

Thou shalt tread upon the lion and adder; the young lion and the 
dragon shall thou trample under feet.

Because he hath set his love upon me, therefore will I deliver him: I 
will set him on high, because he hath known my name.

He shall call upon me, and I will answer him: I _will be_ with him in 
trouble; I will deliver him, and honour him.

With long life will I satisfy him, and shew him my salvation.


This is a most distinguished jewel among all the Psalms of 
consolation. The Psalmist highly exalts faith in God, and shews that 
it is an invincible strength against all evils, and against all the 
gates of hell.

At the very outset, the Psalmist says, “He that dwelleth in the secret 
place of the Most High, abideth under the shadow of the Almighty;” and 
such an one shall say unto the Lord, “Thou art my confidence, my 
protection, my fortress and my God,” that is, he that believeth and 
trusteth in God, and rests in his protection,—he shall find, though 
shaken on every side, by the devil, by sin, by the world, and by 
various and endless temptations, that the godly are proof and 
invincible against all these evils; that God is most high over all; 
that he is Omnipotent; and, in a word, that “greater is he that is in 
us than he that is in the world.”

Towards the conclusion, this Psalm contains, accumulated together, 
eight or nine promises of grace, which the Psalmist drew out of the 
first commandment, as out of a fountain. This Psalm, therefore, ought 
to be set before afflicted souls. 1. The Psalmist says “Because he 
hath hoped in me, therefore will I deliver him.” 2. “I will set him on 
high.” 3. “Because he hath called upon me, I will hear him.” 4. “I 
will be with him in trouble.” 5. “I will deliver him.” 6. “I will set 
him on high, or glorify him.” 7. “With long life will I satisfy him.” 
8. “I will show him my salvation:” that is, that I am “mighty to 
save!”

And this also is the second Psalm wherein angels are proclaimed as our 
watchful guardians and protectors: which is a truth very greatly 
consoling to the really godly, who know with what fury Satan 
unceasingly assaults the church, and all the saints. This Psalm 
enumerates four kinds of evils and afflictions, which are to be 
endured by the saints and those that fear God:

1. “Mighty fear,”—“terror by night.” The scripture frequently 
represents temptations and afflictions under the figures of darkness 
and night; and consolations under the figurative descriptions of light 
and day. The Psalmist, therefore, here sets forth all those horrible 
instances of hatred, that Cain-like purpose to destroy, (which is ever 
secretly bound up in the hearts of pharisaic religionists) all those 
malicious threats, those hostile traps and snares, those created 
perils, those injuries, and all those other terrible oppositions which 
Satan ever raises up against the word of God, by nightly fear, or 
“terror by night.”

2. “The arrow that flieth by day.” By which are meant to be described 
all those open clamours, reproaches, execrations, and blasphemies, by 
which tyrants and hypocrites openly attack and condemn the word of 
God, and the doctrine of Christ. Of this kind are the pope’s bulls, 
(and truly they are bulls!) and also, the edicts of kings and princes, 
the virulent and blasphemous books of erroneous disputers, and the 
writings of erroneous and visionary men, such as the anabaptists, and 
the like.

3. “The pestilence that creepeth (or walketh) in darkness.” These are 
the deceits, the crafts, and the artifices of the papists; and the 
leagues, the covert conspiracies, the secret counsels, by which those 
enemies consult and plan among themselves in their private conclaves: 
which clandestine machinations they think they can keep hidden, even 
from the eyes of God himself; and by all which diabolical means, they 
plot to destroy and root out the godly and all doctrine that is truly 
good and saving.

4. “The disease (or contagion, or destruction) that wasteth at noon 
day.” This is the work of open persecution; whereby these holy Cains, 
in their unheard-of cruelty and tyranny, shed the blood of the Abels, 
drive into exile the godly, plunder their substance, and slaughter 
them by every cruelty of torture; thereby attempting to lay the true 
church utterly waste, and to leave not a vestige of the true word 
remaining.

This is my view of the Psalm. I know that St. Bernard gives other 
interpretations. Let others, therefore, if they can, put forth a 
better explication than I have done: that my view is simple, and 
agreeable to the mind and spirit of the prophets, is self-manifest, 
and proved by experience: for we see and experience daily, that the 
saints of God are attacked and exercised by these four afflictions for 
the word’s sake, by means of the devil and by the world. The Holy 
Spirit, therefore, by this Psalm, revives and strengthens our faith; 
and by the cluster of promises at the end of the Psalm, the same Holy 
Spirit quickens and refreshes our hearts with consolation: this Psalm 
therefore ought to be most acceptable to all the saints.




PSALM XCII.

_The prophet exhorteth to praise God, for his great works, for his 
judgments on the wicked, and for his goodness to the godly._

A Psalm or Song for the Sabbath-day.


It _is a_ good _thing_ to give thanks unto the LORD, and to sing 
praises unto thy name, O Most High:

To shew forth thy loving-kindness in the morning, and thy faithfulness 
every night,

Upon an instrument of ten strings, and upon the psaltry; upon the harp 
with a solemn sound.

For thou, LORD, hast made me glad through thy work; I will triumph in 
the works of thy hands.

O LORD, how great are thy works! _and_ thy thoughts are very deep.

A brutish man knoweth not; neither doth a fool understand this.

When the wicked spring as the grass, and when all the workers of 
iniquity do flourish; _it is_ that they shall be destroyed for ever:

But thou, LORD, _art most_ high for evermore.

For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; 
all the workers of iniquity shall be scattered;

But my horn shalt thou exalt like _the horn of_ an unicorn: I shall be 
anointed with fresh oil.

Mine eye also shall see _my desire_ on mine enemies; _and_ mine ears 
shall hear _my desire_ of the wicked that rise up against me.

The righteous shall flourish like the palm-tree; he shall grow like a 
cedar in Lebanon.

Those that be planted in the house of the LORD shall flourish in the 
courts of our God.

They shall still bring forth fruit in old age; they shall be fat and 
flourishing;

To shew that the LORD _is_ upright; _he is_ my rock, and _there is_ no 
unrighteousness in him.


This is a consolatory Psalm. The first six verses are full of the most 
sweet experiences of a heart rejoicing and triumphing in that 
incomparable treasure—a knowledge of the true and sure word of God, 
and of the promises of grace in Christ. It is the same rejoicing of 
heart as that of the apostle, when he, exulting in the Spirit, saith, 
“Thanks be unto God for his unspeakable gift.”

At the very opening of the Psalm, the Psalmist saith, “O how 
excellent, how sweet a thing is it to give thanks unto the Lord, and 
to sing praises unto thy name, O Most High!” that is, O what is 
sweeter than to know God aright by his word, and by true faith; to 
acknowledge his infinite mercies; to give thanks unto him joyfully and 
adoringly, with every cord and string of our hearts; to proclaim and 
praise him unceasingly with a full heart and a full mouth; to triumph 
in his goodness; and to offer him the full sacrifice of thanksgiving! 
in a word, to worship him with that all high and all-true worship of 
the first commandment, which requires for its high worship, above all 
things, true faith, and such joyful exercises of faith as these; as if 
the Psalmist had said, ‘How precious is that worship of God! How 
acceptable unto God, how grateful in his sight, and in the sight of 
angels too, are all such sabbaths, such sacrifices as these! Though we 
saints, all the while, are said, by the world, to know nothing about 
worshipping God!’

All these glorious things are pointed by the Psalmist against false 
saints and hypocrites; who honour God (as they think) with cold hearts 
and lips, and tread all the while that high worship of the first 
commandment under foot; and yet make a great show of the name of 
church among them, and flourish in the sight of the world, and display 
much wealth and much power and greatness. But though they greatly 
flourish and prosper thus for a time; yet they at length perish and go 
to destruction: and, according to the word of Paul, “Their folly is 
made manifest unto all.”

But the godly and the saints, though thus exercised and broken with 
afflictions, flourish, nevertheless, like palm-trees, in the house of 
the Lord, and will flourish for evermore! Neither time, nor age, nor 
sorrow of mind, nor any afflictions, nor death itself, can root them 
out, or hurt them! But, both living and dying, and even in death 
itself, they live and bring forth fruit through the word of God, as 
Paul saith, “_No creature_ can separate them!” But fools, that is, the 
wicked and epicureans of this world, regard not these things, they 
will not hear or endure them; and of this sort we may see thousands of 
atheistical men in our day.




PSALM XCIII.

_The majesty, power, and holiness of Christ’s kingdom._


The LORD reigneth; he is clothed with majesty: the LORD is clothed 
with strength, _wherewith_ he hath girded himself: the world also is 
established, that it cannot be moved.

Thy throne _is_ established of old: thou _art_ from everlasting.

The floods have lifted up, O LORD, the floods have lifted up their 
voice; the floods lift up their waves.

The LORD on high _is_ mightier than the noise of many waters, _yea, 
than_ the mighty waves of the sea.

Thy testimonies are very sure: holiness becometh thine house, O LORD, 
for ever.


This is a prophecy concerning the spread of the kingdom of Christ, as 
far and wide as the earth is extended, and its establishment for ever. 
But against this kingdom, as the Psalmist saith, the “waves” and 
“mighty waters” will swell and lift up themselves; that is, the 
kingdoms and peoples of the world will roar against the Lord and 
against his Anointed; and will rage against the godly with sword and 
fire; but they shall not prevail: for, as Daniel saith, “this kingdom 
shall break in pieces all other kingdoms beneath it, and shall stand 
for ever.”—Daniel ii. 44.

But thy kingdom shall be established in no other way than by the word 
of the gospel. It shall not stand by the force of arms, nor by 
external pomp, or glory, before the world; but it shall be husbanded, 
and shall be increased and adorned, by the ministry of the word of the 
gospel. This is the “holiness,” (namely the ministry of the word) that 
shall “become,” or “adorn,” the house of the Lord. For this true and 
high worship of God which is in the kingdom of Christ, takes the place 
of all sacrifices and of all oblations, candlesticks, and the like; 
and the preaching of the word, and the giving of thanks, are instead 
of all external representations of mercy: hence Paul saith, that the 
Old Testament is done away by this New Testament worship.




PSALM XCIV.

_The prophet, calling for justice, complaineth of tyranny and 
impiety.—He teacheth God’s providence.—He sheweth the blessedness of 
affliction.—God is the defender of the afflicted._


O LORD God, to whom vengeance belongeth; O God, to whom vengeance 
belongeth, shew thyself.

Lift up thyself, thou Judge of the earth: render a reward to the 
proud.

LORD, how long shall the wicked, how long shall the wicked triumph?

_How long_ shall they utter _and_ speak hard things? _and_ all the 
workers of iniquity boast themselves?

They break in pieces thy people, O LORD, and afflict thine heritage:

They slay the widow and the stranger, and murder the fatherless.

Yet they say, The LORD shall not see, neither shall the God of Jacob 
regard _it_.

Understand, ye brutish among the people; and, _ye_ fools, when will ye 
be wise?

He that planted the ear, shall he not hear? he that formed the eye, 
shall he not see?

He that chastiseth the heathen, shall not he correct? he that teacheth 
man knowledge, _shall not he know?_

The LORD knoweth the thoughts of man, that they _are_ vanity.

Blessed _is_ the man whom thou chastenest, O LORD, and teachest him 
out of thy law;

That thou mayest give him rest from the days of adversity, until the 
pit be digged for the wicked.

For the LORD will not cast off his people, neither will he forsake his 
inheritance:

But judgment shall return unto righteousness; and all the upright in 
heart shall follow it.

Who will rise up for me against the evil-doers? _or_ who will stand up 
for me against the workers of iniquity?

Unless the LORD _had been_ my help, my soul had almost dwelt in 
silence.

When I said, My foot slippeth; thy mercy, O LORD, held me up.

In the multitude of my thoughts within me, thy comforts delight my 
soul.

Shall the throne of iniquity have fellowship with thee, which frameth 
mischief by a law?

They gather themselves together against the soul of the righteous, and 
condemn the innocent blood.

But the LORD is my defence; and my God _is_ the rock of my refuge.

And he shall bring upon them their own iniquity, and shall cut them 
off in their own wickedness; _yea_, the LORD our God shall cut them 
off.


This is a general but a most fervent prayer, filled with the feelings 
of an afflicted and sorrowful heart, grieving that the blood of the 
Abels should be shed and drank up, with such iniquity and cruelty, by 
Cainish hypocrites.

The Psalmist complains, (as I consider it,) not of hostile nations, 
but of those domestic hypocrites and enemies, who will have it to 
appear that they, yea, that they alone, are the people of God; that 
is, the Psalmist complains of the wicked kings, and princes, and 
priests, and prophets, among the people of Israel. It is to these the 
Psalmist turns, in this apostrophe, “Understand, ye brutish among the 
people; and, ye fools, when will ye be wise?” He calls these 
characters “fools;” that is, ignorant and impious despisers of God; 
because they taught and ruled the people without knowledge, and 
wickedly.

In a word, the Psalmist here directs his word against all who 
persecuted the true prophets, and their disciples and followers, and 
slew them with Cainish hatred, and nevertheless boasted all the while 
in God, and the name of God; who (they said) had given them power, and 
made, and defended, and protected them, as magistrates and priests; 
but who did not regard heretics, who seditiously resisted _them_ that 
were the princes and magistrates of the people of God. And many such 
things they continued to say.

Now, against all such the prophet burns with zeal; and (with a certain 
zealous mimicry, as it were,) imitates their own words and 
expressions; saying, (that is, meaning that they say,) “The Lord shall 
not see, neither shall the God of Jacob regard it.” And it is thus 
that the papists say, in their security, ‘Do you think God regards 
these heretics! No! he regards us: he has respect unto us, the 
catholic church, whom we certainly represent in the world.’ Against 
such as these, the prophet burns with the rage of zeal; and against 
such he prays, and begs of God, that there may be enough to stand 
forward for the truth.

But, in the 16th verse, the Psalmist, on the other hand, strikes at 
the perfidious deceitfulness of the world: “Who (saith he) is on my 
side? Who will rise up for me against the evil doers?” As if he had 
said, ‘I know the world careth nothing about this: the blood of God’s 
Abels is shed, and no one regardeth it. But (continues the holy 
Psalmist) this is my sure and eternal consolation, that the cause 
which I love and espouse is the right cause; nay, the cause of God, 
and not my cause: and I know in whom I have believed.’ I am assured, 
saith the Psalmist, (verse 20,) that the “seat of the scornful,” and 
the “counsel of the ungodly,” cleave not, and belong not, unto thee: 
that is, I am sure that thou, O God, approvest not any impious or 
blasphemous doctrine. I am sure that thou requirest and demandest the 
blood, (and every drop of that blood,) and the tears, of the Abels, at 
the hands of their persecutors; and that thou wilt keep, and fulfil, 
and glorify thy word, even in the midst of the death of thy saints; 
and that thou wilt revenge all blasphemy and wickedness against thee 
and them.




PSALM XCV.

_An exhortation to praise God for his greatness, and for his goodness, 
and not to tempt him._


O come, let us sing unto the LORD; let us make a joyful noise to the 
rock of our salvation.

Let us come before his presence with thanksgiving, and make a joyful 
noise unto him with psalms.

For the LORD _is_ a great God, and a great King above all gods.

In his hand _are_ the deep places of the earth; the strength of the 
hills is his also.

The sea _is_ his, and he made it; and his hands formed the dry _land_.

O come, let us worship and bow down: let us kneel before the LORD our 
Maker.

For he _is_ our God; and we _are_ the people of his pasture, and the 
sheep of his hand. To-day, if ye will hear his voice,

Harden not your heart, as in the provocation, _and_ as _in_ the day of 
temptation in the wilderness:

When your fathers tempted me, proved me, and saw my work.

Forty years long was I grieved with _this_ generation, and said, It 
_is_ a people that do err in their heart, and they have not known my 
ways:

Unto whom I sware in my wrath, that they should not enter into my 
rest.


This Psalm is a prophecy concerning Christ, and its contents are fully 
and learnedly explained in the Apostle’s epistle to the Hebrews. It 
prophecies concerning the time of the New Testament, and sets forth 
the lovely and sweet voice of the gospel. In a word, the Psalmist 
instructs us in, and allures us to, the knowledge of the riches of the 
grace of God; which riches were known to our fathers as well as unto 
us, in the promised seed—Christ.

‘Come (saith the Psalmist) and let us rejoice in the Lord. Come ye 
that are afar off and ye that are near, and let us exult in the Lord; 
let us triumph in the God of such salvation:’ that is, Come and let us 
rejoice with the whole triumph of our hearts, in that infinite benefit 
and mercy—the granted grace of Christ! Since we have such promises, 
let us not neglect such great salvation. For to believe in the promise 
of grace, contrary to all the objections of conscience, the 
temptations of Satan, and the fears of the heart, is the true worship 
of God!

In a word, the Psalmist warns against unbelief. “Harden not your 
hearts (says he) as ye did at Massah and Meribah in the desert: your 
fathers, on account of their unbelief, entered not into the holy land 
of promise.”

The whole of this Psalm is to be referred to Christ: for he is that 
blessed God in whom we ought to rejoice, and whom the Psalmist would 
have to be known. He is our Shepherd, and we are the sheep of his 
pasture. He is that God, whom our fathers tempted in the desert, as 
Paul saith, (1 Cor. x.) It was he who took out of the way the law, and 
abolished all the ceremonial worship of the Old Testament. He will no 
longer have the worship established by Moses; but he will have faith 
in the gospel, the preaching of the remission of sins, and that one 
true offering—praise, instead of the whole Levitical worship.




PSALM XCVI.

_An exhortation to praise God,—for his greatness,—for his kingdom,—for 
his general judgment._


O sing unto the LORD a new song: sing unto the LORD, all the earth.

Sing unto the LORD, bless his name; shew forth his salvation from day 
to day.

Declare his glory among the heathen, his wonders among all people.

For the LORD _is_ great, and greatly to be praised: he _is_ to be 
feared above all gods.

For all the gods of the nations _are_ idols: but the LORD made the 
heavens.

Honour and majesty _are_ before him: strength and beauty _are_ in his 
sanctuary.

Give unto the LORD, O ye kindreds of the people, give unto the LORD 
glory and strength.

Give unto the LORD the glory _due unto_ his name: bring an offering, 
and come into his courts.

O worship the LORD in the beauty of holiness: fear before him, all the 
earth.

Say among the heathen _that_ the LORD reigneth: the world also shall 
be established that it shall not be moved; he shall judge the people 
righteously.

Let the heavens rejoice, and let the earth be glad; let the sea roar, 
and the fulness thereof.

Let the field be joyful, and all that _is_ therein: then shall all the 
trees of the wood rejoice

Before the LORD: for he cometh, for he cometh to judge the earth: he 
shall judge the world with righteousness, and the people with his 
truth.


This is a prophecy concerning the kingdom of Christ, and the spreading 
of the gospel over the whole world and before every creature; which 
gospel will be a word of joy and thanksgiving, of peace, of rejoicing, 
and of a continued sacrifice of praise: as the clear text of the Psalm 
of itself plainly shows.

Here, commandment is given to all nations, kingdoms, peoples, woods, 
rivers, fountains, trees, &c. that they should praise and magnify the 
Lord, and celebrate his name with rejoicing, because he judgeth the 
world in righteousness and in truth: that is, because, through Christ, 
the promised seed, he delivers, and will deliver the people from sin, 
from the power of the devil, from the wrath of God, and from eternal 
death: and because, instead of the kingdom of death and of darkness, 
he sets up the kingdom of light, of the remission of sins, and of 
eternal life, before all men.

This is that most joyful shout of victory, that peculiar song, that 
most sweet note of the New Testament, concerning the kingdom and grace 
of Christ; in which kingdom there are born new men and new creatures; 
not by the law or by the works of Moses, but by faith, by the Spirit 
of God through Christ, so that each believer is a new creature and a 
marvellous work of God; and all believers daily do marvellous works 
and are marvellous monuments, in that they continue in spiritual life, 
and are finally conquerors over the mighty powers of sin and the 
devil; hence it is that David says, verse 1. “Declare his wonders 
among all people.”




PSALM XCVII.

_The majesty of God’s kingdom.—The church rejoiceth at God’s judgments 
upon idolaters.—An exhortation to godliness and gladness._


The LORD reigneth; let the earth rejoice; let the multitude of isles 
be glad _thereof_.

Clouds and darkness _are_ round about him: righteousness and judgment 
_are_ the habitation of his throne.

A fire goeth before him, and burneth up his enemies round about.

His lightnings enlightened the world: the earth saw and trembled.

The hills melted like wax at the presence of the LORD, at the presence 
of the LORD of the whole earth.

The heavens declare his righteousness, and all the people see his 
glory.

Confounded be all they that serve graven images, that boast themselves 
of idols: worship him, all _ye_ gods.

Zion heard, and was glad; and the daughters of Judah rejoiced, because 
of thy judgments, O LORD.

For thou, LORD, _art_ high above all the earth: thou art exalted far 
above all gods.

Ye that love the LORD, hate evil: he preserveth the souls of his 
saints; he delivereth them out of the hand of the wicked.

Light is sown for the righteous, and gladness for the upright in 
heart.

Rejoice in the LORD, ye righteous; and give thanks at the remembrance 
of his holiness.


This also, like the preceding, is a prophecy concerning Christ and his 
kingdom; and the sum of it is to proclaim, that Christ establishes and 
strengthens his spiritual kingdom by the gospel; wherein he preaches 
repentance, and whereby his lightnings and thunders terrify the whole 
world, and cause the mountains to melt like wax before the fire of his 
face: that is, by the gospel he condemns, casts down, and humbles all 
human righteousness, human wisdom, and human patience, throughout the 
world, and brings down every thing that is high and lifted up; as 
Isaiah saith, chapter 3, “And the Lord alone shall be exalted in that 
day.” For Christ alone is our “righteousness, our sanctification, and 
our redemption,” and that by the counsel of God, as it is written, 
“There is no other name given under heaven whereby we must be saved, 
but Jesus Christ and him crucified.”

Together also with these enemies of the gospel and these mountains of 
the world, the ceremonial kingdom of the Jews perisheth, and all the 
outward worship of the law, and, indeed, every thing that is not in 
Christ. For he (as the apostle Paul saith, Col. i.) “in all things 
hath the pre-eminence.” And again, “For there is one Mediator between 
God and man, the Man Christ Jesus.” And so also, in Daniel, The stone 
cut out of the mountain filled the world, and broke in pieces all 
other kingdoms.




PSALM XCVIII.

_The Psalmist exhorteth the Jews, the Gentiles, and all the creatures 
to praise God._

A Psalm.


O sing unto the LORD a new song; for he hath done marvellous things: 
his right hand, and his holy arm, hath gotten him the victory.

The LORD hath made known his salvation: his righteousness hath he 
openly shewed in the sight of the heathen.

He hath remembered his mercy and his truth toward the house of Israel: 
all the ends of the earth have seen the salvation of our God.

Make a joyful noise unto the LORD, all the earth: make a loud noise, 
and rejoice, and sing praise.

Sing unto the LORD with the harp; with the harp, and the voice of a 
psalm.

With trumpets and sound of cornet make a joyful noise before the LORD, 
the King.

Let the sea roar, and the fulness thereof; the world, and they that 
dwell therein.

Let the floods clap _their_ hands; let the hills be joyful together

Before the LORD; for he cometh to judge the earth: with righteousness 
shall he judge the world, and the people with equity.


This again is a prophecy concerning the preaching of Christ and the 
spread of his kingdom, and it is of the same subject as the two 
preceding Psalms; it calls upon us to rejoice in God, to triumph, to 
give thanks, and to praise God for that great salvation: that is, to 
preach the remission of sins, and those riches of grace which are by 
Christ Jesus.

In this Psalm you again have set before you what is the highest 
worship of God, namely, that of the New Testament; which standeth not 
in the offering of thanks in Jerusalem, but in knowing Christ,—that 
King who ruleth the people in righteousness; who is himself righteous, 
and who maketh the people righteous throughout the world; and who 
alone delivereth them from sin, from death, and from the power of the 
devil; and doeth it all without any merit of theirs.




PSALM XCIX.

_The prophet, setting forth the kingdom of God in Zion,—exhorteth all, 
by the example of forefathers, to worship God at his holy hill._


The LORD reigneth; let the people tremble: he sitteth _between_ the 
cherubims; let the earth be moved.

The LORD _is_ great in Zion; and he _is_ high above all the people.

Let them praise thy great and terrible name; _for_ it _is_ holy.

The king’s strength also loveth judgment; thou dost establish equity, 
thou executest judgment and righteousness in Jacob.

Exalt ye the LORD our God, and worship at his footstool; _for_ he _is_ 
holy.

Moses and Aaron among his priests, and Samuel among them that call 
upon his name; they called upon the LORD, and he answered them.

He spake unto them in the cloudy pillar: they kept his testimonies, 
and the ordinance _that_ he gave them.

Thou answeredst them, O LORD our God: thou wast a God that forgavest 
them, though thou tookest vengeance of their inventions.

Exalt the LORD our God, and worship at his holy hill; for the LORD our 
God _is_ holy.


This Psalm is a Psalm of blessed doctrine. It exhorts the people of 
God to preserve sacredly that true worship of the first commandment, 
the praising of God alone, and the continuing in the faith of him, 
although the nations on all sides and the whole world should roar 
against that people who glory in being the people of God, and who know 
that God is to be found no where but in this and that corner of the 
earth, in that tabernacle, in that sanctuary, and at that mercy-seat, 
where the word and the promise of God are preached. And the Psalm 
shows that this true people of God are exposed to the most bitter 
hatred of the world and of the devil, and to afflictions of every 
kind.

The Psalmist mentions, by name, Moses, and Aaron, and Samuel; those 
best of men among the people of God, who endured great afflictions, 
both inward and outward, for the sake of the name and the word of God. 
The Psalmist shows, however, (as is set forth verses 4 and 5.) and 
teaches this people of God, that the highest worship of God is not 
placed in ceremonial sacrifices: therefore he says, “Let them praise 
thy great and terrible name, for it is holy.” “In this kingdom of God, 
(says the Psalmist,) justice and judgment are loved.” “Thou 
justifiest,” says he, “thy people;” that is, thou deliverest from sin 
and death, and extendest unto them the remission of their sins.

And unto us, who are in and of the church of God, the present Psalm is 
a glorious prophecy of Christ, who governs and rules this church, the 
true Zion, in the Spirit, throughout the whole world, wheresoever she 
is. The holy Psalmist shews us, that Christ, sitting at the right hand 
of the Majesty in the heavens, is there continually as our Sacrificer 
and our Sacrifice. And he testifies that the whole world rages and 
roars against this people and church of God, and kills the saints, and 
loads them with all manner of afflictions, on account of their 
profession and worship of Christ.




PSALM C.

_An exhortation to praise God cheerfully, for his greatness and for 
his power._

A Psalm of Praise.


Make a joyful noise unto the LORD, all ye lands.

Serve the LORD with gladness; come before his presence with singing.

Know ye that the LORD he _is_ God: _it is_ he _that_ hath made us, and 
not we ourselves: _we are_ his people, and the sheep of his pasture.

Enter into his gates with thanksgiving, _and_ into his courts with 
praise: be thankful unto him, _and_ bless his name.

For the LORD _is_ good, his mercy _is_ everlasting; and his truth 
_endureth_ to all generations.


This Psalm again is a prophecy concerning Christ. It calls upon all to 
rejoice, to triumph, and to give thanks; to enter his gates with 
thanksgiving, and his courts and sanctuary with praise: because, by 
the gospel and the preaching of the remission of sins, that kingdom of 
Christ is established and strengthened, which shall remain and stand 
for ever: and for the setting-up of which kingdom thanks are for ever 
to be given.




PSALM CI.

_David maketh a vow and profession of godliness._

A Psalm of David.


I will sing of mercy and judgment: unto thee, O LORD, will I sing.

I will behave myself wisely in a perfect way. O! when wilt thou come 
unto me? I will walk within my house with a perfect heart.

I will set no wicked thing before mine eyes: I hate the work of them 
that turn aside, _it_ shall not cleave to me.

A froward heart shall depart from me; I will not know a wicked 
_person_.

Whoso privily slandereth his neighbour, him will I cut off: him that 
hath an high look and a proud heart will not I suffer.

Mine eyes _shall be_ upon the faithful of the land, that they may 
dwell with me: he that walketh in a perfect way, he shall serve me.

He that worketh deceit shall not dwell within my house; he that 
telleth lies shall not tarry in my sight.

I will early destroy all the wicked of the land, that I may cut off 
all wicked doers from the city of the LORD.


This Psalm contains a most solemn and necessary doctrine: and David 
puts forth himself, so great a king, as an example. He teaches that 
impious members and courtiers ought not to be borne with by any godly 
magistrate or prince. He recounts also the iniquities, by which those 
who are in the courts of kings and princes, more especially harm the 
state and the church. He shews that they do the greatest evil when 
they are given to sin or to false doctrine; and when they injure the 
causes of good men by their hatred of them.

In the opening of the Psalm David says, “I will sing of mercy and of 
judgment:” that is as if he had said, ‘I will sing that God most 
certainly, according to the word of the first commandment, visits the 
godly with mercy, and the ungodly with judgment, at all times.’ Of 
this visiting mercy David was himself an example, seeing that he had 
been so many times delivered from the very claws and jaws of the 
devil. And of the divine visitations of judgment, Absalom, Ahithophel, 
Joab, and others, were examples. And every king and magistrate, who 
sets himself to defend the true religion, and to do good to his 
nation, is at once exposed to the hatred of all men, even of his own 
family and court: which is plainly seen in the case of Absalom, 
Ahithophel, and other persecutors of David.

Hence it is that David, having so often experienced God’s fulfilment 
of the word of his first commandment, sings in all places and at all 
times, ‘that God is God over all, exercising mercy and judgment.’ And 
it is with God alone that a kingdom and commonwealth can be rightly 
governed: for where God is not, there all things are scattered and in 
confusion, and neither families are subject to their heads, nor 
citizens to their rulers.




PSALM CII.

_The prophet in his prayer maketh a grievous complaint.—He taketh 
comfort in the eternity and mercy of God.—The mercies of God are to be 
recorded.—He sustaineth his weakness by the unchangeableness of God._

A Prayer of the afflicted, when he is overwhelmed, and poureth out his 
complaint before the LORD.


Hear my prayer, O LORD, and let my cry come unto thee.

Hide not thy face from me in the day _when_ I am in trouble; incline 
thine ear unto me: in the day _when_ I call, answer me speedily.

For my days are consumed like smoke, and my bones are burned as an 
hearth.

My heart is smitten, and withered like grass; so that I forget to eat 
my bread.

By reason of the voice of my groaning, my bones cleave to my skin.

I am like a pelican of the wilderness; I am like an owl of the desert.

I watch, and am as a sparrow alone upon the house-top.

Mine enemies reproach me all the day; _and_ they that are mad against 
me are sworn against me.

For I have eaten ashes like bread, and mingled my drink with weeping;

Because of thine indignation and thy wrath: for thou hast lifted me 
up, and cast me down.

My days _are_ like a shadow that declineth; and I am withered like 
grass.

But thou, O LORD, shalt endure for ever, and thy remembrance unto all 
generations.

Thou shalt arise, _and_ have mercy upon Zion: for the time to favour 
her, yea, the set time, is come.

For thy servants take pleasure in her stones, and favour the dust 
thereof.

So the heathen shall fear the name of the LORD, and all the kings of 
the earth thy glory.

When the LORD shall build up Zion, he shall appear in his glory.

He will regard the prayer of the destitute, and not despise their 
prayer.

This shall be written for the generation to come; and the people which 
shall be created shall praise the LORD.

For he hath looked down from the height of his sanctuary; from heaven 
did the LORD behold the earth;

To hear the groaning of the prisoner, to loose those that are 
appointed to death;

To declare the name of the LORD in Zion, and his praise in Jerusalem;

When the people are gathered together, and the kingdoms, to serve the 
LORD.

He weakened my strength in the way; he shortened my days.

I said, O my God, take me not away in the midst of my days; thy years 
_are_ throughout all generations.

Of old hast thou laid the foundation of the earth; and the heavens 
_are_ the work of thy hands.

They shall perish, but thou shalt endure; yea, all of them shall wax 
old like a garment; as a vesture shalt thou change them, and they 
shall be changed:

But thou _art_ the same, and thy years shall have no end.

The children of thy servants shall continue, and their seed shall be 
established before thee.


This Psalm is a prayer of an afflicted and tempted heart, miserably 
sighing and praying for deliverance and the coming of the kingdom of 
God. And indeed the whole sum and substance of this Psalm is, “Thy 
kingdom come.”

This Psalm may be used as a general prayer. It was used especially by 
the fathers under the law: who being most spiritual men, and knowing 
the infinite weight of sin, and the kingdom of death, longed for the 
coming and revelation of Christ, the kingdom of grace, and the 
blessing promised.

“Have mercy upon Zion (saith the Psalmist) for the time to have mercy 
upon her is come.” For thy servants (saith he) long for her to be 
built up again, and for the stones and cement to be made ready: that 
is, they long for that grace and that blessing to be revealed unto all 
nations, and to be preached in all kingdoms; that those who are 
captives and in chains under the power of the devil and of sin, and 
who are the sons of wrath and death, may be delivered; and that there 
may flow together into the true Zion, the church of God, those out of 
all nations and kingdoms, who may magnify the name of the Lord, and 
may preach and hear the gospel, and that all the rigid demands and 
ceremonies of the law, and the whole of the Old Testament 
dispensation, may cease. For out of and without Christ there is 
nothing but the kingdom of sin and death: that is, a continual misery 
and distress in this life, by various and hard temptations of the 
devil and the world: and also a shortness of life itself, and that 
life changeable and uncertain, full of sorrow and full of death; which 
life the godly consider it a “gain” to have shortened and finished: as 
the apostle saith, “to me to live is Christ, and to die is gain.”

But amidst all this misery, in Christ is consolation and eternal life; 
for he is before every creature; he created the heaven and the earth, 
and by him all things consist; and he also, in the regeneration, will 
renew the heavens and the earth. Hence he is independent of and above 
all time and years, and of his years there is no end. He now dies no 
more, death hath no more dominion over him. For this kingdom of life 
and of salvation (saith the Psalmist) we pray and long. May this 
kingdom come. Amen.




PSALM CIII.

_An exhortation to bless God for his mercy, and for the constancy 
thereof._

A Psalm of David.


Bless the LORD, O my soul; and all that is within me, _bless_ his holy 
name.

Bless the LORD, O my soul, and forget not all his benefits:

Who forgiveth all thine iniquities; who healeth all thy diseases;

Who redeemeth thy life from destruction; who crowneth thee with loving 
kindness and tender mercies;

Who satisfieth thy mouth with good _things; so that_ thy youth is 
renewed like the eagle’s.

The LORD executeth righteousness and judgment for all _that are_ 
oppressed.

He made known his ways unto Moses, his acts unto the children of 
Israel.

The LORD _is_ merciful and gracious, slow to anger, and plenteous in 
mercy.

He will not alway chide; neither will he keep _his anger_ for ever.

He hath not dealt with us after our sins, nor rewarded us according to 
our iniquities.

For as the heaven is high above the earth, _so_ great is his mercy 
toward them that fear him.

As far as the east is from the west, _so_ far hath he removed our 
transgressions from us.

Like as a father pitieth _his_ children, _so_ the LORD pitieth them 
that fear him.

For he knoweth our frame; he remembereth that we _are_ dust.

_As for_ man, his days _are_ as grass; as a flower of the field, so he 
flourisheth:

For the wind passeth over it, and it is gone; and the place thereof 
shall know it no more.

But the mercy of the LORD _is_ from everlasting to everlasting upon 
them that fear him, and his righteousness unto children’s children;

To such as keep his covenant, and to those that remember his 
commandments to do them.

The LORD hath prepared his throne in the heavens; and his kingdom 
ruleth over all.

Bless the LORD, ye his angels, that excel in strength, that do his 
commandments, hearkening unto the voice of his word.

Bless ye the LORD, all _ye_ his hosts; _ye_ ministers of his that do 
his pleasure.

Bless the LORD, all his works, in all places of his dominion: bless 
the LORD, O my soul.


This is a glorious Psalm, and full of the most ardent feelings and 
exercises of faith, and of a believing heart, a heart acknowledging 
the infinite mercies of God, both temporal and spiritual. “Bless the 
Lord (saith the Psalmist), O my soul,” &c. The Psalmist embraces, in 
the first three verses, six kinds of divine mercies and benefits, for 
which he exhorts all the godly to give praise unto God with their 
whole heart, and to celebrate his great and holy name.

The first kind of mercy enumerated is the remission of all our sins in 
Christ, and for Christ’s sake, our only Mediator and High-priest: who 
by himself sustained the just and infinite wrath of God, which burned 
against our sins: who offered himself a sacrifice to God for them; by 
which offering he reconciled unto us the Eternal Father, and now 
pleads for us with an unceasing and prevailing intercession.

The second kind of mercy is the healing of those manifold, and by no 
means light infirmities, which shall remain in the flesh of the 
saints, as long as they live in this world: all which remnant of sins 
God, for Christ’s sake, imputeth not unto them that believe: nor does 
he only cover those sins by not imputing them, but he moreover purges 
them away, by the gift of his Holy Spirit.

The third kind of mercy is a continual and daily protection and 
defence against all the dangers of death, into numbers of which we 
continually fall; and into more and greater of which we should fall by 
fire, by water, by sword, by pestilence, and other means of 
destruction, and be destroyed by them on account of the deserts of our 
sins, if God did not in his mercy prevent and save and preserve our 
lives.

The fourth kind of mercy is a manifold dispensation of the grace of 
God, wherewith he covers and defends us with a shield, and crowns us, 
giving us the Holy Spirit, and strengthening our minds with the true 
doctrine against all doubts, and with true consolation in all perils 
and evils; and bestowing on the godly many and various gifts.

The fifth kind of mercy is that boldness wherewith by the aid and 
urgency of the Holy Spirit, we fearlessly preach before the world 
these great mercies of God toward us: whereby many others also may 
learn to acknowledge and lay hold of the goodness of God in Christ, 
and, embracing it themselves in the true faith, may, with us, magnify 
and call upon God.

The sixth kind of mercy is the restoration of our depraved nature by 
Christ into the image of God; into which image we being renewed by the 
Holy Ghost, begin with full purpose of heart to obey God; and so 
continue, until, being made perfect in the life to come, we may be 
able to render a full obedience with our whole unimpeded powers.

The Psalmist, therefore, first renders thanks to God for his spiritual 
benefits; and then he from his heart thanks God for bestowing 
blessings of every kind,—peace, good magistrates, good laws, good 
wives, good children, the fruits of the earth, and all needful 
provision. The Psalmist sets forth God as a most kind Father towards 
us (who are nothing but a loathsome sore, full of sin) and as not 
dealing with us according to our sins, but treating and protecting us, 
according to his infinite grace and mercy, as dear children: yet so 
that he will have us to keep his covenant and his counsel: that is, to 
believe in him, to fear him, and to have him for our God. For if we 
trust in our own works or righteousnesses, we thereby immediately 
break his covenant, and walk not in his counsel, and follow strange 
gods, and thus sin against the First Commandment.

Now this fulfilling of the law, and keeping the covenant of God, is in 
and through Christ alone, who was then promised to the fathers, but 
now in these last days has been given unto us; and manifested; whose 
kingdom shall rule over all.

At the end of the Psalm, when the Psalmist calls upon the angels and 
the hosts of God, the powers and the dominions, to praise and magnify 
him, he means Christ and the church and the apostles who cause his 
word to be heard. For all our salvation is in Christ, and there is no 
grace out of Christ; who is preached by the angels; that is, by the 
apostles.




PSALM CIV.

_A meditation upon the mighty power, and wonderful providence of 
God.—God’s glory is eternal.—The prophet voweth perpetually to praise 
God._


Bless the LORD, O my soul. O LORD my God, thou art very great; thou 
art clothed with honour and majesty:

Who coverest _thyself_ with light as _with_ a garment; who stretchest 
out the heavens like a curtain;

Who layeth the beams of his chambers in the waters; who maketh the 
clouds his chariot; who walketh upon the wings of the wind;

Who maketh his angels spirits; his ministers a flaming fire;

_Who_ laid the foundations of the earth, _that_ it should not be 
removed for ever.

Thou coveredst it with the deep as _with_ a garment; the waters stood 
above the mountains.

At thy rebuke they fled: at the voice of thy thunder they hasted away.

They go up by the mountains; they go down by the valleys, unto the 
place which thou hast founded for them.

Thou hast set a bound that they may not pass over, that they turn not 
again to cover the earth.

He sendeth the springs into the valleys, _which_ run among the hills.

They give drink to every beast of the field: the wild asses quench 
their thirst.

By them shall the fowls of the heaven have their habitation, _which_ 
sing among the branches.

He watereth the hills from his chambers: the earth is satisfied with 
the fruit of thy works.

He causeth the grass to grow for the cattle, and herb for the service 
of man, that he may bring forth food out of the earth;

And wine _that_ maketh glad the heart of man, _and_ oil to make _his_ 
face to shine, and bread _which_ strengthened man’s heart.

The trees of the LORD are full _of sap_: the cedars of Lebanon, which 
he hath planted;

Where the birds make their nests: _as for_ the stork, the fir-trees 
_are_ her house.

The high hills _are_ a refuge for the wild goats, _and_ the rocks for 
the conies.

He appointed the moon for seasons: the sun knoweth his going down.

Thou makest darkness, and it is night, wherein all the beasts of the 
forest do creep _forth_.

The young lions roar after their prey, and seek their meat from God.

The sun ariseth, they gather themselves together, and lay them down in 
their dens.

Man goeth forth unto his work, and to his labour, until the evening.

O LORD, how manifold are thy works! in wisdom hast thou made them all: 
the earth is full of thy riches;

_So is_ this great and wide sea, wherein _are_ things creeping 
innumerable, both small and great beasts.

There go the ships; _there is_ that leviathan, _whom_ thou hast made 
to play therein.

These wait all upon thee, that them mayest give _them_ their meat in 
due season.

_That_ thou givest them, they gather; thou openest thine hand, they 
are filled with good.

Thou hidest thy face, they are troubled: thou takest away their 
breath, they die, and return to their dust.

Thou sendest forth thy spirit, they are created; and thou renewest the 
face of the earth.

The glory of the LORD shall endure for ever: the LORD shall rejoice in 
his works.

He looketh on the earth, and it trembleth; he toucheth the hills, and 
they smoke.

I will sing unto the LORD as long as I live; I will sing praise to my 
God while I have my being.

My meditation of him shall be sweet; I will be glad in the LORD.

Let the sinners be consumed out of the earth, and let the wicked be no 
more. Bless thou the LORD, O my soul. Praise ye the LORD.


This is a most spiritual song and a Psalm of glory to God. It is drawn 
out of the First Commandment: and with a grand enumeration of all the 
creatures of God, it sets forth and exalts the whole work of creation. 
By this recounting of the works of creation the Psalmist’s design is 
to show, that all the creatures, whether those in the heavens, those 
in the earth, or those in the sea, are monuments of the goodness of 
God. And what orator or what poet ever has existed, or ever will 
exist, with an eloquence adequate to describe the infinite use and 
benefits of even one creature of God. If any one of those creatures 
were gifted with speech, so as to declare its own nature and value, it 
would praise God with a thousand tongues. Not only, therefore, the 
whole of God’s works together, as one glorious universe, but each one 
creature, if you would explain its nature and use, exceeds all the 
eloquence of men and angels.

What philosopher or sage could even open or utter the extent of the 
use and blessings of common light, in which we live? What one of them 
could ever explain what that is which we call light, in which we all 
breathe, all are nourished, and all live; by which the night and 
darkness are dispelled in one short moment; by which the whole 
creation is rendered visible, and as it were, recreated; and by which 
all creatures, from out of one same obscure darkness, receive each 
their proper hues and colours?

Who, again, can recount the benefit and blessings of that one creature 
the sun? and then those of the moon? Who can enumerate the blessings 
of fire, of water, of fountains and springs? If one creature were 
deprived for one short hour of the blessings of fire or of water, you 
would in a moment see the wide and infinite benefit of one of those 
creatures of God.

But alas! who can even touch one of these creatures with anything like 
a due comment or reflection! And yet, when heathen men have 
contemplated the whole universe of creatures so diligently, (as we see 
it done in Cicero’s second book ‘De Natura Deorum;’) and have thence 
gathered and concluded that there exists some eternal Deity who 
created and who governs all these things; it would be a shame in one 
professing the fear and worship of that God, to be cold and not 
affected with these same things, and not to meditate and reflect upon 
them.

This Psalm, therefore, is a Psalm of thanksgiving for all the 
creatures which God has created, whether in the heavens, in the earth, 
or in the sea; and a rendering of thanks unto God also, that he hath 
made a covenant with the day and the night, and hath given laws to the 
heaven and the earth; laws so certain that they cannot be moved, but 
continue in their appointed order. The moon, saith the Psalmist, 
distinguished the seasons; the sun knoweth his going down; the day 
cometh, and also the night; the summer returns at its appointed time, 
and the winter also in its season. Thou fillest, saith he, that 
immense space of the heaven with light: thou stretchest out the heaven 
itself like a curtain, which resteth not on any beams or columns: and 
thou suspendest the mighty range of clouds, at thy word, like a 
glorious canopy. The winds rise, and blow over and blow through all 
things, having neither wings nor feathers. And the angels whom thou 
sendest forth, saith he, fulfil their commands like the winds, and 
like a “flame of fire.”

Hence the prophet, as you see, has all these things depicted in his 
mind, and his faith is kindled by a meditation on this wonderful and 
ineffable work of creation. But, alas! how few, how very few, are 
there who thus look into, meditate on, and admire these created 
things? Here, therefore, with a view to reprove both the indolence and 
the wickedness of certain characters, I cannot help transcribing the 
words of Cicero, a heathen, who cites another heathen, Aristotle: 
‘Aristotle,’ says Cicero, ‘has most greatly and beautifully spoken 
thus. “If there could be men, who had lived under the earth in grand 
and noble habitations; habitations adorned with paintings and works of 
art, and with all those embellishments which ornament the houses of 
those who are now accounted wealthy and happy; and if it could so be 
that such subterranean inhabitants had never been above ground, but 
had heard by fame and report that there was a certain Deity, and a 
certain Almighty power of that Deity; and then if it could so be, 
that, at a certain time, the doors of the earth’s surface should be 
thrown open, and they should come forth from their subterranean 
abysses into these above-ground regions which we inhabit:—when such 
men beheld, on a sudden, the earth, the sea, and the heavens; when 
they saw the expanded grandeur of the clouds, and felt the mighty 
power of the winds; when they looked up to the sun and beheld his 
glorious magnitude and his beauty, and knew something of his influence 
and efficacy in all creation,—that it is he, who, by diffusing his 
light through the whole heaven, makes the day; and when such mortals, 
newly admitted on earth, should see by the departure of the sun the 
whole creation veiled in the darkness of night, while the whole heaven 
was studded and bespangled with stars; and when they saw and 
understood the various degrees of the light of the moon, and the 
increasings and decreasings of that heavenly body; and the various 
risings and settings of all the celestial luminaries; and, finally, 
when such astonished and contemplating strangers on the earth’s 
surface should know the appointed and never-erring and never-varying 
courses and revolutions of all these glorious creatures,—they would, 
with one voice, confess that there was a God, and that all these 
creatures were the works of that God! But our minds, by daily use, 
become insensible to these things; and as we daily see all these 
creatures we inquire not their nature, nor wonder at their glory: as 
if the novelty of such things, and not their greatness and glory, is 
that which should lead us to meditate on their natures, and the ends 
of their creation.”’ Thus far Cicero, the heathen! I shall perhaps be 
deemed by some a silly man for bringing forth these things out of the 
books of a heathen! Let those that would fear God, then, remember what 
is required of them!




PSALM CV.

_An exhortation to praise God, and to seek out his works.—The story of 
God’s providence over Abraham,—over Joseph,—over Jacob, in Egypt,—over 
Moses delivering the Israelites,—over the Israelites brought out of 
Egypt, fed in the wilderness, and planted in Canaan._


O give thanks unto the LORD; call upon his name: make known his deeds 
among the people.

Sing unto him, sing psalms unto him: talk ye of all his wondrous 
works.

Glory ye in his holy name: let the heart of them rejoice that seek the 
LORD.

Seek the LORD, and his strength: seek his face evermore.

Remember his marvellous works that he hath done; his wonders, and the 
judgments of his mouth;

O ye seed of Abraham his servant, ye children of Jacob his chosen.

He _is_ the LORD our God: his judgments _are_ in all the earth.

He hath remembered his covenant for ever, the word _which_ he 
commanded to a thousand generations.

Which _covenant_ he made with Abraham, and his oath unto Isaac;

And confirmed the same unto Jacob for a law, _and_ to Israel _for_ an 
everlasting covenant:

Saying, Unto thee will I give the land of Canaan, the lot of your 
inheritance:

When there were _but_ a few men in number: yea, very few, and 
strangers in it.

When they went from one nation to another, from _one_ kingdom to 
another people;

He suffered no man to do them wrong: yea, he reproved kings for their 
sakes;

_Saying_, Touch not mine anointed, and do my prophets no harm.

Moreover, he called for a famine upon the land: he brake the whole 
staff of bread.

He sent a man before them, _even_ Joseph, _who_ was sold for a 
servant:

Whose feet they hurt with fetters: he was laid in iron:

Until the time that his word came: the word of the LORD tried him.

The king sent and loosed him: _even_ the ruler of the people, and let 
him go free.

He made him lord of his house, and ruler of all his substance:

To bind his princes at his pleasure; and teach his senators wisdom.

Israel also came into Egypt; and Jacob sojourned in the land of Ham.

And he increased his people greatly; and made them stronger than their 
enemies.

He turned their heart to hate his people, to deal subtilly with his 
servants.

He sent Moses his servant; _and_ Aaron whom he had chosen.

They shewed his signs among them, and wonders in the land of Ham.

He sent darkness, and made it dark; and they rebelled not against his 
word.

He turned their waters into blood, and slew their fish.

Their land brought forth frogs in abundance, in the chambers of their 
kings.

He spake, and there came divers sorts of flies, _and_ lice in all 
their coasts.

He gave them hail for rain, _and_ flaming fire in their land.

He smote their vines also and their fig-trees; and brake the trees of 
their coasts.

He spake, and the locusts came, and caterpillers, and that without 
number,

And did eat up all the herbs in their land, and devoured the fruit of 
their ground.

He smote also all the first-born in their land, the chief of all their 
strength.

He brought them forth also with silver and gold: and _there was_ not 
one feeble _person_ among their tribes.

Egypt was glad when they departed: for the fear of them fell upon 
them.

He spread a cloud for a covering; and fire to give light in the night.

_The people_ asked, and he brought quails, and satisfied them with the 
bread of heaven.

He opened the rock, and the waters gushed out; they ran in the dry 
places _like_ a river.

For he remembered his holy promise, _and_ Abraham his servant.

And he brought forth his people with joy, _and_ his chosen with 
gladness:

And gave them the lands of the heathen; and they inherited the labour 
of the people;

That they might observe his statutes, and keep his laws. Praise ye the 
LORD.


This is a Psalm of particular thanksgiving; and a song especially 
adapted to the people of the Jews; that in the use of this Psalm they 
might render thanks unto God for all those, his wonderful works, which 
he wrought from Abraham down to the time when they were led into the 
promised land of Canaan. And the Psalmist, having recounted all these 
glorious works in their order, concludes with that word of Moses, 
(Deut. ix.) “That God did not do all these mighty works on account of 
any righteousness or merit of theirs, but because of the covenant and 
the promise which he had made with their fathers, Abraham, Isaac and 
Jacob:” for how righteous they were and what they deserved at the hand 
of God, is sung in the Psalm following.




PSALM CVI.

_The Psalmist exhorteth to praise God.—He prayeth for pardon of sin, 
as God did with the fathers.—The story of the people’s rebellion, and 
God’s mercy.—He concludeth with prayer and praise._


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

Who can utter the mighty acts of the LORD? _who_ can shew forth all 
his praise?

Blessed _are_ they that keep judgment, _and_ he that doeth 
righteousness at all times.

Remember me, O LORD, with the favour _that thou bearest unto_ thy 
people: O visit me with thy salvation;

That I may see the good of thy chosen, that I may rejoice in the 
gladness of thy nation, that I may glory with thine inheritance.

We have sinned with our fathers, we have committed iniquity, we have 
done wickedly.

Our fathers understood not thy wonders in Egypt; they remembered not 
the multitude of thy mercies; but provoked _him_ at the sea, _even_ at 
the Red Sea.

Nevertheless he saved them for his name’s sake, that he might make his 
mighty power to be known.

He rebuked the Red Sea also, and it was dried up: so he led them 
through the depths, as through the wilderness.

And he saved them from the hand of him that hated _them_, and redeemed 
them from the hand of the enemy.

And the waters covered their enemies: there was not one of them left.

Then believed they his words; they sang his praise.

They soon forgat his works; they waited not for his counsel:

But lusted exceedingly in the wilderness, and tempted God in the 
desert.

And he gave them their request; but sent leanness into their soul.

They envied Moses also in the camp, _and_ Aaron the saint of the LORD.

The earth opened and swallowed up Dathan, and covered the company of 
Abiram.

And a fire was kindled in their company; the flame burned up the 
wicked.

They made a calf in Horeb, and worshipped the molten image.

Thus they changed their glory into the similitude of an ox that eateth 
grass.

They forgat God their Saviour, which had done great things in Egypt;

Wondrous works in the land of Ham, _and_ terrible things by the Red 
Sea.

Therefore he said that he would destroy them, had not Moses his chosen 
stood before him in the breach, to turn away his wrath, lest he should
destroy _them_.

Yea, they despised the pleasant land; they believed not his word;

But murmured in their tents, _and_ hearkened not unto the voice of the 
LORD:

Therefore he lifted up his hand against them, to overthrow them in the 
wilderness:

To overthrow their seed also among the nations, and to scatter them in 
the lands.

They joined themselves also unto Baal-peor, and ate the sacrifices of 
the dead.

Thus they provoked _him_ to anger with their inventions; and the 
plague brake in upon them.

Then stood up Phinehas, and executed judgment: and _so_ the plague was 
stayed.

And that was counted unto him for righteousness, unto all generations 
for evermore.

They angered _him_ also at the waters of strife, so that it went ill 
with Moses for their sakes:

Because they provoked his spirit, so that he spake unadvisedly with 
his lips.

They did not destroy the nations, concerning whom the LORD commanded 
them:

But were mingled among the heathen, and learned their works.

And they served their idols; which were a snare unto them.

Yea, they sacrificed their sons and their daughters unto devils,

And shed innocent blood, _even_ the blood of their sons, and of their 
daughters, whom they sacrificed unto the idols of Canaan: and the land 
was polluted with blood.

Thus were they defiled with their own works, and went a whoring with 
their own inventions.

Therefore was the wrath of the LORD kindled against his people, 
insomuch that he abhorred his own inheritance.

And he gave them into the hand of the heathen; and they that hated 
them ruled over them.

Their enemies also oppressed them, and they were brought into 
subjection under their hand.

Many times did he deliver them: but they provoked _him_ with their 
counsel, and were brought low for their iniquity.

Nevertheless, he regarded their affliction, when he heard their cry:

And he remembered for them his covenant, and repented according to the 
multitude of his mercies.

He made them also to be pitied of all those that carried them 
captives.

Save us, O LORD our God, and gather us from among the heathen, to give 
thanks unto thy holy name, _and_ to triumph in thy praise.

Blessed _be_ the LORD God of Israel from everlasting to everlasting: 
and let all the people say, Amen. Praise ye the LORD.


This is a Psalm of acknowledgment, of confession, and of thanksgiving. 
The Psalmist confesses all those sins of murmuring and unbelief, and 
those other numerous transgressions against the first commandment, by 
which the people of Israel provoked God, and rendered themselves 
utterly unworthy of all his mercies.

At the conclusion of the Psalm, therefore, the Psalmist proclaims the 
exceeding greatness of the divine mercy of God; whereby he continued 
mindful of his counsel and his covenant, and did not pour forth all 
his wrath, but was merciful to them for his own name’s sake. As Moses 
saith also, (Deut. ix.) “Know ye, that not for your righteousness doth 
the Lord God give unto you this good land: for ye are a stiff-necked 
people.” Therefore as the Israelites, the whole of that people of God, 
could glory in nothing, but that they were saved by the mercy and 
grace of God; so also we cannot glory in any work or merit of our own, 
but in the mercy of God only!




PSALM CVII.

_The psalmist exhorteth the redeemed, in praising God, to observe his 
manifold providence, over travellers, over captives, over sick men, 
over seamen, and in divers varieties of life._


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

Let the redeemed of the LORD say _so_, whom he hath redeemed from the 
hand of the enemy;

And gathered them out of the lands, from the east, and from the west, 
from the north, and from the south.

They wandered in the wilderness in a solitary way; they found no city 
to dwell in.

Hungry and thirsty, their soul fainted in them.

Then they cried unto the LORD in their trouble, _and_ he delivered 
them out of their distresses.

And he led them forth by the right way, that they might go to a city 
of habitation.

Oh that _men_ would praise the LORD _for_ his goodness, and _for_ his 
wonderful works to the children of men!

For he satisfieth the longing soul, and filleth the hungry soul with 
goodness.

Such as sit in darkness and in the shadow of death, _being_ bound in 
affliction and iron;

Because they rebelled against the words of God, and contemned the 
counsel of the Most High:

Therefore he brought down their heart with labour: they fell down, and 
_there was_ none to help.

Then they cried unto the LORD in their trouble, _and_ he saved them 
out of their distresses.

He brought them out of darkness and the shadow of death, and brake 
their bands in sunder.

Oh that _men_ would praise the LORD _for_ his goodness, and _for_ his 
wonderful works to the children of men!

For he hath broken the gates of brass, and cut the bars of iron in 
sunder.

Fools, because of their transgression, and because of their 
iniquities, are afflicted:

Their soul abhorreth all manner of meat; and they draw near unto the 
gates of death.

Then they cry unto the LORD in their trouble; and he saveth them out 
of their distresses.

He sent his word and healed them, and delivered _them_ from their 
destructions.

Oh that _men_ would praise the LORD _for_ his goodness, and _for_ his 
wonderful works to the children of men!

And let them sacrifice the sacrifices of thanksgiving, and declare his 
works with rejoicing.

They that go down to the sea in ships, that do business in great 
waters;

These see the works of the LORD, and his wonders in the deep.

For he commandeth, and raiseth the stormy wind, which lifteth up the 
waves thereof.

They mount up to the heaven, they go down again to the depths; their 
soul is melted because of trouble.

They reel to and fro, and stagger like a drunken man, and are at their 
wit’s end.

Then they cry unto the LORD in their trouble, and he bringeth them out 
of their distresses.

He maketh the storm a calm, so that the waves thereof are still.

Then are they glad because they be quiet; so he bringeth them unto 
their desired haven.

Oh that _men_ would praise the LORD _for_ his goodness, and _for_ his 
wonderful works to the children of men!

Let them exalt him also in the congregation of the people, and praise 
him in the assembly of the elders.

He turneth rivers into a wilderness, and the water-springs into dry 
ground;

A fruitful land into barrenness, for the wickedness of them that dwell 
therein.

He turneth the wilderness into a standing water, and dry ground into 
water-springs.

And there he maketh the hungry to dwell, that they may prepare a city 
for habitation;

And sow the fields, and plant vineyards, which may yield fruits of 
increase.

He blesseth them also, so that they are multiplied greatly, and 
suffereth not their cattle to decrease.

Again, they are minished, and brought low, through oppression, 
affliction, and sorrow.

He poureth contempt upon princes, and causeth them to wander in the 
wilderness, _where there is_ no way.

Yet setteth he the poor on high from affliction, and maketh _him_ 
families like a flock.

The righteous shall see _it_, and rejoice; and all iniquity shall stop 
her mouth.

Whoso _is_ wise, and will observe these _things_, even they shall 
understand the loving-kindness of the LORD.


This is a Psalm of thanksgiving, in general; rendering praise for that 
infinite and incomparable mercy and goodness of God, wherewith he 
daily helps and succours all men, both the righteous and the wicked, 
under the various calamities of life, and defends them against the 
Devil: preserving also the public peace, giving healthfulness of air 
and climate, and blessing the earth to the springing of its 
productions; as Paul saith, 2 Tim. ii. “Who is the Saviour of all men, 
especially of them that believe.”

In the fourth verse, where the Psalmist says, “They wandered in the 
wilderness in a solitary way,” he refers to all kinds of calamities; 
and especially to the afflictions of those who are oppressed with 
poverty, who are exiles, and deserted, and wandering without any 
certain dwelling-place.

In the ninth verse by those “sitting in darkness,” &c. he means those 
throughout the whole world, who on account of their own crimes, or for 
other causes, are held in bonds and in prisons, and who are sometimes 
delivered by the interposition and help of God himself.

Then again, verse 6, he refers to those who live wickedly and fear not 
God; on whom God sends diseases and distresses to punish them; of whom 
some, although they call not upon God, are delivered by his pure mercy 
alone.

In verse 22, he speaks of those who are in perils on the seas, and 
there enduring storms and shipwrecks; under which calamities God often 
delivers wicked sailors, and preserves them from shipwreck and death, 
and from the power of the Devil, by his mere goodness and mercy.

Verse 32 has reference to those fields and vineyards that are visited 
with barrenness or any other calamity; unto whom God gives rain and 
fruitfulness, not according to their merits, but of his abounding 
mercy, whereby he sendeth rain upon the just and upon the unjust.

Verse 38 applies to those who are oppressed by the Turk or any other 
tyrants, or by wars and seditions, and whose all in this world is in 
peril; unto whom God often, on a sudden, gives peace and quietness, as 
he calmeth the waves of the sea.

This Psalm, therefore, shows that all salvation is to be sought and 
expected from God alone; who will never forsake his people, or his 
church, or those that trust in him; and that he often bestows these 
benefits on the Turks, and on the openly impious and profane; even 
when they are seeking all these great blessings from their idols of 
wood and stone. And we who profess the name of Christ also, not at all 
unlike the Turks, leave God our true and only Saviour and implore the 
help of saints. Hence St. Leonard is worshipped as the liberator of 
the imprisoned; St. Sebastian is invoked by those who are in dread of 
pestilence; St. George is the protecting saint of military troops of 
horse and foot; St. Erasmus is said to bless with riches those that 
call upon him; St. Christopher is openly worshipped as the god of land 
and sea; and his image is affixed to all doors of temples, and to all 
prows of ships, and adored by all sailors. And thus we have divided 
the glory of God and of his saving mercies, which is due to him alone, 
unto saints set up by idolatrous men; just in the same way as the 
heathens gave to their gods the attributes and functions which belong 
to God only. This Psalm, however, rightly ascribes all the glory to 
God alone.




PSALM CVIII.

_David encourageth himself to praise God.—He prayeth for God’s 
assistance according to his promise.—His confidence in God’s help._

A Song or Psalm of David.


O God, my heart is fixed; I will sing and give praise, even with my 
glory.

Awake, psaltery and harp; I _myself_ will awake early.

I will praise thee, O LORD, among the people; and I will sing praises 
unto thee among the nations.

For thy mercy is great above the heavens, and thy truth _reacheth_ 
unto the clouds.

Be thou exalted, O God, above the heavens; and thy glory above all the 
earth:

That thy beloved may be delivered, save _with_ thy right hand, and 
answer me.

God hath spoken in his holiness, I will rejoice; I will divide 
Shechem, and mete out the valley of Succoth.

Gilead _is_ mine; Manasseh _is_ mine; Ephraim also _is_ the strength 
of mine head; Judah _is_ my law-giver;

Moab _is_ my washpot; over Edom will I cast out my shoe; over 
Philistia will I triumph.

Who will bring me into the strong city? who will lead me into Edom?

_Wilt_ not _thou_, O God, _who_ hast cast us off? and wilt not thou, O 
God, go forth with our hosts?

Give us help from trouble: for vain _is_ the help of man.

Through God we shall do valiantly: for he _it is that_ shall tread 
down our enemies.


This is a Psalm of thanksgiving of the same substance, and almost in 
the same words as Psalm lx.; wherein the Psalmist gives thanks for the 
happy state of his kingdom, for the establishment of the true religion 
and good government, and for the increase of his dominions.

The first verses of the Psalm, however, refer to the kingdom of 
Christ. David prays that God would be pleased to set up this kingdom 
of Christ in all nations; that thus the kingdom and dominion of David 
may be extended far and wide throughout all nations, according to the 
promise. For this temporal kingdom of David was confined within very 
narrow limits in comparison with the whole world, and was a kingdom 
not likely to be extended over all the nations and people of the 
earth; and yet this kingdom God promised to enlarge and extend, as in 
Isaiah, “And in that day there shall be a root of Jesse, which shall 
stand for an ensign of the people,” Isa. xi. 10. And again, chapter 
ix. 7, “Upon the throne of David, and upon his kingdom, to order it 
and to establish it for ever.”




PSALM CIX.

_David, complaining of his slanderous enemies, under the person of 
Judas devoteth them.—He sheweth their sin.—Complaining of his own 
misery, he prayeth for help.—He promiseth thankfulness._

To the chief Musician, A Psalm of David.


Hold not thy peace, O God of my praise;

For the mouth of the wicked and the mouth of the deceitful are opened 
against me: they have spoken against me with a lying tongue.

They compassed me about also with words of hatred; and fought against 
me without a cause.

For my love they are my adversaries: but I _give myself unto_ prayer.

And they have rewarded me evil for good, and hatred for my love.

Set thou a wicked man over him: and let Satan stand at his right hand.

When he shall be judged, let him be condemned: and let his prayer 
become sin.

Let his days be few; _and_ let another take his office.

Let his children be fatherless, and his wife a widow.

Let his children be continually vagabonds, and beg: let them seek 
_their bread_ also out of their desolate places.

Let the extortioner catch all that he hath: and let the strangers 
spoil his labour.

Let there be none to extend mercy unto him: neither let there be any 
to favour his fatherless children.

Let his posterity be cut off; _and_ in the generation following let 
their name be blotted out.

Let the iniquity of his fathers be remembered with the LORD; and let 
not the sin of his mother be blotted out.

Let them be before the LORD continually, that he may cut off the 
memory of them from the earth.

Because that he remembered not to shew mercy, but persecuted the poor 
and needy man, that he might even slay the broken in heart.

As he loved cursing, so let it come unto him: as he delighted not in 
blessing, so let it be far from him.

As he clothed himself with cursing like as with his garment, so let it 
come into his bowels like water, and like oil into his bones.

Let it be unto him as the garment _which_ covereth him, and for a 
girdle wherewith he is girded continually.

_Let_ this _be_ the reward of mine adversaries from the LORD, and of 
them that speak evil against my soul.

But do thou for me, O GOD the Lord, for thy name’s sake: because thy 
mercy _is_ good, deliver thou me.

For I _am_ poor and needy, and my heart is wounded within me.

I am gone like the shadow when it declineth: I am tossed up and down 
as the locust.

My knees are weak through fasting; and my flesh faileth of fatness.

I became also a reproach unto them: _when_ they looked upon me they 
shaked their heads.

Help me, O LORD my God: O save me according to thy mercy:

That they may know that this _is_ thy hand; _that_ thou, LORD, hast 
done it.

Let them curse, but bless thou: when they arise, let them be ashamed; 
but let thy servant rejoice.

Let mine adversaries be clothed with shame, and let them cover 
themselves with their own confusion, as with a mantle.

I will greatly praise the LORD with my mouth; yea, I will praise him 
among the multitude.

For he shall stand at the right hand of the poor, to save _him_ from 
those that condemn his soul.


Certain hypocrites of monks are accustomed to use this Psalm, 
(generally known by the name of ‘The God of praise,’) as a sort of 
incantation: and they say that, to a certainty, against what person 
soever they babble and sing out the terrible words of this Psalm; that 
man is at once death-struck, and never lives a year afterwards.

This Psalm, however, is most certainly full of the complaints, tears, 
and groans of the godly against these very hypocrites themselves. It 
may be very properly considered as used in the person of Christ, 
deeply complaining against his betrayers the Jews, and against the 
cruelty of the Jews, which was not satisfied, even after the shedding 
of his innocent blood.

Like unto Judas Iscariot, and unto all the Jews, are pharisaical 
saints and hypocrites, of all nations and ages; of whom Christ doth 
not say in vain, that they are guilty of all the blood that has been 
shed from Abel downwards. For so great and bitter is the terribleness 
and fury of their virulent and Satanic hatred, that they cannot rest 
satisfied with the shedding of the blood of Abel and all the saints 
from the beginning of the world, but must hang Christ himself on the 
cross; and that is not all, they must (as the Psalmist saith, ver. 
22.) wag their heads at him, and insult and mock his sufferings; “If 
he be the King of Israel, let him now come down from the cross.”

Concerning these wretches, David says, (ver. 2.) “They have opened 
their blaspheming mouth against me:” for the raving fury of such 
hypocrites is incredible. And again he says, “For my love they are my 
adversaries, but I give myself unto prayer. And they have rewarded me 
evil for good, and hatred for my love.” And again, “They fight against 
me without a cause.”

These are the true and real colours of these hypocrites who pretend to 
be in the truth. We have here pourtrayed not only the Cainish 
countenances of these Iscariots, but their pharisaic and virulent 
hearts themselves; which are now become organs and instruments of the 
devil. And we have also here depicted their thoughts, their furious 
purposes of injuring and harming, by which the minds of such are 
incessantly actuated. For these embittered wretches knowingly and 
purposely, and against the light of their own consciences, fight 
against and deny the known truth; and, as Stephen says, cease not to 
resist the Holy Ghost. And although they are convinced by natural 
reason, by the Scriptures, and by their natural understanding, they 
still reject and fight against God and Christ, and harden themselves 
in the denial of the truth. And finally, “They delight not in 
blessing;” but refuse and cast from them God and his Christ.

In addition to all this, they “render evil for good.” The ingratitude 
of these hypocrites and of the world surely is enough, in not 
returning any thing for all that good which is offered to them by God 
himself, and by the saints in his name: but they rest not here; they 
render, for all this good, hatred and cursing, and a purpose to injure 
and to destroy: which is manifestly not human, but Satanic cruelty.

But we, the people of God, are hereby admonished throughout all times 
and ages of the church that, whenever God is pleased to reveal his 
word, and Christ is preached, so surely will the church have her 
Judases: that is, so surely will she have her enemies and her 
hypocrites; who, though they boast of the name of being the church of 
God, will prove themselves “vipers.”

To set forth, therefore, the terrible judgments that shall fall on 
those, who thus, with cruelty and without mercy, rage against the 
people of God, the Psalmist shows (ver. 16.) that God will, to 
recompense their iniquity, direct his fury also against them, who thus 
mercilessly oppress “his poor,” and will pour out all his wrath upon 
them: and that, as these hypocrites so confidently despised God and 
his saints; and as, though covered with the shed blood, and bathed 
with the tears of so many saints, they still laughed at their 
calamities, as if they really sought cursing and not blessing; so, 
that cursing shall flow in upon them like a river.

And again (saith David) they have cast away the word of God from them, 
and have rejected and despised the offered salvation, therefore all 
consolation and salvation shall depart from them, and no more be 
brought near unto them, neither now nor to all eternity. On the other 
hand, as they loved cursing, they shall be clothed with it as with a 
girdle; it shall enter like water into their bowels, and like oil into 
their bones: and they shall bear about with them, like Cain, 
everlasting fears and terrors, and shall be tormented unceasingly with 
the stings of their wickedness and sin; and they shall moreover be 
exiles, deserted outcasts, vagabonds, and held in contempt of all, as 
the Jews now are, exhibiting an awful fulfilment of the judgments 
herein denounced.




PSALM CX.

_The kingdom, the priesthood, the conquest, and the passion of 
Christ._

A Psalm of David.


The LORD said unto my Lord, Sit thou at my right hand, until I make 
thine enemies thy footstool.

The LORD shall send the rod of thy strength out of Zion: rule thou in 
the midst of thine enemies.

Thy people _shall be_ willing in the day of thy power, in the beauties 
of holiness from the womb of the morning: thou hast the dew of thy 
youth.

The LORD hath sworn, and will not repent, Thou _art_ a priest for ever 
after the order of Melchizedek.

The LORD at thy right hand shall strike through kings in the day of 
his wrath.

He shall judge among the heathen, he shall fill _the places_ with the 
dead bodies; he shall wound the heads over many countries.

He shall drink of the brook in the way: therefore shall he lift up the 
head.


This is a peculiar and glorious prophecy concerning the kingdom of 
Christ. This Psalm is cited by Christ himself, Matt. xxii. and he 
applies it to his own kingdom and priesthood. It speaks gloriously of 
Christ sitting at the right hand of the Majesty in the heaven, and as 
being the son and the seed of David, according to the flesh, and also 
David’s Lord and God, the Creator and the Maker of all things, all 
power being given unto him in heaven and in earth: as the apostle also 
saith, “Who was born of the seed of David according to the flesh, and 
declared to be the Son of God with power, according to the spirit of 
holiness.” Rom. i. 3.

Christ cites this Psalm, (which, as we have said, is a very glorious 
one) to confound the Pharisees. Indeed there is not a Psalm like it in 
the whole scripture; and it ought to be very dear unto the church; 
seeing that it confirms that great article of faith—Christ’s sitting 
at the right hand of God the Father Almighty. For Christ is here 
declared to be a King and Priest; sitting at God’s right hand, not 
only as truly man, but also as properly God; the Propitiator and 
Mediator between God and men; the Omnipotent and the Eternal!

Christ is no where, throughout all the books of the prophets, and of 
the whole scripture, so plainly and clearly declared to be “a Priest,” 
and so “a Priest for ever,” who alone did, and alone could abrogate 
the Aaronic and Levitical priesthood; and who is, and ever will be an 
eternal propitiation and reconciliation for us; as is most 
beautifully, most fully, and with a wonderful power of the Holy 
Spirit, opened by the author of the epistle to the Hebrews.

Hence, this heavenly and golden Psalm has a blessed author (David) and 
a glorious interpreter (Christ.) And all the apostles, all godly 
consciences, and all who are not utterly unacquainted with the 
temptations of sin, and of Satan, know how great and firm a 
consolation it is against all the violent attacks of the devil, to be 
able to see Christ as our High Priest. Hence it is that Paul breaks 
forth into those great words, “If God be for us, who can be against 
us! Who is he that condemneth? It is Christ that died; yea, rather 
that is risen again; who is even at the right hand of God; who also 
maketh intercession for us.” Rom. viii. 31–34.

It is, therefore, of infinite benefit to the universal church of 
Christ, that the glorious things of this Psalm, the remission of sins, 
and the reconciliation of God toward us, which are brought in unto us 
by the priesthood of Christ, and which are infinite and eternal, are 
most carefully and most fully explained to us in the epistle to the 
Hebrews; and that such glorious doctrines of the truth concerning the 
priesthood of Christ are always present, and ready to our hands.




PSALM CXI.

_The Psalmist by his example inciteth others to praise God for his 
glorious and gracious works.—The fear of God breedeth true wisdom._


Praise ye the LORD. I will praise the LORD with _my_ whole heart, in 
the assembly of the upright, and _in_ the congregation.

The works of the LORD _are_ great, sought out of all them that have 
pleasure therein.

His work _is_ honourable and glorious; and his righteousness endureth 
for ever.

He hath made his wonderful works to be remembered: the LORD _is_ 
gracious and full of compassion.

He hath given meat unto them that fear him: he will ever be mindful of 
his covenant.

He hath shewed his people the power of his works, that he may give 
them the heritage of the heathen.

The works of his hands _are_ verity and judgment; all his commandments 
_are_ sure.

They stand fast for ever and ever, _and are_ done in truth and 
uprightness.

He sent redemption unto his people: he hath commanded his covenant for 
ever: holy and reverend _is_ his name.

The fear of the LORD _is_ the beginning of wisdom: a good 
understanding have all they that do _his commandments_: his praise 
endureth for ever.


This is a Psalm of thanksgiving, and a song for the people of Israel, 
to be sung at the feast of the passover, or at the eating of the 
paschal Lamb. For by this short song the people were instructed to 
give thanks, and to magnify and praise God for those great and 
glorious works of his,—the leading them out of Egypt at the first; and 
also, for giving them a good and divine government, for the priesthood 
he established, for the law he gave them, and for appointing the 
preaching of his word; for their feasts and for their Sabbaths, for 
public peace and a good administration of the laws, and, in a word, 
for all his infinite mercies: all which I have more fully opened in my 
more extended commentary on this Psalm.




PSALM CXII.

_Godliness hath the promises of this life, and of the life to 
come.—The prosperity of the godly shall be an eyesore to the wicked._


Praise ye the LORD. Blessed _is_ the man _that_ feareth the LORD, 
_that_ delighteth greatly in his commandments.

His seed shall be mighty upon earth: the generation of the upright 
shall be blessed.

Wealth and riches _shall be_ in his house: and his righteousness 
endureth for ever.

Unto the upright there ariseth light in the darkness: _he is_ 
gracious, and full of compassion, and righteous.

A good man sheweth favour, and lendeth: he will guide his affairs with 
discretion.

Surely he shall not be moved for ever: the righteous shall be in 
everlasting remembrance.

He shall not be afraid of evil tidings: his heart is fixed, trusting 
in the LORD.

His heart _is_ established, he shall not be afraid, until he see _his 
desire_ upon his enemies.

He hath dispersed, he hath given to the poor; his righteousness 
endureth for ever; his horn shall be exalted with honour.

The wicked shall see _it_, and be grieved; he shall gnash with his 
teeth, and melt away: the desire of the wicked shall perish.


This is a Psalm of consolation for those that fear God: in which those 
that truly fear him are encouraged and praised in their Christian 
conversation: “Blessed is the man that feareth the Lord,” saith the 
Psalmist. As if he had said, The people of God appear to them to be of 
all men the most miserable; and both their life and their doctrine are 
condemned by the world, and by those tongues which the devil raises up 
and uses for the work. All things in the saints make them appear to 
the world, as if they were left and forsaken, and deserted of God, and 
as if they, and their posterity, and all like them, must surely 
perish. And then again, their lives and conversations, (though they 
render most essential services, both to their nation and to the 
church, and though they conduct themselves blamelessly before God and 
man,) are, by the malice of the devil, represented as most abominable, 
and they themselves are looked upon as the contempt and off-scouring 
of the earth.

On the other hand, all hypocrites in the world are lauded as the 
saints of God. “But,” as the wise man saith, “better is the little in 
the house of the righteous, than the great revenues of the wicked.” In 
the midst of all this false representation, however, the righteous, 
standing fast in all these their afflictions, and steadily trusting in 
God, are delivered and saved, and gain blessed consolation, while the 
wicked perish on every side. “To the upright,” saith the Psalmist, 
“there ariseth light in darkness.” Here, according to the general 
language of the scriptures, he calleth consolation, light; and 
temptation, darkness.

And, then, in the end of the Psalm, that noble and unsubdued 
steadiness of faith is greatly praised: which, in such mighty 
struggles, and in such agonizing conflicts, is yet unwearied and 
unyielding, resting in the promise of God; and which, though 
contending with such mighty waves, is yet enabled to sing with Paul, 
“Thanks be unto God who always causeth us to triumph in Christ.” “He 
shall not be afraid of evil tidings,” saith the Psalmist, “his heart 
is fixed, trusting in the Lord: his heart is established, he shall not 
be afraid until he see his desire upon his enemies.” verse 7, 8. For 
unless there were in us divine strength communicated by Christ, it 
would be impossible that we could stand against such numerous and 
mighty assaults of temptation.




PSALM CXIII.

_An exhortation to praise God for his excellency,—for his mercy._


Praise ye the Lord. Praise, O ye servants of the LORD, praise the name 
of the LORD.

Blessed be the name of the LORD from this time forth and for evermore.

From the rising of the sun unto the going down of the same the LORD’S 
name _is_ to be praised.

The LORD _is_ high above all nations, _and_ his glory above the 
heavens.

Who _is_ like unto the LORD our God, who dwelleth on high,

Who humbleth _himself_ to behold _the things that are_ in heaven, and 
in the earth!

He raiseth up the poor out of the dust, _and_ lifteth the needy out of 
the dunghill;

That he may set _him_ with princes, _even_ with the princes of his 
people.

He maketh the barren woman to keep house, _and to be_ a joyful mother 
of children. Praise ye the LORD.


This is a most conspicuous and most blessed prophecy of the kingdom of 
Christ, and of its extension from the rising unto the setting of the 
sun throughout all the kingdoms of the earth: it calls upon all 
nations to laud and magnify God, and to proclaim the riches of his 
grace; that is, the remission of sins for Christ’s sake. For Christ is 
the God of the humble, the God of the afflicted, and the God of those 
that call upon him and that cry unto him; he is an altogether loving 
and lovely Saviour and God, who sitteth at the right hand of the 
Majesty on high, and loves and has respect unto the humble, the 
afflicted, the oppressed, and the trembling and contrite in heart.

The peculiar and express office of Christ, and the work of the kingdom 
of Christ is to bring down the proud, to put to shame the wise, and to 
condemn hypocrites and false saints: and, on the other side, to raise 
up and exalt the humble, to enlighten and instruct fools, to sanctify 
unclean sinners, to make fruitful the barren, to comfort the 
fatherless; that is, those who are in any way afflicted or distressed.




PSALM CXIV.

_An exhortation, by the example of the dumb creatures, to fear God in 
his church._


When Israel went out of Egypt, the house of Jacob from a people of 
strange language,

Judah was his sanctuary, _and_ Israel his dominion.

The sea saw _it_, and fled; Jordan was driven back.

The mountains skipped like rams, _and_ the little hills like lambs,

What _ailed_ thee, O thou sea, that thou fleddest? thou Jordan, _that_ 
thou wast driven back?

Ye mountains, _that_ ye skipped like rams; _and_ ye little hills like 
lambs?

Tremble, thou earth, at the presence of the LORD, at the presence of 
the God of Jacob;

Which turned the rock _into_ a standing water, the flint into a 
fountain of waters.


This is a Psalm of thanksgiving, and a song for the people of Israel, 
to praise God while celebrating the feast of the passover; to magnify 
him for bringing them with a high hand out of Egypt, through the Red 
Sea, through the desert, over mountains, and through Jordan, into the 
land of promise. We use this Psalm to give thanks unto Christ, who 
delivered us from the kingdom of darkness, and translated us into the 
kingdom of light, even into his own kingdom, the kingdom of God’s dear 
Son, and led us forth into eternal life.




PSALM CXV.

_Because God is truly glorious, and idols are vanity, he exhorteth to 
confidence in God.—God is to be blessed for his blessings._


Not unto us, O LORD, not unto us, but unto thy name give glory, for 
thy mercy, _and_ for thy truth’s sake.

Wherefore should the heathen say, Where _is_ now their God?

But our God _is_ in the heavens; he hath done whatsoever he hath 
pleased.

Their idols _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; noses have they, but they smell 
not;

They have hands, but they handle not; feet have they, but they walk 
not; neither speak they through their throat.

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

O Israel, trust thou in the LORD; he _is_ their help and their shield.

O house of Aaron, trust in the LORD; he _is_ their help and their 
shield.

Ye that fear the LORD, trust in the LORD; he _is_ their help and their 
shield.

The LORD hath been mindful of us; he will bless _us_: he will bless 
the house of Israel, he will bless the house of Aaron.

He will bless them that fear the LORD, _both_ small and great.

The LORD shall increase you more and more, you and your children.

Ye _are_ blessed of the LORD which made heaven and earth.

The heaven, _even_ the heavens, _are_ the LORD’S: but the earth hath 
he given to the children of men.

The dead praise not the LORD, neither any that go down into silence.

But we will bless the LORD from this time forth and for evermore. 
Praise the LORD.


This is a glorious Psalm of thanksgiving, wherein the God of Israel is 
praised, as being the one, only, true, living God, the Saviour of all 
men, and especially of them that believe; and wherein also, all the 
other gods of the nations, who can save neither themselves nor others, 
are confessed, in the true faith, to be dumb idols.

Wherefore the Psalmist, in the first verse, saith “Not unto us, O 
Lord, not unto us, but unto thy name give the glory.” As if he had 
said, ‘Look not upon us, O Lord, to see how good or how righteous we 
are, for if thou do this, thou wilt never help us, thou wilt never 
save us; we shall remain a people without salvation, and without God, 
like all the nations around us; or we shall ever be at an uncertainty 
whether we shall be saved or not. But look, O our God, at thy holy 
word, and at the glory of thine own name,—that thou callest thyself 
our God; and that thou art the true and the living God, with whom is 
mercy, and with whom is plenteous redemption. According, O Lord, to 
thy promises of grace, according to thy counsel and thy covenant, in 
the which thou hast said, “I am the Lord your God;” according to this 
thy glorious name deal thou with us, O Lord; but not according to any 
name of ours, whereby we may be called sacrificers, or good-workers, 
or singers, or fathers, or the like: for all these names the nations 
that know not thee may assume, and yet remain still nations without 
God.’




PSALM CXVI.

_The psalmist professeth his love and duty to God for his 
deliverance.—He studieth to be thankful._


I love the LORD, because he hath heard my voice _and_ my 
supplications.

Because he hath inclined his ear unto me, therefore will I call upon 
_him_ as long as I live.

The sorrows of death compassed me, and the pains of hell gat hold upon 
me: I found trouble and sorrow.

Then called I upon the name of the LORD: O LORD, I beseech thee, 
deliver my soul.

Gracious _is_ the LORD, and righteous; yea, our God _is_ merciful.

The LORD preserveth the simple: I was brought low, and he helped me.

Return unto thy rest, O my soul; for the LORD hath dealt bountifully 
with thee.

For thou hast delivered my soul from death, mine eyes from tears, 
_and_ my feet from falling.

I will walk before the LORD in the land of the living.

I believed, therefore have I spoken: I was greatly afflicted.

I said in my haste, All men _are_ liars.

What shall I render unto the LORD _for_ all his benefits towards me?

I will take the cup of salvation, and call upon the name of the LORD.

I will pay my vows unto the LORD now in the presence of all his 
people.

Precious in the sight of the LORD _is_ the death of his saints.

O LORD, truly I _am_ thy servant; I _am_ thy servant, _and_ the son of 
thine handmaid: thou hast loosed my bonds.

I will offer to thee the sacrifice of thanksgiving, and will call upon 
the name of LORD.

I will pay my vows unto the LORD now in the presence of all his 
people,

In the courts of the LORD’S house, in the midst of thee, O Jerusalem. 
Praise ye the LORD.


This is a Psalm of thanksgiving, in which the Psalmist renders thanks, 
after coming out of a most heavy trial, and again rejoices in God; 
praising God for having delivered him from the terrors of death, and 
from the pains of hell; for by such terms does he express those deep 
and heavy spiritual temptations, concerning which he had spoken 
before, Psalm vi., which are not known unto all. And the Psalmist 
complains also that he suffered all these things, and was thus 
overwhelmed and almost destroyed by these heavy trials, because of his 
confession of his faith and the truth of God before the world. “I 
believed (saith he) and therefore have I spoken:” but I am heavily 
afflicted for the word’s sake. For all the saints confess and teach 
the righteousness of faith; and, on the other hand, they expose and 
condemn all the righteousness, wisdom, and holiness of the world, and 
also all hypocrisy, and the outside form of godliness. And this the 
world will by no means whatever endure: they ever rage and roar 
against it: and they load the godly with every kind of affliction, 
because of their unsocial confession: and hence arise all those 
terrors without and those fears within, by which the church of Christ 
and the saints have ever been afflicted from the kingdom of the devil, 
in the midst of which their confession is made.

But amid all these great, and hard, and numerous afflictions of Satan 
and the world, the Psalmist has this firm consolation, that his work 
and cause are right before God; therefore he comforts and encourages 
himself by relying on the word of God, and stirs up and strengthens 
himself unto all confidence. “I will take (saith he) the cup of 
salvation, and call upon the name of the Lord.” As if he had said, If 
they drink my destruction from the cup of their fury, and hate and 
persecute me unto death; what then? “I will take the cup of God’s 
salvation and helping grace:” that is (as if he had said), Supporting 
and strengthening my faith with the glad word of thy promise, as with 
strong and generous wine, I shall be filled with the Spirit, by 
drinking of that cup; and, by my continuing to preach and spread the 
word, I shall hold out the cup to others also, who confess with me the 
same truth, and preach the same word; that they also may draw the same 
consolation with me, out of the same most blessed word of the grace of 
God.

This (saith the Psalmist) is our case, and this is the way in which we 
drink of it and use it. We drink of it ourselves, and then we hold it 
out to others, and invite them to drink also; and this is the true 
worship of God; and by this we laud and magnify his name. By this 
service we truly pay our vows unto God, namely, the vow of the first 
commandment, paid unto God by his people; for the greatest and highest 
vow of the first commandment is this—God, the true, the living God, 
alone shall be our God: we will cleave unto him alone: him only will 
we adore; him only will we worship; him only will we seek; on him only 
will we call!

As, therefore, in many other Psalms, so also in this, you may see what 
is the true sacrifice of praise (of that praise which is wrought in 
the heart and in the spirit by the Holy Ghost, and is not lip-service 
only.) And in this Psalm you may also see that the true preaching of 
the word, and the true confession of the word, before the world, form 
the highest and most precious worship of God.




PSALM CXVII.

_An exhortation to praise God for his mercy and truth._


O praise the LORD, all ye nations: praise him, all ye people.

For his merciful kindness is great toward us: and the truth of the 
LORD _endureth_ for ever. Praise ye the LORD.


This is a prophecy concerning Christ; that all peoples out of all 
kingdoms and islands, shall know Christ in his kingdom; that is, in 
his church; in that kingdom where mercy and grace, and the remission 
of sins, and eternal life, and everlasting consolation, shall be 
preached against sin, death, the power of the devil, and all evil. 
This Psalm has been before explained in my more full commentary 
thereon.




PSALM CXVIII.

_An exhortation to praise God for his mercy.—The psalmist by his 
experience sheweth how good it is trust in God.—Under the type of the 
psalmist, the coming of Christ in his kingdom is expressed._


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

Let Israel now say, that his mercy _endureth_ for ever.

Let the house of Aaron now say, that his mercy _endureth_ for ever.

Let them now that fear the LORD say, that his mercy _endureth_ for 
ever.

I called upon the LORD in distress: the LORD answered me, _and set me_ 
in a large place.

The LORD _is_ on my side; I will not fear: what can man do unto me?

The LORD taketh my part with them that help me: therefore shall I see 
_my desire_ upon them that hate me.

_It is_ better to trust in the LORD, than to put confidence in man:

_It is_ better to trust in the LORD, than to put confidence in 
princes.

All nations compassed me about: but in the name of the LORD will I 
destroy them.

They compassed me about; yea, they compassed me about: but in the name 
of the LORD I will destroy them.

They compassed me about like bees; they are quenched as the fire of 
thorns: for in the name of the LORD I will destroy them.

Thou hast thrust sore at me, that I might fall: but the LORD helped 
me.

The LORD _is_ my strength and song, and is become my salvation.

The voice of rejoicing and salvation _is_ in the tabernacles of the 
righteous: the right hand of the LORD doeth valiantly.

The right hand of the LORD is exalted; the right hand of the LORD 
doeth valiantly.

I shall not die, but live, and declare the works of the LORD.

The LORD hath chastened me sore: but he hath not given me over unto 
death.

Open to me the gates of righteousness: I will go in to them, _and_ I 
will praise the Lord;

This gate of the LORD, into which the righteous shall enter.

I will praise thee; for thou hast heard me, and art become my 
salvation.

The stone _which_ the builders refused is become the head _stone_ of 
the corner.

This is the LORD’S doing; it _is_ marvellous in our eyes.

This _is_ the day _which_ the LORD hath made; we will rejoice and be 
glad in it.

Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now 
prosperity.

Blessed _be_ he that cometh in the name of the LORD: we have blessed 
you out of the house of the LORD.

God _is_ the LORD, which hath shewed us light: bind the sacrifice with 
cords, _even_ unto the horns of the altar.

Thou _art_ my God, and I will praise thee; _thou art_ my God, I will 
exalt thee.

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


This is also a Psalm of thanksgiving. This Psalm, “O give thanks unto 
the Lord,” which I so much love and admire, is the one which I, in 
particular, call the golden Psalm; and is the Psalm which has often 
revived and comforted me in my temptations.

The Psalmist gives thanks, and at the same time utters forth a 
prophecy concerning Christ, who by his suffering entered into glory; 
who is that stone rejected of the builders, which became the head of 
the corner; as Christ himself also saith, Matt. xxi. citing this 
Psalm. The Psalmist also describes with blessed feelings of heart the 
joyful day of the gospel, the day of salvation and peace, the day of 
joy and consolation, and the true and glorious feast-day.

Among other things the Psalmist speaks of the church and the children 
of God, who are to be conformed to the image of his Son; shewing, that 
they must be surrounded with afflictions on every side, and by the 
cross and through death enter into glory.

A brief summary, however, like this, cannot set forth the great and 
glorious contents of this Psalm: but my particular and more full 
Commentary on it will supply, in some measure, what is here wanting.




PSALM CXIX.

_This psalm containeth sundry prayers, praises, and professions of 
obedience._


א ALEPH.

Blessed _are_ the undefined in the way, who walk in the law of the 
LORD.

Blessed _are_ they that keep his testimonies, _and that_ seek him with 
the whole heart.

They also do no iniquity: they walk in his ways.

Thou hast commanded _us_ to keep thy precepts diligently.

O that my ways were directed to keep thy statutes.

Then shall I not be ashamed, when I have respect unto all thy 
commandments.

I will praise thee with uprightness of heart, when I shall have 
learned thy righteous judgments.

I will keep thy statutes: O forsake me not utterly.


ב BETH.

Wherewithal shall a young man cleanse his way? by taking heed 
_thereto_ according to thy word.

With my whole heart have I sought thee: O let me not wander from thy 
commandments.

Thy word have I hid in mine heart, that I might not sin against thee.

Blessed _art_ thou, O LORD: teach me thy statutes.

With my lips have I declared all the judgments of thy mouth.

I have rejoiced in the way of thy testimonies, as _much as_ in all 
riches.

I will meditate in thy precepts, and have respect unto thy ways.

I will delight myself in thy statutes: I will not forget thy word.


ג GIMEL.

Deal bountifully with thy servant, _that_ I may live, and keep thy 
word.

Open thou mine eyes, that I may behold wondrous things out of thy law.

I _am_ a stranger in the earth: hide not thy commandments from me.

My soul breaketh for the longing _that it hath_ unto thy judgments at 
all times.

Thou hast rebuked the proud _that are_ cursed, which do err from thy 
commandments.

Remove from me reproach and contempt; for I have kept thy testimonies.

Princes also did sit _and_ speak against me: _but_ thy servant did 
meditate in thy statutes.

Thy testimonies also _are_ my delight _and_ my counsellors.


ד DALETH.

My soul cleaveth unto the dust: quicken thou me according to thy word.

I have declared my ways, and thou heardest me: teach me thy statutes.

Make me to understand the way of thy precepts: so shall I talk of thy 
wondrous works.

My soul melteth for heaviness: strengthen thou me according unto thy 
word.

Remove from me the way of lying: and grant me thy law graciously.

I have chosen the way of truth: thy judgments have I laid _before me_.

I have stuck unto thy testimonies: O LORD, put me not to shame.

I will run the way of thy commandments, when thou shalt enlarge my 
heart.


ה HE.

Teach me, O LORD, the way of thy statutes: and I shall keep it _unto_ 
the end.

Give me understanding, and I shall keep thy law; yea, I shall observe 
it with _my_ whole heart.

Make me to go in the path of thy commandments; for therein do I 
delight.

Incline my heart unto thy testimonies, and not to covetousness.

Turn away mine eyes from beholding vanity; _and_ quicken thou me in 
thy way.

Stablish thy word unto thy servant, who _is devoted_ to thy fear.

Turn away my reproach which I fear: for thy judgments _are_ good.

Behold I have longed after thy precepts: quicken me in thy 
righteousness.


ו VAU.

Let thy mercies come also unto me, O LORD, _even_ thy salvation, 
according to thy word.

So shall I have wherewith to answer him that reproacheth me: for I 
trust in thy word.

And take not the word of truth utterly out of my mouth; for I have 
hoped in thy judgments.

So shall I keep thy law continually for ever and ever.

And I will walk at liberty: for I seek thy precepts.

I will speak of thy testimonies also before kings, and will not be 
ashamed.

And I will delight myself in thy commandments, which I have loved.

My hands also will I lift up unto thy commandments which I have loved; 
and I will meditate in thy statutes.


ז ZAIN.

Remember the word unto thy servant, upon which thou hast caused me to 
hope.

This _is_ my comfort in my affliction: for thy word hath quickened me.

The proud have had me greatly in derision: _yet_ have I not declined 
from thy law.

I remembered thy judgments of old, O LORD; and have comforted myself.

Horror hath taken hold upon me because of the wicked that forsake thy 
law.

Thy statutes have been my songs in the house of my pilgrimage.

I have remembered thy name, O LORD, in the night, and have kept thy 
law.

This I had, because I kept thy precepts.


ח CHETH.

_Thou art_ my portion, O LORD: I have said that I would keep thy 
words.

I entreated thy favour with _my_ whole heart: be merciful unto me 
according to thy word.

I thought on my ways, and turned my feet unto thy testimonies.

I made haste, and delayed not to keep thy commandments.

The bands of the wicked have robbed me, _but_ I have not forgotten thy 
law.

At midnight I will rise to give thanks unto thee, because of thy 
righteous judgments.

I _am_ a companion of all _them_ that fear thee, and of them that keep 
thy precepts.

The earth, O LORD, is full of thy mercy: teach me thy statutes.


ט TETH.

Thou hast dealt well with thy servant, O LORD, according unto thy 
word.

Teach me good judgment and knowledge: for I have believed thy 
commandments.

Before I was afflicted I went astray; but now have I kept thy word.

Thou _art_ good, and doest good: teach me thy statutes.

The proud have forged a lie against me: _but_ I will keep thy precepts 
with _my_ whole heart.

Their heart is as fat as grease: _but_ I delight in thy law.

_It is_ good for me that I have been afflicted; that I might learn thy 
statutes.

The law of thy mouth _is_ better unto me than thousands of gold and 
silver.


י JOD.

Thy hands have made me and fashioned me: give me understanding, that I 
may learn thy commandments.

They that fear thee will be glad when they see me: because I have 
hoped in thy word.

I know, O LORD, that thy judgments _are_ right, and _that_ thou in 
faithfulness hast afflicted me.

Let, I pray thee, thy merciful kindness be for my comfort, according 
to thy word unto thy servant.

Let thy tender mercies come unto me, that I may live: for thy law _is_ 
my delight.

Let the proud be ashamed: for they dealt perversely with me without a 
cause: _but_ I will meditate in thy precepts.

Let those that fear thee turn unto me, and those that have known thy 
testimonies.

Let my heart be sound in thy statutes, that I be not ashamed.


כ CAPH.

My soul fainteth for thy salvation; _but_ I hope in thy word.

Mine eyes fail for thy word, saying, When wilt thou comfort me?

For I am become like a bottle in the smoke; _yet_ do I not forget thy 
statutes.

How many _are_ the days of thy servant? when wilt thou execute 
judgment on them that persecute me?

The proud have digged pits for me, which _are_ not after thy law.

All thy commandments _are_ faithful: they persecute me wrongfully; 
help thou me.

They had almost consumed me upon earth: but I forsook not thy 
precepts.

Quicken me after thy loving-kindness; so shall I keep the testimony of 
thy mouth.


ל LAMED.

For ever, O LORD, thy word is settled in heaven.

Thy faithfulness _is_ unto all generations: thou hast established the 
earth, and it abideth.

They continue this day according to thine ordinances: for all _are_ 
thy servants.

Unless thy law _had been_ my delights, I should then have perished in 
mine affliction.

I will never forget thy precepts: for with them thou hast quickened 
me.

I _am_ thine, save me; for I have sought thy precepts.

The wicked have waited for me to destroy me: _but_ I will consider thy 
testimonies.

I have seen an end of all perfection: _but_ thy commandment _is_ 
exceeding broad.


מ MEM.

O how love I thy law! it is my meditation all the day.

Thou through thy commandments hast made me wiser than mine enemies: 
for they _are_ ever with me.

I have more understanding than all my teachers: for thy testimonies 
_are_ my meditation.

I understand more than the ancients, because I keep thy precepts.

I have refrained my feet from every evil way, that I might keep thy 
word.

I have not departed from thy judgments; for thou hast taught me.

How sweet are thy words unto my taste! _yea, sweeter_ than honey to my 
mouth!

Through thy precepts I get understanding: therefore I hate every false 
way.


נ NUN.

Thy word _is_ a lamp unto my feet, and a light unto my path.

I have sworn, and I will perform _it_, that I will keep thy righteous 
judgments.

I am afflicted very much: quicken me, O LORD, according unto thy word.

Accept, I beseech thee, the free-will offerings of my mouth, O LORD, 
and teach me thy judgments.

My soul _is_ continually in my hand: yet do I not forget thy law.

The wicked have laid a snare for me: yet I erred not from thy 
precepts.

Thy testimonies have I taken as an heritage for ever; for they _are_ 
the rejoicing of my heart.

I have inclined mine heart to perform thy statutes alway, _even unto_ 
the end.


ס SAMECH.

I hate _vain_ thoughts: but thy law do I love.

Thou _art_ my hiding place and my shield: I hope in thy word.

Depart from me, ye evildoers: for I will keep the commandments of my 
God.

Uphold me according unto thy word, that I may live: and let me not be 
ashamed of my hope.

Hold thou me up, and I shall be safe: and I will have respect unto thy 
statutes continually.

Thou hast trodden down all them that err from thy statutes: for their 
deceit _is_ falsehood.

Thou puttest away all the wicked of the earth _like_ dross: therefore 
I love thy testimonies.

My flesh trembleth for fear of thee; and I am afraid of thy judgments.


ע AIN.

I have done judgment and justice: leave me not to mine oppressors.

Be surety for thy servant for good: let not the proud oppress me.

Mine eyes fail for thy salvation, and for the word of thy 
righteousness.

Deal with thy servant according unto thy mercy, and teach me thy 
statutes.

I _am_ thy servant; give me understanding, that I may know thy 
testimonies.

_It is_ time for _thee_, LORD, to work: _for_ they have made void thy 
law.

Therefore I love thy commandments above gold; yea, above fine gold.

Therefore I esteem all _thy_ precepts _concerning_ all _things to be_ 
right; _and_ I hate every false way.


פ PE.

Thy testimonies _are_ wonderful: therefore doth my soul keep them.

The entrance of thy words giveth light; it giveth understanding unto 
the simple.

I opened my mouth, and panted: for I longed for thy commandments.

Look thou upon me, and be merciful unto me, as thou usest to do unto 
those that love thy name.

Order my steps in thy word: and let not any iniquity have dominion 
over me.

Deliver me from the oppression of man: so will I keep thy precepts.

Make thy face to shine upon thy servant; and teach me thy statutes.

Rivers of waters run down mine eyes, because they keep not thy law.


צ TSADDI.

Righteous _art_ thou, O LORD, and upright _are_ thy judgments.

Thy testimonies _that_ thou hast commanded _are_ righteous and very 
faithful.

My zeal hath consumed me: because mine enemies have forgotten thy 
words.

Thy word _is_ very pure: therefore thy servant loveth it.

I _am_ small and despised; _yet_ do not I forget thy precepts.

Thy righteousness _is_ an everlasting righteousness, and thy law _is_ 
the truth.

Trouble and anguish have taken hold on me; _yet_ thy commandments 
_are_ my delights.

The righteousness of thy testimonies _is_ everlasting: give me 
understanding, and I shall live.


ק KOPH.

I cried with _my_ whole heart; hear me, O LORD: I will keep thy 
statutes.

I cried unto thee; save me, and I shall keep thy testimonies.

I prevented the dawning of the morning, and cried: I hoped in thy 
word.

Mine eyes prevent the _night_-watches, that I might meditate in thy 
word.

Hear my voice, according unto thy loving-kindness: O LORD, quicken me 
according to thy judgment.

They draw nigh that follow after mischief: they are far from thy law.

Thou _art_ near, O LORD; and all thy commandments _are_ truth.

Concerning thy testimonies, I have known of old that thou hast founded 
them for ever.


ר RESH.

Consider mine affliction, and deliver me; for I do not forget thy law.

Plead my cause, and deliver me: quicken me according to thy word.

Salvation _is_ far from the wicked: for they seek not thy statutes.

Great _are_ thy tender mercies, O LORD; quicken me according to thy 
judgments.

Many _are_ my persecutors and mine enemies; _yet_ do I not decline 
from thy testimonies.

I beheld the transgressors, and was grieved; because they kept not thy 
word.

Consider how I love thy precepts: quicken me, O LORD, according to thy 
loving-kindness.

Thy word _is_ true _from_ the beginning: and every one of thy 
righteous judgments _endureth_ for ever.


ש SCHIN.

Princes have persecuted me without a cause: but my heart standeth in 
awe of thy word.

I rejoice at thy word, as one that findeth great spoil.

I hate and abhor lying: _but_ thy law do I love.

Seven times a-day do I praise thee, because of thy righteous 
judgments.

Great peace have they which love thy law: and nothing shall offend 
them.

LORD, I have hoped for thy salvation, and done thy commandments.

My soul hath kept thy testimonies; and I love them exceedingly.

I have kept thy precepts and thy testimonies: for all my ways _are_ 
before thee.


ת TAU.

Let my cry come near before thee, O LORD; give me understanding 
according to thy word.

Let my supplication come before thee; deliver me according to thy 
word.

My lips shall utter praise, when thou hast taught me thy statutes.

My tongue shall speak of thy word: for all thy commandments _are_ 
righteousness.

Let thine hand help me: for I have chosen thy precepts.

I have longed for thy salvation, O LORD; and thy law _is_ my delight.

Let my soul live, and it shall praise thee; and let thy judgments help 
me.

I have gone astray like a lost sheep: seek thy servant; for I do not 
forget thy commandments.


This Psalm is the most extended in the whole Psalter. It contains 
prayers, consolations, doctrines, thanksgivings, and repeats all these 
with a varied fulness. It is however given forth with a deep and 
blessed intent: namely, that by this repetition and fulness, it may 
invite and exhort us to hear and diligently to treasure up the word of 
God. For throughout the whole Psalm the Psalmist exalts unto the 
heavens, with the highest praises, the pure doctrine of God’s holy 
word. He sets it forth as to be preferred before all gold and precious 
stones, and before all the riches of the world; as Solomon also 
beautifully speaks of it in his Proverbs.

On the other hand, the Psalmist earnestly warns against all false 
doctrine and against all security and contempt of the word. For no 
pestilence is more destroying than false doctrine, or human doctrines 
without or contrary to the word of God. And knowing that Satan without 
cessation assaults the church of God with all kinds of heresies and 
false doctrine; the Psalmist takes up a great part of this Psalm in 
consolations.

The principal, and indeed whole foundation and truth of godliness lies 
in the pure teaching and hearing of the word of God. For where that 
word is purely taught and heard, there, to a certainty, will be 
begotten pure and prevailing prayer, calling upon God, diligence in 
reading, teaching, and exhortation, consolation for the weak that are 
afflicted and tried, strengthening of heart and spirit, joy, peace of 
conscience, thanksgivings, prophecyings, an abundant understanding of 
the scriptures; and, in a word, true religion, and the true worship of 
God; and also, confidence in God under the cross and afflictions, and 
perseverance unto the end; and, finally, all the blessed operations 
and gifts of the Holy Spirit, and all those things which please God 
and displease the Devil.

On the contrary, where the pure word is not taught, or where there is 
a weariness and loathing of the word, there the true religion becomes 
extinguished, and all true worship of God perishes. For where the true 
word of God is not taught, there is not any truth of God; there is 
found a great noise of external holiness, and the form of godliness, 
and hypocrisy;[1] there, indeed, is psalm-singing, prayer, doctrines, 
consolation, thanksgiving, and all the varieties of the worship of 
God, with all interpretations of the scriptures. I will add, also, 
that there you may find sufferings and martyrdoms. But all is outside 
show; all is the form of godliness only; all is false; all is feigned, 
and nothing but lies; all is full of the poison of the devil. Nor 
without true faith in the heart, nor without the divine word, nor 
without the worship of the First Commandment, is there, or can there 
be, any true and real worship of God.

[Footnote 1: Luther is here deeply opening up the extent to which the 
“form of godliness” may be carried, yet without the truth and “power” 
of it.]

How many thousands of priests and monks have sung this Psalm at their 
first, third, sixth, and ninth hours, in their temples.

But what did they do during all their singings? They did nothing else 
but call down God’s judgment and indignation on their own heads! For 
the design of this Psalm, in every word of it, is to glorify the word 
of God, and to confound, put to shame, destroy, and blot out all 
hypocrisy upon the face of the earth.




PSALM CXX.

_David prayeth against Doeg, reproveth his tongue, complaineth of his 
necessary conversation with the wicked._

A Song of degrees.


In my distress I cried unto the LORD, and he heard me.

Deliver my soul, O LORD, from lying lips, _and_ from a deceitful 
tongue.

What shall be given unto thee, or what shall be done unto thee, thou 
false tongue?

Sharp arrows of the mighty, with coals of juniper.

Woe is me that I sojourn in Mesech, _that_ I dwell in the tents of 
Kedar!

My soul hath long dwelt with him that hateth peace.

I _am for_ peace: but, when I speak, they _are_ for war.


This Psalm is an earnest prayer; and it complains, with deep feelings 
of sorrow, of those horrible evils which Satan causes in the church by 
a false and crafty tongue: that is, by that virulent and truly 
serpentine tongue which boasts of God and the worship of God, and 
never instructs any one in the truth, nor leads them to God.

For false teachers cause infinite and terrible evils in the church; 
and like giants with immense weapons in their hands, they never strike 
without inflicting some mighty wound: or, like fire-brands cast into a 
grove of juniper trees, they consume in all directions, with a sudden 
and devouring flame. And just so, the common people often burst out 
into one general flame, even by the throwing in among them of one 
single spark of false and wicked doctrine; and not only do they blaze 
forth with a sudden flame of their minds and spirits, but even greatly 
admire the error and the hypocrisy. For all doctrines of this kind, as 
being more congenial to human reason than the truth of God, quickly 
please men; as Paul saith, 2 Tim. iv. “They will heap to themselves 
teachers, having itching ears.”

Mesech are the nations nigh unto Jerusalem itself, towards the north; 
where the Tartars now are. And Kedar are the Arabs, to the east of 
Jerusalem. These nations are types of all enemies and heretics who 
oppose themselves as adversaries to the true church. The Mesech of 
Christians, at this time are the Turks, who derive their origin from 
the Tartars. And the Kedar are Mahomet and the Saracens; for they are 
from Arabia. These with their Alcoran have oppressed and laid waste 
the Gospel in many places: and that fire of wicked doctrine, broke out 
into a mighty blaze, just like a brand cast into a thicket of juniper 
trees.




PSALM CXXI.

_The great safety of the godly, who put their trust in God’s 
protection._

A Song of degrees.


I will lift up mine eyes unto the hills, from whence cometh my help.

My help _cometh_ from the LORD, which made heaven and earth.

He will not suffer thy foot to be moved: he that keepeth thee will not 
slumber.

Behold, he that keepeth Israel shall neither slumber nor sleep.

The LORD _is_ thy keeper; the LORD _is_ shade upon thy right hand.

The sun shall not smite thee by day, nor the moon by night.

The LORD shall preserve thee from all evil: he shall preserve thy 
soul.

The LORD shall preserve thy going out, and thy coming in, from this 
time forth, and even for evermore.


This is a Psalm of consolation, wherein the Psalmist, from his own 
experience, exhorts the godly to a constancy of faith, and to an 
expectation of help and defence from God. For although in the hour of 
temptation God puts off his help, and all things appear as if he were 
asleep, or had forgotten us altogether, and had left us to be scorched 
by the heat of the sun by day, and by the beams of the moon by night; 
that is, as though he had given us up to be afflicted and destroyed by 
all manner of temptations, by Satan, by the world, and by sin, day and 
night: yet it is not so;—he has not given us up, as we, according to 
the weakness of our flesh, imagine and feel. He sees and regards us, 
and watches over us; nor does he suffer us to be so burnt as to be 
destroyed, nor so tempted or distressed, as to be swallowed up of 
over-much sorrow: and this all blessedly experience, who call upon him 
for his help and patiently wait for it.




PSALM CXXII.

_David professeth his joy for the church, and prayeth for the peace 
thereof._

A Song of degrees of David.


I was glad when they said unto me, Let us go into the house of the 
LORD.

Our feet shall stand within thy gates, O Jerusalem.

Jerusalem is builded as a city that is compact together:

Whither the tribes go up, the tribes of the LORD, unto the testimony 
of Israel, to give thanks unto the name of the LORD.

For there are set thrones of judgment, the thrones of the house of 
David.

Pray for the peace of Jerusalem: they shall prosper that love thee.

Peace be within thy walls, _and_ prosperity within thy palaces.

For my brethren and companions’ sakes, I will now say, Peace _be_ 
within thee.

Because of the house of the LORD our God I will seek thy good.


This is a Psalm of thanksgiving, it contains the feelings of a glad, a 
rejoicing, and a thankful heart, for that unspeakable gift of God,—the 
ministry of his word. This Psalm in the person of the Jews, rejoices 
that God had appointed a certain place, namely Jerusalem, in the midst 
of that people, where the name and the word of God had a certain 
dwelling-place and could there be found: and where it was administered 
by certain persons, the Levites and the priests, to certain disciples; 
namely, to the tribes of Israel.

For what calamity or misery can be greater than to seek the word of 
God anxiously, and not be able to find it? This calamity and misery 
the children of Israel experienced in the times of God’s anger, when, 
being forsaken by him, and left to their own inventions, they sought 
and worshipped idols. And in these our times of monkery also, the 
masses and the travellings about to so many Marys have given abundant 
proofs of what it is to seek the word of God and not to find it.

Our Jerusalem, our certain place, is the church, and our temple is 
Christ. Wheresoever Christ is preached and the sacraments are duly 
administered, there we are sure God dwells; and there is our temple, 
our tabernacle, our cherubim, and our mercy-seat; for there God is 
present with us by his word.




PSALM CXXIII.

_The godly profess their confidence in God, and pray to be delivered 
from contempt._

A Song of degrees.


Unto thee lift I up mine eyes, O thou that dwellest in the heavens.

Behold, as the eyes of servants _look_ unto the hand of their masters, 
_and_ as the eyes of a maiden unto the hand of her mistress; so our 
eyes _wait_ upon the LORD our God, until that he have mercy upon us.

Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly 
filled with contempt.

Our soul is exceedingly filled with the scorning of those that are at 
ease, _and_ with the contempt of the proud.


This Psalm is a fervent prayer against all those secure and proud 
despisers of the word of God and its true ministers. And the Gentile 
nations were not the only despisers who contemned the whole religion 
of the Israelites and the true worship of God, and condemned it as 
sedition altogether: but the idolaters and false teachers which were 
in the midst of that very people themselves proudly despised and 
derided the godly, that little flock of God, and the true prophets; as 
Psalms xii. and xiv. complain. And in the same way also our papists 
and fanatics now, who seem in their own eyes to be more holy than the 
gospel itself, more proudly and contemptuously than any others 
despise, trample underfoot, and spit upon all true and good ministers 
of the word of God. Not to say anything now about that security and 
pride wherein, at this day, even our bishops and priests themselves, 
who are more profane than all heathen nations put together, despise 
the true word of God. So that we, as the Psalmist saith in its 
conclusion, are indeed filled with the derision of the rich and the 
contempt of the proud. But may God, (and he will!) regard us, and 
glorify his word. Amen.




PSALM CXXIV.

_The church blesseth God for a miraculous deliverance._

A Song of degrees of David.


If _it had not been_ the LORD who was on our side, now may Israel say;

If _it had not been_ the LORD who was on our side when men rose up 
against us;

Then they had swallowed us up quick, when their wrath was kindled 
against us:

Then the waters had overwhelmed us, the stream had gone over our soul:

Then the proud waters had gone over our soul.

Blessed _be_ the LORD, who hath not given us _as_ a prey to their 
teeth.

Our soul is escaped as a bird out of the snare of the fowlers: the 
snare is broken, and we are escaped.

Our help _is_ in the name of the LORD, who made heaven and earth.


The Psalmist, in this Psalm, gives thanks unto God for defending his 
little helpless flock, here in the midst of the kingdom of the devil, 
struggling against all temptations, against tyrants, and against 
bloodthirsting hypocrites; and for delivering them from the snares of 
virulent calumniators; the number of whom is so great, that compared 
with the little flock of God, they are like a sweeping torrent, or a 
mighty deluge, to one solitary rivulet.

Though, however, their teeth were of iron; that is, though their power 
were infinitely greater than it is, and though their snares (that is, 
their cunning devices,) were infinitely more crafty than they are; yet 
“Greater is he that is in us, than he that is in the world;” he breaks 
and destroys their teeth, he defeateth their snares, and wonderfully 
delivers his people, as we have seen it in our own times, on many and 
great occasions.




PSALM CXXV.

_The safety of such as trust in God.—A prayer for the godly, and 
against the wicked._

A Song of degrees.


They that trust in the LORD _shall be_ as mount Zion, _which_ cannot 
be removed, _but_ abideth for ever.

_As_ the mountains _are_ round about Jerusalem, so the LORD _is_ round 
about his people from henceforth, even for ever.

For the rod of the wicked shall not rest upon the lot of the 
righteous; lest the righteous put forth their hands unto iniquity.

Do good, O LORD, unto _those that be_ good, and to _them that are_ 
upright in their hearts.

As for such as turn aside unto their crooked ways, the LORD shall lead 
them forth with the workers of iniquity: _but_ peace _shall be_ upon 
Israel.


This also is a Psalm of thanksgiving containing the feelings of an 
exercised faith: thanking God, that, although he sometimes permits 
false prophets and fanatical spirits to prevail, as if they would 
possess all things (which thing God often does so permit to be, as a 
punishment for the ingratitude of his people, who value not the 
blessing of the word;) yet he visits such with the more terrible 
judgment, and suffers them not to prevail in all things against the 
righteous, lest the righteous, being entirely broken by too great 
afflictions and sorrows, should, through discouragement and despair, 
fall away from the word unto ungodliness and sin.

For the final end of all false teachers and blasphemers ever 
is,—confusion, terrible judgment, and destruction; “And their glory,” 
as the apostle saith, “is turned into shame.” But the end of the poor 
flock of God, even though the church be proved and tried by a thousand 
fires and deaths, though it appear a thousand times over to be 
oppressed, destroyed and extirpated is,—eternal life, eternal 
consolation, eternal glory! This is what the Psalmist means, when he 
says, “The Lord doth good to them that be good, and to them that are 
upright in their hearts: but as for them that turn aside unto their 
crooked ways, the Lord shall lead them forth with the evil doers, but 
peace shall be upon Israel.”




PSALM CXXVI.

_The church, celebrating her incredible return out of captivity, 
prayeth for, and prophesieth the good success thereof._

A Song of degrees.


When the LORD turned again the captivity of Zion, we were like them 
that dream.

Then was our mouth filled with laughter, and our tongue with singing: 
then said they among the heathen, The LORD hath done great things for
them.

The LORD hath done great things for us; _whereof_ we are glad.

Turn again our captivity, O LORD, as the streams in the south.

They that sow in tears shall reap in joy.

He that goeth forth and weepeth, bearing precious seed, shall 
doubtless come again with rejoicing, bringing his sheaves _with him_.


This is a Psalm of thanksgiving for deliverance from the Babylonish 
captivity; whether it was written after the captivity, or before it, 
as a prophecy to comfort the Jews with the certain hope of 
deliverance, and that they should not despair, is uncertain: but at 
what particular time it was written, it matters not.

This Psalm ends with a remarkable and glorious conclusion; which 
embraces, in a few words, the whole counsel and the immutable decree 
of God concerning his church; namely, that it behoved Christ first to 
suffer, and then to be raised up, and exalted of God and glorified. 
And so also Christians must first fill up a certain measure of 
afflictions before they enter into their joy; while, on the contrary, 
the men of the world fill up a certain measure of their joy before 
they are eternally punished and damned.

The church, therefore, is that poor little helpless flock, in the 
midst of a wicked nation. They are that little company who pray, cry, 
are tempted, and are afflicted by the world; who sow in tears, but 
reap in joy. “But,” says the Psalmist, “they went, and wept as they 
went, sowing precious seed; but they shall come again with joy, 
bringing their sheaves with them.”

These afflictions, and these deaths of the saints are very precious; 
hence it is that the Psalmist calls them “precious seed;” because they 
are followed by the most fruitful crops, and by the most abundant 
harvests. But we infants in grace, we poor little children, under our 
tears and our sighs, understand not the voice, or the mind, or the 
will of our heavenly Father in these afflictions: nor can we see or 
understand how precious this seed is in the sight of God; who calls 
even “death,” (which is the worst and lowest of all these seeds,) 
“precious;” saying, in another place, “Precious in the sight of the 
Lord is the death of his saints;” and God sets this precious seed thus 
sown by his children, before all the treasures of the world.




PSALM CXXVII.

_The virtue of God’s blessing.—Good children are his gift._

A song of degrees for Solomon.


Except the LORD build the house, they labour in vain that build it: 
except the LORD keep the city, the watchman waketh _but_ in vain.

_It is_ vain for you to rise up early, to sit up late, to eat the 
bread of sorrows: _for_ so he giveth his beloved sleep.

Lo, children _are_ an heritage of the LORD; _and_ the fruit of the 
womb _is his_ reward.

As arrows _are_ in the hand of a mighty man; so _are_ children of the 
youth.

Happy is the man that hath his quiver full of them; they shall not be 
ashamed, but they shall speak with the enemies in the gate.


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.

Send thine hand from above; rid me, and deliver me out of great 
waters, from the hand of strange children;

Whose mouth speaketh vanity, and their right hand _is_ a right hand of 
falsehood.

I will sing a new song unto thee, O God: upon a psaltry _and_ an 
instrument of ten strings will I sing praises unto thee.

_It is he_ that giveth salvation unto kings: who delivereth David his 
servant from the hurtful sword.

Rid me, and deliver me from the hand of strange children, whose mouth 
speaketh vanity, and their right hand _is_ a right hand of falsehood:

That our sons _may be_ as plants grown up in their youth; that our 
daughters _may be_ as cornerstones, polished _after_ the similitude of 
a palace:

_That_ our garners _may be_ full, affording all manner of store: 
_that_ our sheep may bring forth thousands and ten thousands in our 
streets:

_That_ our oxen _may be_ strong to labour; _that there be_ no breaking 
in, nor going out; that _there be_ no complaining in our streets.

Happy _is that_ people that is in such a case: _yea_, happy _is that_ 
people whose God _is_ the LORD.


This is a blessed Psalm of thanksgiving for kings, princes, and all 
magistrates. David here, as a king and a magistrate himself, who had 
to govern the state and carry on wars, confesses that all prosperous 
and happy government, all success at home and abroad, all the arts of 
peace, and all victory in war, are the good gifts of God; and that a 
man can no more effect these things by human wisdom or strength, or by 
any ability of his own, than he can hold the millions of minds of 
nations bound unto himself, and make their multitudes obey him alone: 
for what could any mortal man do towards preserving whole kingdoms, 
and cities, and provinces in quiet from sedition and commotions amid 
all the infinite malice of the devil and the world? Every mortal man 
would fail, like a vanishing shadow, before the thought of such an 
undertaking.

But the God of all majesty, as Isaiah saith, is the Lord of all the 
kingdoms and kings of the earth. He, as Daniel saith, removes and 
establishes kingdoms. That monarch of heaven and earth also taketh 
down one king and sitteth up another. And he it is, who, in the time 
of peace, curbs the wills and holds the minds of the multitude, and 
stills all civil commotions like the waves of the sea, against all the 
raised winds of the devil. And it is the same God also, who, in the 
time of war, terrifieth the enemies of a nation, and maketh their 
hearts to tremble, when he thunders in the heavens, when he touches 
the mountains and great hills of nations and of peoples: he is 
terrible; and who can stand before him? When he strikes the hearts of 
the enemy with fear, it is easy for us to conquer. But what human 
wisdom or power can strike this terror, or do or ordain such mighty 
things?

David then prays against the deeds of his own people, and rebukes 
their ungodliness. The Israelites, because they had that especial 
honour and glory of being the people of God, were above all people of 
a stiff-neck; proud, seditious, avaricious, envious, unbelieving, and 
disobedient; and all these things they manifested in their conduct to 
Moses, to David himself, and to other godly kings. And although they 
saw David, in the same manner as Moses before him, with the manifest 
presence of God, and with great and divine miracles, governing the 
state, and conducting wars successfully, in the midst of the assaults 
of enemies on every side; yet falling into pride and security, from a 
confidence in their high title, as the people of God; they showed 
themselves to be no better than those of their forefathers, of whom 
Moses saith, “Ye have always been a rebellious and stiff-necked people 
before the Lord, from the day that I first knew you.” For the people 
of David were carnally affected and ungodly; and were as if they had 
said, ‘Command, and command again, if thou wilt; expect, and expect 
still; and why dost thou preach unto us faith, whereas we all the 
while continue in affliction? Those whom God favors, and to whom he 
shows mercy, he blesses: to them he gives wives, children, riches, 
houses, lands, and all things, and happiness in all things; and happy 
are the people that are in such a case.’ Nor were false prophets 
wanting, to dwell upon temporal promises in their preaching, and to 
withstand the true prophets; denying that those were the favorites of 
God who were not blessed with temporal prosperities; and saying that 
all the saints of God were so blessed.

Against these, therefore, David now most fervently prays, and 
encourages himself in heart and in faith by his past experiences of 
God’s mercies and deliverances. “If, (saith David,) thou hast 
aforetime delivered me from the sword of Goliath, and hast given me 
the victory, as thou hast done also unto other kings; so now defend me 
from this ungodly, hardened, and unbelieving people; who neither 
regard God nor his civil ministers; who care not with what evils a 
good king is surrounded in his government, nor what perils of war 
prevail, nor what blessings of peace are enjoyed; but are an ignorant 
and unfeeling herd; the very dregs and sink of men: yea, very swine, 
who regard nothing but their belly; whom it is more difficult to rule, 
than to conduct the most fierce and perilous wars.” Exactly like unto 
these are some of our nobles and citizens and countrymen now; who, for 
the sake of their belly, trample and spit upon all true religion and 
good learning; and indeed on all things human and divine.

David here attacks these ungodly ones with a most severe rebuke; 
calling them “strange children;” hereby cutting up that glorying of 
theirs, wherein they boasted of being the children of Abraham, and the 
peculiar people of God: and yet were all the while worse than any 
heathen nation, and were false children and strangers; for they 
honoured God with their mouth and with their lips, while their heart 
was far from him.




PSALM CXLV.

_David praiseth God for his fame, for his goodness, for his kingdom, 
for his providence, for his saving mercy._

David’s Psalm of praise.


I will extol thee, my God, O king; and I will bless thy name for ever 
and ever.

Every day will I bless thee; and I will praise thy name for ever and 
ever.

Great _is_ the LORD, and greatly to be praised; and his greatness _is_ 
unsearchable.

One generation shall praise thy works to another, and shall declare 
thy mighty acts.

I will speak of the glorious honour of thy majesty, and of thy 
wondrous works.

And _men_ shall speak of the might of thy terrible acts: and I will 
declare thy greatness.

They shall abundantly utter the memory of thy great goodness, and 
shall sing of thy righteousness.

The LORD _is_ gracious and full of compassion; slow to anger, and of 
great mercy.

The LORD _is_ good to all and his tender mercies _are_ over all his 
works.

All thy works shall praise thee, O LORD; and thy saints shall bless 
thee.

They shall speak of the glory of thy kingdom, and talk of thy power;

To make known to the sons of men his mighty acts, and the glorious 
majesty of his kingdom.

Thy kingdom _is_ an everlasting kingdom, and thy dominion _endureth_ 
throughout all generations.

The LORD upholdeth all that fall, and raiseth up all _those that be_ 
bowed down.

The eyes of all wait upon thee; and thou givest them their meat in due 
season.

Thou openest thine hand, and satisfiest the desire of every living 
thing.

The LORD _is_ righteous in all his ways, and holy in all his works.

The LORD _is_ nigh unto all them that call upon him, to all that call 
upon him in truth.

He will fulfil the desire of them that fear him: he also will hear 
their cry, and will save them.

The LORD preserveth all them that love him: but all the wicked will he 
destroy.

My mouth shall speak the praise of the LORD: and let all flesh bless 
his holy name for ever and ever.


This is a very blessed Psalm of thanksgiving for the kingdom and 
dominion of Christ, which God was about to raise up among the people 
of Israel: for it was on account of Christ, that this whole people was 
from the beginning chosen out of all other nations; and on account of 
Christ also that the law was given unto them, and the whole Mosaic 
worship established.

This Psalm also most especially urges forward that highest and most 
excellent of all works, the peculiar and most glorious worship of God, 
which the first table of the decalogue demands; that is, the sacrifice 
of praise. The Psalmist in the most exalted expressions proclaims the 
power of God, and his infinite mercy; which is above all his works.

The whole Psalm presents to us a wonderful display of the eloquence of 
the Holy Spirit; setting forth, by a great depth of feeling, and by a 
luxuriant abundance of words and expressions, the glorious height of 
the worship of God embraced in these words of the first commandment of 
the decalogue, “I AM THE LORD THY GOD!” And the Psalm prays that men 
may acknowledge the kingdom of Christ, “That thy power,” says David, 
“may be known unto men, and the glorious majesty of thy kingdom:” that 
is, that it may be known by the gospel, that there is no other 
deliverance from the power of the devil, and from sin and eternal 
death, than by faith in the word of thy mercy and grace, given unto us 
in Jesus Christ.

The power and kingdom of Christ lies hidden under the outward 
appearance of the cross and of weakness; and the word of the gospel is 
a contemptible doctrine with the wise and powerful of the world; for 
“the gospel,” as Paul saith, “is the wisdom of God hidden in a 
mystery.” And again, saith he, “Christ crucified, is, unto the Jews, a 
stumbling-block, and unto the Greeks foolishness.” But when this 
kingdom is, by the preaching of the word, and by the teaching and the 
confession of the saints, made known before the world, it is proved to 
be the kingdom of God and the power of God.

That which the Psalmist saith, (verse 14) pertains especially unto the 
kingdom of Christ, which is a kingdom that “upholdeth all that fall, 
and lifteth up all them that are down;” for Christ is the king of the 
afflicted, of the poor, of the fallen; and the king who justifies 
sinners and raises the dead: by whom God is reconciled unto us, and 
hears us as a father; fulfilling the desire of them that fear him, and 
feeding and clothing us whom the world hateth, and guarding and 
defending us against the gates of hell.

From a worshipping admiration therefore, of the largeness of the grace 
of God, the Psalmist breaks out into this fervent wish and prayer, 
“and let all flesh bless his holy name;” as if he had said, the 
blessings and riches of the kingdom of Christ are immense and 
unsearchable; as Paul also saith, “Thanks be unto God for his 
unspeakable gift.”




PSALM CXLVI.

_The Psalmist voweth perpetual praises to God.—He exhorteth not to 
trust in man.—God, for his power, justice, mercy, and kingdom, is only 
worthy to be trusted._


Praise ye the LORD. Praise the LORD, O my soul.

While I live will I praise the LORD: I will sing praises unto my God 
while I have any being.

Put not your trust in princes, _nor_ in the son of man, in whom _there 
is_ no help.

His breath goeth forth, he returneth to his earth; in that very day 
his thoughts perish.

Happy _is he_ that _hath_ the God of Jacob for his help, whose hope 
_is_ in the LORD his God:

Which made heaven, and earth, the sea, and all that therein _is_; 
which keepeth truth for ever:

Which executeth judgment for the oppressed: which giveth food to the 
hungry. The LORD looseth the prisoners:

The LORD openeth _the eyes of_ the blind: the LORD raiseth them that 
are bowed down: the LORD loveth the righteous:

The LORD preserveth the strangers; he relieveth the fatherless and 
widow: but the way of the wicked he turneth upside down.

The LORD shall reign for ever, _even_ thy God, O Zion, unto all 
generations. Praise ye the LORD.


This is a Psalm of thanksgiving; and it contains a blessed doctrine; 
namely, that we ought to trust in God, who alone can defend; and who 
does defend faithfully all those that trust in him, and all those whom 
the world hates and casts out. And the Psalm shows, that we ought not 
to trust in any man, not even in kings or princes, nor in the mighty, 
nor in the rich, as the world do. For (as the Psalmist saith) “it is 
God alone that can mightily and gloriously deliver out of affliction,” 
and all trust in man is deceitful and vain; for (to say nothing about 
the vanity of such trust in all other particulars) no man knoweth any 
thing certain respecting his own life!




PSALM CXLVII.

_The Prophet exhorteth to praise God for his care of the church, his 
power, and his mercy:—to praise him for his providence:—to praise him 
for his blessings upon the kingdom, for his power over the meteors, 
and for his ordinances in the church._


Praise ye the LORD: for _it is_ good to sing praises unto our God; for 
_it is_ pleasant, _and_ praise is comely.

The LORD doth build up Jerusalem: he gathereth together the outcasts 
of Israel.

He healeth the broken in heart, and bindeth up their wounds.

He telleth the number of the stars; he calleth them all by _their_ 
names.

Great _is_ our LORD, and of great power: his understanding _is_ 
infinite.

The LORD lifteth up the meek: he casteth the wicked down to the 
ground.

Sing unto the Lord with thanksgiving: sing praise upon the harp unto 
our God:

Who covereth the heaven with clouds, who prepareth rain for the earth, 
who maketh grass to grow upon the mountains.

He giveth to the beast his food, _and_ to the young ravens which cry.

He delighteth not in the strength of the horse: he taketh not pleasure 
in the legs of a man.

The LORD taketh pleasure in them that fear him, in those that hope in 
his mercy.

Praise the LORD, O Jerusalem; praise thy God, O Zion.

For he hath strengthened the bars of thy gates; he hath blessed thy 
children within thee.

He maketh peace _in_ thy borders, _and_ filleth thee with the finest 
of the wheat.

He sendeth forth his commandment _upon_ earth: his word runneth very 
swiftly.

He giveth snow like wool: he scattereth the hoarfrost like ashes.

He casteth forth his ice like morsels: who can stand before his cold?

He sendeth out his word, and melteth them: he causeth his wind to 
blow, _and_ the waters flow.

He sheweth his word unto Jacob, his statutes and his judgments unto 
Israel.

He hath not dealt so with any nation: and _as for his_ judgments, they 
have not known them. Praise ye the LORD.


This is a very blessed Psalm of thanksgiving for the various 
unequalled and infinite mercies and gifts of God.

In the first place, it thanks him for that especial mercy—his 
regarding in, and miraculously delivering out of, afflictions, the 
nations of Israel, his peculiar people, and the city of Jerusalem, 
though placed in the midst of Gentile enemies.

In the next place, it blesses God for that great and unspeakable 
mercy, his giving throughout all the earth, to the godly and to the 
ungodly, to the grateful and to the ungrateful, all necessary food and 
gladness of heart, as Paul saith, Acts xiv. 17. “Filling the hearts of 
men with food and gladness.”

And more especially the Psalmist renders thanks unto God for his 
refreshing, reviving, and comforting with his consolations, the hearts 
of the godly when distressed and weakened by the devil, and burnt up, 
as it were, by the greatness of the temptations; and for helping them 
in all times of their temptation, affliction, and labour.

Again, it thanks him for giving rain from heaven and fruitful seasons, 
both unto the evil and unto the good; and for giving food unto men and 
unto all the beasts of the earth; even so, that he suffereth not even 
the ravens to hunger.

And above all, the Psalmist gives thanks unto God, because he hears 
and regards the godly, who call upon him; and that, especially in 
Jerusalem; which is the place of his name and of his word; and because 
he giveth Jerusalem, his city, civil peace, and a happy state of 
government.

Further, the Psalmist praises God for health of body and his blessing 
therein, and for the good bringing up of children, and domestic order 
and prosperity. And also for defence against all outward enemies, and 
for the preservation of the boundaries of their land, and for national 
peace and happiness. And, finally, he blesses God for the richness and 
fertility of the land of Judah, and for the abundance of its fruits.

The chosen people of God, and the elect places of his Zion have the 
privilege, above all other nations, of being blessed with the word and 
the worship of God. Wherefore they, above all others, show forth the 
works of God and his wonders among the people. And all the creatures 
of God, and his daily wonders, and blessings of rain, snow, dew, 
frost, &c. are more clearly known where his word and worship are, than 
among idolatrous nations, who have neither the prophets, nor the 
Spirit, nor the word, nor see his works, though they daily enjoy his 
creatures and all his heavenly gifts and mercies; on all which 
abundant gifts and mercies they feed like swine; for as they are 
ignorant of the word, they are altogether ignorant of God.




PSALM CXLVIII.

_The Psalmist exhorteth the celestial, the terrestrial, and the 
rational creatures to praise God._


Praise ye the LORD. Praise ye the LORD from the heavens: praise him in 
the heights.

Praise ye him, all his angels: praise ye him, all his hosts.

Praise ye him, sun and moon: praise him, all ye stars of light.

Praise him, ye heavens of heavens, and ye waters that _be_ above the 
heavens.

Let them praise the name of the LORD: for he commanded, and they were 
created.

He hath also stablished them for ever and ever: he hath made a decree 
which shall not pass.

Praise the LORD from the earth, ye dragons, and all deeps:

Fire and hail; snow and vapour; stormy wind fulfilling his word:

Mountains, and all hills; fruitful trees, and all cedars:

Beasts, and all cattle; creeping things, and flying fowl:

Kings of the earth, and all people; princes, and all judges of the 
earth:

Both young men and maidens; old men and children:

Let them praise the name of the LORD: for his name alone is excellent; 
his glory _is_ above the earth and heaven.

He also exalteth the horn of his people, the praise of all his saints; 
_even_ of the children of Israel, a people near unto him. Praise ye 
the LORD.


This is a Psalm of thanksgiving; wherein the Psalmist calls upon, and 
exhorts all creatures, both in heaven and in earth, to praise God; 
calling more especially on his saints, the children of Israel, among 
whom is the word and the worship of God.

In this Psalm you may remark this blessed doctrine, that all orders of 
men, all kinds of life, which are created of God, are good,—that is, 
kings, magistrates, judges, young men, old men, &c. For if to hold the 
office of a magistrate and to hear and judge causes were of itself 
wicked, then such magistrates could not call upon and praise God, nor 
would the Holy Spirit exhort them in this Psalm to that praise of God. 
And where there are magistrates and laws, kings and princes, there 
also there are subjects, town-sergeants and constables. And there also 
there must be artificers in the cities, and men-servants and 
maid-servants, and countrymen, and soldiers, &c. And, again, where 
there are young men and old men, there are also wives and children, 
and so whole families and households.

All these things are good and holy gifts of God, and by no means to be 
condemned or refused, as the pope blasphemously saith they are. All 
these things, moreover, show that their all-high and Almighty Creator 
is good; and that all these his good creatures ought to speak his 
praise, to sound it forth with thousands of tongues, and to celebrate 
this infinite goodness and the countless and unspeakable mercies of 
God!

If, therefore, thou desirest, contrary to the blasphemous doctrine of 
the pope, and all like him, to know how supremely good all the 
creatures of God are, from the least of them even to the greatest of 
them; then, suppose to thyself that one of these creatures, out of the 
universal whole, were deficient or wanting, for one short moment; 
suppose there were no fire or no sun for a moment’s space even; 
suppose there were no women, no infantine offspring;—suppose, I say, 
any deficiency of this kind: by this thought thou wilt immediately 
feel that no one can sufficiently praise God, even for one of his 
creatures? And how many creatures has he formed! What worlds of 
goodness has he created!




PSALM CXLIX.

_The prophet exhorteth to praise God for his love to the church, and 
for that power which he hath given to the church._


Praise ye the LORD. Sing unto the LORD a new song, _and_ his praise in 
the congregation of saints.

Let Israel rejoice in him that made him: let the children of Zion be 
joyful in their King.

Let them praise his name in the dance: let them sing praises unto him 
with the timbrel and harp.

For the LORD taketh pleasure in his people: he will beautify the meek 
with salvation.

Let the saints be joyful in glory: let them sing aloud upon their 
beds.

_Let_ the high _praises_ of God _be_ in their mouth, and a two-edged 
sword in their hand;

To execute vengeance upon the heathen, _and_ punishments upon the 
people;

To bind their kings with chains, and their nobles with fetters of 
iron;

To execute upon them the judgment written: this honour have all his 
saints. Praise ye the LORD.


This Psalm is also a Psalm of thanksgiving for that infinite goodness 
of God, his being merciful to his people; and for assuring them, by 
his word, and by his promises of his good will towards them; and that 
he will hear them, regard them, and have mercy upon them. To which 
immense goodness of God, no thanks of his people can be equal. And 
that treasure of mercy, which is greater than the whole world unto 
afflicted consciences,—that God freely promises to his people his 
blessing, in the seed of Abraham, and the remission of sins; and does 
not regard their unworthiness in the gift;—that treasure of mercy, I 
say, is greater than the mind of man is capable of conceiving.

This Psalm, therefore, (if we may so speak) is properly a Psalm of the 
New Testament. Hence the Psalmist saith, “Sing unto the Lord a new 
song:” showing that all praise is to be sung unto the king of Israel 
and of Zion; whom all ought to laud with rejoicing, “upon their beds:” 
that is, in the churches and temples where they meet for worship; as 
the prophet Isaiah also mentions their temples, their altars, their 
beds, and their couches, where Israel committed fornication; that is, 
worshipped their idols.

And that also pertains to the New Testament where the Psalmist saith, 
“And a two-edged sword in their hand, to execute vengeance on the 
heathen, and to bind their kings with chains.” This is not to be 
understood simply of the Jews or of the Mahometans, with respect to 
any earthly tyranny; but this is the vengeance promised in the 
scriptures; which the seed of Abraham, that is, the Israelites and the 
apostles, should execute by the sword of the Spirit, by which they 
should destroy idolatry in so many nations, and should put to shame 
the wisdom of the whole world, as the apostle Paul saith. 2 Cor. x.




PSALM CL.

_An exhortation to praise God with all kinds of instruments._


Praise ye the LORD. Praise God in his sanctuary: praise him in the 
firmament of his power.

Praise him for his mighty acts: praise him according to his excellent 
greatness.

Praise him with the sound of the trumpet: praise him with the psaltery 
and harp.

Praise him with the timbrel and dance: praise him with stringed 
instruments and organs.

Praise him upon the loud cymbals: praise him upon the high sounding 
cymbals.

Let every thing that hath breath praise the LORD. Praise ye the LORD.


This is a Psalm of praise, written for the people of Israel, (to 
praise God in his holiness, or in his sanctuary): that is, to praise 
him for that infinite and unequalled mercy, of erecting his sanctuary, 
his tabernacle, his ark, his mercy-seat among the Israelites; and 
thereby making Jerusalem the place of his dwelling. For God dwelt in 
that place, the city of Jerusalem, as in the heaven of his habitation. 
Hence other prophets call that people “the heavens,” and the place of 
the habitation, of the name, and of the word of God. Because the 
presence, the power, and the majesty of God are there, where he 
manifests himself forth by his acts and his wonderful works.

The Psalmist then mentions many musical instruments, which were used 
by the people of Israel in their worship, according to the appointed 
ceremonies of the Levitical worship and priesthood. But among 
Christians and the people of the New Testament, the trumpet, psaltery, 
the harp, the timbrels, are the gospel itself in the ministration of 
the word.




CONCLUDING ADMONITION.


I would, in conclusion, have all godly souls (whom Satan, without 
ceasing, harasses with temptations,) to bear in mind that all the 
laudatory Psalms, or Psalms of thanksgiving, are also promises of God, 
designed to lift up, to sustain, and to refresh afflicted consciences, 
and to furnish them with arguments against the devil; assuring them 
that God is the God of peace, of life, of consolation, and not the God 
of misery, cruelty, and damnation. For when David and other saints 
thus joyfully, and with all possible abundance of expression, praise 
God, they thereby show forth unto all the afflicted, that God never 
forsakes his own in their temptations, but pities all such; and that 
he gives them breathing-times in their conflicts, succours them in 
their distresses, beholds their contrite hearts, gives them in due 
time an end of their afflictions, delivers them from all evils, and 
oft-times most sweetly and marvellously comforts them.

Wherefore, every thanksgiving in the Psalms, is at the same time, a 
promise of grace, and a sweet doctrine to the tempted and the 
afflicted: because thereby is shown, by the example of David and of 
others, that God regardeth the afflicted, heareth all that call upon 
him, and giveth peace unto them in all the various afflictions under 
which they labour.

Learn thou well then how to gather, throughout the book of Psalms, the 
blessed argument against the devil, contained in the words, “PRAISE YE 
THE LORD!” It was this that comforted David himself while praising 
God: for they are not the dead that praise the Lord, nor they that are 
swallowed up of sorrow, nor they that go down into hell!

As therefore God ceaseth not, during this short and momentous life, to 
try and prove his church, by causing her to undergo these many and 
great offences, temptations, and afflictions, and these most bitter 
hatreds of Satan and of the word; so he will, as surely, most 
marvellously and excellently comfort her from heaven, and deliver her, 
and save her!

All, therefore, that believe, how many soever they be, and how many or 
great soever their afflictions, are ever lifted up by the consolations 
of God. And hence God will comfort us also, and all saints; and he 
will open our mouths to praise him; that Satan may be confounded in 
all his devices and in all his works, and that Jesus Christ, the Lord 
our God, may be glorified! who, with the Father and the Holy Spirit, 
liveth and reigneth, One God, blessed for evermore. Amen.




THE PRINTER

TO THE GODLY READER, GREETING.


Behold, we here present unto thee, good Reader, the summary Commentary 
of Doctor Martin Luther, collected from his mouth by those that heard 
him, with all possible care and diligence. We could scarcely obtain 
leave from the holy author to edit this commentary in his name: 
because he felt that many things were wanting in this extemporaneous 
explication, which a diligent writing down might have rendered more 
perfect and more clear. But as he was satisfied that the sense and 
substance of each Psalm were every where faithfully given, and that a 
very important part of the true religion was here copiously handled; 
he was, under these assurances, the more willing to overlook any thing 
that might be wanting in the way of greater correctness, and loftier 
language and expression.

We hope, therefore, that this our labour will not be unacceptable to 
the lovers of the Holy Scriptures and divine things. For they will 
here see how blessedly this great man opened and taught the word of 
God, and what his only aim and object were therein. And they will also 
be the better enabled to judge of the writings of others. For while 
others devote all their labours, pains, and aims, to thrust their 
books upon the world; they never, in those books, touch in the least 
upon those things which form the substance of the true religion! 
Reader, farewell! May thy soul be blessed by our labour!




PRINTED BY L. AND G. SEELEY, THAMES DITTON, SURREY.






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