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Psalm Sixty-six
Psalm 66
Chapter Contents
Praise for God's sovereign power in the creation. (1-7)
For his favour to his church. (8-12) And the psalmist's praise for his
experience of God's goodness. (13-20)
Commentary on Psalm 66:1-7
(Read Psalm 66:1-7)
The holy church throughout all the world lifts up her
voice
to laud that Name which is above every name
to make the praise of Jesus
glorious
both by word and deed; that others may be led to glorify him also.
But nothing can bring men to do this aright
unless his effectual grace create
their hearts anew unto holiness; and in the redemption by the death of Christ
and the glorious deliverances it effects
are more wondrous works than Israel's
deliverance from Egyptian bondage.
Commentary on Psalm 66:8-12
(Read Psalm 66:8-12)
The Lord not only preserves our temporal life
but
maintains the spiritual life which he has given to believers. By afflictions we
are proved
as silver in the fire. The troubles of the church will certainly end
well. Through various conflicts and troubles
the slave of Satan escapes from
his yoke
and obtains joy and peace in believing: through much tribulation the
believer must enter into the kingdom of God.
Commentary on Psalm 66:13-20
(Read Psalm 66:13-20)
We should declare unto those that fear God
what he has
done for our souls
and how he has heard and answered our prayers
inviting
them to join us in prayer and praise; this will turn to our mutual comfort
and
to the glory of God. We cannot share these spiritual privileges
if we retain
the love of sin in our hearts
though we refrain from the gross practice
Sin
regarded in the heart
will spoil the comfort and success of prayer; for the
sacrifice of the wicked is an abomination of the Lord. But if the feeling of
sin in the heart causes desires to be rid of it; if it be the presence of one
urging a demand we know we must not
cannot comply with
this is an argument of
sincerity. And when we pray in simplicity and godly sincerity
our prayers will
be answered. This will excite gratitude to Him who hath not turned away our
prayer nor his mercy from us. It was not prayer that fetched the deliverance
but his mercy that sent it. That is the foundation of our hopes
the fountain
of our comforts; and ought to be the matter of our praises.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 66
Verse 1
[1] Make a joyful noise unto God
all ye lands:
All lands — Ye people of all nations. He
invites the Gentile world
to the contemplation and celebration of God's works.
Verse 6
[6] He turned the sea into dry land: they went through the
flood on foot: there did we rejoice in him.
We — Our nation
or our ancestors
in whose loins we then
were.
Verse 10
[10] For thou
O God
hast proved us: thou hast tried us
as
silver is tried.
Proved us — As it were in a burning furnace;
and with a design to purge out our dross.
Verse 11
[11] Thou broughtest us into the net; thou laidst affliction
upon our loins.
Net — Which our enemies laid for us.
Verse 12
[12] 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.
To ride — To use us like slaves.
Verse 15
[15] I will offer unto thee burnt sacrifices of fatlings
with the incense of rams; I will offer bullocks with goats. /*Selah*/.
I will go — One speaks in the name of all the
rest.
Incense — With the fat of rams
which is no less pleasing to God
than incense.
Verse 18
[18] If I regard iniquity in my heart
the Lord will not hear
me:
Iniquity — Any sin.
In heart — If my heart had been false to God
although I might
have forborne outward acts. If I had been guilty of that
by heart was set upon
sin
or I desired only that which I resolved in my heart to spend upon my
lusts.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
Other Works
TITLE. To the
Chief Musician. He had need be a man of great skill
worthily to sing such a
Psalm as this: the best music in the world would be honoured by marriage with
such expressions. A Song or Psalm
or a Song and Psalm. It
may be either said or sung; it is a marvellous poem if it be but read; but set
to suitable music
it must have been one of the noblest strains ever heard by
the Jewish people. We do not know who is its author
but we see no reason to
doubt that David wrote it. It is in the Davidic style
and has nothing in it
unsuited to his times. It is true the "house" of God is mentioned
but the tabernacle was entitled to that designation as well as the temple.
SUBJECT
AND DIVISION. Praise is the topic
and the subjects for song are the Lord's
great works
his gracious benefits
his faithful deliverances
and all his
dealings with his people
brought to a close by a personal testimony to special
kindness received by the prophet bard himself. Ps 66:1-4 are a kind of
introductory hymn
calling upon all nations to praise God
and dictating to
them the words of a suitable song. Ps 66:5-7 invite the beholder to "Come
and see" the works of the Lord
pointing attention to the Red Sea
and
perhaps the passage of Jordan. This suggests the similar position of the
afflicted people which is described
and its joyful issue predicted
Ps
66:8-12. The singer then becomes personal
and confesses his own obligations to
the Lord (Ps 66:13-15); and
bursting forth with a vehement "Come and
hear
"declares with thanksgiving the special favour of the Lord to
himself
Ps 66:16-20.
EXPOSITION
Verse
1. Make a joyful noise unto God. "In Zion
"where
the more instructed saints were accustomed to profound meditation
the song was
silent unto God
and was accepted of him; but in the great popular assemblies a
joyful noise was more appropriate and natural
and it would be equally
acceptable. If praise is to be wide spread
it must be vocal; exulting sounds
stir the soul and cause a sacred contagion of thanksgiving. Composers of tunes
for the congregation should see to it that their airs are cheerful; we need not
so much noise
as joyful noise. God is to be praised with the voice
and
the heart should go therewith in holy exultation. All praise from all nations
should be rendered unto the Lord. Happy the day when no shouts shall be
presented to Juggernaut or Boodh
but all the earth shall adore the Creator
thereof. All ye lands. Ye heathen nations
ye who have not known Jehovah
hitherto
with one consent let the whole earth rejoice before God. The
languages of the lands are many
but their praises should be one
addressed to
one only God.
Verse
2. Sing forth the honour of his name. The noise is to be
modulated with tune and time
and fashioned into singing
for we adore the God
of order and harmony. The honour of God should be our subject
and to honour
him our object when we sing. To give glory to God is but to restore to him his
own. It is our glory to be able to give God glory; and all our true glory
should be ascribed unto God
for it is his glory. "All worship be to God
only
"should be the motto of all true believers. The name
nature
and
person of God are worthy of the highest honour. Make his praise glorious. Let
not his praise be mean and grovelling: let it arise with grandeur and solemnity
before him. The pomp of the ancient festivals is not to be imitated by us
under this dispensation of the Spirit
but we are to throw so much of heart and
holy reverence into all our worship that it shall be the best we can render.
Heart worship and spiritual joy render praise more glorious than vestments
incense
and music could do.
Verse
3. Say unto God. Turn all your praises to him. Devotion
unless it be resolutely directed to the Lord
is no better than whistling to
the wind. How terrible art thou in thy works. The mind is usually first
arrested by those attributes which cause fear and trembling; and
even when the
heart has come to love God
and rest in him
there is an increase of worship
when the soul is awed by an extraordinary display of the more dreadful of the
divine characteristics. Looking upon the convulsions which have shaken
continents
the hurricanes which have devastated nations
the plagues which
have desolated cities
and other great and amazing displays of divine working
men may well say: How terrible art thou in thy works. Till we see God in
Christ
the terrible predominates in all our apprehensions of him. Through the
greatness of thy power shall thine enemies submit themselves unto thee;
but
as the Hebrew clearly intimates
it will be a forced and false submission.
Power brings a man to his knee
but love alone wins his heart. Pharaoh said he
would let Israel go
but he lied unto God; he submitted in word but not in
deed. Tens of thousands
both in earth and hell
are rendering this constrained
homage to the Almighty; they only submit because they cannot do otherwise; it
is not their loyalty
but his power
which keeps them subjects of his boundless
dominion.
Verse
4. All the earth shall worship thee
and shall sing unto thee.
All men must even now prostrate themselves before thee
but a time will come
when they shall do this cheerfully; to the worship of fear shall be added the
singing of love. What a change shall have taken place when singing shall
displace sighing
and music shall thrust out misery! They shall sing to thy
name. The nature and works of God will be the theme of earth's universal song
and he himself shall be the object of the joyful adoration of our emancipated
race. Acceptable worship not only praises God as the mysterious Lord
but it is
rendered fragrant by some measure of knowledge of his name or character. God
would not be worshipped as an unknown God
nor have it said of his people
"Ye worship ye know not what." May the knowledge of the Lord soon
cover the earth
that so the universality of intelligent worship may be
possible: such a consummation was evidently expected by the writer of this
Psalm; and
indeed
throughout all Old Testament writings
there are
intimations of the future general spread of the worship of God. It was an
instance of wilful ignorance and bigotry when the Jews raged against the
preaching of the gospel to the Gentiles. Perverted Judaism may be exclusive
but the religion of Moses
and David
and Isaiah was not so. Selah. A little
pause for holy expectation is well inserted after so great a prophecy
and the
uplifting of the heart is also a seasonable direction. No meditation can be
more joyous that excited by the prospect of a world reconciled to its Creator.
Verse
5. Come and see the works of God. Such glorious events
as
the cleaving of the Red Sea and the overthrow of Pharaoh
are standing wonders
and throughout all time a voice sounds forth concerning them—"Come and
see." Even till the close of all things
the marvellous works of God at
the Red Sea will be the subject of meditation and praise; for
standing on the
sea of glass mingled with fire
the triumphal armies of heaven sing the song of
Moses
the servant of God
and the song of the Lamb. It has always been the
favourite subject of the inspired bards
and their choice was most natural. He
is terrible in his doing toward the children of men. For the defence of his
church and the overthrow of her foes he deals terrific blows
and strikes the
mighty with fear. O thou enemy
wherefore dost thou vaunt thyself? Speak no
more so exceeding proudly
but remember the plagues which bowed the will of
Pharaoh
the drowning of Egypt's chariots in the Red Sea
the overthrow of Og
and Sihon
the scattering of the Canaanites before the tribes. This same God
still liveth
and is to be worshipped with trembling reverence.
Verse
6. He turned the sea into dry land. It was no slight miracle
to divide a pathway through such a sea
and to make it fit for the traffic of a
whole nation. He who did this can do anything
and must be God
the worthy
object of adoration. The Christian's inference is that no obstacle in his
journey heavenward need hinder him
for the sea could not hinder Israel
and
even death itself shall be as life; the sea shall be dry land when God's
presence is felt. They went through the flood on foot. Through the river the
tribes passed dry shod
Jordan was afraid because of them.
"What
ailed thee
O thou mighty sea?
Why rolled thy waves in dread?
What bade thy tide
O Jordan
flee
And bare its deepest bed?"
"O
earth
before the Lord
the God
Of Jacob
tremble still;
Who makes the waste a watered sod
The flint a gushing rill."
There
did we rejoice in him. We participate this day in that ancient joy. The scene
is so vividly before us that it seems as if we were there personally
singing
unto the Lord because he hath triumphed gloriously. Faith casts herself bodily
into the past joys of the saints
and realises them for herself in much the
same fashion in which she projects herself into the bliss of the future
and
becomes the substance of things hoped for. It is to be remarked that Israel's
joy was in her God
and there let ours be. It is not so much what he has done
as what he is
that should excite in us a sacred rejoicing. "He is my God
and I will prepare him an habitation; my father's God
and I will exalt
him."
Verse
7. He ruleth by his power for ever. He has not deceased
nor
abdicated
nor suffered defeat. The prowess displayed at the Red Sea is
undiminished: the divine dominion endures throughout eternity. His eyes behold
the nations. Even as he looked out of the cloud upon the Egyptians and
discomfited them
so does he spy out his enemies
and mark their conspiracies.
His hand rules and his eye observes
his hand has not waxed weak
nor his eye
dim. As so many grasshoppers he sees the people and tribes
at one glance he
takes in all their ways. He oversees all and overlooks none. Let not the
rebellious exalt themselves. The proudest have no cause to be proud. Could they
see themselves as God sees them they would shrivel into nothing. Where rebellion
reaches to a great head
and hopes most confidently for success
it is a
sufficient reason for abating our fears
that the Omnipotent ruler is also an
Omniscient observer. O proud rebels
remember that the Lord aims his arrows at
the high soaring eagles and brings them down from their nest among the stars.
"He hath put down the mighty from their seats
and exalted them of low
degree." After a survey of the Red Sea and Jordan
rebels
if they were in
their senses
would have no more stomach for the fight
but would humble
themselves at the Conqueror's feet. Selah. Pause again
and take time to bow
low before the throne of the Eternal.
Verse
8. O bless our God
ye people. Ye chosen seed
peculiarly
beloved
it is yours to bless your covenant God as other nations cannot. Ye
should lead the strain
for he is peculiarly your God. First visited by his
love
ye should be foremost in his praise. And make the voice of his praise to
be heard. Whoever else may sing with bated breath
do you be sure to give full
tongue and volume to the song. Compel unwilling ears to hear the praises of
your covenant God. Make rocks
and hills
and earth
and sea
and heaven itself
to echo with your joyful shouts.
Verse
9. Which holdeth our soul in life. At any time the
preservation of life
and especially the soul's life
is a great reason for
gratitude but much more when we are called to undergo extreme trials
which of
themselves would crush our being. Blessed be God
who
having put our souls
into possession of life
has been pleased to preserve that heaven given life
from the destroying power of the enemy. And suffereth not our feet to be moved.
This is another and precious boon. If God has enabled us not only to keep our
life
but our position
we are bound to give him double praise. Living and
standing is the saint's condition through divine grace. Immortal and immoveable
are those whom God preserves. Satan is put to shame
for instead of being able
to slay the saints
as he hoped
he is not even able to trip them up. God is
able to make the weakest to stand fast
and he will do so.
Verse
10. For thou
O God
hast proved us. He proved his Israel with
sore trials. David had his temptations. All the saints must go to the proving
house; God had one Son without sin
but he never had a son without trial. Why
ought we to complain if we are subjected to the rule which is common to all the
family
and from which so much benefit has flowed to them? The Lord himself
proves us
who then shall raise a question as to the wisdom and the love which
are displayed in the operation? The day may come when
as in this case
we
shall make hymns out of our griefs
and sing all the more sweetly because our
mouths have been purified with bitter draughts. Thou hast tried us
as silver
is tried. Searching and repeated
severe and thorough
has been the test; the
same result has followed us as in the case of precious metal
for the dross and
tin have been consumed
and the pure ore has been discovered. Since trial is
sanctified to so desirable an end
ought we not to submit to it with abounding
resignation.
Verse
11. Thou broughtest us into the net. The people of God in the
olden time were often enclosed by the power of their enemies
like fishes or
birds entangled in a net; there seemed no way of escape for them. The only
comfort was that God himself had brought them there
but even this was not
readily available
since they knew that he had led them there in anger as a
punishment for their transgressions; Israel in Egypt was much like a bird in
the fowler's net. Thou laidest affliction upon our loins. They were pressed
even to anguish by their burdens and pains. Not on their backs alone was the
load
but their loins were pressed and squeezed with the straits and weights of
adversity. God's people and affliction are intimate companions. As in Egypt
every Israelite was a burden bearer
so is every believer while he is in this
foreign land. As Israel cried to God by reason of their sore bondage
so also
do the saints. We too often forget that God lays our afflictions upon us; if we
remembered this fact
we should more patiently submit to the pressure which now
pains us. The time will come when
for every ounce of present burden
we shall
receive a far more exceeding and eternal weight of glory.
Verse
12. Thou hast caused men to ride over our heads. They stormed
and hectored
and treated us like the mire of the street. Riding the high
horse
in their arrogance
they
who were in themselves mean men
treated the
Lord's people as if they were the meanest of mankind. They even turned their
captives into beasts of burden
and rode upon their heads
as some read the
Hebrew. Nothing is too bad for the servants of God when they fall into the
hands of proud persecutors. We went through fire and through water. Trials many
and varied were endured by Israel in Egypt
and are still the portion of the
saints. The fires of the brick kiln and the waters of the Nile did their worst
to destroy the chosen race; hard labour and child murder were both tried by the
tyrant
but Israel went through both ordeals unharmed
and even thus the church
of God has outlived
and will outlive
all the artifices and cruelties of man.
Fire and water are pitiless and devouring
but a divine fiat stays their fury
and forbids these or any other agents from utterly destroying the chosen seed.
Many an heir of heaven has had a dire experience of tribulation; the fire
through which he has passed has been more terrible than that which chars the
bones
for it has fed upon the marrow of his spirit
and burned into the core
of his heart; while the waterfloods of affliction have been even more to be
feared than the remorseless sea
for they have gone in even unto the soul
and
carried the inner nature down into deeps horrible
and not to be imagined
without trembling. Yet each saint has been more than conqueror hitherto
and
as it has been
so it shall be. The fire is not kindled which can burn the
woman's seed
neither does the dragon know how to vomit a flood which shall
suffice to drown it. But thou broughtest us out into a wealthy place. A blessed
issue to a mournful story. Canaan was indeed a broad and royal domain for the
once enslaved tribes: God
who took them into Egypt
also brought them into the
land which flowed with milk and honey
and Egypt was in his purposes en
route to Canaan. The way to heaven is via tribulation.
"The
path of sorrow and that path alone
Leads to the land where sorrow is unknown."
How
wealthy is the place of every believer
and how doubly does he feel it to be so
in contrast with his former slavery: what songs shall suffice to set forth our
joy and gratitude for such a glorious deliverance and such a bountiful
heritage. More awaits us. The depth of our griefs bears no proportion to the
height of our bliss. For our shame we have double
and more than double. Like
Joseph we shall rise from the prison to the palace
like Mordecai we shall
escape the gallows prepared by malignity
and ride the white horse and wear the
royal robe appointed by benignity. Instead of the net
liberty; instead of a
burden on the loins
a crown on our heads; instead of men riding over us
we
shall rule over the nations: fire shall no more try us
for we shall stand in
glory on the sea of glass mingled with fire; and water shall not harm us
for
there shall be no more sea. O the splendour of this brilliant conclusion to a
gloomy history. Glory be unto him who saw in the apparent evil the true way to
the real good. With patience we will endure the present gloom
for the morning
cometh. Over the hills faith sees the daybreak
in whose light we shall enter
into the wealthy place.
Verse
13. I will. The child of God is so sensible of his own
personal indebtedness to grace
that he feels that he must utter a song of his
own. He joins in the common thanksgiving
but since the best public form must
fail to meet each individual case
he makes sure that the special mercies
received by him shall not be forgotten
for he records them with his own pen
and sings of theme with his own lips. I will go into thy house with burnt offerings;
the usual sacrifices of godly men. Even the thankful heart dares not come to
God without a victim of grateful praise; of this as well as of every other form
of worship
we may say
"the blood is the life thereof." Reader
never attempt to come before God without Jesus
the divinely promised
given
and accepted burnt offering. I will pay thee my vows. He would not appear
before the Lord empty
but at the same time he would not boast of what he
offered
seeing it was all due on account of former vows. After all
our
largest gifts are but payments; when we have given all
we must confess
"O Lord
of thine own have we given unto thee." We should be slow in
making vows
but prompt in discharging them. When we are released from trouble
and can once more go up to the house of the Lord
we should take immediate
occasion to fulfil our promises. How can we hope for help another time
if we
prove faithless to covenants voluntarily entered upon in hours of need.
Verse
15. I will offer unto thee burnt sacrifices of fatlings. The
good man will give his best things to God. No starveling goat upon the hills
will he present at the altar
but the well fed bullocks of the luxuriant
pastures shall ascend in smoke from the sacred fire. He who is miserly with God
is a wretch indeed. Few devise liberal things
but those few find a rich reward
in so doing. With the incense of rams. The smoke of burning rams should also
rise from the altar; he would offer the strength and prime of his flocks as
well as his herds. Of all we have we should give the Lord his portion
and that
should be the choicest we can select. It was no waste to burn the fat upon
Jehovah's altar
nor to pour the precious ointment upon Jesus' head; neither
are large gifts and bountiful offerings to the church of God any diminution to
a man's estate: such money is put to good interest and placed where it cannot
be stolen by thieves nor corroded by rust. I will offer bullocks with goats. A
perfect sacrifice
completing the circle of offerings
should show forth the
intense love of his heart. We should magnify the Lord with the great and the
little. None of his ordinances should be disregarded; we must not omit either
the bullocks or the goats. In these three verses we have gratitude in action
not content with words
but proving its own sincerity by deeds of obedient
sacrifice. Selah. It is most fit that we should suspend the song while the
smoke of the victims ascends the heavens; let the burnt offerings stand for
praises while we meditate upon the infinitely greater sacrifice of Calvary.
Verse
16. Come and hear. Before
they were bidden to come and see.
Hearing is faith's seeing. Mercy comes to us by way of ear gate. "Hear
and your soul shall live." They saw how terrible God was
but they heard
how gracious he was. All ye that fear God. These are a fit audience when a good
man is about to relate his experience; and it is well to select our hearers
when inward soul matters are our theme. It is forbidden us to throw pearls
before swine. We do not want to furnish wanton minds with subjects for their
comedies
and therefore it is wise to speak of personal spiritual matters where
they can be understood
and not where they will be burlesqued. All God fearing
men may hear us
but far hence ye profane. And I will declare what he hath done
for my soul. I will count and recount the mercies of God to me
to my soul
my
best part
my most real self. Testimonies ought to be borne by all experienced
Christians
in order that the younger and feebler sort may be encouraged by the
recital to put their trust in the Lord. To declare man's doings is needless;
they are too trivial
and
besides
there are trumpeters enough of man's
trumpery deeds; but to declare the gracious acts of God is instructive
consoling
inspiriting
and beneficial in many respects. Let each man speak for
himself
for a personal witness is the surest and most forcible; second hand
experience is like "cauld kale het again; "it lacks the flavour of
first hand interest. Let no mock modesty restrain the grateful believer from
speaking of himself
or rather of God's dealings to himself
for it is justly
due to God; neither let him shun the individual use of the first person
which
is most correct in detailing the Lord's ways of love. We must not be egotists
but we must be egotists when we bear witness for the Lord.
Verse
17. I cried unto him with my mouth
and he was extolled with my
tongue. It is well when prayer and praise go together
like the horses in
Pharaoh's chariot. Some cry who do not sing
and some sing who do not cry: both
together are best. Since the Lord's answers so frequently follow close at the
heels of our petitions
and even overtake them
it becomes us to let our
grateful praises keep pace with our humble prayers. Observe that the psalmist
did both cry and speak; the Lord has cast the dumb devil out of his children
and those of them who are least fluent with their tongues are often the most
eloquent with their hearts.
Verse
18. If I regard iniquity in my heart. If
having seen it to be
there
I continue to gaze upon it without aversion; if I cherish it
have a
side glance of love toward it
excuse it
and palliate it; The Lord will not
hear me. How can he? Can I desire him to connive at my sin
and accept me while
I wilfully cling to any evil way? Nothing hinders prayer like iniquity
harboured in the breast; as with Cain
so with us
sin lieth at the door
and
blocks the passage. If thou listen to the devil
God will not listen to thee.
If you refuse to hear God's commands
he will surely refuse to hear thy
prayers. An imperfect petition God will hear for Christ's sake
but not one
which is wilfully miswritten by a traitor's hand. For God to accept our
devotions
while we are delighting in sin
would be to make himself the God of
hypocrites
which is a fitter name for Satan than for the Holy One of Israel.
Verse
19. But verily God hath heard me. Sure sign this that the
petitioner was no secret lover of sin. The answer to his prayer was a fresh
assurance that his heart was sincere before the Lord. See how sure the psalmist
is that he has been heard; it is with him no hope
surmise
or fancy
but he
seals it with a verily. Facts are blessed things when they reveal both
God's heart as loving
and our own heart as sincere. He hath attended to the
voice of my prayer. He gave his mind to consider my cries
interpreted them
accepted them
and replied to them; and therein proved his grace and also my
uprightness of heart. Love of sin is a plague spot
a condemning mark
a
killing sign
but those prayers
which evidently live and prevail with God
most clearly arise from a heart which is free from dalliance with evil. Let the
reader see to it
that his inmost soul be rid of all alliance with iniquity
all toleration of secret lust
or hidden wrong.
Verse
20. Blessed be God. Be his name honoured and loved. Which
hath not turned away my prayer
nor his mercy from me. He has neither
withdrawn his love nor my liberty to pray. He has neither cast out my prayer
nor me. His mercy and my cries still meet each other. The psalm ends on its key
note. Praise all through is its spirit and design. Lord enable us to enter into
it. Amen.
EXPLANATORY
NOTES AND QUAINT SAYINGS
Whole
Psalm. This Psalm is said to be recited on Easter day
by the Greek
church: it is described in the Greek Bible as A Psalm of the Resurrection
and may be understood to refer
in a prophetic sense
to the regeneration of
the world
through the conversion of the Gentiles. Daniel Cresswell.
Verse
1. Make a joyful noise unto God
all ye lands: Hebrew
all
the earth; shout aloud for joy
as the people did at the return of the ark
so that the earth rang again. God shall show himself to be the God not of Jews
only
but of Gentiles also; these shall as well cry Christ
as
those Jesus; these say
Father
as those Abba. And
as
there was great joy in Samaria when the gospel was there received (Ac 8:8)
so
shall there be the like in all other parts of the earth. John Trapp.
Verse
1. All ye lands. Where
consider
that he does not sing
praises well
who desires to sing alone. Thomas Le Blanc.
Verse
2. Make his praise glorious. Another meaning is
give
or place glory
that is
your glory to his praise
be fully
persuaded when you praise him that it will redound to your own glory
regard
this as your own glory; praise him in such a way that all your praises may be
given to glorify God; or
let your glory tend in this direction that he may be
praised. Desire not the glory of eternal blessedness
unless for the praise of
God
as the blessed spirits in that temple do nothing but say glory to God
and
sing the hymn of his glory without end
"Holy
holy
holy." Lorinus.
Verse
3. Say. Dicite
say
says David
delight to speak of God; Dicite
say something. There was more required than to think of God. Consideration
meditation
contemplation upon God and divine objects
have their place and their season;
but this is more than that
and more than admiration too; for all these may
come to an end in ecstasies
and in stupidities
and in useless and frivolous
imaginations. John Donne.
Verse
3. Unto God. To God
not concerning God
as some
interpret
but to God himself; to his praises
and with minds raised to
God
as it is in Ps 66:4
sing to himself; Gejerus also correctly
remarks
that the following discourse is addressed to God. Besides
it is to our
God
as in Ps 66:8
O bless our God
ye people: he is called God
absolutely
because he alone is the true God. Hermann Venema.
Verse
3. How terrible. Take from the Bible its awful doctrines
and
from providence its terrible acts
and the whole system
under which God
has placed us
would be emasculated. William S. Plumer.
Verse
3. Thine enemies shall submit themselves unto thee. In this
our first consideration is
that God himself hath enemies; and then
how
should we hope to be
nay
why should we wish to be
without them. God had
good
that is
glory from his enemies; and we may have good
that is
advantage
in the way to glory
by the exercise of our patience
from enemies too. Those
for whom God had done most
the angels
turned enemies first; vex not thou
thyself
if those whom thou hast loved best hate thee deadliest... God himself
hath enemies. Thine enemies shall submit
says the text
to God; there
thou hast one comfort
though thou have enemies too; but the greater comfort
is
that God calls thine enemies his. Nolite tangere Christus meos (Ps
105:15)
says God of all holy people; you were as good touch me
as touch any
of them
for
"they are the apple of mine eye" (Ps 17:8). Our Saviour
Christ never expostulated for himself; never said
Why scourge you me? why spit
you upon me? why crucify you me? As long as their rage determined in his
person
he opened not his mouth; when Saul extended the violence to the church
to his servants
then Christ came to that
"Saul
Saul
why persecutest
thou me?" ...Here is a holy league
defensive and offensive; God shall not
only protect us from others
but he shall fight for us against them; our
enemies are his enemies. Condensed from John Donne.
Verse
3. Thine enemies submit themselves. Literally
lie unto
thee. This was remarkably the case with Pharaoh and the Egyptians.
They promised again and again to let the people go
when the hand of the Lord
was upon them; and they as frequently falsified their word. Adam Clarke.
Verse
3. (second clause). In times of affliction every
hypocrite—all tag and rag—will be ready to come in to God in an outward
profession; but usually this submission to God at this time is not out of
truth. Hence it is said
Through the greatness of thy power shall thine
enemies submit themselves unto thee: in the original it is
they shall
lie unto thee
and so it is translated by Arias Montanus
and some others
noting hereby that a forced submission to God is seldom in truth. Jeremiah
Burroughs.
Verse
3. The earthquakes in New England occasioned a kind of religious
panic. A writer
who was then one of the ministers of Boston
informs us
that
immediately after the great earthquake
as it was called
a great number of his
flock came and expressed a wish to unite themselves with the church. But
on
conversing with them
he could find no evidence of improvement in their
religious views or feelings
no convictions of their own sinfulness; nothing
in short
but a kind of superstitious fear
occasioned by a belief that the end
of the world was at hand. All their replies proved that they had not found God
though they had seen the greatness of his power in the earthquake. Edward
Payson
D.D.
Verse
5. Come and see the works of God. An indirect censure is here
passed upon that almost universal thoughtlessness which leads men to neglect
the praises of God. John Calvin.
Verse
5. Come and see. The church at all times appeals to the
world
Come and see
as Jesus said to the two disciples of John the
Baptist
and Philip to Nathanael. Joh 1:39
46. God's marvels are to be seen by
all
and seeing them is the first step towards believing in their
divine author. A. R. Faussett.
Verse
6. He turned the sea into dry land. The psalmist refers to
the passage through the Red Sea and the Jordan
not as to transactions which
took place and were concluded at a given period of time
but as happening
really in every age. God's guidance of his people is a constant drying up of
the sea and of the Jordan
and the joy over his mighty deeds is always
receiving new materials. E. W. Hengstenberg.
Verse
6. There did we rejoice in him; where those things have been
done
there have we rejoiced in him
not taking any credit to ourselves as if
they were our acts
but rejoicing and glorying in God
and have praised him
as
may be seen in Exodus 15 and Joshua 3. The prophet uses the future for the
past
unless
perhaps
he meant to insinuate that these miracles would be
succeeded by much greater ones
of which they were only the types and figures.
A much greater miracle is that men should pass over the bitter sea of this
life
and cross the river of mortality
that never ceases to run
and which
swallows up and drowns so many
and still come safe and alive to the land of
eternal promise
and there rejoice in God himself
beholding him face to face;
and yet this greater miracle is so accomplished by God
that many pass through
this sea as if it were dry land
and cross this river with dry feet; that is to
say
having no difficulty in despising all things temporal
be they good or be
they bad; that is to say
being neither attached to the good things
nor
fearing the evil things
of this world
that they may arrive in security at the
heavenly Jerusalem
where we will rejoice in him
not in hope
but in complete
possession for eternity. Robert Bellarmine.
Verse
7. His eyes behold the nations. The radical meaning of the
word hku is augazein
to shine
and metonymically to examine with a
bright eye; to inspect with a piercing glance
and thence to behold
for either good or evil
as Pr 15:3: "The eyes of the Lord are in every
place
beholding the evil and the good." Here it is taken in an
adverse sense
and means
to watch from a watch tower
to threaten from a lofty
place. Ps 37:32: "The wicked watcheth the righteous; "and Job
15:22: He is waited for "from the watch tower for the sword; "that
is to say
the sword is drawn above the head of the wicked
as if it
threatened him from the watch tower of God. But
at the same time
there is
also a reference to God's looking from the pillar of fire
and of cloud
upon
the host of Pharaoh in the Red Sea. Ex 14:24. Hermann Venema.
Verse
7. His eyes behold the nations. This should give check to
much iniquity. Can a man's conscience easily and delightedly swallow that which
he is sensible falls under the cognizance of God
when it is hateful to the eye
of his holiness
and renders the action odious to him? "Doth not he see my
ways
and count all my steps?" saith Job
(Job 31:4)... The consideration
of this attribute should make us humble. How dejected would a person be if he
were sure all the angels in heaven
and men upon earth
did perfectly know his
crimes
with all their aggravations! But what is created knowledge to an
infinite and just censuring understanding? When we consider that he knows our
actions
whereof there are multitudes
and our thoughts
whereof there are
millions; that he views all the blessings bestowed upon us; all the injuries we
have returned to him; that he exactly knows his own bounty
and our ingratitude;
all the idolatry
blasphemy
and secret enmity in every man's heart against
him; all tyrannical oppressions
hidden lusts
omissions of necessary duties
violations of plain precepts
every foolish imagination
with all the
circumstances of them
and that perfectly in all their full anatomy
every mite
of unworthiness and wickedness in every circumstance... should not the
consideration of this melt our hearts into humiliation before him
and make us
earnest in begging pardon and forgiveness of him. Stephen Charnock.
Verse
9. Which holdeth our soul in life. As the works of creation
at first
and upholding all by his power and providence
are yoked together as
works of a like wonder
vouchsafed the creation in common
Heb 1:2-3; so just
in the like manner we find regeneration and perseverance joined
as the sum of
all other works in this life. Thus "begotten again
"and "kept
by the power of God to salvation
"are joined by the Apostle
1Pe 1:3
5
"Called and preserved in Christ Jesus; "so in Jude 1:1... "Blessed
be God
"says Peter
"who
according to his abundant mercy
hath
begotten us again." And
O bless our God
ye people
which holdeth our
souls in life
says the psalmist. Yea
if we do narrowly eye the words in
either
both Peter and the psalmist do bless God for both at once. Blessed be
God for "begetting us
" who are also "kept by the power of
God;" so it follows in Peter. In the psalmist both are comprehended in
this one word:
1. Which
putteth our souls in life (so the margin
out of the Hebrew)
that is
who
puts life into your soul at the first
as he did into Adam when he made him a
living soul;
2.
And then which holdeth
that is
continueth our souls in that life. So
the translators render it also
according to the psalmist's scope
and O
bless the Lord
saith the psalmist
for these and both these. Thomas
Goodwin.
Verse
9. Which holdest our soul in life. It is truth
that all we
have is in the hand of God; but God keeps our life in his hand last of all
and
he hath that in his hand in a special manner. Though the soul continue
life
may not continue; there is the soul when there is not life: life is that which
is the union of soul and body. Thou holdest our soul in life; that is
thou holdest soul and body together. So Daniel describes God to Belshazzar
Da
5:23
"The God in whose hand thy breath is
and whose are all thy ways
hast thou not glorified." The breath of princes is in the hand of God
and
the same hand holds the breath of the meanest subject. This may be matter of
comfort to us in times of danger
and times of death: when the hand of man is
lifted up to take thy life
remember thy life is held in the hand of God; and
as God said to Satan (Job 2:6): Afflict the body of Job
but save his life; so
God saith still to bloody wretches
who are as the limbs of Satan: The bodies
of such and such are in your hands
the estates of such and such are in your
hands
but save their lives. Joseph Caryl.
Verse
9. Putteth our soul in life. An elegant and emphatic
expression
only to be understood by observing the exact force of the words.
The soul is the life
as is well known
the word Myv is to
place
to place upon
to press in
the word Myyx signifies properly joinings
fastenings together
and hence those faculties and powers by which nature
is held together and made firm. Hermann Venema.
Verse
9. Which holdeth our soul in life. He holdeth our soul in
life
that it may not drop away of itself; for being continually in our hands
it is apt to slip through our fingers. Matthew Henry.
Verse
9. And suffereth not our feet to be moved. It is a great
mercy to be kept from desperate courses in the time of sad calamities
to be
supported under burdens
that we sink not; and to be prevented from denying
God
or his truth
in time of persecution. David Dickson.
Verse
10. Thou
O God
hast proved us. It is not known what corn
will yield
till it come to the flail; nor what grapes
till they come to the
press. Grace is hid in nature
as sweet water in rose leaves; the fire of
affliction fetcheth it out.—Thou hast tried us as silver. The wicked
also are tried (Re 3:10)
but they prove reprobate silver (Jer 6:28)
or at
best
as alchemy gold
that will not bear the seventh fire
as Job did (Job
23:10). John Trapp.
Verse
10. As silver is tried. Convinced from the frequent use of
this illustration
that there was something more than usually instructive in
the process of assaying and purifying silver
I have collected some few facts
upon the subject. The hackneyed story of the refiner seeing his image in the
molten silver while in the fire
has so charmed most of us
that we have not
looked further; yet
with more careful study
much could be brought out. To
assay silver requires great personal care in the operator. "The
principle of assaying gold and silver is very simple theoretically
but in
practice great experience is necessary to insure accuracy; and there is no
branch of business which demands more personal and undivided attention. The
result is liable to the influence of so many contingencies
that no assayer who
regards his reputation will delegate the principal process to one not equally
skilled with himself. Besides the result ascertainable by weight
there are
allowances and compensations to be made
which are known only to an experienced
assayer
and if these were disregarded
as might be the case with the mere
novice
the report would be wide from the truth." (Encyclopaedia
Britannica.) Pagnini's version reads: "Thou hast melted us by blowing upon
us
"and in the monuments of Egypt
artificers are seen with the blowpipe
operating with small fire places
with cheeks to confine and reflect the heat;
the worker evidently paying personal attention
which is evident also in Mal
3:3
"He shall sit as a refiner and purifier of silver." To assay
silver requires a skilfully constructed furnace. The description of this
furnace would only weary the reader
but it is evidently a work of art in
itself. Even the trial of our faith is much more precious than that of gold
which perisheth. He has refined us
but not with silver
he would not trust us
there
the furnace of affliction is far more skilfully arranged than that. To
assay silver the heat must be nicely regulated. "During the operation
the assayer's attention should be directed to the heat of the furnace
which
must be neither too hot nor too cold: if too hot
minute portions of silver
will be carried off with the lead
and so vitiate the assay; moreover
the
pores of the cupel being more open
greater absorption will ensue
and there is
liability to loss from that cause. One indication of an excess of heat in the
furnace
is the rapid and perpendicular rising of the fumes to the ceiling of
the muffle
the mode of checking and controlling which has been pointed out in
the description of the improved furnace. When the fumes are observed to fall to
the bottom of the muffle
the furnace is then too cold; and if left unaltered
it will be found that the cupellation has been imperfectly performed
and the
silver will not have entirely freed itself from the base metals. (Encyclopaedia
Britannica.) The assayer repeats his trying process. Usually two or more
trials of the same piece are made
so that great accuracy may be secured. Seven
times silver is said to be purified
and the saints through varied trials reach
the promised rest." C. H. S.
Verse
11. Thou broughtest us into the net
etc. Our enemies have
pursued us (like to wild beasts taken by the hunter) into most grievous straits
(1Sa 13:6). They have used us like beasts of burden
and laid sore loads upon
us
which they have fast bound upon our backs. Thou laidest affliction upon
our loins. Coarctationenem in lumbis; we are not only hampered
as in a
net
but fettered
as with chains; as if we had been in the jailor's or
hangman's hands. John Trapp.
Verse
12. Thou hast caused men to ride over our heads. The agents
are men. Man is a sociable living creature
and should converse with man
in love and tranquillity. Man should be a supporter of man; is he become an
overthrower? He should help and keep him up; doth he ride over him and tread
him under foot? O apostasy
not only from religion
but even from humanity! Quid
homini inimicissimum? Homo. (Seneca.) The greatest danger that befalls man
comes whence it should least come
from man himself. Caetera animantia
says Pliny
in suo genere
probe degunt
&c. Lions fight not with
lions; serpents spend not their venom on serpents; but man is the main suborner
of mischief to his own kind...
1. They
ride. What need they mount themselves upon beasts
that have feet malicious
enough to trample on us? They have a "foot of pride
"Ps 36:11
from
which David prayed to be delivered; a presumptuous heel
which they dare lift
up against God; and
therefore
a tyrannous toe
to spurn dejected men. They
need not horses and mules
that can kick with the foot of a revengeful malice
Ps 32:9.
2. Over
us. The way is broad enough wherein they travel
for it is the devil's
road. They might well miss the poor
there is room enough besides; they need
not ride over us. It were more brave for them to justle with champions that
will not give them the way. We never contend for their path; they have it
without our envy
not without our pity. Why should they ride over us?
3. Over
our heads. Is it not contentment enough to their pride to ride
to
their malice to ride over us
but must they delight in bloodiness to
ride over our heads? Will not the breaking of our arms and legs
and
such inferior limbs
satisfy their indignation? Is it not enough to rack our
strength
to mock our innocence
to prey on our estates
but must they thirst
after our bloods and lives? Quo tendit saeva libido? Whither will their
madness run? But we must not tie ourselves to the letter. Here is a mystical or
metamorphical gradation of their cruelty. Their riding is proud; their riding
over us is malicious; and their riding over our heads is bloody oppression. Thomas
Adams.
Verse
12. (first clause). The time was when the Bonners and butchers
rode over the faces of God's saints
and madefied (Madefy
to moisten
to make
wet) the earth with their bloods
every drop whereof begot a new believer. Thomas
Adams.
Verse
12. Thou hast caused men to ride over our heads. This verse is
like that sea (Mt 8:24) so tempestuous at first
that the vessel was covered
with waves; but Christ's rebuke quieted all
and there followed a great calm.
Here are cruel Nimrods riding over innocent heads
as they would over fallow
lands; and dangerous passages through fire and water; but the storm is soon
ended
or rather the passengers are landed. Thou broughtest us out into a
wealthy place. So that this strain of David's music
or psalmody
consists
of two notes—one mournful
the other mirthful; the one a touch of distress
the
other of redress: which directs our course to an observation of misery
and of mercy; of grievous misery
of gracious mercy. There is desolation
and consolation in one verse: a deep dejection
as laid under the feet of
beasts; a happy deliverance
broughtest us out into a wealthy place. In
both these strains God hath his stroke; he is a principal in this concert. He
is brought in for an actor
and for an author; and actor in the
persecution
and author in the deliverance. Thou causest
etc; Thou
broughtest
etc. In the one he is a causing worker; in the other a sole
working cause. In the one he is joined with company: in the other he works
alone. He hath a finger in the former; his whole hand is in the latter. We must
begin with misery before we come to mercy. If there were no
trouble
we should not know the worth of a deliverance. The passion of the
saints is given
by the hearty and ponderous description
for very grievous;
yet it is written in the forehead of the text
"The Lord caused it." Thou
causest men to ride
etc. Hereupon
some wicked libertine may offer to rub
his filthiness upon God's purity
and to plead an authentic derivation of all
his villainy against the saints from the Lord's warrant: He caused it.
We answer
to the justification of truth itself
that God doth ordain and order
every persecution that striketh his children
without any allowance to the
instrument that gives the blow. God works in the same action with others
not
after the same manner. In the affliction of Job were three agents—God
Satan
and the Sabeans. The devil works on his body
the Sabeans on his goods; yet Job
confessed a third party: "The Lord gives
and the Lord takes away."
Here oppressors trample on the godly
and God is said to cause it. He causeth
affliction for trial (so Ps 66:10-11: Thou hast tried us
etc.); they
work it for malice; neither can God be accused nor they excused. Thomas
Adams.
Verse
12. Thou hast placed men over our heads. Thus Jerome renders
although the Hebrew noun vwga
is in the singular
the word itself denotes an
obscure
mean man
who is mentioned with indignity
but ought to be buried
in oblivion. The singular noun is taken collectively
and so also is wgvar
with the affix. Such were the Egyptian and Babylonish idolaters
whom the
Hebrew served. To place any one over the head of another
or
as the
Hebrew word tbkrh means
to ride
to be superior to
to subdue to
oneself and subject
and to sit upon and insult
just as the horseman rules
with the rein
and spur
and whip the beast which he rides. Lorinus.
Verse
12. To ride over our heads. This is an allusion to beasts of
burden
and particularly to camels
whose heads the rider almost sits over
and
so domineers over them as he pleases. Thomas Fenton
in "Annotations on
the Book of Job
and the Psalms." 1732.
Verse
12. We went through fire and through water. The children of Israel
when they had escaped the Red Sea
and seen their enemies the Egyptians dead
they thought all was cocksure
and therefore sang Epicinia
songs of
rejoicing for the victory. But what followed within a while? The Lord stirred
up another enemy against them from out their bowels
as it were
which was
hunger
and this pinched them sorer
they thought
than the Egyptian. But was
this the last? No; after the hunger came thirst
and this made them to murmur
as much as the former; and after the thirst came fiery serpents
and fire and
pestilence
and Amalekites
and Midianites
and what not? Thus hath it been
with the church not only under the law
but also under Christ
as it might be
easily declared unto you. Neither hath it been better with the several members
thereof; they likewise have been made conformable to the body and to the Head.
What a sight of temptations did Abraham endure? So Jacob
so Joseph
so the
patriarchs
so the prophets? Yea
and all they that would live godly in Christ
Jesus
though their sorrow in the end were turned to joy
yet they wept and
lamented first. Though they were brought at the length to a wealthy place
yet
they passed through fire and water first. Miles Smith
1624.
Verse
12. We went through fire and through water. There was a great
variety of such perils; and not only of several
but of contrary sorts: We
went through fire and through water
either of which singly and alone
denotes an extremity of evils. Thus
through water (Ps 69:1-2): "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." Or
through fire (Eze 15:7): "And I will set my face against
them; they shall go out from one fire
and another fire shall devour them; and
ye shall know that I am the Lord
when I set my face against them." But
when through both successively
one after the other
this denotes an
accumulation of miseries
or trials
indeed: as we read Isa 43:2
with God's
promise to his people in such conditions: "When thou passest through the
waters I will be with thee; and through the rivers
they shall not overflow
thee: when thou walkest through the fire
thou shalt not be burned; neither
shall the flame kindle upon thee." Which promise is here
you see
acknowledged by the psalmist to have been performed: God was with the three
children when they walked through the fire
in the very letter of Isaiah's
speech; and with the children of Israel when they went through the water of the
Red Sea. Thomas Goodwin.
Verse
12. We went through fire and through water. In allusion
probably
to the ordeal by fire and water
which is of great antiquity. On the
question who had interred the body of Polynices:
"All
denied:
Offering
in proof of innocence
to grasp
The burning steel
to walk through fire
and take
Their solemn oath they knew not of the deed."
Sophocles.
From T. S. Millington's "Testimony of the Heathen to the Truths of Holy
Writ." 1863.
Verse
12. Fire and water. The Jewish law required both these for
purification of spoil in war
where they could be borne. Nu 31:23:
"Everything that may abide the fire
ye shall make it go through the fire
and it shall be clean: nevertheless it shall be purified through the water of
separation." God's saints are
therefore
subject to both ordeals. C.
H. S.
Verse
12. But thou broughtest us out into a wealthy place. Every
word is sweetly significant
and amplifies God's mercy to us. Four especially
are remarkable:—
1.
The deliverer;
2. The deliverance;
3. The delivered; and
4. Their felicity or blessed advancement.
So
there is the deliverer
aliquid celsitudinis
Thou; in the delivery
certitudinis
broughtest out
in the delivered
solitudinis
us; in the happiness
plenitudinis
into a wealthy place. There is highness and lowness
sureness and fulness. The deliverer is great
the deliverance is certain
the
distress grievous
the exaltation glorious. There is yet a first word
that
like a key unlocks this golden gate of mercy
a veruntamen:—BUT. This is
vox respirationis
a gasp that fetcheth back again the very life of
comfort. But thou broughtest
etc. We were fearfully endangered into the
hands of our enemies; they rode and trod upon us
and drove us through hard
perplexities. But thou
etc. If there had been a full point or period at
our misery
if those gulfs of persecution had quite swallowed us
and all our
light of comfort had been thus smothered and extinguished we might have cried
Periit
spes nostra
yea
periit salus nostra.—Our hope
our help is quite
gone. He had mocked us that would have spoken
Be of good cheer. This same but
is like a happy oar
that turns our vessel from the rocks of despair
and lands
it at the haven of comfort. Thomas Adams.
Verse
12. (second and third clause).
1.
The outlet of the trouble is happy. They are in fire and water
yet they get
through them; we went through fire and water
and did not perish in the flames
or floods. Whatever the troubles of the saints are
blessed be God there is a
way through them.
2.
The inlet to a better state is much more happy. Thou broughtest us out into
a wealthy place
into a well watered place; for the word is
like the
gardens of the Lord
and therefore fruitful. Matthew Henry.
Verse
12. (last clause). Thou
O God
with the temptation hast given
the issue. Thou broughtest us out into a wealthy place.
1.
Thou hast proved
and thou hast brought.
2.
Thou laidest the trouble
and thou tookest it off; yea
and hast made us an
ample recompense
for thou hast brought us to a moist
pleasant
lovely
fertile
rich place
a happy condition
a flourishing condition of things
so
that thou hast made us to forget all our trouble. William Nicholson
in
"David's Harp strung and tuned." 1662.
Verse
12. A wealthy place. The hand of God led them in that fire and
water of affliction through which they went; but who led them out? The psalmist
tells us in the next words: Thou broughtest us out into a wealthy place;
the margin saith
into a moist place. They were in fire and water
before. Fire is the extremity of heat and dryness; water is the
extremity of moistness and coldness. A moist place notes a due
temperament of heat and cold
of dryness and moistness
and therefore elegantly
shadows that comfortable and contented condition into which the good hand of
God had brought them
which is significantly expressed in our translation by a
wealthy place; those places flourishing most in fruitfulness
and so in
wealth
which are neither over hot nor over cold
neither over dry not over
moist. Joseph Caryl.
Verse
13. You see all the parts of this song; the whole concert or harmony
of all is praising God. You see quo loco
in his house; quo modo
with burnt offering; quo animo
paying our vows. Thomas Adams.
Verse
13. Burnt offerings. For ourselves
be we sure that the best
sacrifice we can give to God is obedience; not a dead beast
but a living soul.
The Lord takes not delight in the blood of brutish creatures. It is the mind
the life
the soul
the obedience
that he requires: 1Sa 15:22
"To obey
is better than sacrifice." Let this be our burnt offering
our holocaust
a sanctified body and mind given up to the Lord
Ro 12:1-2. First
the heart:
"My son
give me thy heart." Is not the heart enough? No
the hand
also: Isa 1:16
Wash the hands from blood and pollution. Is not the hand
enough? No
the foot also: "Remove thy foot from evil." Is not the
foot enough? No
the lips also: "Guard the doors of thy mouth; " Ps
34:13
"Refrain thy tongue from evil." Is not thy tongue enough? No
the ear also: "Let him that hath ears to hear
hear." Is not the ear
enough? No
the eye also: "Let thine eyes be towards the Lord." Is
not all this sufficient? No
give body and spirit: 1Co 6:20
"Ye are
bought with a price: therefore glorify God in your body
and in your spirit
which are God's." When the eyes abhor lustful objects
the ear slanders
the foot erring paths
the hands wrong and violence
the tongue flattery and
blasphemy
the heart pride and hypocrisy; this is thy holocaust
thy whole
burnt offering. Thomas Adams.
Verses
13
15. In the burnt offerings
we see his approach to the altar
with the common and general sacrifice; and next
in his paying vows
we
see he has brought his peace offerings with him. Again
therefore
he
says at the altar: I will offer unto thee burnt sacrifices of fatlings
(Ps 66:15). This is the general offering
brought from the best of his flock
and herd. Then follow the peace offerings: With the incense (trjq
fuming
smoke) of rams; I will offer bullocks with goats. Selah. Having brought his
offerings
he is in no haste to depart
notwithstanding; for his heart is full.
Ere
therefore
he leaves the sanctuary
he utters the language of a soul at
peace with God: Ps 66:16-20. This
truly
is one whom the very God of peace
has sanctified
and whose whole spirit
and body
and soul he will preserve
blameless unto the coming of the Lord Jesus Christ. 1Th 5:23. Andrew A.
Bonar.
Verses
13-15. He tells what were the vows he promised in his troubles
and says
he promised the richest sacrifice of cattle that could be made according to the
law. These were three—rams
cows
and goats. Rams included lambs; cows included
heifers; and goats
kids. Robert Bellarmine.
Verse
14. Which my lips have uttered. Hebrew
have opened;
that is which I have uttered
diductis labiis
with lips wide open. Videmus
qualiter vota nuncupari soleant
saith Vatablus. Here we see after what
sort vows used to be made
when we are under any pressing affliction; but when
once delivered
how heavily many come off in point of payment. John Trapp.
Verse
14. Express mention is made of opened lips to indicate that
the vows were made with great vehemence of mind
and in a state of need
and pressure; so that his lips were broken through and widely
opened. For the root
huk contains the idea of opening anything with
violence; to break open
as the Latin expression is
rumpere
labia. Hermann Venema.
Verse
15. I will offer
etc. Thou shalt have the best of the herd
and of the fold. Adam Clarke.
Verse
15. Fatlings. For as I will not come empty into thy house
so
I will not bring thee a niggardly present; but offer sacrifices of all sorts
and the best and choicest in every kind. Symon Patrick.
Verse
15. Bullocks with goats. That is
I will liberally provide for
every part of the service at the tabernacle. Thomas Scott.
Verse
16. Come and hear
all ye that fear God. One reason why the
saints are so often inviting all that fear God to come unto them is
because
the saints see and know the great good that they shall get by those that fear
God. The children of darkness are so wise in their generation as to desire most
familiarity and acquaintance with those persons whom they conceive may prove
most profitable and advantageous to them
and to pretend much friendship there
where is hope of most benefit. And shall not the saints
the children of light
upon the same account wish and long for the society of those that fear God
because they see what great good they shall gain by them? It is no wonder that
the company of those that fear God is so much in request
since it is
altogether gainful and commodious; it's no wonder they have many invitations
since they are guests by which something is still gotten; and
indeed
among
all persons living
those that fear God are the most useful and enriching. Samuel
Heskins
in "Soul Mercies Precious in the Eyes of Saints... set forth in a
little Treatise on Ps 66:16." 1654.
Verse
16. All ye that fear God. For such only will hear to good
purpose; others either cannot
or care not. And I will declare
etc.
Communicate unto you my soul secrets and experiments. There is no small good to
be gotten by such declarations. Bilney
perceiving Latimer to be zealous
without knowledge
came to him in his study and desired him for God's sake to
hear his confession. "I did so
"saith Latimer
"and
to say the
truth
by this confession I learned more than afore in many years. So from that
time forward I began to smell the word of God
and forsake the school doctors
and such fooleries." John Trapp.
Verse
16. Ye that fear God. Observe the invitation given to those
only who fear God
because "the fear of the Lord is the beginning
of wisdom; "he loosens the feet to come
opens the ears to hear;
and therefore
he who has no fear of God will be called to no purpose
either
to come or to hear. Robert Bellarmine.
Verse
16. I will declare. Consider the ends which a believer should
purpose in the discharge of this duty ("of communicating Christian
experience"). The principal end he should have in view when he declares
his experience is the glory of that God
who hath dealt so bountifully with
him. He would surely have the Lord exalted for his faithfulness and goodness to
him; he would have it published that the name of the Lord might be great; that
sinners might know that his God is faithful to his word; that he hath not only
engaged to be "a present help in time of need
"but that he hath
found him in reality to be so. As he knows the enemies of God are ready enough
to charge him with neglect of his people
because of the trials and afflictions
they are exercised with; so he would
in contradiction to them
declare what he
hath found in his own experience
that in very faithfulness he afflicts those
that are dearest to him. And with what lustre doth the glory of God shine
when
his children are ready to acknowledge that he never called them out to any duty
but his grace was sufficient for them; that he never laid his hand upon them in
any afflictive exercise
but he
at the same time
supplied them with all those
supports which they stood in need of? I say
for Christians thus to stand up
on proper occasions
and bear their experimental testimony to the faithfulness
and goodness of God
what a tendency hath it to make the name of the Lord
who
hath been their strong tower
glorious in the midst of the earth... How may we
blush and be ashamed
that we have so much conversation in the world and so
little about what God hath done for our souls? It is a very bad sign upon us
in our day
that the things of God are generally postponed; while either the
affairs of state
or the circumstances of outward life
or other things
perhaps
of a more trifling nature
are the general subjects of our
conversation. What! are we ashamed of the noblest
the most interesting
subject? It is but a poor sign that we have felt anything of it
if we think it
unnecessary to declare it to our fellow Christians. What think you? Suppose any
two of us were cast upon a barbarous shore
where we neither understood the
language
nor the customs of the inhabitants
and were treated by them with
reproach and cruelty; do you think we should not esteem it a happiness that we
could unburden ourselves to each other
and communicate our griefs and
troubles? And shall we think it less so
while we are in such a world as this
in a strange land
and at a distance from our Father's house? Shall we neglect
conversing with each other? No; let our conversation not only be in heaven
but
about spiritual and heavenly things. Samuel Wilson (1703-1750)
in
"Sermons on Various Subjects."
Verse
16. I will declare. After we are delivered from the dreadful
apprehensions of the wrath of God
it is our duty to be publicly thankful. It
is for the glory of our Healer to speak of the miserable wounds that once
pained us; and of that kind hand that saved us when we were brought very low.
It is for the glory of our Pilot to tell of the rocks and of the sands; the
many dangers and threatening calamities that he
by his wise conduct
made us
to escape: and to see us safe on the shore
may cause others that are yet
afflicted
and tossed with tempests
to look to him for help; for he is able
and ready to save them as well as us. We must
like soldiers
when a tedious
war is over
relate our combats
our fears
our dangers
with delight; and make
known our experiences to doubting
troubled Christians
and to those that have
not yet been under such long and severe trials as we have been. Timothy
Rogers (1660-1729)
in "A Discourse on Trouble of Mind."
Verse
17. This verse may be rendered thus:—I cried unto him with my
mouth
and his exaltation was under my tongue; that is
I was considering
and meditating how I might lift up and exalt the name of God
and make his
praise glorious. Holy thoughts are said to be under the tongue when we are in a
preparation to bring them forth. Joseph Caryl.
Verse
17. He was extolled with my tongue. It is a proof that prayer
has proceeded from unworthy motives
when the blessings which succeed it are
not acknowledged with as much fervency as when they were originally implored.
The ten lepers all cried for mercy
and all obtained it
but only one returned
to render thanks. John Morison.
Verse
17. He was extolled with my tongue: literally an extolling (of Him
was) under my tongue
implying fulness of praise (Ps 10:7). A store
of praise being conceived as under the tongue
whence a portion might be
taken on all occasions. The sense is
scarcely had I cried unto him when
by
delivering me
he gave me abundant reason to extol him. (Ps 34:6.) A. R.
Faussett.
Verse
17. With my tongue. Let the praise of God be in thy tongue
under thy tongue
and upon thy tongue
that it may shine before all men
and
that they may see that thy heart is good. The fish lucerna has a shining
tongue
(A reviewer condemns us for quoting false natural history
but no intelligent
reader will be misled thereby.—Editor.) from which it takes its name; and in
the depths of the sea the light of its tongue reveals it: if thy heart has a
tongue
shining with the praises of God
it will sufficiently show itself of
what sort it is. Hence the old saying
"Speak
that I may see thee." Thomas
Le Blanc.
Verse
18. If I regard iniquity in my heart
the Lord will not hear me.
The very supposition that "if he regarded iniquity in his heart
the Lord
would not hear him
"implies the possibility that such may be the state
even of believers; and there is abundant reason to fear that it is in this way
their prayers are so often hindered
and their supplications so frequently
remain unanswered. Nor is it difficult to conceive how believers may be
chargeable with regarding iniquity in their heart
even amidst all the
solemnity of coming into the immediate presence of God
and directly addressing
him in the language of prayer and supplication. It is possible that they may
put themselves into such a situation
in a state of mind but little fitted for
engaging in that holy exercise; the world
in one form or another
may for the
time have the ascendancy in their hearts; and there may have been so much
formality in their confessions
and so much indifference in their
supplications
that when the exercise is over
they could not honestly declare
that they really meant what they acknowledged
or seriously desired what they
prayed for. A Christian
it is true
could not be contented to remain in a state
like this; and
when he is awakened from it
as he sooner or later will be
he
cannot fail to look back upon it with humiliation and shame. But we fear there
are seasons in which believers themselves may make a very near approach to such
a state; and what then is the true interpretation of prayers offered up at such
a moment? It is in fact saying
that there is something which
for the time
they prefer to what they are formally asking of God; that
though the blessing
which they do ask may be for a time withheld
yet they would find a
compensation in the enjoyment of the worldly things which do at the moment
engross their affections; and that
in reality
they would not choose to have
at that instant such an abundant communication of spiritual influence imparted
to them
as would render these worldly objects less valuable in their
estimation
and would turn the whole tide of their affections towards spiritual
things... The Christian may sometimes betake himself to prayer
to ask counsel
of God in some perplexity regarding divine truth
or to seek direction in some
doubtful point of duty; but
instead of being prepared fairly to exercise his
judgment in the hope that
while doing so
the considerations that lie of the
side of truth will be made to his mind clear and convincing; he may have
allowed his inclinations so to influence and bias his judgment towards the side
of error
or in favour of the line of conduct which he wishes to pursue
that
when he asks counsel it may only be in the hope that his previous opinion will
be confirmed
and when he seeks direction it is in reality on a point about
which he was previously determined... Another case is
I fear
but too common
and in which the believer may be still more directly chargeable with regarding
iniquity in his heart. It is possible that there may be in his heart or life
something which he is conscious is not altogether as it should be—some earthly
attachment which he cannot easily justify—or some point of conformity to the
maxims and practices of the world
which he finds it difficult to reconcile
with christian principle; and yet all the struggle which these have from time
to time cost him
may only have been an effort of ingenuity on his part to
retain them without doing direct violence to conscience—a laborious getting up
of arguments whereby to show how they may be defended
or in what way they may
lawfully be gone into; while the true and simple reason of his going into them
namely
the love of the world
is all the while kept out of view. And
as an experimental
proof of how weak and inconclusive all these arguments are
and at the same
time how unwilling he still is to relinquish his favourite objects
he may be
conscious that in confessing his sins he leaves them out of the enumeration
rather because he would willingly pass them over
than because he is convinced
that they need not be there; he may feel that he cannot and dare not make them
the immediate subject of solemn and deliberate communing with God; and
after
all his multiplied and ingenuous defences
he may be reconciled to them at
last
only by ceasing to agitate the question whether they are lawful or not. Robert
Gordon
D.D.
1825.
Verse
18. Whence is it that a man's regarding or loving sin in his heart
hinders his prayers from acceptance with God?
1.
The first reason is
because in this case he cannot pray by the Spirit. All
prayers that are acceptable with God are the breathings of his own Spirit with
us. Ro 8:26. As without the intercession of Christ we cannot have our prayers
accepted
so without the intercession of the Spirit we cannot pray...
2.
The second reason is
because as long as a man regards iniquity in his heart he
cannot pray in faith; that is
he cannot build a rational confidence upon any
promise that God will accept him. Now
faith always respects the promise
and
promise of acceptance is made only to the upright: so long
therefore
as men
cherish a love of sin in their heart
they either understand not the promises
and so they pray without understanding
or they understand them
and yet
misapply them to themselves
and so they pray in presumption: in neither case
they have little cause to hope for acceptance...
3.
The third reason is
because while we regard iniquity in our hearts we cannot
pray with fervency; which
next to sincerity
is the great qualification of
prayer
to which God has annexed a promise of acceptance (Mt 11:12): "The
kingdom of heaven suffereth violence
and the violent take it by force."
Mt 7:7: those only that seek are like to find
and those that knock to have
admittance; all which expressions denote vehemence and importunity. Now
the
cause of vehemence
in our prosecution of any good
is our love of it; for
proportionable to the affection we bear to anything is the earnestness of our
desires and the diligence of our pursuit after it. So long
therefore
as the
love of sin possesses our hearts
our love to spiritual things is dull
heavy
inactive
and our prayers for them must needs be answerable. O the wretched
fallacy that the soul will here put upon itself! At the same time it will love
its sin and pray against it; at the same time it will entreat for grace
with a
desire not to prevail: as a father confesses of himself
that before his
conversion he would pray for chastity
with a secret reserve in his wishes that
God would not grant his prayer. Such are the mysterious
intricate treacheries
by which the love of sin will make a soul deceive and circumvent itself. How
languidly and faintly will it pray for spiritual mercies; conscience
in the
meanwhile
giving the lie to every such petition! The soul
in this case
cannot pray against sin in earnest; it fights against it
but neither with hope
nor intent to conquer; as lovers
usually
in a game one against another
with
a desire to lose. So
then
while we regard iniquity
how is it possible for us
to regard spiritual things
the only lawful object of our prayers? and
if we
regard them not
how can we be urgent with God for the giving of them? And
where there is no fervency on our part
no wonder if there is no answer on
God's. Robert South
1633-1716.
Verse
18. If I regard iniquity in my heart
the Lord will not hear me.
Though the subject matter of a saint's prayer be founded on the word
yet if
the end he aims at be not levelled right
this is a door at which his prayer
will be stopped: "Ye ask
and receive not
because ye ask amiss
that ye
may consume it upon your lusts." Jas 4:3. Take
I confess
a Christian in
his right temper
and he aims at the glory of God; yet
as a needle that is touched
with a loadstone may be removed from its point to which nature hath espoused
it
though trembling till it again recovers it; so a gracious soul may in a
particular act and request vary from this end
being jogged by Satan
yea
disturbed by an enemy nearer home—his own unmortified corruption. Do you not
think it possible for a saint
in distress of body and spirit
to pray for
health in the one
and comfort in the other
with too selfish a respect to his
own ease and quiet? Yes
surely; and to pray for gifts and assistance in some
eminent service
with an eye to his own credit and applause; to pray for a
child with too inordinate a desire that the honour of his house may be built up
in him. And this may be understood as the sense
in part
of that expression
If
I regard iniquity in my heart
the Lord will not hear me. For though to
desire our own health
peace
and reputation
be not an iniquity
when
contained within the limits that God hath set; yet
when they overflow at such
a height
as to overtop the glory of God
yea
to stand but in a level with it
they are a great abomination. That which in the first or second degree is
wholesome food
would be rank poison in the fourth or fifth: therefore
Christian
catechize thyself
before thou prayest: O
my soul
what sends thee
on this errand? Know but thy own mind what thou prayest for
and thou mayest
soon know God's mind how thou shalt speed. Secure God his glory
and thou
mayest soon know God's mind how thou shalt speed. William Gurnall.
Verse
18. If I regard iniquity in my heart
the Lord will not hear me.
1.
They regard iniquity in their heart
who practise it secretly
who are under
restraint from the world
but are not possessed of an habitual fear of the
omniscient God
the searcher of all hearts
and from whose eyes there is no
covering of thick darkness where the workers of iniquity may hide themselves.
Jer 23:24.
2.
They regard iniquity in the heart
who entertain and indulge the desire of sin
although in the course of providence they may be restrained from the actual
commission of it. I am persuaded the instances are not rare
of men feeding
upon sinful desires
even when through want of opportunity
through the fear of
man
or through some partial restraint of conscience
they dare not carry them
into execution.
3.
They regard iniquity in their heart
who reflect upon past sins with delight
or without sincere humiliation of mind. Perhaps our real disposition
both
towards sin and duty
may be as certainly discovered by the state of our minds
after
as in the time of action. The strength and suddenness of temptation may
betray even a good man into the commission of sin; the backwardness of heart
and power of inward corruption may make duty burdensome and occasion many
defects in the performance; but every real Christian remembers his past sins
with unfeigned contrition of spirit
and a deep sense of unworthiness before
God; and the discharge of his duty
however difficult it may have been at the
time
affords him the utmost pleasure on reflection. It is otherwise with many;
they can remember their sins without sorrow
they can speak of them without
shame
and sometimes even with a mixture of boasting and vain glory. Did you
never hear them recall their past follies
and speak of them with such relish
that it seems to be more to renew the pleasure than to regret the sin? Even
supposing such persons to have forsaken the practice of some sin
if they can
thus look upon them with inward complacency
their seeming reformation must be
owing to a very different cause from renovation of heart.
4.
They regard iniquity in their heart
who look upon the sins of others with
approbation; or
indeed
who can behold them without grief. Sin is so
abominable a thing
so dishonouring to God
and so destructive to the souls of
men
that no real Christian can witness it without concern. Hence it is so
frequently taken notice of in Scripture
as the character of a servant of God
that he mourns for the sins of others. Ps 119:136
158.
5.
In the last place
I suspect that they regard sin in the heart
who are
backward to bring themselves to the trial
and who are not truly willing that
God himself would search and try them. If any
therefore
are unwilling to be
tried
if they are backward to self examination
it is an evidence of a strong
and powerful attachment to sin. It can proceed from nothing but from a secret
dread of some disagreeable discovery
or the detection of some lust which they
cannot consent to forsake... There are but too many who though they live in the
practice of sin
and regard iniquity in their hearts
do yet continue their
outward attendance on the ordinances of divine institution
and at stated times
lay hold of the seals of God's covenant. Shall they find any acceptance with
him? No. He counts it a profane mockery; he counts it a sacrilegious
usurpation. Ps 50:16-17. Shall they have any comfort in it? No: unless in so
far as in righteous judgment he suffers them to be deceived; and they are
deceived
and they are most unhappy
who lie longest under the delusion. Ps
50:21. Shall they have any benefit by it? No: instead of appeasing his wrath
it provokes his vengeance; instead of enlightening their minds
it blinds their
eyes; instead of sanctifying their nature
it hardens their hearts. See a description
of those who had been long favoured with outward privileges and gloried in
them. Joh 12:39-40. So that nothing is more essential to an acceptable approach
to God in the duties of his worship in general
and particularly to receiving
the seals of his covenant
than a thorough and universal separation from all
known sin. Job 11:13-14. John Witherspoon (1722-1749)
in a Sermon entitled
"The Petitions of the Insincere Unavailing."
Verses
18-20. Lord
I find David making a syllogism
in mood and figure
two
propositions he perfected. 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. Now I expected that David should have concluded thus:
"Therefore I regard not wickedness in my heart; but far otherwise he
concludes": Blessed be God
which hath not turned away my prayer
nor
his mercy from me. Thus David had deceived
but not wronged me. I looked
that he should have clapped the crown on his own
and he puts it on God's head.
I will learn this excellent logic; for I like David's better than Aristotle's
syllogisms
that whatsoever the premise be
I make God's glory the conclusion. Thomas
Fuller.
HINTS TO THE
VILLAGE PREACHER
Verse
3. The terrible in God's works of nature and providence.
Verse
4.
1. Who?
All the earth.
(a)
All
collectively
all classes and tribes.
(b) All numerically.
(c) All harmoniously.
2. What?
Shall worship and sing.
(a)
Humiliation; then
(b) Exultation.
3. When?
Shall
&c. Denotes
(a)
Futurity.
(b) Certainty. God has spoken it. All things are tending towards it. G. R.
Verse
5. Here is—
1.
A subject for general study: the Works of God.
2.
For particular study: his doings towards
etc.
(a)
These are the most wonderful.
(b) In these we are most concerned.
Verse
7. Sovereignty
immutability ("for ever")
and
omniscience
—the enemies of proud rebels.
Verse
8. (last clause). To get a hearing for the gospel—difficult
necessary
and possible. Ways and means for so doing.
Verses
8-9.
1.
Praise to.
(a)
As God.
(b) As our God.
2.
Praise for. Preservation.
(a)
Of natural life.
(b) Of spiritual life.
3.
Praise by
ye people.
(a)
On your own account.
(b) On account of others.
Or
(a) Individually.
(b) Unitedly. G. R.
Verse
9. Perseverance the subject of gratitude.
1.
The maintenance of the inner life.
2.
The integrity of the outward character.
Verse
10. The assaying of the saints.
Verse
10.
1.
The design of the afflictions.
(a)
To prove them.
(b) To reprove them.
2.
The illustration of that design. As silver
etc.
3.
The issue of the trial.
Verses
11-12. The hand of God should be acknowledged.
1.
In our temptations: Thou broughtest us.
2. In our bodily afflictions: Thou laidest
etc.
3. In our persecutions: Thou hast caused
etc.
4. In our deliverances: Thou broughtest us out
etc. G. R.
Verse
12. Fire and water. Varied trials.
1.
Discover different evils.
2. Test all parts of manhood.
3. Educate varied graces.
4. Endear many promises.
5. Illustrate divine attributes.
6. Afford extensive knowledge.
7. Create capacity for the varied joys of heaven.
Verse
12. (first clause). The rage of oppression. Thomas Adam's
Sermon.
Verse
12. (last clause). A plentiful place
free from penury; a
pleasant place
void of sorrow; a safe place
free from dangers and distresses.
Daniel Wilcocks.
Verse
12. (last clause). The victory of patience
with the
expiration of malice. Thomas Adams' Sermon.
Verse
12. (last clause). The wealth of a soul whom God has tried and
delivered. Among other riches he has the wealth of experience
of strengthened
graces
of confirmed faith
and of sympathy for others.
Verse
13. God's house; or
the place of praises. Thomas Adams' Sermon.
Verses
13-15.
1.
Resolutions made (Ps 66:13).
(a)
What? To offer praise.
(b) Why? For deliverance.
(c) Where? In thy house.
2.
Resolutions uttered (Ps 66:14).
(a)
To God.
(b) Before men.
3.
Resolutions fulfilled.
(a)
In public acknowledgment.
(b) In heartfelt gratitude.
(c) In more frequent attendance at the house of God.
(d) The renewed self dedication.
(e) In increased liberality. G. R.
Verse
16.
1.
What has God done for the soul of every Christian?
2.
Why does the Christian wish to declare what God has done for his soul?
3.
Why does he wish to make this declaration to those who only fear God?
(a)
Because they alone can understand such a declaration.
(b)
They alone will really believe him.
(c)
They only will listen with interest
or join with him in praising his
Benefactor. E. Payson.
Verse
16.
1.
Religious teaching should be simple: I will declare.
2. Earnest: Come and hear.
3. Seasonable: All ye that.
4. Discriminating: Fear God.
5. Experimental: What he hath
etc.
Verse
17.
1.
The two principal parts of devotion. Prayer and praise.
2.
Their degree. In prayer
crying. In praise
extolling.
3.
Their order.
(a)
Prayer.
(b)
Then praise. What is won by prayer is worn in praise.
Verses
18-19.
1.
The test admitted.
2. The test applied.
3. The test approved.
Verse
19. The fact that God has heard prayer.
Verse
20. The mercy of God.
1.
In permitting prayer.
2. In inclining to prayer.
3. In hearing prayer.
WORK UPON THE
SIXTY-SIXTH PSALM
"A
fourth Proceeding in the Harmony of King David's Harp. That is to say; A
Godly and learned Exposition of six Psalms more of the princely Prophet David
beginning with the 62
and ending with the 67
Psalm." Done in Latin
by the reverend Doctor VICTORINUS STRIGELIUS
Professor of Diunitie in the
university of Lypsia in Germany
Anno 1562. Translated into English by Richard
Robinson
Citizen of London. 1596... London... 1596.
(The
above is the "fourth
"and
as far as we have been able to
discover
the last part of R. Robinson's Translation of Strigelius. The
four parts
separately titled and paged
contain Expositions of Psalms 1-67.
Dates: 1591-3-5-6.)
── C.H. Spurgeon《The Treasury of David》