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Psalm One
Hundred Thirty-eight
Psalm 138
Chapter Contents
The psalmist praises God for answering prayer. (1-5) The
Lord's dealing with the humble and the proud. (6-8)
Commentary on Psalm 138:1-5
(Read Psalm 138:1-5)
When we can praise God with our whole heart
we need not
be unwilling for the whole world to witness our gratitude and joy in him. Those
who rely on his loving-kindness and truth through Jesus Christ
will ever find
him faithful to his word. If he spared not his own Son
how shall he not with
him freely give us all things? If God gives us strength in our souls
to bear
the burdens
resist the temptations
and to do the duties of an afflicted
state
if he strengthens us to keep hold of himself by faith
and to wait with
patience for the event
we are bound to be thankful.
Commentary on Psalm 138:6-8
(Read Psalm 138:6-8)
Though the Lord is high
yet he has respect to every
lowly
humbled sinner; but the proud and unbelieving will be banished far from
his blissful presence. Divine consolations have enough in them to revive us
even when we walk in the midst of troubles. And God will save his own people
that they may be revived by the Holy Spirit
the Giver of life and holiness. If
we give to God the glory of his mercy
we may take to ourselves the comfort.
This confidence will not do away
but quicken prayer. Whatever good there is in
us
it is God works in us both to will and to do. The Lord will perfect the
salvation of every true believer
and he will never forsake those whom he has
created anew in Christ Jesus unto good works.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 138
Verse 1
[1] I will praise thee with my whole heart: before the gods
will I sing praise unto thee.
The gods — Before kings and princes.
Verse 2
[2] 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.
Temple — Where the ark was. He was not permitted to enter into
it.
Magnified — For thou hast glorified thy word
or promise unto me more than any other of thy glorious perfections.
Verse 4
[4] All the kings of the earth shall praise thee
O LORD
when they hear the words of thy mouth.
The kings — A prophecy of the calling of the
Gentiles.
Hear — The gospel preached among then.
Verse 5
[5] Yea
they shall sing in the ways of the LORD: for great
is the glory of the LORD.
The ways — His wonderful counsel and gracious providences.
Verse 8
[8] The LORD will perfect that which concerneth me: thy
mercy
O LORD
endureth for ever: forsake not the works of thine own hands.
Perfect — Will finish the great work of my deliverance.
Forsake not — Or
do not give over
the work of
my salvation
which is thus far advanced
not by any human help
but by thy
power and providence.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
TITLE. A Psalm of
David. This Psalm is wisely placed. Whoever edited and arranged these sacred
poems
he had an eye to apposition and contrast; for if in Ps 137:1-9 we see
the need of silence before revilers
here we see the excellence of a brave
confession. There is a time to be silent
lest we cast pearls before swine; and
there is a time to speak openly
lest we be found guilty of cowardly not
confessing. The Psalm is evidently of a Davidic character
exhibiting all the
fidelity
courage
and decision of that King of Israel and Prince of Psalmists.
Of course the critics have tried to rend the authorship from David on account
of the mention of the temple
though it so happens that in one of the Psalms
which is allowed to be David's the same word occurs. Many modern critics are to
the word of God what blowflies are to the food of men: they cannot do any good
and unless relentlessly driven away they do great harm.
DIVISION. In full
confidence David is prepared to own his God before the gods of the heathen
or
before angels or rulers (Ps 138:1-3); he declares that he will instruct and
convert kings and nations
till on very highway men shall sing the praises of
the Lord (Ps 138:4-5). Having thus spoken
he utters his personal confidence in
Jehovah
who will help his lowly servant
and preserve him from all the malice
of wrathful foes.
EXPOSITION
Verse
1. I will praise thee with my whole heart. His mind is so
taken up with God that he does not mention his name: to him there is no other
God
and Jehovah is so perfectly realized and so intimately known
that the
Psalmist
in addressing him
no more thinks of mentioning his name than we
should do if we were speaking to a father or a friend. He sees God with his
mind's eye
and simply addresses him with the pronoun "thee." He is
resolved to praise the Lord
and to do it with the whole force of his life
even with his whole heart. He would not submit to act as one under restraint
because of the opinions of others; but in the presence of the opponents of the
living God he would be as hearty in worship as if all were friends and would
cheerfully unite with him. If others do not praise the Lord
there is all the
more reason why we should do so
and should do so with enthusiastic eagerness.
We need a broken heart to mourn our own sins
but a whole heart to praise the
Lord's perfections. If ever our heart is whole and wholly occupied with one
thing
it should be when we are praising the Lord.
Before
the gods will I sing praise unto thee. Why should these idols
rob Jehovah of his praises? The Psalmist will not for a moment suspend his
songs because there are images before him
and their foolish worshippers might
not approve of his music. I believe David referred to the false gods of the
neighbouring nations
and the deities of the surviving Canaanites. He was not
pleased that such gods were set up; but he intended to express at once his
contempt of them
and his own absorption in the worship of the living
Jehovah by continuing most earnestly to sing wherever he might be. It would be
paying these dead idols too much respect to cease singing because they were
perched aloft. In these days when new religions are daily excogitated
and new
gods are set up
it is well to know how to act. Bitterness is forbidden
and
controversy is apt to advertise the heresy; the very best method is to go on
personally worshipping the Lord with unvarying zeal
singing with heart and
voice his royal praises. Do they deny the Divinity of our Lord? Let us the more
fervently adore him. Do they despise the atonement? Let us the more constantly
proclaim it. Had half the time spent in councils and controversies been given
to praising the Lord
the church would have been far sounder and stronger than
she is at this day. The Hallelujah Legion will win the day. Praising and
singing are our armour against the idolatries of heresy
our comfort under the
depression caused by insolent attacks upon the truth
and our weapons for
defending the gospel. Faith when displayed in cheerful courage
has about it a
sacred contagion: others learn to believe in the Most High when they see his
servant
"Calm
'mid the bewildering cry
Confident of victory."
Verse
2. I will worship toward thy holy temple
or the place of
God's dwelling
where the ark abode. He would worship God in God's own way. The
Lord had ordained a centre of unity
a place of sacrifice
a house of his
indwelling; and David accepted the way of worship enjoined by revelation. Even
so
the true hearted believer of these days must not fall into the will worship
of superstition
or the wild worship of scepticism
but reverently worship as
the Lord himself prescribes. The idol gods had their temples; but David averts
his glance from them
and looks earnestly to the spot chosen of the Lord for
his own sanctuary. We are not only to adore the true God
but to do so in his
own appointed way: the Jew looked to the temple
we are to look to Jesus
the
living temple of the Godhead.
And
praise thy name for thy loving kindness and for thy truth. Praise would
be the main part of David's worship; the name or character of God the great
object of his song; and the special point of his praise the grace and truth
which shone so conspicuously in that name. The person of Jesus is the temple of
the Godhead
and therein we behold the glory of the Father
"full of grace
and truth." It is upon these two points that the name of Jehovah is at
this time assailed—his grace and his truth. He is said to be too stern
too
terrible
and therefore "modern thought" displaces the God of
Abraham
Isaac
and Jacob
and sets up an effeminate deity of its own making.
As for us
we firmly believe that God is love
and that in the summing up of
all things it will be seen that hell itself is not inconsistent with the
beneficence of Jehovah
but is
indeed
a necessary part of his moral
government now that sin has intruded into the universe. True believers hear the
thunders of his justice
and yet they do not doubt his lovingkindness.
Especially do we delight in God's great love to his own elect
such as he
showed to Israel as a race
and more especially to David and his seed when he
entered into covenant with him. Concerning this there is abundant room for
praise. But not only do men attack the lovingkindness of God
but the truth of
God is at this time assailed on all sides; some doubt the truth of the inspired
record as to its histories
others challenge the doctrines
many sneer at the
prophecies; in fact
the infallible word of the Lord is at this time treated as
if it were the writing of impostors
and only worthy to be carped at. The swine
are trampling on the pearls at this time
and nothing restrains them;
nevertheless
the pearls are pearls still
and shall yet shine about our
Monarch's brow. We sing the lovingkindness and truth of the God of the Old
Testament
—"the God of the whole earth shall he be called." David
before the false gods first sang
then worshipped
and then proclaimed the
grace and truth of Jehovah; let us do the same before the idols of the New
Theology.
For
thou hast magnified thy word above all thy name. The word of promise made
to David was in his eyes more glorious than all else that he had seen of the
Most High. Revelation excels creation in the clearness
definiteness
and
fulness of its teaching. The name of the Lord in nature is not so easily read
as in the Scriptures
which are a revelation in human language
specially
adapted to the human mind
treating of human need
and of a Saviour who appeared
in human nature to redeem humanity. Heaven and earth shall pass away
but the
divine word will not pass away
and in this respect especially it has a
preeminence over every other form of manifestation. Moreover
the Lord lays all
the rest of his name under tribute to his word: his wisdom
power
love
and
all his other attributes combine to carry out his word. It is his word which
creates
sustains
quickens
enlightens
and comforts. As a word of command it
is supreme; and in the person of the incarnate Word it is set above all the
works of God's hands. The sentence in the text is wonderfully full of meaning.
We have collected a vast mass of literature upon it
but space will not allow
us to put it all into our notes. Let us adore the Lord who has spoken to us by
his word
and by his Son; and in the presence of unbelievers let us both praise
his holy name and extol his holy word.
Verse
3. In the day when I cried thou answerest me. No proof is so
convincing as that of experience. No man doubts the power of prayer after he
has received an answer of peace to his supplication. It is the distinguishing
mark of the true and living God that he hears the pleadings of his people
and
answers them; the gods hear not and answer not
but Jehovah's memorial is—"the
God that heareth prayer." There was some special day in which David cried
more vehemently than usual; he was weak
wounded
worried
and his heart was
wearied; then like a child he "cried"
—cried unto his Father. It was
a bitter
earnest
eager prayer
as natural and as plaintive as the cry of a
babe. The Lord answered it
but what answer can there be to a cry?—to a mere
inarticulate wail of grief? Our heavenly Father is able to interpret tears
and
cries
and he replies to their inner sense in such a way as fully meets the
case. The answer came in the same day as the cry ascended: so speedily does
prayer rise to heaven
so quickly does mercy return to earth. The statement of
this sentence is one which all believers can make
and as they can substantiate
it with many facts
they ought boldly to publish it
for it is greatly to God's
glory. Well might the Psalmist say
"I will worship" when he felt
bound to say "thou answeredst me." Well might he glory before the
idols and their worshippers when he had answers to prayer to look back upon.
This also is our defence against modern heresies: we cannot forsake the Lord
for he has heard our prayers. And strengthenedst me with strength in my soul.
This was a true answer to his prayer. If the burden was not removed
yet
strength was given wherewith to bear it
and this is an equally effective
method of help. It may not be best for us that the trial should come to an end;
it may be far more to our advantage that by its pressure we should learn
patience. Sweet are the uses of adversity
and our prudent Father in heaven
will not deprive us of those benefits. Strength imparted to the soul is an
inestimable boon; it means courage
fortitude
assurance
heroism. By his word
and Spirit the Lord can make the trembler brave
the sick whole
the weary
bright. This soul might will continue: the man having been strengthened for one
emergency remains vigorous for life
and is prepared for all future labours and
sufferings; unless
indeed
he throw away his force by unbelief
or pride
or
some other sin. When God strengthens
none can weaken. Then is our soul strong
indeed when the Lord infuses might into us.
Verse
4. All the kings of the earth shall praise thee
O Lord
when
they hear the words of thy mouth. Kings have usually small care to hear the
word of the Lord; but King David feels assured that if they do hear it they
will feel its power. A little piety goes a long way in courts; but brighter
days are coming
in which rulers will become hearers and worshippers: may the
advent of such happy times be hastened. What an assembly!—"all the kings
of the earth!" What a purpose! Gathered to hear the words of Jehovah's
mouth. What a preacher! David himself rehearses the words of Jehovah. What
praise! when they all in happy union lift up their songs unto the Lord. Kings
are as gods below
and they do well when they worship the God above. The way of
conversion for kings is the same as for ourselves: faith to them also cometh by
hearing
and hearing by the word of God. Happy are those who can cause the word
of the Lord to penetrate palaces; for the occupants of thrones are usually the
last to know the joyful sounds of the gospel. David
the king
cared for kings'
souls
and it will be wise for each man to look first after those who are of his
own order. He went to his work of testimony with fall assurance of success: he
meant to speak only the words of Jehovah's mouth
and he felt sure that the
kings would hear and praise Jehovah.
Verse
5. Yea
they shall sing in the ways of the LORD. Here is a
double wonder—kings in God's ways
and kings singing there. Let a man once know
the ways of Jehovah
and he will find therein abundant reason for song; but the
difficulty is to bring the great ones of the earth into ways so little
attractive to the carnal mind. Perhaps when the Lord sends us a King David to
preach
we shall yet see monarchs converted and hear their voices raised in
devout adoration. For great is the glory of the LORD. This glory shall
overshadow all the greatness and glory of all kings: they shall be stirred by a
sight of it to obey and adore. O that Jehovah's glory were revealed even now! O
that the blind eyes of men could once behold it
then their hearts would be
subdued to joyful reverence. David
under a sense of Jehovah's glory
exclaimed
"I will sing" (Ps 138:1)
and here he represents the kings as doing
the same thing.
Verse
6. Though the Lord be high. In greatness
dignity
and power
Jehovah is higher than the highest. His nature is high above the comprehension
of his creatures
and his glory even exceeds the loftiest soarings of
imagination. Yet hath he respect unto the lowly. He views them with pleasure
thinks of them with care
listens to their prayers
and protects them from
evil. Because they think little of themselves he thinks much of them. They
reverence him
and he respects them. They are low in their own esteem
and he
makes them high in his esteem. But the proud he knoweth afar off. He does not
need to come near them in order to discover their utter vanity: a glance from
afar reveals to him their emptiness and offensiveness. He has no fellowship
with them
but views them from a distance; he is not deceived
but knows the
truth about them
despite their blustering; he has no respect unto them
but
utterly abhors them. To a Cain's sacrifice
a Pharaoh's promise
a Rabshakeh's
threat
and a Pharisee's prayer
the Lord has no respect. Nebuchadnezzar
when
far off from God
cried
"Behold this great Babylon which I have
builded"; but the Lord knew him
and sent him grazing with cattle. Proud
men boast loudly of their culture and "the freedom of thought"
and
even dare to criticize their Maker: but he knows them from afar
and will keep
them at arm's length in this life
and shut them up in hell in the next.
Verse
7. Though I walk in the midst of trouble
thou wilt revive me.
If I am walking there now
or shall be doing so in years to come
I have no
cause for fear; for God is with me
and will give me new life. When we are
somewhat in trouble it is bad enough
but it is worse to penetrate into the
centre of that dark continent and traverse its midst: yet in such a case the
believer makes progress
for he walks; he keeps to a quiet pace
for he does no
more than walk; and he is not without the best of company
for his God is near
to pour fresh life into him. It is a happy circumstance that
if God be away at
any other time
yet he is pledged to be with us in trying hours: "when
thou passest through the rivers I will be with thee." He is in a blessed
condition who can confidently use the language of David
—"thou wilt revive
me." He shall not make his boast of God in vain: he shall be kept alive
and made more alive than ever. How often has the Lord quickened us by our
sorrows! Are they not his readiest means of exciting to fulness of energy the
holy life which dwells within us? If we receive reviving
we need not regret
affliction. When God revives us
trouble will never harm us. Thou shalt stretch
forth thine hand against the wrath of mine enemies
and thy right hand shall
save me. This is the fact which would revive fainting David. Our foes fall
when the Lord comes to deal with them; he makes short work of the enemies of
his people
—with one hand he routs them. His wrath soon quenches their wrath;
his hand stays their hand. Adversaries may be many
and malicious
and mighty;
but our glorious Defender has only to stretch out his arm and their armies
vanish. The sweet singer rehearses his assurance of salvation
and sings of it
in the ears of the Lord
addressing him with this confident language. He will
be saved
—saved dexterously
decidedly
divinely; he has no doubt about it.
God's right hand cannot forget its cunning; Jerusalem is his chief joy
and he
will defend his own elect.
Verse
8. The Lord will perfect that which concerneth me. All my
interests are safe in Jehovah's hands.
"The
work which his goodness began
The arm of his strength will complete;
His promise is yea and Amen
And never was forfeited yet."
God
is concerned in all that concerns his servants. He will see to it that none of
their precious things shall fail of completion; their life
their strength
their hopes
their graces
their pilgrimage
shall each and all be perfected.
Jehovah himself will see to this and therefore it is most sure. Thy mercy
O
Lord
endureth for ever. The refrain of the former Psalm is in his ears
and he
repeats it as his own personal conviction and consolation. The first clause of
the verse is the assurance of faith
and this second one reaches to the full
assurance of understanding. God's work in us will abide unto perfection because
God's mercy towards us thus abideth. Forsake not the works of thine own hands.
Our confidence does not cause us to live without prayer
but encourages us to
pray all more. Since we have it written upon our hearts that God will perfect
his work in us
and we see it also written in Scripture that his mercy changeth
not
with holy earnestness entreat that we may not be forsaken. If there be
anything good in us
it is the work Of God's own hands: will he leave it? Why
has he wrought so much in us if he means to give us up?—it will be a sheer
effort. He who has gone so far will surely persevere with us to the end. Our
hope for the final perseverance of the believer lies in the final perseverance
of believer's God. If the Lord begins to build
and does not finish
it will
not be his honour. He will have a desire to the work of his hands
for he knows
it has cost him already
and he will not throw away a vessel upon which he has
expended so much of labour and skill. Therefore do we praise him with our
whole heart
even in the presence of those who depart from his Holy Word
and
set up another God and another gospel; which are not another
but there be some
that trouble us.
EXPLANATORY
NOTES AND QUAINT SAYINGS
Psalm
138:1 to 145:21. These eight Psalms are composed in the first person
and they
follow very happily after the fifteen "Songs of Up goings"
and the
three Psalms of praise uttered by the chorus of those who have gone up
to Sion. Those Psalms were the united utterances of national devotion. These
eight Psalms are the devout Israelite's Manual of private prayer and
praise.—Christopher Wordsworth.
Whole
Psalm. This is the first of a series of eight Psalms (Ps 138:1-145:21)
probably the last composed by David
a kind of commentary on the great
Messianic promise in 2Sa 7:1-29. They are found in this part of the psalter
in
consequence of having been made the basis
or rather the body
of a system or
series (Ps 135:1-146:10) by a later writer.—Joseph Addison Alexander.
Whole
Psalm. If this Psalm refers to the promise in 2Sa 7:1-29
there can be
no doubt of the correctness of the superscription
which ascribes it to David.
For he
on whom the promise has been conferred
himself stands forth as the
speaker. Proof also of David's authorship is found in the union
so
characteristic of him
of bold courage
see especially Ps 138:3
and deep
humility
see Ps 138:6. And in proof of the same comes
finally
the near
relationship in which it stands with the other Psalms of David
especially
those which likewise refer to the promise of the everlasting kingdom; and with
David's thanksgiving in 2Sa 7:1-29
the conclusion of which remarkably agrees
with the conclusion of our Psalm: "And now
Lord God
the word which thou
hast spoken upon thy servant and upon his house
that fulfil even to eternity
and do as thou hast spoken."—E.W. Hengstenberg.
Verse
1. I will praise thee with my whole heart. It is a part of
our thankfulness to engage our heart to praise God in time to come
since we
find that all the thanks we can give for the present are short of our duty or
desire to praise him: "I will praise thee"
saith David.
Sometimes the believer will find his heart set at liberty in God's worship
which at another time he will find to be in bands
and then he should take the
opportunity of an enlarged heart to run in the way of God's service
as David
doth here: "I will praise thee with my whole heart."—David
Dickson.
Verse
1. I will praise thee. Up
dear soul! What though thou hast
once complained like Israel of thy captivity in Babylon
Ps 137:1
yet now sing
once more a song of joy to the Lord. Thou hast been pressed like a cluster of
grapes
now give forth thy ripe juice.—Christoph Starke.
Verse
1. I will praise thee. Alas
for that capital crime of the
Lord's people—barrenness in praises! Oh
how fully I am persuaded that a line
of praises is worth a leaf of prayer
and an hour of praises is worth a day of
fasting and mourning!—John Livingstone
1603-1672.
Verse
1. With my whole heart. This expression
as in Ps 9:1
points
to the surpassing greatness of the benefit received
which filled the whole
heart with thankfulness
and did not proceed
as it were
from some particular
corner of it. It corresponds also to the greatness of the benefaction
in the
expression
before the gods
—demanding of these
whether they would
verify their godhead by pointing to any such boon conferred by them on their
servants. The benefit which could afford such a demonstration
and give
occasion and ground for raillery
must have been a surpassingly great one.—E.W.
Hengstenberg.
Verse
1. Before the gods. There is much diversity in the meaning
assigned to "gods" in this verse. It may mean literally in an
idolatrous country
in the very temples of false gods
as so many Christian
martyrs bore testimony to the faith. The LXX.
Vulgate
Ethiopic
and Arabic
translate angels. The Chaldee has judges
the Syriac kings
and the earlier Greek fathers explain it as a reference to the choirs of Priests
and Levites in the Temple.—Zigabenus
in Neale and Littledale.
Verse
1. Before the gods. Some (LXX.
Luther
Calvin
etc.)
interpret these words of the angels
and compare Ps 29:1; but it is doubtful if
the Hebrew word Elohim
used nakedly and without any explanation
can have this
meaning: it is also
as it would seem
in this connection
pointless: others
(Rabbins
Flamin.
Delitzsch
etc.) interpret "the great ones of the
earth"
and compare Ps 138:4 below
and Ps 82:1 119:46
etc.; but this
interpretation
too
seems to give no special force to the passage. Probably
(Aq.
Symm.
Jer.
etc.) the meaning is
"Before
or in the presence of
the gods of the heathen
i.e.
in scorn of
in sight of
the idols
who
can do nothing
I will praise Jehovah
who does miracles for me and his
people." For a similar expression
see Ps 23:5
see also Ps 95:8
96:5
for places in which the Hebrew word "gods" is used probably
for idols.—Speaker's Commentary.
Verse
1. Before the gods
etc. The Vulgate hath
in conspectu
angelorum
"before the angels"; their presence should awe men and
women
and keep them from all dishonesty
evil words
acts
gestures
secret
grudging
all discontents and distempers. For as they are rejoiced to discern a
good frame of spirit in you
to see you keep that order God hath set in the
church and state
to walk as Christians to the honour of God; so they are
grieved to see the contrary
and you must answer for your sins against these
great officers in the great family of heaven and earth.—William Greenhill.
Verse
2. I will worship toward thy holy temple. The holy temple was
a type and figure of the Lord Jesus Christ. Therefore we find Daniel opening
his windows toward the temple
where he prayed three times a day; and we find
Jonah saying
"Yet will I look again toward thy holy temple." So
looking to Jesus
he is our temple. There is no acceptable worship except
through him; but we can offer spiritual sacrifices acceptable to God through
Jesus Christ. Then
set the Lord Jesus Christ before your eyes
that you may
worship God and draw near to the footstool of mercy through him
that you may
offer an acceptable sacrifice
and praise his name for his lovingkindness and
for his truth.—Joseph C. Philpot
1802-1869.
Verse
2. Thy holy temple. This Psalm is entitled "a Psalm of
David"
and Calvin considers him to be its author agreeably to the title;
but the mention of "the temple" in this verse seems to render such an
opinion doubtful. If
however
we translate this word by "mansion"
which is the proper rendering of the original—the mansion of thy sanctity
—this
objection to its composition by David falls to the ground.—James Anderson's
Note to Calvin in loc.
Verse
2. I will...praise thy name for thy lovingkindness. There are
two beautiful thoughts brought out here; one is
"God's condescension in
thought"; the other
"his tenderness in action." These are both
included in "loving kindness." And both of these are shown by
God to his own people. He humbleth himself to behold the things of the children
of men; he condescends to men of low estate. Of the blessed Jesus it is said
that "though he was rich
yet for your sakes he became poor
that ye
through his poverty might be rich": 2Co 8:9. Who can tell the depths to
which God condescends in loving thought? We are told that the very hairs of our
head are all numbered; and if the hairs of our head
then surely all else
beside. God
as the Heavenly Father
takes an interest in everything about his
people; he takes this interest in matters which they think beneath his notice
or of which they
from their ignorance
do not know the importance. The mother
may draw whole stores of comfort from a realization of the condescending
thoughtfulness of God. He will be interested about her babe; if she commit
it to him
he who made the universe will
with his infinite mind
think upon
her cradle and the helpless creature that is rocked to sleep therein. The sick
man may draw whole stores of comfort from the same source
for he can believe
the ONE by whom the body was fearfully and wonderfully made will think over the
sufferings of that body
and alleviate them
or give strength for the endurance
of them if they must be borne. Condescension of thought marks all the dealings
of God with his people. And hard following upon it comes tenderness in
action. Now this "tenderness in action" is a great part of the
lovingkindness of God; it is meet that a thoughtful mind and tender hand should
go together in the perfection of love. God is not only energetic
but tender
also in action; he is the God of the dew drops
as well as the God of the
thunder showers; the God of the tender grass blade
as much as of the mountain
oak. We read of great machines
which are able to crush iron bars
and yet they
can touch so gently as not to break the shell of the smallest egg; as it is
with them
so is it with the hand of the Most High; he can crush a world
and
yet bind up a wound. And great need have we of tenderness in our low estate; a
little thing would crush us: we have such bruised and feeble souls
that unless
we had One who would deal tenderly with us we must soon be destroyed.—Philip
Bennett Power
in "The I Wills' of the Psalms
" 1861.
Verse
2. Thou hast magnified thy word above all thy name. His "word"
being here annexed to "lovingkindness and truth"
must
needs be that part of his word to which these two are applicable
i.e.
his promise
the matter whereof is mercy or lovingkindness
and
in the performance of which is truth or fidelity. And then to
"magnify" this "word" of promise seems to signify two
things; 1
the making very great and excellent promises
and then
2
the
performing them most punctually; and the doing it above all his name is
promising and performing most superlative mercies above all that is famed or
spoken or believed of God. Then thus it will run; I will worship
etc.
"and
praise thy name above thy lovingkindness and above thy truth"; i.e.
it will be too low
too short a compilation
to call thee merciful or
veracious
or style thee after any other of thy attributes; thou art all these
and more than so
"thou hast magnified thy word"
given and
performed most glorious promises
"above all thy name"
above
all that men have apprehended or spoken of thee. This verse and Psalm may
easily be interpreted of God's mercies in Christ
so far above what could be
famed
or said
or believed
or apprehended of him.—Condensed from H.
Hammond.
Verse
2. Thou hast magnified thy word above all thy name. Beyond
all question there are higher and clearer manifestations of himself
of his
being
of his perfection
of his purposes in the volume of revelation
than any
which his works have disclosed or can disclose. There are very many points in
relation to God
of the highest interest to mankind
on which the disclosures
of science shed no light; there are many things which it is desirable for man
to know
which cannot be learned in the schools of philosophy; there are
consolations which man needs in a world of trouble which cannot be found in
nature; there is especially a knowledge of the method by which sin may be
pardoned
and the soul saved
which
can never be disclosed by the blowpipe
the telescope
or the microscope. These things
if learned at all
must be
learned from revelation
and these are of more importance to man as a traveller
to another world than all the learning which can be acquired in the schools of
philosophy—valuable as that learning is.—Albert Barnes.
Verse
2. For thou hast magnified thy word above all thy name
etc.
This is a dark sentence at the first view
but as a judicious expositor upon
the place well observes
the words may be thus read
and will better agree with
the Hebrew; "thou hast magnified thy name above all things
in thy
word"
that is
in fulfilling thy word thou hast magnified thy name
above all things
in that thou hast fulfilled thy word. What thou freely
promisedst
thou hast faithfully performed; what thou hast spoken with thy
mouth thou hast fulfilled with thy hand; for which thy name is wonderfully to
be magnified.—James Nalton
1664.
Verse
2. Thou hast magnified thy word above all thy name. Every
creature bears the name of God; but in his word and truth therein contained it
is written at length
and therefore he is more choice of this than of all his
other works; he cares not much what becomes of the world and all in it
so that
he keeps his word
and saves his truth. Ere long we shall see the world in
flames; the heavens and earth shall pass away
"but the word of the Lord
endures for ever." When God will
he can make more such worlds as this;
but he cannot make another truth
and therefore he will not lose one jot
thereof. Satan
knowing this
sets all his wits to work to deface this and
disfigure it by unsound doctrine. The word is the glass in which we see God
and seeing him are changed into his likeness by his Spirit. If this glass be
cracked
then the conceptions we have of God will misrepresent him unto us;
whereas the word
in its native clearness
sets him out in all his glory unto
our eye.—William Gurnall.
Verse
2. Thou hast magnified thy word above all thy name. Thou hast
bestowed the promise of perpetuity to my house and to my kingdom
which rises
in grandeur and goodness above all thy past manifestations of thyself in behalf
of thy people (2Sa 7:10 12-13 15-16 7:21-22 2Sa 24-26 29; 2Sa 7:21 especially
"For thy Word's sake ...hast thou done all these great
things"; 2Sa 7:26
"And let thy name be magnified for
ever"—an undesigned coincidence of language between the history and the
Psalm). In the Messiah alone the greatness of the promise finds
and shall
hereafter more fully find
its realization for Israel and the whole world.—Andrew
Robert Fausset.
Verse
2. Thou hast magnified thy word above all thy name. God has
sent his word to us
1.
As a mirror
to reflect his glory. "The heavens declare the glory
of God; and the firmament sheweth his handywork"; from them may his
eternal power and Godhead be clearly seen. Ps 19:1
3-4. In his providential
dealings
also
is much of his wisdom and goodness exhibited. But of his
perfections
generally
we can form no idea from these things; of his purposes
we can know nothing. The state of the Heathen world clearly attests this; for
they behold the wonders of Creation and Providence
as well as we: "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":
Ps 19:3-4. But in the sacred volume all the glory of the Godhead shines: there
we are admitted
so to speak
even to the council chamber of the Most High; to
hear the covenant entered into between the Father and the Son; the Father
engaging to give to him a seed
whom he should have for his inheritance
if he
on his part
would "make his soul an offering for their sins"
and
in their nature
expiate the guilt of their iniquities. This mysterious
transaction having taken place in the incarnation and death of the Lord Jesus
Christ
we behold all the perfections of God united and harmonizing in a way
that they never did
or could
by any other means: we see justice more
inexorable
than if it had executed vengeance on the whole human race; and
mercy more abundant
than if it had spared the human race without any such
atonement. There
as it is well expressed
"Mercy and truth are met
together; righteousness and peace have kissed each other": Ps 85:10. Of
this great mystery we find not a trace in the whole creation besides; but in
the word it is reflected
as in a mirror (2Co 3:18); and it shines so brightly
that the very angels around the throne are made wiser by the revelation of it
to the Church: Eph 3:10.
2.
As a standard
to which everything may be referred. Of God's will we
know nothing
but from the word: "we know neither good nor evil from all
that is before us." What God requires of us
nothing in Creation or Providence
can inform us: what he will do for us
we cannot ascertain: how he will deal
with us
we cannot ascertain. But
in the sacred volume
all is written as with
a sunbeam. There is nothing which God expects us to do for him
which is not
there most explicitly declared: nothing which he engages to do for us
that
does not form the subject of a distinct promise. The whole of his procedure in
the day of judgment is there laid open: the laws by which we shall be judged:
the manner in which the testimony
whether against us or in our favour
shall
be produced; the grounds on which the sentence of condemnation or acquittal
shall be passed; yea
the very state to which every person
either as acquitted
or condemned
shall be consigned; all is so clearly made known
that every
person
who will judge himself with candour now
may assuredly anticipate his
fate. There is nothing left to conjecture. Every man has a standard to which he
may refer
for the rectifying of his judgment in every particular: so that nothing
can be added for the instruction of our minds
or the regulation of our future
expectations.
3.
As a fountain
from whence all his blessings emanate. Great blessings
beyond all doubt
flow down to us through the works of Creation and Providence:
in fact
they are incessantly administering to our welfare; for "God opens
his hands
and fills all things living with plenteousness." Still
however
the benefits derived from them are only temporal; whereas those which
the inspired volume imparts are spiritual and eternal; from whence we derive
all our knowledge of Divine truth
and all our hopes of everlasting salvation.
Nor is it the knowledge only of truth that we obtain
but the operation and
efficacy of it on our souls. There is in Divine truth
when applied by the Holy
Spirit
a power to wound
to sanctify
to save: Ps 19:7-11. When it comes to
the soul with power
the stoutest heart in the universe is made to tremble:
when it is poured out as balm
the most afflicted creature under heaven is made
to leap for joy. Look over the face of the globe
and see how many
who were
once under the unrestrained dominion of sin
are now transformed into the image
of their God. And then ascend to heaven
and behold the myriads of the redeemed
around the throne of God
uniting their hallelujahs to God and to the Lamb: to
this state were they all brought by that blessed word
which alone could ever
prevail for so great a work. Thus it is that God has magnified his word; and
thus it is that he will magnify it
to the end of time; yea
through eternity
will it be acknowledged as the one source of all blessings that shall ever be
enjoyed.—Charles Simeon
in Horae Homileticae.
Verse
2. For thou hast magnified thy word above all thy name. This
is one of those expressions of Scripture that seem so comprehensive
and yet so
amazing. To my mind it is one of the most remarkable expressions in the whole
book of God. "Thou hast magnified thy word above all thy name."
The name of God includes all the perfections of God; everything that God is
and which God has revealed himself as having—his justice
majesty
holiness
greatness
and glory
and whatever he is in himself
that is God's name. And
yet he has "magnified" something "above his name"—his
word—his truth. This may refer to the Incarnate Word
the Son of
God
who was called "the Word." "There are three that
bear record in heaven
the Father
the Word
and the Holy Ghost
and
these three are one": 1Jo 5:7
"In the beginning was the Word
and the Word was with God": Joh 1:1. You may take the words either
as meaning that God has magnified his Word
his eternal Son—above all
his great name
that is
he has set Jesus on high above all the other
perfections of his majesty; or take it as meaning his written word
which is
written in the sacred Scriptures. So
in that case
not only the Incarnate Word
in the person of Jesus; but also the written word in the Scriptures of truth.
He has magnified it above all his name in the fulfilment of it: God's
faithfulness being so dear to him
he has exalted his faithfulness above all
his other perfections. We see this in nature. Here is a man so to be depended
upon
so faithful to his word
that he will sacrifice anything sooner than
depart from it: that man will give up his property
or life itself
rather than
forfeit his word. So God has spoken of magnifying his word above all his name.
He would sooner allow all his other perfections to come to naught
than for his
faithfulness to fail. He has so magnified his faithfulness
that his love
his
mercy
his grace
would all sooner fail than his faithfulness—the word of his
mouth and what he has revealed in the Scripture. What a firm salvation
then
is ours
which rests upon his word
when God has magnified that word above all
his name! What volumes of blessedness and truth are contained therein! so that
if God has revealed his truth to your soul
and given you faith to anchor in
the world of promise
sooner than that should fail
he would suffer the loss of
all; for he has magnified his word above all his name.—Joseph C. Philpot.
Verse
2. Thou hast magnified thy word above all thy name. God has a
greater regard unto the words of his mouth
than to the works of his
hand: heaven and earth shall pass away
but one jot or tittle of what he hath
spoken shall never fall to the ground. Some do understand this of Christ the
essential Word
in whom he has set his name
and whom he has so highly exalted
that he has given him "a name above every name."—Ebenezer Erskine
1680-1754.
Verse
2. Thou hast magnified thy word above all thy name. Meaning
that his Word or promise shall have
as it were
and exercise a kind of
sovereignty over all his prerogatives and attributes
wisdom
justice
power
etc. So that men need not fear that any of them shall at any time
or in any
case whatsoever
move in the least contrariety thereunto.—John Goodwin
1593-1665.
Verse
2. Thou hast magnified thy word above all thy name. It may be
when there are some extraordinary works of God in the world
thunder and
lightning
etc.
we are ready to be afraid
and oh! the great God that doth
appear in these great works! Were our hearts as they ought to be when we read
the Word
we would tremble at that more than at any manifestation of God
since the world began in all his works; and if so be thou dost not see more of
the glory of God in his Word than in his works
it is because thou hast
little light in thee.—Jeremiah Burroughs
1599-1646.
Verse
2. Thou hast magnified thy word above all thy name. "By
the word of the Lord were the heavens made
and all the host of them by the
breath of his mouth." But mightier far is the word by which a lost world
is redeemed. This is the "word" that he hath "magnified
above all his name"
as displaying at once the exceeding greatness of
his power
the resources of his manifold wisdom
and the blended glories of
holiness and love.—John Lillie.
Verse
2. It is not with the truth merely excogitated
but with the truth
expressed
that we have any concern; not with the truth as seen by our inspired
teacher
but with the truth as by him spoken to us. It is not enough that the
Spirit hath made him to see it aright—this is not enough if he have not also
made him to speak it aright. A pure influx into the mind of an apostle is no
sufficient guarantee for the instruction of the world
unless there be a pure
afflux also; for not the doctrine that has flowed in
but the doctrine that has
flowed out
is truly all that we have to do with. Accordingly
it is to the
doctrine in afflux
that is to the word
that we are bidden to yield
ourselves. It is the word that is a light unto our feet and a lamp unto our
path; it is his word that God hath exalted above all his name; it is the word
that he hath settled fast in heaven
and given to it a stability surer and more
lasting than to the ordinances of nature. We can take no cognizance of the
doctrine that is conveyed from heaven to earth
when it has only come the
length of excogitation in the mind of an apostle; and it is not till brought
the farther length of expression
either by speech or by writing
that it comes
into contact with us. In short our immediate concern is with
not what apostles
conceive inwardly
but what they bring forth outwardly—not with the schemes or
the systems which they have been made to apprehend
but with the books which
they have written; and had the whole force and effect of this observation been
sufficiently pondered
we feel persuaded that the advocates of a mitigated
inspiration would not have dissevered
as they have done
the inspiration of
sentiment from the inspiration of language.—Thomas Chalmers.
Verse
2. "Thy word"
or
"Thy promise."
So great are God's promises
and so faithful and complete is his performance of
them
as even to surpass the expectations which the greatness of his name has
excited.—Annotated Paragraph Bible.
Verse
3. In the day when I cried
etc. God granted him a speedy
answer; for it was in the very day that he cried that he was heard: and it was
a spiritual answer; he was strengthened with strength in his soul. Would
you have soul strength for the work you have in view? Then cry unto him who is
the "strength of Israel" for it; for "he giveth power to the
faint
and he increaseth strength to them that have no might."—Ebenezer
Erskine.
Verse
3. In the day when I cried thou answeredst me
etc. That part
of an army which is upon action in the field is sure to have their pay
if
their masters have any money in their purse
or care of them; yea
sometimes
when their fellows left in their quarters are made to wait. I am sure there is
more gold and silver (spiritual joy
I mean
and comfort) to be found in
Christ's camp
among his suffering ones
than their brethren at home in peace
and prosperity ordinarily can show. What are the promises but vessels of
cordial wine
turned on purpose against a groaning hour
when God usually
broacheth them! "Call upon me"
saith God
"in the day of
trouble." Ps 50:15. And may we not do so in the day of peace? Yes; but he
would have us most bold with him in the day of trouble. None find such quick
despatch at the throne of grace as suffering saints. "In the day that I
cried"
saith David
"thou answeredst me
and strengthenedst
me with strength in my soul." He was now in a strait
and God comes in
haste to him. Though we may keep a well friend waiting should he send for us
yet we will give a sick friend leave to call us up at midnight. In such
extremities we usually go with the messenger that comes for us; and so doth God
with the prayer. Peter knocked at their gate
who were assembled to seek God
for him
almost as soon as their prayer knocked at heaven gate in his behalf.
And truly it is no more than needs
if we consider the temptations of our
afflicted condition; we are prone then to be suspicious that our best friends
forget us
and to think every stay a delay
and neglect of us; therefore God
chooseth to show himself most kind at such a time. "As the sufferings of
Christ abound in us
so our consolation also aboundeth by Christ": 2Co
1:5. As man laid on trouble
so Christ laid in consolation: both tides rose and
fell together; when it was spring tide with him in affliction
it was so with
him in his joy. We relieve the poor as their need increaseth; so Christ
comforts his people as their troubles multiply. And now
Christian
tell me
doth not thy dear Lord deserve a ready spirit in thee to meet any suffering
with
for
or from him
who gives his sweetest comforts where his people are
put to bear their saddest sorrows? Well may the servant do his work cheerfully
when his master is so careful of him as with his own hands to bring him his
breakfast into the fields. The Christian stays not till he comes to heaven for
all his comfort. There indeed shall be the full supper
but there is a
breakfast
Christian
of previous joys
more or less
which Christ brings to
thee into the field
to be eaten on the place where you endure your hardship.—William
Gurnall.
Verse
3. Thou answeredst me
and strengthenedst me with strength in my
soul. It is one gracious way of answering our prayers when God doth bestow
upon us spiritual strength in our souls; if he do not give the things we
desire
yet if he gives us strength in our souls
he graciously answers our
prayers. What is this spiritual strength? I answer
it is a work of the Spirit
of God
enabling a man to do and suffer what God would have him without
fainting or backsliding.—James Nalton.
Verse
3. Thou strengthenedst me with strength in my soul. Other
masters cut out work for their servants
but do not help them in their work;
but our Master in heaven doth not only give us work
but strength. God bids us
serve him
and he will enable us to serve him
Eze 36:27: "I will cause
you to walk in my statutes." The Lord doth not only fit work for us
but
fits us for our work; with his command he gives power.—Thomas Watson.
Verse
3. Thou makest me brave in my soul (with) strength. The
common version of this clause ("strengthenedst me with strength in my
soul") contains a paronomasia not in the original
where the verb and
noun have not even a letter in common. The verb is by some translated made
me proud
i.e.
elated me
not with a vain or selfish pride
but with a
lofty and exhilarating hope.—Joseph Addison Alexander.
Verse
4. All the kings of the earth shall praise thee. In a sense
sufficiently striking this promise was fulfilled to David
and to the nation of
Israel
as surrounding monarchs beheld the wonderful dispensations of divine
providence which attended their steps (2Sa 5:11 8:10); but in its completest
sense
it shall realize its accomplishment in the future conquests of Messiah
when the princes and potentates of the earth receive his word
learn by divine
grace to celebrate the glorious methods of his love
and see in the light of
faith the greatness of Jehovah's glory as the God of salvation. "All
the kings of the earth" shall yet praise the Lord
and shall hasten
with their numerous subjects to hail the triumphs of his grace.—John
Morison.
Verse
5. Yea
they shall sing in the ways of the LORD. There will
come a time when the praise of Jahve
which according to Ps 137:4 was obliged
to be dumb in the presence of the heathen
will be sung by the kings of the
heathen themselves.—Franz Delitzsch.
Verse
5. Yea
they shall sing in the ways of the LORD. Walking with
God is a pleasant walk: the ways of wisdom are called "ways of
pleasantness": Pr 3:17. Is not the light pleasant Ps 89:15: "They
shall walk
O LORD
in the light of thy countenance." Walking with God is
like walking among beds of spices
which send forth a fragrant perfume. This is
it which brings peace
Ac 9:31: "Walking in the fear of the Lord
and in
the comfort of the Holy Ghost." While we walk with God
what sweet music
doth the bird of conscience make in our breast! "They shall sing in the
ways of the Lord."—Thomas Watson.
Verse
6. Though the LORD be high. We have here God's transcendent
greatness; he is the high Lord
or Jehovah: he is "the high and
lofty One
who inhabits eternity
and who dwells in the high and lofty place
to which no man can approach." Who can think or speak of his highness in a
suitable manner? It dazzles the eyes of sinful mortal worms to behold "the
place where his honour dwells." Oh how infinite is the distance between
him and us! "There are none of the sons of the mighty that can be compared
unto him"; yea
"the inhabitants of the earth are before him but as
the drop in the bucket
and the small dust in the balance." He is not only
"high" above men
but above angels: cherubims and seraphims
are his ministering spirits. He is "high" above the heavens;
for "the heaven
yea
the heaven of heavens cannot contain him"; and
he "humbleth himself" when "he beholds things that are in
heaven." Oh
sirs
study to entertain high and admiring thoughts and
apprehensions of the glorious majesty of God; for "honour and majesty are
before him; strength and beauty are in his sanctuary."—Ebenezer
Erskine.
Verse
6. The LORD hath respect unto the lowly. God has such a
respect unto the lowly
not as if this frame of soul were meritorious of any
good at his hand
but because
1.
This is a disposition that best serves God's great design of lifting up and
glorifying his free grace. What think you
sirs
was God's design in election
in redemption
in the whole of the gospel dispensation
and in all the
ordinances thereof? His grand design in all was to rear up a glorious high
throne
from which he might display the riches of his free and sovereign grace;
this is that which he will have magnified through eternity above all his other
name. Now
this lowliness and humility of spirit suits best unto God's design of
exalting the freedom of his grace. It is not the legalist
or proud Pharisee
but the poor humble publican
who is smiting on his breast
and crying
"God be merciful to me
a sinner"
that submits to the revelation of
grace.
2.
God has such respect unto the humble soul because it is a fruit of the Spirit
inhabiting the soul
and an evidence of the soul's union with the Lord Jesus
Christ
in whom alone we are accepted.
3.
This is a disposition that makes the soul like Christ; and the more alike that
a person is to Christ
God loves him all the better. We are told that Christ
was "meek and lowly"; "he did not cry
nor lift up
nor cause
his voice to be heard in the streets"; though he was "the brightness
of his Father's glory"
yet he was content to appear "in the form of
a servant"; though he was rich
yet he was content to become poor
that we
through his poverty might be rich. Now
the humble soul
being the image of
Christ
who is the express image of his Father
God cannot but have a regard
unto him.—Ebenezer Erskine.
Verse
6. He hath respect unto the lowly. Give me the homely vessel
of humility
which God shall preserve
and fill with the wine of his grace;
rather than the varnished cup of pride
which he will dash in pieces
like a
potter's vessel. Where humility is the corner stone
there glory shall be the
top stone.—William Seeker
in "The Nonsuch Professor in his Meridian
Splendour
" 1660.
Verse
6. The proud he knoweth afar off. He that meets a spectacle
or person which he cannot endure to look upon
avoids it
or turns from it
while he is yet afar off; whereas
if the object be delightful
he draweth near
and comes as close as he can. When therefore it is said
The Lord knoweth a
proud man afar off
it shows his disdain of him: he will scarce touch him
with a pair of tongs (as we say); he cannot abide to come near him. He knows
well enough how vile he is even at the greatest distance.—Joseph Caryl.
Verse
6. The proud he knoweth afar off. By punishing them in hell.—Richard
Rolle
1340.
Verse
7. Though a walk in the midst of trouble
thou wilt revive me.
So as to the three youths in the fiery furnace
their persecutor
Nebuchadnezzar
said
"Lo
I see four men loose
walking in the midst
of the fire
and they have no hurt
and the form of the fourth is like the
Son of God."—Andrew Robert Fausset.
Verse
7. In the midst of trouble thou wilt revive me. The wisdom of
God is seen in helping in desperate cases. God loves to show his wisdom when
human help and wisdom fail. Exquisite lawyers love to wrestle with niceties and
difficulties in the law
to show their skill the more. God's wisdom is never at
a loss; but when providences are darkest
then the morning star of deliverance
appears. Sometimes God melts away the spirits of his enemies. Jos 2:24. Sometimes
he finds them other work to do
and sounds a retreat to them
as he did to Saul
when he was pursuing David. "The Philistines are in the land."
"In the mount God will be seen." When the church seems to be upon the
altar
her peace and liberty ready to be sacrificed
then the angel comes.—Thomas
Watson.
Verse
7. Thou shalt stretch forth thine hand
etc. Thou shalt
interpose thine help betwixt me and them
and save me harmless; as the poets
feign their gods did those whom they favoured. Thou shalt strike them with
thy left hand
and save me with thy right; so Tremellius senses it.—John
Trapp.
Verse
8. The LORD will perfect
etc. God's work is perfect
man's
is clumsy and incomplete. God does not leave off till he has finished. When he
rests
it is because
looking on his work
he sees it all "very
good." His Sabbath is the Sabbath of an achieved purpose
of a fulfilled
counsel. The palaces which we build are ever like that in the story
where one
window remains dark and without jewels
while the rest blaze in beauty. But
when God builds none can say
"He was not able to finish." In his
great palace he makes her "windows of agates"
and all her
"borders of pleasant stones." I suppose that if the medieval dream
had ever come true
and an alchemist had ever turned a grain of lead into gold
he could have turned all the lead in the world
in time
and with crucibles and
furnaces enough. The first step is all the difficulty
and if you and I have
been changed from enemies into sons
and had one spark of love to God kindled
in our hearts
that is a mightier change than any that yet remains to be
effected in order to make us perfect. One grain has been changed
the whole
mass will be in due time.—Alexander Maclaren
Sermon in "Wesleyan
Methodist Magazine
" 1879.
Verse
8. Forsake not the works of thine own hands. When we are
under such afflictions as threaten to ruin us
'tis seasonable to tell the Lord
he made us. David strengthens prayer upon this argument: "Forsake not
the works of thine own hands." All men love their own works
many dote
upon them: shall we think God will forsake his? See how the people of God plead
with God in greatest distress (Isa 64:8): "But now
O Lord
thou art our
father; we are the clay
and thou our potter; and we are all the work of thy
hand. Be not wroth very sore
O LORD."—Joseph Caryl.
Verse
8. Forsake not the works of thine own hands. Look upon the
wounds of thine hands
and forsake not the works of thine hands
prayed Queen
Elizabeth. And Luther's usual prayer was
Confirm
O God
in us that thou hast
wrought
and perfect the work that thou hast begun in us
to thy glory. So be
it.—John Trapp.
Verse
8. Forsake not the works of thine own hands. Behold in me thy
work
not mine: for mine
if thou seest
thou condemnest; thine
if thou seest
thou crownest. For whatever good works there be of mine
from thee are they to
me; and so they are more thine than mine. For I hear from thine apostle
"By grace are ye saved through faith; and that not of yourselves: it is
the gift of God. Not of works
lest any man should boast. For we are his
workmanship
created in Christ Jesus": Eph 2:8-10.—Augustine.
Verse
8. Thine own hands. His creating hands formed our souls at
the beginning; his nail pierced hands redeemed them on Calvary; his glorified hands
will hold our souls fast and not let them go for ever. Unto his hands let us
commend our spirits
sure that even though the works of our hands have made
void the works of his hands
yet his hands will again make perfect all that our
hands have unmade.—J.W. Burgon.
HINTS TO THE
VILLAGE PREACHER
Verses
1-3. David vexed with rival gods
as we are with rival gospels. How
will he act?
1. Sing
with whole hearted praise.
a)
It would generously show his contempt of the false.
b) It would evince his strong faith in the true.
c) It would declare his joyful zeal for God.
d) It would shield him from evil from those about him.
2. Worship
by the despised rule.
a)
Quietly ignoring all will worship.
b) Looking to the person of Christ
which was typified by the temple.
c) Trusting in sacrifice.
d) Realizing God himself
for it is to God he speaks.
3. Praise
the questioned attributes.
a)
Lovingkindness in its universality
in its speciality. Grace in everything.
b)
Truth. Historic accuracy. Certainty of promises. Correctness of prophecies.
Assured of the love of God and the truth of his word
let us cling the closer
to these.
4. Reverence
the honoured word. It is beyond all revelation by creation and providence
for it is—
a)
More clear.
b) More sure.
c) More sovereign.
d) More complete
unique.
e) More lasting.
f) More glorifying to God.
5. Prove
it by experience.
a)
By offering prayer.
b) By narrating the answer.
c) By exhibiting the strength in soul which was given in answer to prayer.
Verse
2. The Christward position.
1.
Worship and praise are to be blended.
2.
They are to be presented with an eye to God in Christ
for he is the temple:
the place of divine indwelling
sacrifice
intercession
priesthood
oracle
and manifestation.
Verse
2. (first clause).—
1.
The soul's noblest attitude: "Toward thy temple."
2. The soul's noblest exercise: "worship
" "praise."
—W.W.
Verse
2.
1. The
worshipper's contemplation. Gaze fixed on Holy Temple. Material temple not
yet built. Christ the sanctuary. Heb 8:2 All worship through him. Eye of
worshippers fixed on him.
2. The
worshipper's song. Love and truth. Note the combination. Truth by Moses.
Grace and truth Jesus Christ.
3. The
worshipper's argument. Because Christ "The Word" is the
embodiment and most glorious manifestation of God. Heb 1:2-3.—Archibald G.
Brown.
Verse
3.
1.
Prayer answered in the day.
2.
Prayer answered by giving strength for the day. See 2Co 12:8-9.
—A.G.B.
Verse
3.
1.
Answers to prayer should be noted and acknowledged: "Thou answeredst
me."
2.
Speedy answers should have special praise: "In the when I cried
thou"
etc.
3.
A strengthened soul is sometimes the best answer to prayer: "Strengthened
me with strength."
—J.F.
Verse
3. Remarkable answer to prayer.
1.
The prayer: feeble
earnest
sorrowful
inarticulate.
2. The answer: prompt
divine
effectual
certain.
3. The praise deserved by such grace. See preceding verses.
Verse
3.
1.
A special day.
2. A specific form of prayer: "I cried."
3. A special method of response.
—W.W.
Verse
4.
1.
A royal audience.
2. A royal orchestra.
Verses
4-5.
1.
They who hear the words of God will know God.
2.
They who know God will praise him
however exalted they may be amongst men:
"All the kings
"etc.
3.
They who praise God will walk in his ways.
4.
They who walk in the ways of the Lord will glorify him
and he will be
glorified in them.
—G.R.
Verse
5. See "Spurgeon's Sermons"
No. 1615: "Singing in
the Ways of the Lord."
Verse
5. This is spoken of kings
but it is true of the humblest pilgrims.
The Lord hath respect unto the lowly
and will make them sing.
1. They
shall sing in the ways.
a)
They take pleasure in them.
b)
They do not go out of them to find pleasure.
c)
They sing as they proceed in service
in worship
in holiness
in suffering.
d)
They are in a case for singing. They have strength
safety
guidance
provision
comfort.
2. They
sing of the ways of the Lord.
a)
Of God's ways to them.
b)
Of their way to God. They know whence they came out. They know where they are
going. It is a good road; prophets went by it
and the Lord of the prophets.
Therein we have good company
good accommodation
good prospects
good
daylight.
3. They
sing of the Lord of the way. His loving kindness. His truth. Answers to
prayer. His condescension. His reviving us in trouble. His delivering us. His
perfecting us. His everlasting mercy.
4. They
shall sing to the Lord of the way.
a)
To his honour.
b) To the extending of that honour.
c) As a preparation to eternally honouring him.
Verse
6. Divine inversions.
1.
Lowliness honoured to its great surprise.
2. Pride passed by to its eternal mortification.
—W.B.H.
Verse
7. (first clause).
1.
The Psalmist's dismal excursion: walking "in the midst of trouble";
this is not a spectator
but one assailed. Troubles—personal
social
ecclesiastical
national.
2.
His cheering anticipation—of revival
defence
deliverance.—W.J.
Verse
7.
1.
Good men are sometimes in the midst of troubles: these are many
and continue
long.
2.
They interfere not with their progress. They "walk in the midst" of
them; faint
yet pursuing; sometimes they "run with patience"
etc.
3.
They have comfort in them: "Though I walk"
etc.
"thou wilt
revive me."
4.
They are benefited by them.
a)
Their enemies are overthrown.
b) Their deliverance is complete.—G.R.
Verse
7. The child of God often revived out of trouble; more
frequently in trouble; not seldom through trouble. Delivered
from
sustained in
sanctified through
trouble.—A.G.B.
Verse
7. An incident of the road to the city.
1.
Pilgrims beset by thieves and struck down.
2. The arrival of Great heart and flight of the enemy.
3. The flask to the lips: "thou wilt revive me." Sweet awakening to
know the beauty of his face and strength of his hand!—W.B.H.
Verse
7. (third clause). Right hand salvation.
1.
It shall be wrought of God.
2. He shall throw his strength into the deed.
3. His utmost dexterity shall be displayed.
Verse
8. (first clause).
1.
A wide subject "That which concerneth me." Not necessarily that which
gives me concern.
2.
A promise that covers it: "the Lord will perfect."—A.G.B.
Verse
8. (first and last clauses). Faith in divine purpose no
hindrance to prayer
but rather an encouragement in it: "The Lord will
perfect." "Forsake not."—A.G.B
Verse
8. See "Spurgeon's Sermons"
Nos. 231 and 1506:
"Faith in Perfection"
and
"Choice Comfort for a Young
Believer."
Verse
8. The grace of God makes a man thoughtful
and leads him to concern
about himself
his life
his future
and the completeness of the work of grace.
This might lead us to sadness and despair
but the Lord worketh in us for other
ends.
1. He
fills us with assurance.
a)
That the Lord will work for us.
b) That he will complete his work.
c) That he will do this in providence; if it be properly a concern of ours.
d) That he will do this within us. Our graces shall grow. Our soul shall become
Christly. Our whole nature perfect.
e) That he will do this with our work for him.
2. He
gives us rest in his mercy.
a)
Thou wilt forgive my sins.
b) Thou wilt bear with my nature.
c) Thou wilt support me in suffering.
d) Thou wilt supply me in need.
e) Thou wilt succour me in death.
3. He
puts prayer into our hearts.
a)
That he will not forsake me.
b) That he will not leave his own work in me undone.
c) Nor his work by me unfinished. Why did he begin? Why carry so far? Why not
complete?
Verse
8.
1.
Faith's full assurance: "The Lord will perfect that which concerneth
me."
2.
Faith's firm foundation: "Thy mercy
O Lord
endureth for ever."
3.
Faith's fervent prayer: "Forsake not the works of thine own hands."
── C.H. Spurgeon《The Treasury of David》