Psalms 124 commentary

God suffers the enemies of his people sometimes to prevail very far against them, that his power may be seen the more in their deliverance. Happy the people whose God is Jehovah, a God all-sufficient. Besides applying this to any particular deliverance wrought in our days and the ancient times, we should have in our thoughts the great work of redemption by Jesus Christ, by which believers were rescued from Satan.

God is the Author of all our deliverances, and he must have the glory. The enemies lay snares for God's people, to bring them into sin and trouble, and to hold them there. Sometimes they seem to prevail; but in the Lord let us put our trust, and we shall not be put to confusion. The believer will ascribe all the honour of his salvation, to the power, mercy, and truth of God, and look back with wonder and thanksgiving on the way in which the Lord has led him. Let us rejoice that our help for the time to come is in him who made heaven and earth.

PSALM 124

The Church having been providentially delivered from extreme peril, David exhorts true believers to thanksgiving, and teaches them by this memorable example, that their safety depends solely upon the grace and power of God.

A Song of Degrees of David.

Psalm 124:1-5

1. But for Jehovah, who was on our side, may Israel now say; 2. But for Jehovah who was on our side, when men rose up against us; 3. They had then swallowed us up alive, when their wrath was kindled against us; 4. The waters had then overwhelmed us, the torrent had gone over our soul: 5. The proud waters “Alors les eaux enfiees et impetueuses fussent,” etc. — Fr. “The swollen and impetuous waters had then,” etc. The epithet proud is applied to the waves of the sea in Job 38:11. had then gone over our soul.

1. But for Jehovah, who was on our side. Some expositors think that this Psalm describes the very sad and calamitous condition of the Church when the, residue of the people were carried away into Babylon. This opinion is, however, without any good foundation for the complaints made, apply with equal propriety to the persecutions which the Church suffered under the tyranny of Antiochus Epiphanes. It is another objection to this interpretation, that the Psalm bears in its inscription the name of David, and historically recounts the deliverance which the people had obtained from extreme danger by the power of God. To get quit of this difficulty they observe, that what had not yet come to pass is described prophetically; but this is a forced conjecture, for the Prophets usually speak of things to come in a different manner. It is more probable that David here sets forth a known history, and exhorts the faithful to reflect upon the divine succor which they had already actually experienced. I dare not, however, limit what is here spoken to David’s time. It is indeed true that the heathen nations often waged war against the people of God, armed with such power as to come rushing upon them with the impetuosity of a deluge; but as David does not specify any particular instance, he is not, I conceive, to be understood as celebrating only some one deliverance, but in general all the instances in which God had succoured his Church. The heathen at many different times, as is well known, rose up against the Church, with such mighty hosts, that she was brought almost to the verge of destruction. David then represents as in a mirror the uncertain and changeable condition of the Church, just such as it had been from the beginning, to teach the faithful that its stability had not been owing to its own intrinsic strength, but that it had been preserved by the wonderful grace of God; and to habituate them to call upon God in the midst of dangers.

PSALM 124

Psa 124:1-8. The writer, for the Church, praises God for past, and expresses trust for future, deliverance from foes.

1-2. on our side--for us (Psa 56:9).

now--or, "oh! let Israel"

3. Then--that is, the time of our danger.

quick--literally, "living" (Nu 16:32, 33), description of ferocity.

4-5. (Compare Psa 18:4, 16).

6-7. The figure is changed to that of a rapacious wild beast (Psa 3:7), and then of a fowler (Psa 91:3), and complete escape is denoted by breaking the net.

8. (Compare Psa 121:2).

name--in the usual sense (Psa 5:11; 20:1). He thus places over against the great danger the omnipotent God, and drowns, as it were in an anthem, the wickedness of the whole world and of hell, just as a great fire consumes a little drop of water [Luther].

If it had not been the Lord - If God had not, in a very especial manner, supported and defended us, we had all been swallowed up alive, and destroyed by a sudden destruction, so that not one would have been left. This might refer to the plot against the whole nation of the Jews by Haman, in the days of Mordecai and Esther; when by his treacherous schemes the Jews, wheresoever dispersed in the provinces of Babylon, were all to have been put to death in one day. This may here be represented under the figure of an earthquake, when a chasm is formed, and a whole city and its inhabitants are in a moment swallowed up alive.

Then the proud waters - The proud Haman had nearly brought the flood of desolation over our lives.

Our soul is escaped as a bird out of the snare - This is a fine image; and at once shows the weakness of the Jews, and the cunning of their adversaries. Haman had laid the snare completely for them; humanly speaking there was no prospect of their escape: but the Lord was on their side; and the providence that induced Ahasuerus to call for the book of the records of the kingdom to be read to him, as well indeed as the once very improbable advancement of Esther to the throne of Persia, was the means used by the Lord for the preservation of the whole Jewish people from extermination. God thus broke the snare, and the bird escaped; while the poacher was caught in his own trap, and executed. See the Book of Esther, which is probably the best comment on this Psalm.

Our help is in the name of the Lord - בשום מימרא דיי beshum meywra depai, Chaldee, "In the name of the Word of the Lord." So in the second verse, "Unless the Word of the Lord had been our Helper:" the substantial Word; not a word spoken, or a prophecy delivered, but the person who was afterwards termed Ὁ Λογος του Θεου, the Word of God. This deliverance of the Jews appears to me the most natural interpretation of this Psalm: and probably Mordecai was the author.

The proud - Our enemies, compared to proud waters, for their great multitude and swelling rage.

3 Then they had swallowed us up quick , when their wrath was kindled against us.

They had speedily and utterly destroyed us, as Korah, &c. were Numb. 16.

5 Then the proud waters had gone over our soul.

Our enemies compared to proud waters, for their great multitude and swelling rage and mighty force.

6 Blessed be the LORD, who hath not given us as a prey to their teeth .

A Metaphor from wild beasts which tear and devour their prey with their teeth.

The Deliverer from Death in Waters and in a Snare

The statement “the stream had gone over our soul” of this fifth Son of degrees, coincides with the statement “our soul is full enough” of the fourth; the two Psalms also meet in the synonymous new formations גּאיונים and זידונים, which also look very much as though they were formed in allusion to contemporary history. The לדוד is wanting in the lxx, Codd. Alex. and Vat., here as in Psa 122:1-9, and with the exception of the Targum is wanting in general in the ancient versions, and therefore is not so much as established as a point of textual criticism. It is a Psalm in the manner of the Davidic Psalms, to which it is closely allied in the metaphors of the overwhelming waters, Psa 18:5, Psa 18:17 (cf. Psa 144:7), Psa 69:2., and of the little bird; cf. also on לוּלי Psa 27:13, on אדם used of hostile men Psa 56:12, on בּלע חיּים Psa 55:16, on בּרוּך ה Psa 28:6; Psa 31:22. This beautiful song makes its modern origin known by its Aramaizing character, and by the delight, after the manner of the later poetry, in all kinds of embellishments of language. The art of the form consists less in strophic symmetry than in this, that in order to take one step forward it always goes back half a step. Luther’s imitation (1524), “Were God not with us at this time” (Wäre Gott nicht mit uns diese Zeit), bears the inscription “The true believers’ safeguard.”

Psa 124:1-5

It is commonly rendered, “If it had not been Jahve who was for us.” But, notwithstanding the subject that is placed first (cf. Gen 23:13), the שׁ belongs to the לוּלי; since in the Aramaizing Hebrew (cf. on the other hand Gen 31:42) לוּלי שׁ (cf. Arab. lawlâ an) signifies nisi (prop. nisi quod), as in the Aramaic (דּ) שׁ (לואי) לוי, o si (prop. o si quod). The אזי, peculiar to this Psalm in the Old Testament, instead of אז follows the model of the dialectic אדין, Arab. iḏan, Syr. hāden (הידין, הדין). In order to begin the apodosis of לוּלי (לוּלא) emphatically the older language makes use of the confirmatory כּי, Gen 31:42; Gen 43:10; here we have אזי (well rendered by the lxx ἄρα), as in Psa 119:92. The Lamed of היה לנו is raphe in both instances, according to the rule discussed above, p. 373. When men (אדם) rose up against Israel and their anger was kindled against them, they who were feeble in themselves over against the hostile world would have been swallowed up alive if they had not had Jahve for them, if they had not had Him on their side. This “swallowing up alive” is said elsewhere of Hades, which suddenly and forcibly snatches away its victims, Psa 55:16; Pro 1:12; here, however, as Psa 124:6 shows, it is said of the enemies, who are represented as wild beasts. In Psa 124:4 the hostile power which rolls over them is likened to an overflowing stream, as in Isa 8:7., the Assyrian. נחלה, a stream or river, is Milel; it is first of all accusative: towards the stream (Num 34:5); then, however, it is also used as a nominative, like לילה, המּותה, and the like (cf. common Greek ἡ νύχθα, ἡ νεόντητα); so that  תה- is related to  ת- ( ה-) as  נה-,  מו- to  ן- and  ם- (Böttcher, §615). These latest Psalms are fond of such embellishments by means of adorned forms and Aramaic or Aramaizing words. זידונים is a word which is indeed not unhebraic in its formation, but is more indigenous to Chaldee; it is the Targum word for זדים in Psa 86:14; Psa 119:51, Psa 119:78 (also in Psa 54:5 for זרים), although according to Levy the MSS do not present זידונין but זידנין. In the passage before us the Targum renders: the king who is like to the proud waters (למוי זידוניּא) of the sea (Antiochus Epiphanes? - a Scholium explains οἱ ὑπερήφανοι). With reference to עבר before a plural subject, vid., Ges. §147.

Psa 124:6-8

After the fact of the divine succour has been expressed, in Psa 124:6 follows the thanksgiving for it, and in Psa 124:7 the joyful shout of the rescued one. In Psa 124:6 the enemies are conceived of as beasts of prey on account of their bloodthirstiness, just as the worldly empires are in the Book of Daniel; in Psa 124:7 as “fowlers” on account of their cunning. According to the punctuation it is not to be rendered: Our soul is like a bird that is escaped, in which case it would have been accented בפשׁנו כצפור, but: our soul (subject with Rebia magnum) is as a bird (כּצפור as in Hos 11:11; Pro 23:32; Job 14:2, instead of the syntactically more usual כּצּפור) escaped out of the snare of him who lays snares (יוקשׁ, elsewhere יקושׁ, יקוּשׁ, a fowler, Psa 91:3). נשׁבר (with ā beside Rebia) is 3rd praet.: the snare was burst, and we - we became free. In Psa 124:8 (cf. Psa 121:2; Psa 134:3) the universal, and here pertinent thought, viz., the help of Israel is in the name of Jahve, the Creator of the world, i.e., in Him who is manifest as such and is continually verifying Himself, forms the epiphonematic close. Whether the power of the world seeks to make the church of Jahve like to itself or to annihilate it, it is not a disavowal of its God, but a faithful confession, stedfast even to death, that leads to its deliverance.

The Security of God's People.

1 If it had not been the Lord who was on our side, now may Israel say; 2 If it had not been the Lord who was on our side, when men rose up against us: 3 Then they had swallowed us up quick, when their wrath was kindled against us: 4 Then the waters had overwhelmed us, the stream had gone over our soul: 5 Then the proud waters had gone over our soul.

The people of God, being here called upon to praise God for their deliverance, are to take notice,

I. Of the malice of men, by which they were reduced to the very brink of ruin. Let Israel say that there was but a step between them and death: the more desperate the disease appears to have been the more does the skill of the Physician appear in the cure. Observe, 1. Whence the threatening danger came: Men rose up against us, creatures of our own kind, and yet bent upon our ruin. Homo homini lupus—Man is a wolf to man. No marvel that the red dragon, the roaring lion, should seek to swallow us up; but that men should thirst after the blood of men, Absalom after the blood of his own father, that a woman should be drunk with the blood of saints, is what, with St. John, we may wonder at with great admiration. From men we may expect humanity, yet there are those whose tender mercies are cruel. But what was the matter with these men? Why their wrath was kindled against us (v. 3); something or other they were angry at, and then no less would serve than the destruction of those they had conceived a displeasure against. Wrath is cruel and anger is outrageous. Their wrath was kindled as fire ready to consume us. They were proud; and the wicked in his pride doth persecute the poor. They were daring in their attempt; they rose up against us, rose in rebellion, with a resolution to swallow us up alive. 2. How far it went, and how fatal it would have been if it had gone a little further: "We should have been devoured as a lamb by a lion, not only slain, but swallowed up, so that there would have been no relics of us remaining, swallowed up with so much haste, ere we were aware, that we should have gone down alive to the pit. We should have been deluged as the low grounds by a land-flood or the sands by a high spring-tide." This similitude he dwells upon, with the ascents which bespeak this a song of degrees, or risings, like the rest. The waters had overwhelmed us. What of us? Why the stream had gone over our souls, our lives, our comforts, all that is dear to us. What waters? Why the proud waters. God suffers the enemies of his people sometimes to prevail very far against them, that his own power may appear the more illustrious in their deliverance.

II. Of the goodness of God, by which they were rescued from the very brink of ruin: "The Lord was on our side; and, if he had not been so, we should have been undone." 1. "God was on our side; he took our part, espoused our cause, and appeared for us. He was our helper, and a very present help, a help on our side, nigh at hand. He was with us, not only for us, but among us, and commander-in-chief of our forces." 2. That God was Jehovah; there the emphasis lies. "If it had not been Jehovah himself, a God of infinite power and perfection, that had undertaken our deliverance, our enemies would have overpowered us." Happy the people, therefore, whose God is Jehovah, a God all-sufficient. Let Israel say this, to his honour, and resolve never to forsake him.

The Security of God's People.

6 Blessed be the Lord , who hath not given us as a prey to their teeth. 7 Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped. 8 Our help is in the name of the Lord , who made heaven and earth.

Here the psalmist further magnifies the great deliverance God had lately wrought for them.

I. That their hearts might be the more enlarged in thankfulness to him (v. 6): Blessed be the Lord. God is the author of all our deliverances, and therefore he must have the glory of them. We rob him of his due if we do not return thanks to him. And we are the more obliged to praise him because we had such a narrow escape. We were delivered, 1. Like a lamb out of the very jaws of a beast of prey: God has not given us as a prey to their teeth, intimating that they had no power over God's people but what was given them from above. They could not be a prey to their teeth unless God gave them up, and therefore they were rescued, because God would not suffer them to be ruined. 2. Like a bird, a little bird (the word signifies a sparrow), out of the snare of the fowler. The enemies are very subtle and spiteful; they lay snares for God's people, to bring them into sin and trouble, and to hold them there. Sometimes they seem to have prevailed so far as to gain their point. God's people are taken in the snare, and are as unable to help themselves out as any weak and silly bird is; and then is God's time to appear for their relief, when all other friends fail; then God breaks the snare, and turns the counsel of the enemies into foolishness: The snare is broken and so we are delivered. Isaac was saved when he lay ready to be sacrificed. Jehovah-jireh—in the mount of the Lord it shall be seen.

II. That their hearts, and the hearts of others, might be the more encouraged to trust in God in the like dangers (v. 8): Our help is in the name of the Lord. David had directed us (Ps. cxxi. 2) to depend upon God for help as to our personal concerns—My help is in the name of the Lord; here as to the concerns of the public—Our help is so. It is a comfort to all that lay the interests of God's Israel near their hearts that Israel's God is the same that made the world, and therefore will have a church in the world, and can secure that church in times of the greatest danger and distress. In him therefore let the church's friends put their confidence, and they shall not be put to confusion.

PSAL. CXXIV.

A Song of degrees of David.

EXcept Iehovah, that he had beene for us, now let Israel say: Except Iehovah, that he had been for us, when men rose up against us: Then they had swallowed us up alive, when their anger was kindled against us. Then the waters had overflowed us, the streame had passed over our soule. Then the proud waters had passed over our soule. Blessed be Iehovah, who hath not given us for a prey unto their teeth. Our soule, as a bird is escaped out of the snare of the fowlers; the snare is broken, and we are escaped. Our helpe is in the name of Iehovah, the maker of heavens and earth.

Annotations. EXcept Iehovah, that he] or, But for Iehovah who was. The Chaldee saith, Except the word of the Lord, &c. Vers. 2. men] in Chaldee, sinfull men. Vers. 4. waters] that is, sinfull people, as Isa. 59. 19. Rev. 17. 15. Vers. 5. proud waters] the Chaldee expoundeth it, the King whose Campe is like the high waters of the Sea.

PSAL. CXXIV.

VErſ. 1. If it had not been the Lord, &c.] God may farre better ſay than our Hen. 8, Cui adhare[illegible: 1 letter], praeſt. He whoſe part I take is ſure to prevail. But Chriſt hath ever been the Churches Champion, and hence ſhe is inſuperable. The Captain of the Lords H[illegible: 1 letter]aſts is Captain of our ſalvation, Joſh. 5.14. Heb. 2.10.

Verſ. 2. When men roſe] Monſters rather but ſuch as think themſelves the only men alive; and us, the only ſlaves and Zanies.

Verſ. 3. Then had they ſwallowed in up quick] As the great Fiſh do the little ones, as hungry Lions,Gualth praef. in Marc. R. Obad. Gaon in Pſal. 124. or Wolves, raven up their prey. Pt[illegible: 1 letter]l[illegible: 1 letter]mam Lathurus King of Aegypt ſlew thirty thouſand Jews, and compelled the living to ſeed upon the dead. Adrian the Emperour made a Decree, that hee who had not ſlain a Jew, ſhould himſelf be ſlain.

When their wrath was kindled againſt us] Heb. in the flagrancies, or [illegible: 1 word] of their anger.

Verſ. 4. Then the waters [illegible: 1 span] us] At once the red Sea did the Aegyptians, or as the general deluge did the old world.

The ſtream [illegible: 1 span] ] Neither could we have withſtood it, by any Art or induſtry.

Verſ. 5. Then the proud waters, &c. The ſame again, to note the greatneſs both of the danger, and of the deliverance. And it may teach us, not lightly to paſs over Gods great bleſſings, but to make the moſt of them.

Verſ. 6. Bleſſed be the Lord, &c.] [illegible: 1 span], thanks be to God was much in Auſtins mouth, and ſhould be [illegible: 1 span] deliverance. How was God bleſſed [illegible: 1 span].

As a prey to the [illegible: 1 word] ] Who meant to have made [illegible: 1 span] and had already devoured us in their hopes, but God [illegible: 1 word] them.

Verſ. 7. Our ſoul is [illegible: 1 word], &c.] [illegible: 1 span] Gods opportunity. See [illegible: 1 span].

The [illegible: 1 span], &c.] God [illegible: 1 span] net is broken.

Verſ. 8. [illegible: 1 span]

[illegible: 1 span] of infinite might and mercy; and ſay as thoſe good ſouls at Ebon-ezra, Hitherto God hath helped us: he hath, and therefore he will, &c.

If it had not been the Lord who was on our side, now may Israel say. The opening sentence is abrupt, and remains a fragment. By such a commencement attention was aroused as well as feeling expressed: and this is ever the way of poetic fire —to break forth in uncontrollable flame. The many words in italics in our authorized version will show the reader that the translators did their best to patch up the passage, which, perhaps, had better have been left in its broken grandeur, and it would then have run thus: —"Had it not been Jehovah! He was for us, oh let Israel say! Had it not been Jehovah! He who was for us when men rose against us." The glorious Lord became our ally; he took our part, and entered into treaty with us. If Jehovah were not our protector where should we be Nothing but his power and wisdom could have guarded us from the cunning and malice of our adversaries; therefore, let all his people say so, and openly give him the honour of his preserving goodness. Here are two "ifs, "and yet there is no "if" in the matter. The Lord was on our side, and is still our defender, and will be so from henceforth, even for ever. Let us with holy confidence exult in this joyful fact: We are far too slow in declaring our gratitude, hence the exclamation which should be rendered, "O let Israel say." We murmur without being stirred up to it, but our thanksgiving needs a spur, and it is well when some warm hearted friend bids us say what we feel. Imagine what would have happened if the Lord had left us, and then see what has happened because he has been faithful to us. Are not all the materials of a song spread before us? Let us sing unto the Lord.

If it had not been the Lord who was on our side, when men rose up against us. When all men combined, and the whole race of men seemed set upon stamping out the house of Israel, what must have happened if the covenant Lord had not interposed? When they stirred themselves, and combined to make an assault upon our quietude and safety, what should we have done in their rising if the Lord had not also risen? No one who could or would help was near, but the bare arm of the Lord sufficed to preserve his own against all the leagued hosts of adversaries. There is no doubt as to our deliverer, we cannot ascribe our salvation to any second cause, for it would not have been equal to the emergency; nothing less than omnipotence and omniscience could have wrought our rescue. We set every other claimant on one side, and rejoice because the Lord was on our side.

Then they had swallowed us up quick, when their wrath was kindled against us. They were so eager for our destruction that they would have made only one morsel of us, and have swallowed us up alive and whole in a single instant. The fury of the enemies of the church is raised to the highest pitch, nothing will content them but the total annihilation of God's chosen. Their wrath is like a fire which is kindled, and has taken such firm hold upon the fuel that there is no quenching it. Anger is never more fiery than when the people of God are its objects. Sparks become flames, and the furnace is heated seven times hotter when God's elect are to be thrust into the blaze. The cruel world would make a full end of the godly seed were it not that Jehovah bars the way. When the Lord appears, the cruel throats cannot swallow, and the consuming fires cannot destroy. Ah, if it were not Jehovah, if our help came from all the creatures united, there would be no way of escape for us: it is only because the Lord liveth that his people are alive.

Then the waters had overwhelmed us. Rising irresistibly, like the Nile, the flood of opposition would soon have rolled over our heads. Across the mighty waste of waters we should have cast an anxious eye, but looked in vain for escape. The motto of a royal house is, "Tossed about but not submerged": we should have needed an epitaph rather than an epigram, for we should have been driven by the torrent and sunken, never to rise again. The stream had gone over our soul. The rushing torrent would have drowned our soul, our hope, our life. The figures seem to be the steadily rising flood, and the hurriedly rushing stream. Who can stand against two such mighty powers? Everything is destroyed by these unconquerable forces, either by being submerged or swept away. When the world's enmity obtains a vent it both rises and rushes, it rages and rolls along, and spares nothing. In the great water floods of persecution and affliction who can help but Jehovah? But for him where would we be at this very hour? We have experienced seasons in which the combined forces of earth and hell must have made an end of us had not omnipotent grace interfered for our rescue.

Then the proud waters had gone over our soul. The figure represents the waves as proud, and so they seem to be when they overleap the bulwarks of a frail bark, and threaten every moment to sink her. The opposition of men is usually embittered by a haughty scorn which derides all our godly efforts as mere fanaticism or obstinate ignorance. In all the persecutions of the church a cruel contempt has largely mingled with the oppression, and this is overpowering to the soul. Had not God been with us our disdainful enemies would have made nothing of us, and dashed over us as a mountain torrent sweeps down the side of a hill, driving everything before it. Not only would our goods and possessions have been carried off, but our soul, our courage, our hope would have been borne away by the impetuous assault, and buried beneath the insults of our antagonists. Let us pause here, and as we see what might have been, let us adore the guardian power which has kept us in the flood, and yet above the flood. In our hours of dire peril we must have perished had not our Preserver prevailed for our safe keeping.

Blessed be the Lord, who hath not given us as a prey to their teeth. Leaving the metaphor of a boiling flood, he compares the adversaries of Israel to wild beasts who desired to make the godly their prey. Their teeth are prepared to tear, and they regard the godly as their victims. The Lord is heartily praised for not permitting his servants to be devoured when they were between the jaws of the raging ones. It implies that none can harm us till the Lord permits: we cannot be their prey unless the Lord gives us up to them, and that our loving Lord will never do. Hitherto he has refused permission to any foe to destroy us, blessed be his name. The more imminent the danger the more eminent the mercy which would not permit the soul to perish in it. God be blessed for ever for keeping us from the curse. Jehovah be praised for checking the fury of the foe, and saving his own. The verse reads like a merely negative blessing, but no boon can be more positively precious. He has given us to his Son Jesus, and he will never give us to our enemies.

Our soul is escaped as a bird out of the snare of the fowlers. Our soul is like a bird for many reasons; but in this case the point of likeness is weakness, folly, and the ease with which it is enticed into the snare. Fowlers have many methods of taking small birds, and Satan has many methods of entrapping souls. Some are decoyed by evil companions, others are enticed by the love of dainties; hunger drives many into the trap, and fright impels numbers to fly into the net. Fowlers know their birds, and how to take them; but the birds see not the snare so as to avoid it, and they cannot break it so as to escape from it. Happy is the bird that hath a deliverer strong, and mighty, and ready in the moment of peril: happier still is the soul over which tim Lord watches day and night to pluck its feet out of the net. What joy there is in this song, "our soul is escaped." How the emancipated one sings and soars, and soars and sings again. Blessed be God, many of us can make joyous music with these notes, "our soul is escaped." Escaped from our natural slavery; escaped from the guilt, the degradation, the habit, the dominion of sin; escaped from the vain deceits and fascinations of Satan; escaped from all that can destroy; we do indeed experience delight. What a wonder of grace it is! What a miraculous escape that we who are so easily misled should not have been permitted to die by the dread fowler's hand. The Lord has heard the prayer which he taught us to pray, and he hath delivered us from evil.

The snare is broken, and we are escaped. The song is worth repeating; it is well to dwell upon so great a mercy. The snare may be false doctrine, pride, lust, or a temptation to indulge in policy, or to despair, or to presume; what a high favour it is to have it broken before our eyes, so that it has no more power over us. We see not the mercy while we are in the snare; perhaps we are so foolish as to deplore the breaking of the Satanic charm; the gratitude comes when the escape is seen, and when we perceive what we have escaped from, and by what hand we have been set free. Then our Lord has a song from our mouths and hearts as we make heaven and earth ring with the notes, "the snare is broken, and we are escaped." We have been tempted, but not taken; cast down, but not destroyed; perplexed, but not in despair; in deaths oft, but still alive: blessed be Jehovah! This song might well have suited our whole nation at the time of the Spanish Armada, the church in the days of the Jesuits, and each believer among us in seasons of strong personal temptation.

Our help, our hope for the future, our ground of confidence in all trials present and to come. Is in the name of the Lord. Jehovah's revealed character is our foundation of confidence, his person is our sure fountain of strength. Who made heaven and earth. Our Creator is our preserver. He is immensely great in his creating work; he has not fashioned a few little things alone, but all heaven and the whole round earth are the works of his hands. When we worship the Creator let us increase our trust in our Comforter. Did he create all that we see, and can he not preserve us from evils which we cannot see Blessed be his name, he that has fashioned us will watch over us; yea, he has done so, and rendered us help in the moment of jeopardy. He is our help and our shield, even he alone. He will to the end break every snare. He made heaven for us, and he will keep us for heaven; he made the earth, and he will succour us ripen it until the hour cometh for our departure. Every work of his hand preaches to us the duty and the delight of reposing upon him only. All nature cries, "Trust ye in the Lord for ever, for in the Lord Jehovah there is everlasting strength." "Wherefore comfort one another with these words." The following versification of the sense rather than the words of this psalm is presented to the reader with much diffidence:

Had not the Lord, my soul may cry,

Had not the Lord been on my bide;

Had he not brought deliverance nigh,

Then must my helpless soul have died.

Had not the Lord been on my side,

My soul had been by Satan slain;

And Tophet, opening large and wide,

Would not have gaped for me in vain.

Lo, floods of wrath, and floods of hell,

In fierce impetuous torrents roll;

Had not the Lord defended well,

The waters had o'erwhelm'd my soul.

As when the fowler's snare is broke,

The bird escapes on cheerful wings;

My soul, set free from Satan's yoke,

With joy bursts forth, and mounts, and sings.

She sings the Lord her Saviour's praise;

Sings forth his praise with joy and mirth;

To him her song in heaven she'll raise,

To him that made both heaven and earth.

TITLE. The title informs us that this sacred march was composed by king David; and we learn very clearly from the subject, that the progression referred to was the triumphant return of the king and his loyal army to Jerusalem, upon the overthrow of the dangerous rebellion to which the great mass of the people had been excited by Absalom and his powerful band of confederates. —John Mason Good.

Whole Psalm. This psalm is ascribed to David. No reference is made to any specific danger and deliverance. There is a delightful universality in the language, which suits it admirably for an anthem of the redeemed, in every age and in every clime. The people of God still live in a hostile territory. Traitors are in the camp, and there are numerous foes without. And the church would soon be exterminated, if the malice and might of her adversaries were not restrained and defeated by a higher power. Hence this ode of praise has never become obsolete. How frequently have its strains of adoring gratitude floated on the breeze! What land is there, in which its outbursting gladness has not been heard! It has been sung upon the banks of the Jordan and the Nile, the Euphrates and the Tigris. It has been sung upon the banks of the Tiber and the Rhine, the Thames and the Forth. It has been sung upon the banks of the Ganges and the Indus, the Mississippi and the Irrawady. And we anticipate a period when the church, surmounting all her difficulties, and victory waving over her banners, shall sing this psalm of praise in every island and continent of our globe. The year of God's redeemed must come. The salvation of Christ shall extend to the utmost extremities of earth. And when this final emancipation takes place, the nations will shout for joy, and praise their Deliverer in psalms, and hymns, and spiritual songs. —N. McMichael.

Whole Psalm. In the year 1582, this psalm was sung on a remarkable occasion in Edinburgh. An imprisoned minister, John Durie, had been set free, and was met and welcomed on entering the town by two hundred of his friends. The number increased till he found himself in the midst of a company of two thousand, who began to sing as they moved up the long High Street, "Now Israel may say, "etc. They sang in four parts with deep solemnity, all joining in the well known tune and psalm. They were much moved themselves, and so were all who heard; and one of the chief persecutors is said to have been more alarmed at this sight and song than at anything he had seen in Scotland. —Andrew A. Bonar, in "Christ and His Church in the Book of Psalms," 1859.

The Lord...on our side. Jehovah is on the side of his people in a spiritual sense, or otherwise it would be bad for them. God the Father is on their side; his love and relation to them engage him to be so; hence all those good things that are provided for them and bestowed on them; nor will he suffer any to do them hurt, they being as dear to him as the apple of his eye; hence he grants them his gracious presence, supports them under all their trials and exercises, supplies all their wants, and keeps them by his power, and preserves them from all their enemies; so that they have nothing to fear from any quarter. Christ is on their side; he is the Surety for them, the Saviour of them; has taken their part against all their spiritual enemies, sin, Satan, the world, and death; has engaged with them and conquered them: he is the Captain of their salvation, their King at the head of them, that protects and defends them here, and is their friend in the court of heaven; their Advocate and interceding High priest there, who pleads their cause against Satan, and obtains every blessing for them. The Spirit of Jehovah is on their side, to carry on his work in them; to assist them in their prayers and supplications; to secure them from Satan's temptations; to set up a standard for them when the enemy comes in like a flood upon them; and to comfort them in all their castings down; and to work them up for, and bring them safe to heaven: but were this not the case, what would become of them! —John Gill.

Israel. The "Israel" spoken of in this psalm may be Israel in the house of Laban, in whose person the Midrash Tehillim imagines the Psalm to be said. There are certainly some of its phrases which acquire an appropriate meaning from being interpreted in this connection. —H.T. Armfield.

Verses 1-4. Such abrupt and unfinished expressions in the beginning of the psalm indicate the great joy and exultation that will not suffer the speaker to finish his sentences. —Robert Bellarmine.

Verses 1-2. The somewhat paraphrastic rendering of these verses (with the unnecessary interpolation of the words in italics in the Authorised Version) greatly weaken their force and obscure their meaning. There is far more meant and expressed than simply that God gave the Israelites the victory over their enemies. The psalm is typico prophetic. It sets forth the condition of the church in this world, surrounded by enemies, implacable in their hatred, maddened by rage, and bent on her destruction. It gives assurance of her preservation, and continuous triumph, because Jehovah is her God. It foretells the future, full, and final destruction of all her enemies. It reechoes the song sung on the shores of the Red Sea. In it are heard the notes of the New Song before the great white throne. The praise and thanksgiving are to hwhy, the revealed oyhla, whose "eternal power and Godhead are understood by the things that are made:" —to, hwhy, the revealed ydvla, whom the fathers knew as the Almighty, from the great things which he did for them: —to hwhy, the God who has made a covenant with his people, the Redeemer. It is ladvy, the chosen people of God, the holy nation, the peculiar treasure to him above all peoples, and thus become, as the Rabbins say, "Odium generis gumant, "against whom oda (not men, but man collectively) rose up and sought to destroy. It is ladvy, God's chosen, the people of the covenant, that with the full delight of a personal "my, "joy in God and sings, "But that Jehovah, was zgl, ours!" Tame and frigid is the rendering —"was on our side." Jehovah was theirs; that, their safety: that, their blessedness: that, their joy. —Edward Thomas Gibson, 1818-1880.

Verses 1,2.

1. God was on our side; he took our part, espoused our cause, and appeared for us. He was our helper, and a very present help, a help on our side, nigh at hand. He was with us; not only for us, but among us, and commander-in-chief of our forces.

2. That God was Jehovah; there the emphasis lies. If it had not been Jehovah himself, a God of infinite power and perfection, that had undertaken our deliverance, our enemies would have overpowered us. Happy the people therefore whose God is Jehovah, a God all sufficient. Let Israel say this to his honour, and resolve never to forsake him. —Matthew Henry.

Verses 1, 2, 8. These three things will I bear on my heart, O Lord: "The Lord was on our side, "this for the past: "The snare is broken, " for the present; "Our help is in the name of the Lord, "this for the future. I will not and I cannot be fainthearted, whether in my contest with Satan, in my intercourse with the world, or in the upheavings of my wicked heart, so long as I hold this "threefold cord" in my hand, or rather, am held by it. —Alfred Edersheim.

If it had not been the LORD, etc. This repetition is not in vain. For whilst we are in danger, our fear is without measure; but when it is once past, we imagine it to have been less than it was indeed. And this is the delusion of Satan to diminish and obscure the grace of God. David therefore with this repetition stirreth up the people to more thankfulness unto God for his gracious deliverance, and amplifies the dangers which they had passed. Whereby we are taught how to think of our troubles and afflictions past, lest the sense and feeling of God's grace vanish out of our minds. —Martin Luther.

Men rose up against us. It may seem strange that these wicked and wretched enemies, monsters rather than men, should be thus moderately spoken of, and have no other name than this of men given them, which of all others they least deserved, as having in them nothing of man but outward show and shape, being rather beasts, yea, devils in the form and fashion of men, than right men. But hereby the church would show that she did leave the further censuring of them unto God their righteous Judge; and would also further amplify their wickedness, who being men, did yet in their desires and dispositions bewray a more than beastly immanity and inhumanity. —Daniel Dyke ( —1614?) in "Comfortable Sermons upon the 124th Psalme," 1617.

Then they had swallowed us up quick. The metaphor may be taken from famished wild beasts attacking and devouring men (comp. v. 5); or the reference may be to the case of a man shut up alive in a sepulchre (Pr 1:12) and left there to perish, or (Nu 16:80) swallowed up by an earthquake. —Daniel Cresswell.

Then they had swallowed us up. The word implies eating with insatiable appetite; every man that eateth must also swallow; but a glutton is rather a swallower than an eater. He throws his meat whole down his throat, and eats (as we may say) without chewing. The rod of Moses, turned into a serpent, "swallowed up" the rods of the Egyptian sorcerers. The word is often applied to express oppression (Ps 35:25): "Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up": that is, we have made clear riddance of him; he is now a gone man for ever. The ravenous rage of the adversary is described in this language. —Joseph Caryl.

Quick. Not an adverb, "quickly, "but an adjective, alive. As greedy monsters, both of the land and of the deep, sometimes swallow their food before the life is out of it, so would the enemies of the Church have destroyed her as in a moment, but for divine interposition. —William S. Plumer.

Objection. But what may the reason thereof be? May a man say, that thus the godly shall always prevail and be never overthrown by their enemies, but overcome them rather? Experience doth teach us that they are fewer in number than the wicked are, that they are weaker for power and strength, that they are more simple for wit and policy, and that they are more careless for, diligence and watchfulness than their adversaries be: how, then, comes it to pass that they have the upper hand? Answer. The Prophet Ezra doth declare it unto us in the 8th chapter of his prophecy, and the 10th verse thereof, it is in few words "because the Lord is with them and for them."

For, first, he is stronger than all, being able to resist all power that is devised against him and his, and to do whatsoever he will both in heaven and earth.

2. He is wiser than all, knowing how to prevent them in all their ways, and also how to bring matters to pass for the good of his people.

3. He is more diligent than all, to stand, as it were, upon the watch, and to take his advantage when it is offered him, for "He that keepeth Israel doth neither slumber nor sleep."

4. Lastly, he is happier then all to have good success in all his enterprises, for he doth prosper still in all things which he doth take in hand and none can resist a thought of his; yea, the very "word which goeth out of his mouth doth accomplish that which he wills, and prosper in the thing where unto he doth send it." In war, all these four things are respected in a captain that will still overcome: first, that he be strong; secondly, that he be wise; thirdly, that he be diligent; and, lastly, that he be fortunate; for the victory goeth not always with the strong, nor always with the wise, nor always with the diligent, nor always with the fortunate; but sometimes with the one of them, and sometimes with the other: Out look, where all four do concur together there is always the victory, and therefore seeing all of them are in God, it is no marvel though those whose battles he doth fight, do always overcome and get the victory. —Thomas Stint, 1621.

A familiar, but exceedingly apt and most significant figure. Horrible is the sight of a raging conflagration; but far more destructive is a river overflowing its banks and rushing violently on: for it is not possible to restrain it by any strength or power. As, then, he says, a river is carried along with great impetuosity, and carries away and destroys whatever it meets with in its course; thus also is the rage of the enemies of the church, not to be withstood by human strength. Hence, we should learn to avail ourselves of the protection and help of God. For what else is the church but a little boat fastened to the bank, which is carried away by the force of the waters? or a shrub growing on the bank, which without effort the flood roots up? Such was the people of Israel in the days of David compared with the surrounding nations. Such in the present day is the church compared with her enemies. Such is each one of us compared with the power of the malignant spirit. We are as a little shrub, of recent growth and having no firm hold: but he is like the Elbe, overflowing, and with great force overthrowing all things far and wide. We are like a withered leaf, lightly holding to the tree; he is like the north wind, with great force rooting up and throwing down the trees. How, then, can we withstand or defend ourselves by out' own power? —Martin Luther.

A familiar, but exceedingly apt and most significant figure. Horrible is the sight of a raging conflagration; but far more destructive is a river overflowing its banks and rushing violently on: for it is not possible to restrain it by any strength or power. As, then, he says, a river is carried along with great impetuosity, and carries away and destroys whatever it meets with in its course; thus also is the rage of the enemies of the church, not to be withstood by human strength. Hence, we should learn to avail ourselves of the protection and help of God. For what else is the church but a little boat fastened to the bank, which is carried away by the force of the waters? or a shrub growing on the bank, which without effort the flood roots up? Such was the people of Israel in the days of David compared with the surrounding nations. Such in the present day is the church compared with her enemies. Such is each one of us compared with the power of the malignant spirit. We are as a little shrub, of recent growth and having no firm hold: but he is like the Elbe, overflowing, and with great force overthrowing all things far and wide. We are like a withered leaf, lightly holding to the tree; he is like the north wind, with great force rooting up and throwing down the trees. How, then, can we withstand or defend ourselves by out' own power? —Martin Luther.

First the "waters"; then "the stream" or torrent; then "the proud waters, "lifting up their heads on high. First the waters overwhelm us; then the torrent goes over our soul; and then the proud waters go over our soul. What power can resist the rapid floods of waters, when they overspread their boundaries, and rush over a country? Onward they sweep with resistless force, and men and cattle, and crops and houses, are destroyed. Let the impetuous waters break loose, and, in a few minutes, the scene of life, and industry, and happiness, is made a scene of desolation and woe. Perhaps there is an allusion here to the destruction of the Egyptians in the Red Sea. The floods fell upon them, the depths covered them: they sank into the bottom as a stone. Had God not stretched forth his hand to rescue the Israelites, their enemies would have overwhelmed them. Happy they who, in seasons of danger, have Jehovah for a hiding place. —N. McMichael.

First the "waters"; then "the stream" or torrent; then "the proud waters, "lifting up their heads on high. First the waters overwhelm us; then the torrent goes over our soul; and then the proud waters go over our soul. What power can resist the rapid floods of waters, when they overspread their boundaries, and rush over a country? Onward they sweep with resistless force, and men and cattle, and crops and houses, are destroyed. Let the impetuous waters break loose, and, in a few minutes, the scene of life, and industry, and happiness, is made a scene of desolation and woe. Perhaps there is an allusion here to the destruction of the Egyptians in the Red Sea. The floods fell upon them, the depths covered them: they sank into the bottom as a stone. Had God not stretched forth his hand to rescue the Israelites, their enemies would have overwhelmed them. Happy they who, in seasons of danger, have Jehovah for a hiding place. —N. McMichael.

Then the proud waters had gone over our soul. The same again, to note the greatness both of the danger and of the deliverance. And it may teach us not lightly to pass over God's great blessings, but to make the most of them. —John Trapp.

Verse 5.

"When winds and seas do rage,

And threaten to undo? me,

Thou dost their wrath assuage,

If I but call unto thee.

A mighty storm last night

Did seek my soul to swallow;

But by the peep of light

A gentle calm did follow.

What need I then despair

Though ills stand round about me;

Since mischiefs neither dare

To bark or bite without thee?" —Robert Herrick, 1591-1674.

Two figures are again employed, in order to show how imminent was the destruction, had there been no divine interposition. The first is that of a savage beast which was formerly used. But an addition is made, to describe the urgency of the danger. The wild beast was not only lying in wait for them; he was not merely ready to spring upon his prey; he had already leaped upon it: he had actually seized it: it was even now between his teeth. What a graphic description! A moment's delay, and all help would have been in vain. But Jehovah appears on the ground. He goes up to the ferocious beast, and takes out the trembling prey from between his bloody jaws. The danger is imminent; but nothing is too hard for the Lord. "My soul is among lions." "What time I am afraid I will trust in thee." "He shall send from heaven, and save me from the reproach of him that would swallow me up." The second figure is that of a fowler. The fowler has prepared his snare in a skilful manner. The bird enters it, unconscious of danger: the net is thrown over it; and in an instant its liberty is lost. There it lies, the poor bird, its little heart throbbing wildly, and its little wings beating vainly against the net. It is completely at the mercy of the fowler, and escape is impossible. But again the Lord appears, and his presence is safety He goes up to the net, lifts it from the ground; the bird flies out, lights on a neighbouring tree, and sings among the branches. "Surely he shall deliver thee from the snare of the fowler." God rescues his people from the craft and subtlety of their enemies, as he does from their open violence. —N. McMichael.

Two figures are again employed, in order to show how imminent was the destruction, had there been no divine interposition. The first is that of a savage beast which was formerly used. But an addition is made, to describe the urgency of the danger. The wild beast was not only lying in wait for them; he was not merely ready to spring upon his prey; he had already leaped upon it: he had actually seized it: it was even now between his teeth. What a graphic description! A moment's delay, and all help would have been in vain. But Jehovah appears on the ground. He goes up to the ferocious beast, and takes out the trembling prey from between his bloody jaws. The danger is imminent; but nothing is too hard for the Lord. "My soul is among lions." "What time I am afraid I will trust in thee." "He shall send from heaven, and save me from the reproach of him that would swallow me up." The second figure is that of a fowler. The fowler has prepared his snare in a skilful manner. The bird enters it, unconscious of danger: the net is thrown over it; and in an instant its liberty is lost. There it lies, the poor bird, its little heart throbbing wildly, and its little wings beating vainly against the net. It is completely at the mercy of the fowler, and escape is impossible. But again the Lord appears, and his presence is safety He goes up to the net, lifts it from the ground; the bird flies out, lights on a neighbouring tree, and sings among the branches. "Surely he shall deliver thee from the snare of the fowler." God rescues his people from the craft and subtlety of their enemies, as he does from their open violence. —N. McMichael.

We were delivered,

1. Like a lamb out of the very jaws of a beast of prey: God "hath not given us as a prey to their teeth"; intimating that they had no power against God's people, but what was given them from above. They could not be a prey to their teeth unless God gave them up, and therefore they were rescued, because God would not suffer them to be ruined.

2. Like "a bird, "a little bird, the word signifies a sparrow, "out of the snare of the fowler." The enemies are very subtle and spiteful, they lay snares for God's people, to bring them into sin and trouble, and to hold them there. Sometimes they seem to have prevailed so far as to gain their point, the children of God are taken in the snare, and are as unable to help themselves out as any weak and silly bird is; and then is God's time to appear for their relief; when all other friends fail, then God breaks the snare, and turns the counsel of the enemies into foolishness: "The snare is broken, and so we are delivered." —Matthew Henry.

We were delivered,

1. Like a lamb out of the very jaws of a beast of prey: God "hath not given us as a prey to their teeth"; intimating that they had no power against God's people, but what was given them from above. They could not be a prey to their teeth unless God gave them up, and therefore they were rescued, because God would not suffer them to be ruined.

2. Like "a bird, "a little bird, the word signifies a sparrow, "out of the snare of the fowler." The enemies are very subtle and spiteful, they lay snares for God's people, to bring them into sin and trouble, and to hold them there. Sometimes they seem to have prevailed so far as to gain their point, the children of God are taken in the snare, and are as unable to help themselves out as any weak and silly bird is; and then is God's time to appear for their relief; when all other friends fail, then God breaks the snare, and turns the counsel of the enemies into foolishness: "The snare is broken, and so we are delivered." —Matthew Henry.

Our soul is escaped as a bird out of the snare of the fowlers, etc. Various snares are placed for birds, by traps, birdlime, guns, etc.: who can enumerate all the dangers of the godly, threatening them from Satan, and from the world? Ps 91:3: Ho 5:1. —"We are delivered, "not by our own skill or cunning, but by the grace and power of God only: so that every device is made vain, and freedom is preserved. —Martin Geier.

Our soul is escaped as a bird out of the snare of the fowlers, etc. I am quite sure that there is not a day of our lives in which Satan does not lay some snare for our souls, the more perilous because unseen; and if seen, because perhaps unheeded and despised. And of this, too, I am equally sure, that if any one brings home with him at night a conscience void of offence towards God and man, it is in no might nor strength of his own, and that if the Lord had not been his guide and preserver he would have been given over, nay, he would have given himself over, as a prey to the devourer's teeth. I believe there are few even of God's saints who have not had occasion, in some season of sore temptation, when Satan has let loose all his malice and might, and poured in suggestion upon suggestion and trial upon trial, as he did on Job, and they have been ready to faint, if not to fall by the ways then, perhaps, in a moment when they looked not for it, Satan has departed, foiled and discomfited, and with his prey snatched out of his hands, and they, too, have had gratefully to own, "Our soul is escaped as a bird out of the snare of the fowlers; tie snare is broken, and we are escaped." Yes! depend upon it, our best and only hope, "is in the name of the Lord, who made heaven and earth." —Barton Bouchier.

Our soul is escaped as a bird. The snare of the fowler was the lime-twigs of this world; our soul was caught in them by the feathers, our affections: now, indeed, we are escaped; but the Lord delivered us. —Thomas Adams.

As a bird out of the snare of the fowlers. The soul is surrounded by many dangers.

1. It is ensnared by worldliness. One of the most gigantic dangers against which God's people have specially to guard —an enemy to all spirituality of thought and feeling.

2. It is ensnared by selfishness —a foe to all simple-hearted charity, to all expansive generosity and Christian philanthropy.

3. It is ensnared by unbelief —the enemy of prayer, of ingenuous confidence, of all personal Christian effort. These are not imaginary dangers. We meet them in everyday life. They threaten us at every point, and often have we to lament over the havoc they make in our hearts. —George Barlow, in a "Homiletic Commentary on the Book of Psalms," 1879.

The snare is broken. It is as easy for God to deliver his people out of their enemies' hands, even when they have the godly in their power, as to break a net made of thread or yarn, wherewith birds are taken. —David Dickson.

The snare is broken, and we are escaped. Our life lieth open always to the snares of Satan, and we as silly birds are like at every moment to be carried away, notwithstanding the Lord maketh a way for us to escape; yea, when Satan seemeth to be most sure of us, by the mighty power of God the snares are broken and we are delivered. Experience we have hereof in those who are inwardly afflicted and with heaviness of spirit grievously oppressed, that when they seem to be in utter despair, and ready now, as you would say, to perish, yet even at the last pinch, and in the uttermost extremity cometh the sweet comfort of God's Holy Spirit and raiseth them up again. When we are most ready to perish, then is God most ready to help. "Except the Lord had holpen me, "saith David, "my soul had almost dwelt in silence." And this again do we mark for the comfort of the weak conscience. It is Satan's subtlety whereby commonly he disquiets many, that because carnal corruption is in them he would therefore bear them in hand that they are none of Christ's. In this he plays the deceiver; he tries us by the wrong rule of perfect sanctification; this is the square that ought to be laid to Christ's members triumphant in heaven, and not to those who are militant on earth. Sin remaining in me will not prove that therefore I am not in Christ, otherwise Christ should have no members upon earth; but grace working that new disposition which nature could never effect proves undoubtedly that we are in Christ Jesus. —Thomas Stint.

Our help is in the name of the LORD, who made heaven and earth. He hath made the earth where the snare lies, so that he can rightfully destroy the snare as laid unlawfully in his domain; he hath made the heaven, the true sphere of the soaring wings of those souls which he has delivered, so that they may fly upwards from their late prison, rejoicing. He came down to earth himself, the Lord Jesus in whose name is our help, that lie might break the snare; be returned to heaven, that we might fly "as the doves to their windows" (Isa 60:8), following where lie showed the way. —Richard Rolle, of Hampole (1340), in "Neale and Littledale."

Our help is in the name of the Lord. The fairest fruits of our by past experience is to glorify God by confidence in him for time to come, as here. —David Dickson.

The Lord who made heaven and earth. As if the Psalmist had said, As long as I see heaven and earth I will never distrust. I hope in that God which made all these things out of nothing; and therefore as long as I see those two great standing monuments of his power before me, heaven and earth, I will never be discouraged. So the apostle: 1Pe 4:19, "Commit the keeping of your souls to him in well doing, as unto a faithful Creator." O Christian! remember when you trust God you trust an almighty Creator, who is able to help, let your case be never so desperate. God could create when he had nothing to work upon, which made one wonder; aud he could create when he had nothing to work with, which is another wonder. What is become of the tools wherewith he made the world? Where is the trowel wherewith he arched the heaven? and the spade wherewith he digged the sea? What had God to work upon, or work withal when he made the world? He made it out of nothing. Now you commit your souls to the same faithful Creator. —Thomas Manton.

The Romans in a great distress were put so hard to it, that they were fain to take the weapons out of the temples of their gods to fight with them; and so they overcame. And this ought to be the course of every good Christian, in times of public distress, to fly to the weapons of the church, prayers and tears. The Spartans' walls were their spears, the Christian's walls are his prayers. His help standeth in the name of the Lord who hath made both heaven and earth. —Edmund Calamy.

The French Protestants always begin their public worship with the last verse of this Psalm, and there is no thought more encouraging and comfortable. —Job Orton, 1717-1783.

Our help is in the name of the Lord, etc. These are the words of a triumphing and victorious faith, "Our help standeth in the name of the Lord, which made heaven and earth": as if he said, the Maker of heaven and earth is my God, and my helper. We see whither he flieth in his great distress. He despairs not, but cries unto the Lord, as one yet hoping assuredly to find relief and comfort. Rest thou also in this hope, and do as he did. David was not tempted to the end he Should despair; think not thou, therefore, that thy temptations are sent unto thee that thou shouldest be swallowed up with sorrow and desperation: if thou be brought down to the very gates of hell, believe that the Lord will surely raise thee up again. If so thou be bruised and broken, know it is the Lord that will help thee again. If thy heart be full of sorrow and heaviness, look for comfort from him, who said, that a troubled spirit is a sacrifice unto him: (Ps 51:17) Thus he setteth the eternal God, the Maker of heaven and earth, against all troubles and dangers, against the floods and overflowings of all temptations, and swalloweth up, as it were with one breath all the raging furies of the whole world, and of hell itself, even as a little drop of water is swallowed up by a mighty flaming fire: and what is the world with all its force and power, in respect of him that made heaven and earth! —Thomas Stint.

The LORD who was on our side. Who is he? Why on our side? How does he prove it? What are we bound to do?

Verses 1-3. Regard the text,

1. From the life of Jacob or Israel.

2. From the history of the nation.

3. From the annals of the church.

4. From our personal biography.

Verses 1-5.

1. What might have been.

2. Why it has not been.

Verses 1-5.

1. What the people of God would have been if the Lord had not been on their side.

(a) What if left to their enemies? Ps 124:2,3. Israel left to Pharaoh and his host in the time of Moses: left to the Caananites in the time of Joshua: to the Midianites in the time of Gideon: Judah to the Assyrians in the time of Hezekiah: "Then they had swallowed us up," etc.

(b) What if left to themselves? "The stream had gone over our soul": Ps 124:4, 5.

2. What the people of God are with the Lord on their side.

(a) All the designs of their enemies against them are frustrated.

(b) Their inward sorrow is turned into joy.

(c) Both their inward and then outward troubles work together for their good. —G. R.

Verse 2, 3.

1. To swallow us alive —the desire of our wrathful enemies.

2. To save us alive —the work of our faithful God.

1. The Lamb.

2. The Lion.

3. The Lord.

1. They would gladly devour us.

2. They cannot devour unless the Lord will.

3. God is to be praised since he does not permit them to injure us.

1. The ill will of men against the righteous.

(a) For their spoliation.

(b) For their destruction: "As a prey to their teeth."

2. The goodwill of God. "Blessed be the Lord, "etc.

(a) What it supposes —that good men, in a measure and for a time, may be given into the hands of the wicked.

(b) What it affirms —that they are not given entirely into their hands: —G.R.

1. The soul ensnared.

(a) By whom? Wicked men are fowlers. By Satan. "Satan, the fowler, who betrays Unguarded souls a thousand ways."

(b) How? By temptations —to pride, worldliness, drunkenness, error, or lust, according to the tastes and habits of the individual.

2. The soul escaped: "Our soul is escaped, "etc. "The snare is broken, "not by ourselves, but by the hand of God. —G.R.

1. A bird.

2. A snare.

3. A capture.

4. An escape.

Our Creator, our Helper. Special comfort to be drawn from creation in this matter.

1. The Helper: "The Lord, who made heaven and earth, "who in his works has given ample proofs of what he can do.

2. The helped. "Our help" is,

(a) Promise in his name.

(b) Sought in his name: these make it ours. —G.R.

1. We have help. As troubled sinners, as dull scholars, as trembling professors, as inexperienced travellers, as feeble workers.

2. We have help in God's name. In his perfections —"They shall put my name upon the children of Israel." In his Gospel —"A chosen vessel to bear my name." In his authority —"In the name of Jesus Christ rise up, "etc.

3. Therefore we exert ourselves. —W.J.

The .124. Psalme. If the Lord had not bene on our side, &c.

This Psalme is a thankes giuing to God for his great mercy in preseruing his people, The argument of the Psalme. placed (as the stories doe shewe) in the middes of the Gentiles and heathen people, as a flock of sheepe in a wild forrest, The people of Israel as a sheepe amōg many wolues or in respect of the multitude, as a citie compared to a mighty kingdom, being compassed on euery side with the kings of the Assirians, the Egyptians, the Ammonites, the Ismaelites, the Moabites, whom Satan had stirred vp with deadly hatred, to vexe and persecute them, seeking by all meanes to roote them out from the earth, that thereby he might vtterly deface and abolish the word and worship of the Lord. This daunger Dauid sawe and thanked God which had preserued his people from the rage of so many lyons and dragons, which notwithstanding that they neuer ceased to seeke their destruction, yet all that they went about was in vaine. And what a miracle was this, that this people could so long continue notwithstanding the malice and rage of so many deuils? Dauid therefore in this Psalme exhorteth his people to be thankfull to the Lorde their God so mightely preseruing, defending and deliuering them from the violence of so many nations and kingdoms, hating and persecuting them on euery side.

Which Psalme we also doe sing, not onely against our aduersaries which hate and persecute the word, but also against spirituall wickednes. For we are taught by the Gospell that there are nowe seuen Deuills which lye in wayte for vs (where as we were before in daunger but of one) which cease not to styrre vppe the whole worlde against vs. Yea our case were more tolerable if we had but onely the worlde, and not Satan also with all his angells and the gates of hell wholy bent against vs. But yet further to molest and vexe vs, besides all these we haue also the third enemie, which we cary alwayes about with vs. which we nourish also and foster at home with vs and euen with in vs, the flesh I meane, which giueth vs no rest, but continually tempteth vs to sinne, fighteth against faith, and striueth in our members against the spirite.

For as much then as the Church of God is neuer free from these daungers, let vs also sing to the praise of Christ this psalme: that he preserueth vs his members from all these enemies. For it were extreme ingratitude not to acknowledge this miracle, that notwithstanding all these, the Church doth yet continue, and that there be some which truely teach and confesse Christ, & beleue in Christ, though Satan rage, the world and false brethren conspire against vs, and the flesh (as an vntamed beast) fight against the word and faith neuer so much. This is the benefit then that Dauid so highly extolleth, and wisheth that his people would vnderstand and giue thankes to God for the same.

Verse. 1. If the Lord had not bene on our side may Israel now say:

Verse. 2. If the Lord had not bene on our side when men rose vp against vs,

Verse. 3. They had then swallowed vs vppe quicke when their wrath was kindled against vs.

Here the Prophet Dauid exhorteth the people to consider how mercifully God had deliuered them from the handes of their enemies, and how miraculously he had preserued that kingdom, and also to praise God with him for the same. Which words are not to be restreyned to Dauids time onely. For the heathen people had oftentimes before warred against them with such force and power as was like to the rage of most huge and terrible floodes of wate[illegible: 1 letter] (whereof he speaketh here) ready to ouerflow them. Therfore seeing he mencioneth here no one kind of deliuerance, it seemeth that he meaneth in these wordes of thankes giuing to set foorth what so euer God had done for the succour and deliuerance of his people at any time before. Wherin he sheweth (as it were in a glasse) the daungerous state of the church from the beginning, that the faithfull may learne to knowe that it hath not bene preserued by: the strength and pollicie of man, but by the miraculous power & hand of God, and therefore in their troubles and afflictions should alwaies flie to God for helpe and succour.

Israell signifieth the people of God. Let vs acknowledge then that there is no way for Gods people to escape the hands of their enemyes, but by the help and power of God, and that he wil haue the glory and praise thereof to be giuen to him alone. This praise can none giue vnto God, but the true Israell, hauing experience both of their owne weakenes, the force & power of their enemyes, the daungers past, and of the mercifull helpe and protection of the Lord.

Verse. 2. If the Lorde had not bene on our side when men rose vp against vs.

This repetition is not in vaine. For whiles we are in daunger, our feare is without measure: but when it is once past, we imagin it to haue bene lesse then it was in deede. And this is the delusion of Satan, to diminish and obscure the grace of God. Dauid therfore with this repetition stirreth vp the people to a more thankfulnes vnto God for his gracious deliuerance, & amplifieth the daungers which they had passed. Wherby we are taught how to think of our troubles and afflictions past, least the sense and feeling of Gods grace vanish out of our mindes. And here note howe God dealeth with his people in their distresse, who suffereth their enemies so farre to preuaile ouer them, & differreth his help so long, till it seeme vnpossible for them to escape: so that they are compelled to confesse and acknowledge, that they must needes haue perished if the mighty hand of God had not deliuered them. These 2. thinges then we see the Israelites here to acknowledge: firste that the Lorde was on their side, that is, succoured and deliuered them: then also that it had not bene possible but they must vtterly haue perished if God had not preserued and defended them.

By men is here vnderstand what so euer is great and mightie in the world. As if he said: we are counted as abiects & outcastes of the world. The Princes, the rulers, the wise, the rich of ye world rise vp against vs, to destroy vs and to roote vs out from the face of the earth. If ye beholde with how great and how many kingdoms we are compassed about, which beare a deadly hatred against vs, we may seeme like to a seely sheepe compassed about with a multitude of cruell wolues, euery moment ready to deuoure it. That we liue in safetie therefore, and that our enemyes preuaile not against vs, acknowledge it to be the great mercy of God, O Israell, whiche so miraculously preserueth and defendeth so small a flocke.

In like maner we are compelled to say and confesse at this day, that if God did not miraculously defend and preserue his church, the power of Satan is so great, that one of his Angells is able in one moment to destroy vs all that either teache or professe Christe, and to fill the world with bloodshed and slaughter. We see the Princes, the Pope, the Prelates, the mightie and welthy of the world, yea the whole worlde in a maner bent to destroy vs. Against whom what haue we to defend vs, but that the Lord of hostes hath stretched out his mightie arme ouer vs, which as a brasen wall, defendeth vs against all the cruell dartes whiche both Satan and the worlde doe dayly cast against as. That we liue then, that we teache and you heare the worde, that we haue place and libertie in the Church so to doe, these thinges Satan can not abide, and therefore he rayseth the gates of hell against vs: notwithstanding he is compelled to suffer all these thinges through the power of Christ our King, who sitteth at the right hand of God: for by mans strength and power these things could not be retained and defended. If Satan then at any time haue his will in troubling the Church, in murthering the people of God, and such like, therefore it is, because God would shewe what Satan is able to doe euery moment if he were not resisted by the almightie power of God, to the ende that we should walke in the feare of God, and acknowledging this inestimable benefite, continually pray vnto God for the same. Let vs learne then to sing with Dauid: If the Lord had not beene on our side, &c. whose mightie hand hath defended vs, whose power alone hath preserued vs. And although the worlde rage against vs, though Satan vexe vs neuer so sore, they can not hurt vs. Be of good comfort (saith Christ our Sauiour) for I haue ouercome the worlde. Againe: I giue vnto them euerlasting life, and none shall take them out of my hand.

Verse. 3. They had then swallowed vs vppe quicke, when their wrath was kindled against vs.

In these words he expresseth, not onely the strength, rage, and crueltie of the enemies: but also how weake and vnable the Israelites were to withstand them. And here he vseth a similitude taken of fierce and outragious beastes, whose propertie is, when they haue taken their prayes, to swallow them vp aliue. Likewise when we would expresse the crueltie or malice of any towardes vs, we are wont to say: he hateth me so deadly, that he could finde in his heart to eate me or swallow me vppe quicke. The Prophet meaneth then that their enemies were so many and so mighty, that they neded no armour or weapons to destroy them, but were able, like fierce and cruell beastes, to swallow them vp aliue, being so weake and so litle a flocke.

Verse. 4. Then the waters had drowned vs and the streame had gone ouer our soule.

Terrible is the rage of fire, but much more terrible is the violence and rage of water, for that no power can resist. Nowe, sayth Dauid, like as huge and mighty floods of water caried with great power and violence, doe suddenly ouerthrow & beare downe what so euer they meete withall: euen such is the rage of the enemies of Gods Church, which no power of man is able to withstande. Therefore let vs learne to trust to the Lordes defence and succour. For what else is the Church, but as a litle boate tyed by a riuer side and by violence of the water soone caried away? or as a reede which by force of the streame is easily plucked vppe and caried away? Such was the people of Israell in Dauids time, being compared to the Gentils round about them. Such is ye church likewise at this day, compared to the aduersaries. Such is euery one of vs in respect of the force and power of the malignant spirit. We are like a reede which is easily plucked vppe: and he like a raging floode which with great might and violence ouerthroweth and carieth away all thinges. We are like a withered leafe, soone blowne from the tree, and he like a mighty winde or tempest, not onely blowing downe leaues, but plucking vppe and ouerthrowing trees and all. What are we then pore wretches able to doe of our owne power and strength for our defence? We must learne therefore by fayth wholy to rest vpon the word. For what is our victorie but euen our fayth? Albeit that armour and munitions haue their place, yet can they nothing helpe at all vnlesse we haue a trust and affiance in the Lorde, who hath promised to be our God, our strength, and our defence. Whose power is such, whose mighty arme also is so stretched out for the defence of his, that albeit neuer so great a tempest or violent rage of water should inuade the poorest and simplest cottage that can be, if forceth not. Let this be then our assured trust, let this be the rocke of our safetie, helpe and succour, that God will be our defender and keeper, that the great floodes and mighty waters cary vs not away. This sure defence and mighty protection of our God the wicked neither know nor beleue: for they attribute all their successe & wellfare to their owne strength, wisedom, and riches. But Salomon, albeit he was a King aboundantly indued with all these thinges, yet sayth he: Except the Lord buyld the house, the builders labour in vayne: Except the Lorde keepe the citie they watch in vayne that keepe it.

Verse. 5. Then had the swelling waters gone ouer our soule.

He setteth out yet more liuely and as it were before their eyes, the great daunger from the which God had deliuered them. And this vehement kinde of speech which he vseth here, hath as great force to make the faithfull to feele from what terrible destruction they were deliuered by the mightie hand of God, as if their daunger had bene present before their eies, & so to become more thankfull to God for the same. Note who are most thankfull. For he is thankfull to God in deede for his deliuerance and safetie, which doeth acknowledge that before his deliuerance he sawe nothing else but vtter destruction.

Thus Dauid setteth out the afflictions and calamities of the Church and of the godly, whom the world doth not onely hate, but cruelly persecute. Whereby we may see that it hath not onely a greedy desire, but also power to hurt, murder, and destroy. Satan likewise goeth about like a raging lyon seeking whom he may deuoure. Besides these, there are great and horrible sinnes sticking in our flesh. That we fall not therefore euery moment into desperation or otherwise perish, it is because he is greater which is in vs, then he which is in the world, or the whole world besides, as Dauid saith: If God had not bene with vs, our enemies had swallowed vs vp aliue. Now he addeth a notable similitude wherwith he amplifieth the daunger of the godly and power of the wicked.

Verse. 6. Praised be the Lord, which hath not giuen vs as a pray vnto their teeth.

He exhorteth the faithfull to be thankfull for their deliuerance, and expresseth vnto them, how and (as it were) with what wordes they should declare their thankefulnes. Wherein he setteth forth yet further by an other similitude, that it coulde not be but they must vtterly haue perished, if God had not miraculously defended them. For they were, sayth he, no otherwise preserued then if a man should violently take a pray out of the iawes of a raging and cruell beast. As if he sayd: We were in deede like seely sheepe, and as a pray ready to be deuoured of cruell beasts: but praised be the Lorde our God, which woulde not suffer vs so to perish. He sayth not: which hath deliuered vs: albeit he did in deede mightely deliuer them: but, which hath not giuen vs as a pray, &c. For this is it which specially y• holy Ghost here setteth forth, that the wicked can not hurt the godly be they neuer so many, mightie, furious, cruell and terrible, like to raging and violent waters, like to cruell & outragious beastes, falling vpon them with open mouth, except the Lord giue them into their hands. Let vs therefore with Dauid sing praises vnto the Lord our God, which keepeth and defendeth vs that the raging and cruell beasts which haue sharpned their teeth to deuour vs, can not hurt vs. Without this mercifull protection of our God, there is no way to stande against Satan & his cruell members the spare of one moment.

Verse. 7. Our soule is escaped euen as a bird out of the snare of the fouler. The snare is broken and we are deliuered.

He amplifieth yet further by a third similitude, the great perils and daungers of the faithfull being in the handes of their enemies, as a bird that is taken in the snare is in the handes of the fouler, and yet notwithstāding they escaped by the mighty power of God, no otherwise then the birde that is deliuered out of the snare of the fouler. By the snare is here to be vnderstande as well the fraude and subteltie of the enemies, whereby the Israelites were brought into thraldom and captiuitie, as also the strength and power wherewith they were long oppressed: So that they had not onely to do with bloody and cruell enemies, but also were entrapped and snared by fraude and subteltie, and with might and power miserably oppressed. Thus being vnable both in strength and pollicie to withstand their enemies, they were euery way in daunger of death and destruction: whereby it appeareth that they were miraculously deliuered.

And here haue we an image of our spiritual thraldom and captiuitie vnder Satan, in whose snares we were once most miserably wrapped. Now therefore that we are deliuered by the inestimable benefice of Christ, let vs acknowledge both our former calamitie, and the libertie of this grace wherein we stand and let vs beware that we cast not our selues into ye snares of seruile bondage any more. For Satan sleepeth not but lyeth continually in waite for vs, ready to draw vs into those snares agayne, out of the which by the great mercy of God we were deliuered: yea & some times is suffred to hurt either our bodies or our soules, not only to shew vs that he is able likewise to destroy both body and soule if God did so permitte: but also to stirre vs vp to faith and prayer, that we should call vpon him for ayde and succour agaynst these perilous snares, and being deliuered, should giue him thankes and prayse for the same.

Moreouer, euery tentation is a snare, whether it be of the flesh or of the spirite. Persecution, torments, imprisonment, sclaunder, diseases and infirmities of the body be snares, which as they are permitted of God to exercise and strengthen our fayth: so by the malice of Satan they are wrought to afflict and to vexe men, that he may bring them to infidelitie and desperation, and so into the snares of eternall death. From the which snares, but by the speciall grace of God, there is no way to escape.

The snares of Satan. Thus our life lyeth alwayes open to the snares of Satan, and we as sely birdes are like at euery moment to be caried away. Notwithstanding the Lord maketh a way for vs to escape. Yea when Satan seemeth to be most sure of vs, by ye mighty power of God the snares are broken & we are deliuered. Experience hereof we haue in those which are inwardly afflicted, & with heauines of spirit greeuously oppressed, that when they seeme to be in vtter despaire, & ready (as you would say) now to perish, yet euen at the last pinch & in the vttermost extremitie commeth the sweete comfort of Gods holy spirite and raiseth them vp againe. When we are most ready to perish, then is God most ready to helpe. Except the Lord had holpen me (sayth Dauid) my soule had almost dwelt in silence. Psal. 93.

Verse. 8. Our helpe is in the name of the Lord who hath made both heauen and earth.

This is the conclusion of thankesgiuing, The name of the Lorde is our onely Sanctuary & succour in all afflictions. contayning a worthy sentence of great comfort, that against sinne, the horrour of death, and other daungers there is no other helpe or safetie but onely the name of the Lord. If that were not (sayth he) we should fall into all maner of sinne, blasphemy, errours, and into all kind of calamities. But our helpe is in the name of the Lord which preserueth our faith and our life against the Deuill and the world. And as ye heard in the other verses before, so he sheweth in this verse also, that God suffereth his Sainctes to be tempted, and in their tentation to fall into great distresse, as euen nowe readie to be drowned and swallowed vp presently with great floodes of water: yet notwithstanding this comfort he sheweth them, that he will not vtterly forsake them. By the which examples we may learne to know the will of the Lord, and to seeke our help and safety at his hands, which suffereth his people to be exercised in the fornace of Egypt, not to their vtter destruction, but onely to kill the olde man with his vaine hope and confidence which he hath in his owne strength. This is the cause why God suffereth his people so to be exercised. For it is not hearing, reading, talking, or teaching, nor speculation onely which maketh a Christian man, but practise is that which specially is required in a true Christian, that is to say, the crosse, to plucke downe the fleshe and bring it to nothing, that man despairing of his owne strength and seeing no succour in himselfe, should resigne him selfe wholly vnto the Lord, looking with patience and hope for helpe at his hande: for this is the will of God. Neither must we imagine to our selues any other God then such a one as will helpe the afflicted and oppressed with desperation and other calamities. To knowe this doctrine is one peece of the victory. For they that know it not when tentation assayleth them, either doe dispayre or seeke other helpes. Let vs learne then out of this Psalme, that it is the will of God to exercise his Sainctes with troubles and afflictions. Who suffereth great floodes of water to runne ouer their heades: who also permitteth them to fall into the snares of the wicked, and tryeth euery way, not to destroy them, but to shew them what they are of them selues, & so to teach them to trust in his sauing health. But the flesh looketh to the power and multitude of the aduersaries and her owne infirmitie: but to looke vnto God and to hope for his helpe and succour, it is not able.

Wherefore this is a necessary conclusion: Our helpe is in the name of the Lord. It is a short sentence, but it setteth foorth most worthie doctrine and consolation: whereof▪ specially in these latter daies we haue great neede, seeing ye Pope, togither with the greatest part of the Princes & rulers of the world so cruelly doe persecute the doctrine of ye Gospel. In respect of these huge mountains what are we small molehills? Yea though there were no force nor power of man for vs to feare, how are we able to stand against, not onely so many deuills, but euen the very gates of hell also? And yet this experience we haue of the great mercy and goodnes of the Lord our God, that when we are euen in their handes and neuer so much oppressed, yet are we not forsakē, but are safe through our confidence and trust in his helpe. But to this wisedom it is vnpossible for vs to attayne without continuall afflictions: The fruite of afflictions whereby it is necessary that the confidence of all worldly succours should be beaten downe. For vexation and trouble bringeth vnderstanding (as Esay sayth): whereby we are compelled to cry: Helpe Lorde for else we perish. So in the last houre when death approcheth there is nothing wherein mans heart can repose it selfe or finde comfort, but his trust and confidence in the helpe of ye Lorde. There is rest and quietnes, there is perfect peace. He that can then say: My helpe is in the name of the Lord, dyeth happely and is out of all daunger. Thus we may learne what it is to haue and enioy God, euen to rest in the sure trust of his mercifull helpe and succour in all daungers. These are the wordes therefore of a victorious and triumphing fayth: Our helpe is in the name of the Lord which made heauen and earth. As if he sayd: The maker of heauen and earth is my God and my helper. Shew me a God (O ye my aduersaries) like vnto him What are your snares and your traynes then, compared vnto this God? What are your threatnings, your power, your pollicies, &c.

Thus he setteth the eternall God, the maker of heauen and earth, against all terrours and daungers, against the floodes and ouerflowings of al tentations, and swalloweth vp, as it were with one breath, all the raging furies of the whole world, and of hell it selfe, euen as a litle droppe of water is swallowed vp of a mightie flaming fire. And what is the world with all his force and power, in respect of him which made heauen and earth? Let the worlde fret then, let it rage, so that this succour neuer faile vs. And if it be the will of God that we shall suffer trouble and affliction, yet in him we shall ouercome at length.

THE COMMENTARY OF Dr. MARTIN LƲTHER, Upon the CXXIV PSALM.

Verſ. 1. If the Lord had not been on our ſide, &c. THis Pſalm is a Thankſgiving to God for his great mercy in preſerving his People, placed (as the ſtories do ſhew) in the midſt of the Gentiles and Heathen People,The Argument of the Pſalm. as a flock of Sheep in a wild Forreſt, or in reſpect of the multitude, as a City compared to a mighty Kingdom,The People of Iſrael as a flock of Sheep among many Wolves. being compaſſed on every ſide with the Kings of the Aſſyrians, the Egyptians, the Ammonites, the Iſmaelites, the Moabites; whom Satan had ſtirred up with deadly hatred, to vex and perſecute them, ſeeking by all means to root them out from the Earth, that thereby he might utterly deface and aboliſh the Word and Worſhip of the Lord. This danger David ſaw, and thanked God which had preſerved his People from the rage of ſo many Lyons and Dragons, which notwithſtanding that they never ceaſed to ſeek their Deſtruction, yet all that they went about was in vain. And what a miracle was this, that this People could ſo long continue, notwithſtanding the malice and rage of ſo many Devils? David therefore in this Pſalm exhorteth his People to be thankful to the Lord their God ſo mightily preſerving, defending and delivering them from the violence of ſo many Nations and Kingdoms, hating and perſecuting them on every ſide. Which Pſalm we alſo do ſing, not only againſt our adverſaries which hate and perſecute the Word, but alſo againſt ſpiritual Wickedneſs. For we are taught by the Goſpel that there are now ſeven Devils which lye in wait for us, (whereas we were before in danger but of one) which ceaſe not to ſtir up the whole World againſt us. Yea our Caſe were more tollerable if we had but only the World, and not Satan alſo with all his Angels and the gates of Hell, wholly bent againſt us. But yet further to moleſt and vex us; beſides all theſe, we have alſo the third Enemy, which we carry always about with us, which we nouriſh alſo and foſter at home with us, and even within us, the fleſh I mean, which giveth us no reſt, but continually tempteth us to Sin, fighteth againſt Faith, and ſtriveth in our members againſt the Spirit. Foraſmuch then as the Church of God is never free from theſe dangers, let us alſo ſing to the praiſe of Chriſt this Pſalm: that he preſerveth us his members from all theſe Enemies. For it were extream ingratitude not to acknowledge this miracle, that notwithſtanding all theſe, the Church doth yet continue, and that there be ſome which truly teach and confeſs Chriſt, and believe in Chriſt, thô Satan rage, the World and falſe Brethren conſpire againſt us, and the fleſh (as an untamed Beaſt) fight againſt the Word and Faith never ſo much. This is the benefit then that David ſo highly extolleth, and wiſheth that his People would underſtand and give thanks to God for the ſame. Verſe 1. If the Lord had not been on our ſide, may Iſrael now ſay: Verſe 2. If the Lord had not been been on our ſide, when men roſe up againſt us, Verſe 3. They had then ſwallowed us up quick when their wrath was kindled againſt us. Here the Prophet David exhorteth the People to conſider how mercifully God hath delivered them from the hands of their Enemies, and how miraculouſly he had preſerved that Kingdom, and alſo to praiſe God with him for the ſame. Which words are not to be reſtrained to Davids time only. For the Heathen People had oftentimes before warred againſt them with ſuch Force and Power as was like to the rage of moſt huge and terrible floods of Water (whereof he ſpeaketh here) ready to overflow them. Therefore ſeeing he mentioneth here no one kind of deliverance, it ſeemeth that he meaneth in theſe words of Thanksgiving to ſet forth whatſoever God had done for the ſuccour and deliverance of his People at any time before. Wherein he ſheweth (as it were in a glaſs) the dangerous ſtate of the Church from the beginning, that the faithful may learn to know that it hath not been preſerved by the ſtrength and policy of man, but by the miraculous power and hand of God, and therefore in their troubles and afflictions ſhould always flie to God for help and ſuccour. Iſrael ſignifieth the People of God. Let us acknowledge then that there is no way for Gods People to eſcape the hands of their Enemies, but by the help and power of God, and that he will have the glory and praiſe thereof to be given to him alone. This praiſe can none give unto God, but the true Iſrael, having experience both of their own weakneſs, the force and power of their Enemies, the dangers paſt, and of the merciful help and Protection of the Lord.

Verſe 2. If the Lord had not been on our ſide, when men roſe up againſt us. This repetition is not in vain. For whilſt we are in danger, our fear is without meaſure: but when it is once paſt, we imagine it to have been leſs then it was indeed. And this is the deluſion of Satan, to diminiſh and obſcure the Grace of God. David therefore with this repetition ſtirreth up the People to greater thankfulneſs unto God for his gracious Deliverance and amplifieth the dangers which they had paſſed. Whereby we are taught how to think of our troubles and afflictions paſt, leaſt the ſence and feeling of Gods Grace vaniſh out of our minds. And here note, how God dealeth with his People in their diſtreſs, who ſuffereth their Enemies ſo far to prevail over them, and deferreth his help ſo long, till it ſeem impoſſible for them to eſcape: ſo that they are compelled to confeſs and acknowledge, that they muſt needs have periſhed if the mighty hand of God had not delivered them. Theſe two things then we ſee the Iſraelites here to acknowledge: firſt, That the Lord was on their ſide, that is, ſuccoured and delivered them; then alſo that it had not been poſſible but they muſt utterly have periſhed, if God had not preſerved and defended them. By men is here underſtood whatſoever is great and mighty in the world; as if he ſaid: We are counted as abjects and out caſts of the world. The Princes, the Rulers, the Wiſe, the Rich of the world riſe up againſt us, to deſtroy us and to root us out from the face of the earth. If ye behold with how great and how many Kingdoms we are compaſſed about, which bear a deadly hatred againſt us, we may ſeem like to a ſilly Sheep compaſſed about with a multitude of cruel Wolves, every moment ready to devour it. That we live in ſafety therefore, and that our Enemies prevail not againſt us, acknowledge it to be the great mercy of God, O Iſrael, which ſo miraculouſly preſerveth and defendeth ſo ſmall a flock. In like manner we are compelled to ſay and confeſs at this day, that if God did not miraculouſly defend and preſerve his Church, the Power of Satan is ſo great, that one of his Angels is able in one moment to deſtroy us all, that either teach or profeſs Chriſt, and to fill the World with bloodſhed and ſlaughter. We ſee the Princes, the Pope, the Prelates, the mighty and wealthy of the World, yea the whole world in a manner bent to deſtroy us. Againſt whom what have we to defend us, but that the Lord of Hoſts hath ſtretched out his mighty arm over us, which as a brazen wall, defendeth us againſt all the cruel darts which both Satan and the world do dayly caſt againſt us? That we live then, that we teach, and you hear the word, that we have place and liberty in the Church ſo to do, theſe things Satan cannot abide, and therefore he raiſeth the gates of Hell againſt us; notwithſtanding he is compelled to ſuffer all theſe things through the power of Chriſt our King, who ſitteth at the right hand of God; for by mans ſtrength and power theſe things could not be retained and defended. If Satan then at any time have his will in troubling the Church, in murthering the people of God, and ſuch like, therefore it is, becauſe God would ſhew what Satan is able to do every moment if he were not reſiſted by the almighty power of God, to the end that we ſhould walk in the fear of God, and acknowledging this ineſtimable benefit, continually pray unto God for the ſame. Let us learn then to ſing with David: If the Lord had not been on our ſide, &c. whoſe mighty hand hath defended us, whoſe power alone hath preſerved us. And although the world rage againſt us, though Satan vex us never ſo ſore, they cannot hurt us. Be of good comfort (ſaith Chriſt our Saviour) for I have overcome the world. Again; I give unto them everlaſting life, and none ſhall take them out of my hand.

Verſe 3. They had then ſwallowed us up quick, when their wrath was kindled againſt us. In theſe words he expreſſeth, not only the ſtrength, rage, and cruelty of the enemies: but alſo how weak and unable the Iſraelites were to withſtand them. And here he uſeth a ſimilitude taken of fierce and outragious beaſts, whoſe property is, when they have taken their Preys, to ſwallow them up alive. Likewiſe when we would expreſs the cruelty or malice of any towards us, we are wont to ſay: He hateth me ſo deadly, that he could find in his heart to eat me, or ſwallow me up quick. The Prophet meaneth then that their enemies were ſo many and ſo mighty, that they needed no armour or weapons to deſtroy them, but were able, like fierce and cruel beaſts, to ſwallow them up alive, being ſo weak and ſo little a flock.

Verſe 4. Then the Waters had drowned us, and the ſtream had gone over our ſoul. Terrible is the rage of fire, but much more terrible is the violence and rage of water, for that no power can reſiſt. Now, ſaith David, like as huge and mighty floods of water carried with great power and violence, do ſuddenly overthrow and bear down whatſoever they meet withall: even ſuch is the rage of the enemies of Gods Church, which no power of man is able to withſtand. Therefore let us learn to truſt to the Lords defence and ſuccour. For what elſe is the Church, but as a little boat tyed by a River fide, and by violence of the water ſoon carried away? Or as a Reed which by force of the ſtream is eaſily plucked up and carried away? Such was the people of Iſrael in Davids time, being compared to the Gentiles round about them. Such is the Church likewiſe at this day, compared to the adverſaries. Such is every one of us in reſpect of the force and power of the malignant ſpirit. We are like a Reed which is eaſily plucked up: and he like a raging flood which with great might and violence overthroweth and carrieth away all things. We are like a withered leaf, ſoon blown from the tree; and he like a mighty wind or tempeſt, not onely blowing down leaves, but plucking up and overthrowing trees and all. What are we then poor wretches able to do of our own power and ſtrength for our defence? We muſt learn therefore by faith wholly to reſt upon the word. For what is our victory but even our faith? Albeit that armour and munitions have their place, yet can they nothing help at all, unleſs we have a truſt and affiance in the Lord, who hath promiſed to be our God, our ſtrength, and our defence: whoſe power is ſuch, whoſe mighty arm alſo is ſtretched out for the defence of his, that albeit never ſo great a tempeſt or violent rage of water ſhould invade the pooreſt and ſimpleſt cottage that can be, it forceth not. Let this be then our aſſured truſt, let this be the rock of our ſafety, help and ſuccour, that God will be our defender and keeper, that the great floods and mighty waters carry us not away. This ſure defence and mighty protection of our God, the wicked neither know nor believe; for they attribute all their ſucceſs and welfare to their own ſtrength, wiſdom, and riches. But Solomon, albeit he was a King abundantly endued with all theſe things, yet ſaith he: Except the Lord build the houſe, the builders labour in vain: Except the Lord keep the City, they watch in vain that keep it.

Verſe 5. Then had the ſwelling waters gone over our ſoul. He ſetteth out yet more lively and as it were before their eyes, the great danger from the which God had delivered them. And this vehement kind of ſpeech which he uſeth here, had as great force to make the faithful to feel from what terrible deſtruction they were delivered by the mighty hand of God, as if their danger had been preſent before their eyes, and ſo to become more thankful to God for the ſame.Note who are moſt thankfull. For he is thankful to God indeed for his deliverance and ſafety, which doth acknowledge that before his deliverance he ſaw nothing elſe but utter deſtruction. Thus David ſetteth out the afflictions. and calamities of the Church and of the godly, whom the world doth not only hate, but cruelly Perſecute. Whereby we may ſee that it hath not only a greedy deſire, but alſo power to hurt, murder and deſtroy. Satan likewiſe goeth about like a raging Lyon, ſeeking whom he may devour. Beſides theſe, there are great and horrible ſins ſticking in our fleſh. That we fall not therefore every moment into deſperation, or otherwiſe periſh, it is becauſe he is greater which is in us, then he which is in the world, or the whole world beſides, as David ſaith: If God had not been with us, our enemies had ſwallowed us up alive. Now he addeth a notable ſimilitude, wherewith he amplifieth the danger of the godly, and power of the wicked.

Verſe 6. Praiſed be the Lord, which hath not given us as a Prey unto their Teeth. He exhorteth the faithſul to be thankful for their deliverance, and expreſſeth unto them, how and (as it were) with what words they ſhould declare this thankfullneſs. Wherein he ſetteth forth yet further by another ſimilitude, that it could not be but they muſt utterly have periſhed, if God had not miraculouſly defended them. For they were, ſaith he, no otherwiſe preſerved, then as if a man ſhould violently take a Prey out of the jaws of a raging and cruel beaſt. As if he ſaid, We were indeed like ſilly ſheep, and as a Prey ready to be devoured of cruel beaſts: but praiſed be the Lord our God, which would not ſuffer us ſo to periſh. He ſaith not: which hath delivered us: albeit he did indeed mightily deliver them: but, which hath not given us as a Prey, &c. For this is it which ſpecially the Holy Ghoſt here ſetteth forth, that the wicked cannot hurt the godly, be they never ſo many, mighty, furious, cruell and terrible, like to raging and violent waters, like to cruel and outragious beaſts, falling upon them with open mouth, except the Lord give them into their hands. Let us therefore with David ſing praiſes unto the Lord our God, which keepeth and defendeth us, that the raging and cruel beaſts which have ſharpened their teeth to devour us, cannot hurt us. Without this merciful protection of our God, there is no way to ſtand againſt Satan and his cruell members the ſpace of one moment.

Verſe 7. Our Soul is eſcaped even as a bird out of the ſnare of the Fouler: The ſnare is broken, and we are delivered. He amplifieth yet further by a third ſimilitude, the great perills and dangers of the faithful, being in the hands of their enemies, as a bird that is taken in the ſnare is in the hands of the fouler; and yet notwithſtanding they eſcaped by the mighty power of God, no otherwiſe then the bird that is delivered out of the ſnare of the fouler. By the ſnare is here to be underſtood as well the fraud and ſubtilty of the enemies, whereby the Iſraelites were brought into thraldom and captivity, as alſo the ſtrength and power wherewith they were long oppreſſed. So that they had not onely to do with Bloody and Cruel Enemies, but alſo were entrapped and ſnared by fraud and ſubtilty, and with might and power miſerably oppreſſed. Thus being unable both in Strength and Policy to withſtand their Enemies, they were every way in danger of Death and Deſtruction: whereby it appeareth that they were miraculouſly delivered. And here have we an Image of our ſpiritual Thraldom and Captivity under Satan, in whoſe ſnares we were once moſt miſerably wrapped. Now therefore that we are delivered by the ineſtimable benefit of Chriſt, let us acknowlege both our former Calamity, and the Liberty of this Grace wherein we ſtand, and let us beware that we caſt not our ſelves into the ſnares of ſervile Bondage any more. For Satan ſleepeth not, but lyeth continually in wait for us, ready to draw us into thoſe ſnares again, out of the which by the great mercy of God we were delivered: yea and ſometimes is ſuffered to hurt either our Bodies or Souls, not only to ſhew us that he is able likewiſe to deſtroy both Body and Soul, if God did ſo permit: but alſo to ſtir us up to Faith and Prayer, that we ſhould call upon him for Aid and Succour againſt theſe perillous Snares, and being delivered, ſhould give him thanks and praiſe for the ſame. Moreover, every Tentation is a Snare, whether it be of the Fleſh or Spirit. Perſecution, Torments, Impriſonment, Slander, diſeaſes and infirmities of the Body, be ſnares; which as they are permitted of God to exerciſe and ſtrengthen our Faith: ſo by the malice of Satan they are wrought to afflict and to vex men, that he may bring them to infidelity and deſperation, and ſo into the Snares of eternal Death. From the which Snares, but by the ſpecial Grace of God, there is no way to eſcape. Thus our life lyeth always open to the Snares of Satan,The Snares of Satan. and we as ſilly Birds are like at every moment to be carried away. Notwithſtanding the Lord maketh a way for us to eſcape. Yea when Satan ſeemeth to be moſt ſure of us, by the mighty Power of God the Snares are broken, and we are delivered. Experience hereof we have in thoſe which are inwardly afflicted, and with heavineſs of Spirit grievouſly oppreſſed; that when they ſeem to be in utter Deſpair, and ready (as you would ſay) now to periſh, yet even at the laſt pinch, and in the uttermoſt Extremity, cometh the ſweet Comfort of Gods holy Spirit, and raiſeth them up again. When we are moſt ready to periſh, then is God moſt ready to help. Pſal. 94. Except the Lord had holpen me (ſaith David) my Soul had almoſt dwelt in ſilence.

Verſe 8. Our help is in the Name of the Lord who hath made both Heaven and Earth. This is the Concluſion of Thankſgiving, containing a worthy ſentence of great Comfort, that againſt Sin, the horrour of Death,The Name of the Lord is our only Sanctuary and ſuccour in all afflictions. and other Dangers, there is no other help or ſafety but only the Name of the Lord. If that were not (ſaith he) we ſhould fall into all manner of Sin, Blaſphemy, Errors, and into all kind of Calamities. But our help is in the Name of the Lord, which preſerveth our Faith and our Life againſt the Devil and the World. And as ye heard in the other Verſes before, ſo he ſheweth in this verſe alſo, that God ſuffereth his Saints to be tempted, and in their Tentation to fall into great Diſtreſs, as even now ready to be drowned and ſwallowed up preſently with great floods of Water: yet notwithſtanding this Comfort he ſheweth them, that he will not utterly forſake them. By the which Examples we may learn to know the Will of the Lord, and to ſeek our help and ſafety at his hands, which ſuffereth his People to be exerciſed in the Furnace of Egypt, not to their utter Deſtruction, but only to kill the old man with his vain hope and confidence which he hath in his own ſtrength. This is the cauſe why God ſuffereth his People to be exerciſed. For it is not hearing, reading, talking, or teaching, nor Speculation only which maketh a Chriſtian man, but Practice is that which ſpecially is required in a true Chriſtian, that is to ſay, the Croſs, to pluck down the fleſh and bring it to nothing; That man, deſpairing of his own ſtrength, and ſeeing no ſuccour in himſelf, ſhould reſign himſelf wholly unto the Lord, looking with Patience and Hope for help at his hand: for this is the Will of God. Neither muſt we imagine to our ſelves any other God then ſuch an one as will help the afflicted and oppreſſed with Deſperation and other Calamities. To know this Doctrine is one piece of the victory. For they that know it not when Tentation aſſaileth them, either do deſpair or ſeek other helps. Let us learn then out of this Pſalm, that it is the Will of God to exerciſe his Saints with troubles and afflictions: Who ſuffereth great floods of Water to run over their heads: who alſo permitteth them to fall into the Snares of the Wicked, and tryeth every Way, not to deſtroy them, but to ſhew them what they are of themſelves, and ſo to teach them to truſt in his ſaving health. But the fleſh looketh to the power and multitude of the Adverſaries, and her own infirmity: but to look unto God, and to hope for his help and ſuccour, it is not able. Wherefore this is a neceſſary Concluſion: Our help is in the Name of the Lord. It is a ſhort-Sentence, but it ſetteth forth moſt worthy Doctrine and Conſolation: whereof ſpecially in theſe latter days we have great need, ſeeing the Pope, together with the greateſt part of the Princes and Rulers of the World, ſo cruelly do perſecure the Doctrine of the Goſpel. In reſpect of theſe huge Mountains, what are we ſmall Molehils? Yea tho there were no Force nor Power of man for us to fear, how are we able to ſtand againſt, not only ſo many Devils, but even the very gates of Hell alſo? And yet this Experience we have of the great Mercy and Goodneſs of the Lord our God, that when we are even in their hands, and never ſo much oppreſſed, yet are we not forſaken, but are ſafe through our Confidence and truſt in his Help.The fruit of afflictions. But to this Wiſdom it is impoſſible for us to attain without continual afflictions: whereby it is neceſſary that the confidence of all worldly ſuccours ſhould be beaten down. For vexation and trouble bringeth Underſtanding (as Iſaiah ſaith,) whereby we are compelled to cry; Help Lord, for elſe we periſh. So in the laſt hour when Death approacheth, there is nothing wherein mans Heart can repoſe it ſelf or find Comfort, but his truſt and confidence in the help of the Lord; There is reſt and quietneſs, there is perfect Peace. He that can then ſay, My Help is in the Name of the Lord, dyeth happily, and is out of all danger. Thus we may learn what it is to have and enjoy God, even to reſt in the ſure truſt of his merciful help and ſuccour in all dangers. Theſe are the Words therefore of a victorious and triumphing Faith: Our help is in the name of the Lord which made Heaven and Earth. As if he ſaid: The maker of Heaven and Earth is my God and my helper. Shew me a God (O ye my Adverſaries) like unto him. What are your ſnares and your traines then, compared unto this God? What are your threatnings, your Power, your Policies? &c. Thus he ſetteth the Eternal God, the maker of Heaven and Earth, againſt all terrours and dangers, againſt the floods and overflowings of all tentations, and ſwalloweth up as it were with on breath, all the raging furies of the whole World, and of Hell it ſelf, even as a little drop of Water is ſwallowed up of a mighty flaming fire. And what is the World with all his Force and Power, in reſpect of him which made Heaven and Earth? Let the World fret then, let it rage, ſo that this ſuccour never fail us. And if it be the Will of God that we ſhall ſuffer trouble and affliction, yet in him we ſhall overcome at length.