Psalms 5 commentary

God is a prayer-hearing God. Such he has always been, and he is still as ready to hear prayer as ever. The most encouraging principle of prayer, and the most powerful plea in prayer, is, to look upon him as our King and our God. David also prays to a sin-hating God. sin is folly, and sinners are the greatest of all fools; fools of their own making. Wicked people hate God; justly are they hated of him, and this will be their endless misery and ruin. Let us learn the importance of truth and sincerity, in all the affairs of life. Liars and murderers resemble the devil, and are his children, therefore it may well be expected that God should abhor them. These were the characters of David's enemies; and such as these are still the enemies of Christ and his people.

David prayed often alone, yet was very constant in attendance on public worship. The mercy of God should ever be the foundation both of our hope and of our joy, in every thing wherein we have to do with him. Let us learn to pray, not for ourselves only, but for others; grace be with all that love Christ in sincerity. The Divine blessing comes down upon us through Jesus Christ, the righteous or just One, as of old it did upon Israel through David, whom God protected, and placed upon the throne. Thou, O Christ, art the righteous Saviour, thou art the King of Israel, thou art the Fountain of blessing to all believers; thy favour is the defence and protection of thy church.

PSALM 5.

David being grievously oppressed by the cruelty of his enemies, and apprehending still more mischief, earnestly beseeches God for help. And the more easily to obtain what he asks, after having, by the earnestness of his prayers, manifested the greatness of his grief, he first brings forward the intolerable malice of his enemies, showing how inconsistent it would be with the character of God, were they to be left unpunished. He next speaks of his own faith and patience, and even comfort; having no doubt whatever of a happy issue. Finally, he concludes, that when he shall be delivered, the benefits resulting from his deliverance would not be limited to himself, but would extend to all the godly.

To the chief musician upon Nehiloth. A psalm of David.

Some translate the Hebrew word Nehiloth, heritages, and others, armies. The former assign this reason for their opinion, that David prayed for the welfare of the twelve tribes, whom he calls heritages. “Qu’il appelle Heritages.” — Fr. The latter assert in support of their view, that being besieged by a vast multitude of men, he betook himself to God for succor; and, according to this sense, the word upon will signify against. But not approving of the conjectures of many who speak upon these inscriptions of The Psalms as if they were riddles, “Mais pource que je n’approuve point ce que devinent plusieurs parlans comme par enigmes sur ces inscriptions des Pseaumes.” — Fr. I adopt the opinion of those who hold that it was either a musical instrument or a tune; but of what particular kind I consider it of little importance to ascertain.

Psalm 5:1-2

1. Give ear unto my words, O Jehovah; attend to my speech. 2. Hearken to the voice of my cry, my King and my God: for unto thee will I pray.

I presume not positively to determine whether David, in this psalm, bewails the wrongs which he suffered from his enemies at some particular time, or whether he complains generally of the various persecutions with which, for a long time, he was harassed under Saul. Some of the Jewish commentators apply the psalm even to Absalom; because, by the bloody and deceitful man, they think Doeg and Ahithophel are pointed out. To me, however, it appears more probable, that when David, after the death of Saul, had got peaceable possession of the kingdoms he committed to writing the prayers which he had meditated in his afflictions and dangers. But to come to the words:— First, he expresses one thing in three different ways; and this repetition denotes the strength of his affection, and his long perseverance in prayer. For he was not so fond of many words as to employ different forms of expression, which had no meaning; but being deeply engaged in prayer, he represented, by these various expressions, the variety of his complaints. “Il a aussi represente et exprime ses gemissemens qui estoyent en grand nombre et de beaucoup de sortes.” — Fr. It therefore signifies, that he prayed neither coldly nor only in few words; but that, according as the vehemence of his grief urged him, he was earnest in bewailing his calamities before God; and that since it did not immediately appear what would be their issue, he persevered in repeating the same complaints. Again, he does not expressly state what he desires to ask from God: “Ce qu’il vent requerir a Dieu.” —Fr. but there is a greater force in this kind of suppression, than if he had spoken distinctly. By not uttering the desires of his heart, he shows more emphatically that his inward feelings, which he brought with him before God, were such that language was insufficient to express them. Again, the word cry, which signifies a loud and sonorous utterance of the voice, serves to mark the earnestness of his desire. David did not cry out as it were into the ears of one who was deaf; but the vehemence of his grief and his inward anguish, burst forth into this cry. The verb הגהhagah, from which the noun הגיג, hagig, speech, which the prophet here uses, is derived, means both to speak distinctly, and to whisper or to mutter. But the second sense seems better suited to this passage. Bishop Horne beautifully renders the word, “dove-like mournings,” and Bishop Horsley, “sighing.” “The word,” says Hammond, “regularly signifies sighing or cry, not a loud, sonorous voice, but such as complaints are made in.” After David has said in general, that God hears his words, he seems, immediately after, for the purpose of being more specific, to divide them into two kinds, calling the one obscure or indistinct moanings, and the other loud crying. “Il semble que puis apres, pour mieux specifier, it en met deux sortes appelant les unes Complaintes obscures, et les autres Cri.” — Fr. By the first he means a confused muttering, such as is described in the Song of Hezekiah, when sorrow hindered him from speaking distinctly, and making his voice to be heard. “Like a crane, or a swallow, so did I chatter; I did mourn as a dove,” (Isaiah 38:14.) “Quand la douleur l’empesche de parler distinctement et faire entendre sa voix.” — Fr. If, then, at any time we are either backward to pray, or our devout affections begin to lose their fervor, we must here seek for arguments to quicken and urge us forward. And as by calling God his King and his God, he intended to stir up himself to entertain more lively and favorable hopes with respect to the issue of his afflictions, let us learn to apply these titles to a similar use, namely, for the purpose of making ourselves more familiar with God. At the close, he testifies that he does not sullenly gnaw the bit, as unbelievers are accustomed to do; but directs his groaning to God: for they who, disregarding God, either fret inwardly or utter their complaints to men, are not worthy of being regarded by him. Some translate the last clause thus, When I pray to thee; but to me it seems rather to be the reason which David assigns for what he had said immediately before, and that his purpose is, to encourage himself to trust in God, by assuming this as a general principle that whoever call upon God in their calamities never meet with a repulse from him.

Psalm 5:3

3. O that thou wouldst hear my voice in the morning; O Jehovah, in the morning will I direct unto thee, and I will keep watch.

PSALM 5

Psa 5:1-12. Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people.

1. meditation--moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Ro 8:26, 27.

2. Hearken--incline the ear (Psa 10:17; compare Psa 61:2)--give close attention.

my cry--that is, for help (Psa 61:2; Jr 8:19).

my King--thus by covenant relation interested in my cause.

3. direct--literally, "set in order," as the showbread was placed or set in order (Ex 40:23).

4. For, &c.--God only regards sincere worshippers.

evil--or, "the evil man."

dwell--lodge, remain under protection.

5. foolish--vainglorious and insolent.

iniquity--especially such as denotes a negation, or defect, that is, of moral principle.

6. leasing--a lie.

the bloody ... man--literally, "man of blood"--murderer.

7. But--as in Psa 2:6, literally, "and."

house--(1Ch 9:23), the tabernacle.

temple--literally, "palace," applied to God's residence, the Holy of Holies (1Sa 3:3; 2Sa 22:7); the inner part of the tabernacle.

toward--not in; the high priest alone was allowed to enter.

8. enemies--literally, "watchers" (Psa 27:11), hence special need of guidance.

in thy righteousness--an attribute implying faithfulness in promises as well as threatenings.

make thy way straight--that is, make the way of providence plain.

9. The wicked are not reliable because by nature they are full of wickedness, or literally, "wickednesses," of every kind (Ro 8:7).

sepulchre--a dwelling-place of corruption, emitting moral putridness.

flatter--or, "make smooth."

their tongue--speaks deceitfully.

10. Destroy--or, "condemn" them to destruction as guilty.

11. defendest--(compare Margin).

love thy name--Thy manifested perfections (Psa 9:10).

12. with favour--or, "acceptance," alluding to the favor shown to an acceptable offering and worshipper (Le 7:18; 19:7).

shield--(compare Psa 3:3).

Give ear to my words - This is properly a morning hymn, as the preceding was an evening hymn. We have seen from the conclusion of the last Psalm that David was very happy, and lay down and slept in the peace and love of his God. When he opens his eyes on the following morning, he not only remembers but feels the happiness of which he spoke; and with his first recollections he meditates on the goodness and mercy of God, and the glorious state of salvation into which he had been brought. He calls on God to give ear to his words; probably words of God's promises which he had been pleading.

Hearken unto the voice of my cry - We may easily find the process through which David's mind was now passing:

1. We have seen from the preceding Psalm that he lay down in a very happy frame of mind, and that he had enjoyed profound repose.

2. As soon as he awakes in the morning, his heart, having a right direction, resumes its work.

3. He meditates on God's goodness; and on his own happy state, though pursued by enemies, and only safe as long as God preserved him by an almighty hand and especial providence.

4. This shows him the need he has of the continual protection of the Most High; and therefore he begins to form his meditation and the desires of his heart into words, to which he entreats the Lord to give ear.

5. As he was accustomed to have answers to his prayers, he feels the necessity of being importunate! and therefore lifts up his voice.

6. Seeing the workers of iniquity, liars, and blood-thirsty men strong to accomplish their own purposes in the destruction of the godly, he becomes greatly in earnest, and cries unto the Lord: "Hearken unto the voice of my cry."

7. He knows that, in order to have a right answer, he must have a proper disposition of mind. He feels his subjection to the supreme authority of the Most High, and is ready to do his will and obey his laws; therefore he prays to God as his lying: "Hearken, my King and my God." I have not only taken thee for my God, to save, defend, and make me happy; but I have taken thee for my King, to govern, direct, and rule over me.

8. Knowing the necessity and success of prayer, he purposes to continue in the spirit and practice of it: "Unto thee will I pray." R. S. Jarchi gives this a pretty and pious turn: "When I have power to pray, and to ask for the things I need, then, O Lord, give ear to my words; but when I have no power to plead with thee, and fear seizes on my heart, then, O Lord, consider my meditation!"

My voice shalt thou hear in the morning - We find from this that he had not prayed in vain. He had received a blessed answer; God had lifted upon him the light of his countenance, and he therefore determines to be an early applicant at the throne of grace: "My voice shalt thou hear in the morning." He finds it good to begin the day with God; to let Divine things occupy the first place in his waking thoughts; as that which first occupies the mind on awaking is most likely to keep possession of the heart all the day through.

In the morning will I direct my prayer - Here seems to be a metaphor taken from an archer. He sees his mark; puts his arrow in his bow; directs his shaft to the mark, i.e., takes his aim; lets fly, and then looks up, to see if he have hit his mark. Prayers that have a right aim, will have a prompt answer; and he who sends up his petitions to God through Christ, from a warm, affectionate heart, may confidently look up for an answer, for it will come. If an immediate answer be not given, let not the upright heart suppose that the prayer is not heard. It has found its way to the throne; and there it is registered.

Neither shall evil dwell with thee - As thou art holy, so thou hast pleasure only in holiness; and as to evil men, they shall never enter into thy glory; לא יגרך רע lo yegurecha ra, "the evil man shall not even sojourn with thee."

The foolish shall not stand - He is a fool and a madman who is running himself out of breath for no prize, who is fighting against the Almighty; this every wicked man does; therefore is every wicked man a fool and a madman.

Thou hatest all workers of iniquity - Some sin now and then, others generally; some constantly, and some labor in it with all their might. These are the Workers of iniquity. Such even the God of infinite love and mercy hates. Alas! what a portion have the workers of iniquity! the hatred of God Almighty!

That speak leasing - Falsity, from the Anglo-Saxon leasunge, a lie, falsity, deceit; from leas, lie, which is from the verb leasian to lie. See on Psa 4:2 (note).

The Lord will abhor the bloody and deceitful man - איש דמים ish damim, the man of bloods; for he who has the spirit of a murderer, will rarely end with one bloodshedding. So the Jews, who clamored for the blood of our Lord, added to that, as far and as long as they could, the blood of his disciples.

In the multitude of thy mercy - David considered it an inexpressible privilege to be permitted to attend public worship; and he knew that it was only through the multitude of God's mercy that he, or any man else, could enjoy such a privilege. He knew farther that, from the multitude of this mercy, he might receive innumerable blessings in his house. In this spirit, and with this dependence, he went to the house of the Lord. He who takes David's views of this subject will never, willingly, be absent from the means of grace.

In thy fear - Duly considering the infinite holiness of thy majesty, will I worship, אשתחוה eshtachaveh, will I bow and prostrate myself in the deepest self-abasement and humility.

Toward thy holy temple - If David was the author of this Psalm, as is generally agreed, the temple was not built at this time: only the tabernacle then existed; and in the preceding clause he speaks of coming into the house, by which he must mean the tabernacle. But temple here may signify the holy of holies, before which David might prostrate himself while in the house, i.e., the court of the tabernacle. Even in the house of God, there is the temple of God; the place where the Divine Shechinah dwells. God was in Christ reconciling the world to himself. In him dwelt all the fullness of the Godhead bodily. In all ages and dispensations, Jesus was ever the temple where the Supreme Deity was met with and worshipped. The human nature of Jesus was the real temple of the Deity. Nowhere else can God be found.

Lead me, O Lord, in thy righteousness - When entered into the house, and prostrated before the temple, he knew that, unless God continued to lead and direct, he was not likely to profit even by such great advantages. We need God not only to bring us to his house, but to keep our feet while we are there.

Because of mine enemies - His conduct was marked; his enemies looked upon and watched him with an evil eye. They would have been glad of his halting, that they might have brought a reproach on the good cause which he had espoused. O how cautiously should those walk who make a profession of living to God, of knowing themselves to be in his favor, and of being delivered from all sin in this life!

Make thy way straight - Show me that I must go right on; and let thy light always shine on my path, that I may see how to proceed.

No faithfulness in their mouth - They make professions of friendship; but all is hollow and deceitful: "They flatter with their tongue."

Very wickedness - Their heart is full of all kinds of depravity.

Their throat is an open sepulcher - It is continually gaping for the dead; and sends forth effluvia destructive to the living. I fear that this is too true a picture of the whole human race, totally corrupt within, and abominable without. The heart is the center and spring of this corruption; and the words and actions of men, which proceed from this source, will send out incessant streams of various impurity; and thus they continue till the grace of God changes and purifies the heart.

Destroy thou them, O God - All these apparently imprecatory declarations should be translated in the future tense, to which they belong; and which shows them to be prophetic. Thou Wilt destroy them; thou Wilt cast them out, etc.

Let all those that put their trust in thee rejoice - Such expressions as these should be translated in the same way, declaratively and prophetically: "All those who put their trust in thee Shall rejoice, - Shall ever shout for joy."

For thou, Lord, wilt bless the righteous - A righteous soul is a peculiar object of God's affectionate regards; and therefore will be a subject of continual blessing.

With favor - Literally, Like a shield, thy favor will crown him. God loves such; and this love is their defense. In all places, times and circumstances, it will preserve them. "Keep yourselves," says the apostle, "in the love of God." He who abides in this love need not fear the face of any adversary. Thus ended the morning's devotion of this excellent man: a model by which every Christian may frame his own.

Meditation - My prayer accompanied with deep thoughts and fervent affections of soul.

Morning - Every morning. As soon as I wake, I am still with thee, as he saith, Psal 139:18. The first thing that I do is to pray to thee.

Surely - Thou dost not approve of, nor delight in them, or in their prayers. Dwelt - Have any fellowship with thee.

Come - With holy boldness and confidence. Mercy - Trusting only in thy great mercy. Fear - With an holy dread and reverence of thy majesty. Towards - Looking towards it, when I cannot come to it.

Righteousness - In thy righteous laws. Because - That I may give them no occasion of slandering me, or religion for my sake. The way - The way wherein thou wouldst have to one walk. Plain - That I may clearly discern it, and readily walk in it.

Throat - Wide opened ready to devour all that come within their reach. A metaphor from wild beasts gaping for the prey.

Destroy - Condemn and punish them. Cast - Out of thy land, and from among thy people.

1. GIve [illegible: 1+ letters]ar to my words, O LORD, consider my meditation .

(i. e.) My prayer, as the words foregoing and following shew. Which he calls his Meditation, to note that it was not a lip-prayer only, but that it proceeded from, and was accompanied with the deepest thoughts and most fervent assections of his Soul.

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

It is the part and duty of a King to answer the just and humble desires of his Subjects.

To thee alone I will direct all my Prayers, and therefore from thee alone I expect succour and relief.

3. My voice shalt thou hear in the morning , O LORD, in the morning will I direct my Prayers , unto thee, and will look up .

Either 1. metaphorically, (i. e.) early, seasonably, in a time when thou wiltst be found, and art ready to hear. Or 2. properly, every morning. As soon as I awake, I am still with thee, as he saith, Psal. 139. 18. The first thing that I do is to pray to thee, I neither neglect nor delay that work. But this is not spoken exclusively as to his other times of Prayer, as appears from Psal. 55. 17. but only eminently▪ to shew his constancy, diligence, and eagerness in the work.

Or, mint eyes▪ Which may be well understood out of the following word; which is usual in Scripture. Or, it, (So it is only a defect of the Pronoun, which is most frequent) to wit, my voice, last mentioned; or, which is equivalent, my words, which is also understood with this very Ver[illegible: 1+ letters], [illegible: 1 word] 3[illegible: 1+ letters]. 5. and is expressed with it, [illegible: 1 word] 3[illegible: 1+ letters]. 14. And the Verb here and there used is very emphatical, and notes his great care and exactness so to direct or [illegible: 1 word], or compose himself and his Prayers in such a manner as was most pleasing to God▪

To wit, unto thee (as he now said) for help. The word implies a confident▪ and withal, a pa[illegible: 1+ letters]ient expectation of relief, as Psal. 130. 6. Mic. 7. 7. H[illegible: 1+ letters]b. 2. 1. See also Psal. 145. 15. Acts 3. 4.

Marginal references: Psal. 130. 6.

4. For thou art not a God that hath pleasure in wickedness : neither shall evil dwell with thee .

Or, [illegible: 1+ letters]t, or Surely.

Or, in wicke[illegible: 1+ letters] men: Thou dost not approve of, nor delight in them, or in their Prayers, but dost [illegible: 1+ letters]ate and wil[illegible: 1+ letters]st destroy them, as it here follows, comp. Prov. 17. 15. And this he saith partly for the conviction and discouragement of his Enemies, who were such; and partly for his own vindication, to shew that he was not such a wicked man, as they [illegible: 1+ letters]alsly and maliciously represented him.

(i. e.) Have any friendship or fellowship, or quiet abode with thee, as those that dwell together usually have one with another.

Marginal references: [illegible: 1 span].

5. The foolish shall not stand in thy sight : thou hatest all workers of iniquity .

Or, the mad men, as the word properly signifies, as Eccles. 2. 2, 12. and 7. 7. and 10. 13. Isa. 44. 25. (i. e.) Wicked men, as the next words explain it: who are indeed morally and really mad men in fighting with the Lord God Almighty, and in exposing themselves to such dreadful Hazards and Mischiefs, for such mean and momentary Advantages.

Either in battel against thee, as this Phrase is used, Deut. 7. 24. Ios. 1. 5. and 7. 12. Or, in judgment at thy Tribunal; of which see on Psal. 1. 5. Compare 1. Sam. 6. 20. Iob 41. 10.

(i. e.) Such as make Sin their choice, design, and business, giving up themselves to the constant, or customary practice of it. Compare Mat. 7. 23. Otherwise, in a general sence, there is no man that doth not sin▪ or work in[illegible: 1+ letters]quity, Eccles. 7. 20.

Marginal references: H[illegible: 1+ letters]b▪ 1. 13.; [illegible: 1 span].

6. Thou shalt destroy them that speak leasing : the LORD will abhor the bloody and deceitful man .

Or, lies, that make it their business to raise and scatter Calumnies and Reproaches concerning me; as many did.

Those who design Mischief against me or my Friends under a pretence of kindness: of whom he oft speaks.

Marginal references: [illegible: 1 span].

7. But as for me, I will come into thy house in the multitude of thy mercy : and in thy fear will I worship toward thy holy temple .

To wit, with holy boldness and confidence, as becomes thy Son and Servant: Whereas mine Enemies cannot appear in thy presence with any comfort and safety, v. 5.

To wit, the Tabernacle: from which, tho I be now excluded through the malice and power of mine Adversaries, yet thou wiltst, I doubt not, r[illegible: 1+ letters]store me to my former opportunities of coming thither to worship thee, which was my constant custom and chief joy.

Or, [illegible: 1 word] thy great Mercy, (i. e.) Trusting only to thy great Mercy for admittance thither, and acceptance there. Or, for or because of thy many Mercies to me: for which I will come to pay my thanks and service unto thee.

With an holy dread and reverence of thy Majesty and of thy House, and a due care to please thee in my religious Worship, and in the whole course of my Life. Which he opposeth to the carelesness of his Enemies who came thither so rudely and presumptuously, and with the conscience of such wicked Hearts and Lives.

Looking towards it, when I cannot come to it: Compare Dan. 6. 10. Or, at thy holy Temple, (i. e.) the Tabernacle, which is sometimes called by that name.

Marginal references: [illegible: 1 span].

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

Direct my heart and counsels, and affairs, and all the course and actions of my Life.

In thy righteous Laws: which sometimes are called righteousness, as Psal. 119. 172. Mat. 3. 15. Or for or because of, or according to thy righteousness; which is a Phrase and Argument frequently used in this book of Psal[illegible: 1+ letters]s.

Either, 1. That I may give them no occasion of slandering me or Religion for my sake. Or rather 2. Because they are most malicious and mischievous, and withal cunning and treacherous, as he describes them in the next Verse (which he u[illegible: 1+ letters]eth as an Argument to enforce this Petition) and they lay Sn[illegible: 1+ letters]res for me, and if thou dost not assist me, will be too hard for me, and will triumph over me; which will reflect dishonour upon thee also.

(i e) The way wherein thou wouldest have me to walk, or the course which thou wouldest have me to take: son God's Precepts or Counsels are most commonly called his way.

Or, plain or smooth that I may clearly discern it, and readily walk in it without mistake or lett, or stumbling, or offence. This was a needful request, because many good men are oft at a loss what their Duty is in several Circumstances. And God granted this request to David, as in many other things, so in this, that he should not cut off Saul when he had opportunity and instigation to do it, 1. Sam. 24▪ and 26. but that he should wait till God took him away.

To my view and for my walk: For men walk forward, not backward.

Marginal references: [illegible: 1 span].; [illegible: 1 word]. 25. 4. and [illegible: 1+ letters]6. 11.

9. For there is no faithfulness in their mouth, their inward part is very wickedness ; their throat is an open sepulchre, they flatter with their tongue .

They speak one thing and mean another, and under a pretence of kindness they seek my Destruction: which makes it difficult for me to know how I should carry my self to them; wherein therefore I have begged thy direction.

Either 1. Metonymically; Their speech coming out of their Throat, tho smooth and subtil, yet is most pernicious. Or 2. Properly: Their Throat and Mouth are wide opened ready to devour all that come within their reach. A Metaphor from wild Beasts gaping for the Prey.

They make shew of piety and friendship, that they may more easily deceive and destroy me.

Marginal references: Or, [illegible: 1 word].; [illegible: 1 span].; Heb. wick[illegible: 1+ letters] nesses.; Rom. 3. 13.

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

Heb. hold th[illegible: 1+ letters] guilty, (i. e.) Condemn and punish them: Or, make them to offend, to wit, in their Counsels, as it follows: so as they may either be given up to bad and foolish Counsels; or fail in the execution of their wise or crafty Counsels. Or, make them desolate, as the word is used Ezek. 6. 6. Ioel. 1. 18.

(i. e.) Make their Counsels not only unsuccesful against me, but also destructive to themselves. Or, from their, &c. (i. e.) Let them fall short of their aims and designs. Or, because of their Counsels, which are ungodly and unjust, and so deserve destruction:

Out of thy Land, and from among thy People, whom they either infect or molest by their wicked courses.

Or, for or because of, as before.

Against thy Authority and declared Will concerning my advancement to the throne: which divers Israelites opposed against their own Consciences. See 2. Sam. 3. 8, 9, 10.

Marginal references: Or, [illegible: 1 word] them [illegible: 1 word].; Or, [illegible: 1 word] [illegible: 1 word] counsels.

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

That dare rely upon thy word and promise when all humane hopes and refuges fail; which was oft the case of David and his followers.

Let them have cause of great joy from thy love and care of them, and because thou defendest them, as it follows.

(i. e.) Thy Majesty, thy Word and Worship, and Glory; all which is called God's name in Scripture. David doth not confine his Prayer to his Party, but prays for all good men, though by their own mistakes, or other mens artifices, some of them might now be in a s[illegible: 1+ letters]ate of opposition against him.

Marginal references: [illegible: 1 span].

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

(i. e.) Thou art resolved, and hast engaged thy self by promise and covenant to bless them. And therefore my Prayer for them is agreeable to thy will.

With thy Love and gracious Providence.

(i. e.) Keep him safe on every side.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word].

Morning Prayer before Going to the House of God

The evening prayer is now followed by a second morning prayer, which like the former draws to a close with כּי־אתּה (Psa 4:8; Psa 5:12). The situation is different from that in Psa 3:1-8. In that Psalm David is fleeing, here he is in Jerusalem and anticipates going up to the Temple service. If this Psalm also belongs to the time of the rebellion of Absolom, it must have been written when the fire which afterwards broke forth was already smouldering in secret.

The inscription אל־הנּחילות is certainly not a motto indicative of its contents (lxx, Vulg., Luther, Hengstenberg). As such it would stand after מזמור. Whatever is connected with למנצח, always has reference to the music. If נחילות came from נחל it might according to the biblical use of this verb signify “inheritances,” or according to its use in the Talmud “swarms,” and in fact swarms of bees (Arab. naḥl); and נחילות ought then to be the beginning of a popular melody to which the Psalm is adapted. Hai Gaon understands it to denote a melody resembling the hum of bees; Reggio a song that sings of bees. Or is נחילות equivalent to נחלּות (excavatae) and this a special name for the flutes (חלילים)? The use of the flute in the service of the sanctuary is attested by Isa 30:29, cf. 1Sa 10:5; 1Ki 1:40.On the use of the flute in the second Temple, vid., Introduction p. 19.

The praep. אל was, then, more appropriate than על; because, as Redslob has observed, the singer cannot play the flute at the same time, but can only sing to the playing of another.

The Psalm consists of four six line strophes. The lines of the strophes here and there approximate to the caesura-schema. They consist of a rising and a sudden lowering. The German language, which uses so many more words, is not adapted to this caesura-schema [and the same may be said of the English].

Psa 5:1-3 (Hebrew_Bible_5:2-4) The introit: Prayer to be heard. The thoughts are simple but the language is carefully chosen. אמרים is the plur. of אמר (אמר), one of the words peculiar to the poetic prophetical style. The denominative האזין (like audire = aus, οὖς dare) belongs more to poetry than prose. הגיג (like אביב) or מחיר (like מחיר) occurs only in two Psalms לדוד, viz., here and Psa 34:4. It is derived from הגג = הגה (vid., Psa 1:2) and signifies that which is spoken meditatively, here praying in rapt devotion. Beginning thus the prayer gradually rises to a vox clamoris. שׁועי from שׁוע, to be distinguished from שׁוּעי (inf. Pi.) Psa 28:2; Psa 31:23, is one word with the Aram. צוח, Aethiop. צוּע (to call). On הקשׁיב used of intent listening, vid., Psa 10:17. The invocation מלכּי ואלהי, when it is a king who utters it, is all the more significant. David, and in general the theocratic king, is only the representative of the Invisible One, whom he with all Israel adores as his King. Prayer to Him is his first work as he begins the day. In the morning, בּקר (as in Psa 65:8 for בּבּקר, Psa 88:13), shalt Thou hear my cry, is equivalent to my cry which goes forth with the early morn. Hupfeld considers the mention of the morning as only a “poetical expression” and when getting rid of the meaning prima luce, he also gets rid of the beautiful and obvious reference to the daily sacrifice. The verb ערך is the word used of laying the wood in order for the sacrifice, Lev 1:7, and the pieces of the sacrifice, Lev 1:8, Lev 1:12; Lev 6:5, of putting the sacred lamps in order, Exo 27:21; Lev 24:3., and of setting the shew-bread in order, Exo 40:23; Lev 24:8. The laying of the wood in order for the morning offering of a lamb (Lev 6:5 [Lev 6:12], cf. Num 28:4) was one of the first duties of the priest, as soon as the day began to dawn; the lamb was slain before sun-rise and when the sun appeared above the horizon laid piece by piece upon the altar. The morning prayer is compared to this morning sacrifice. This is in its way also a sacrifice. The object which David has in his mind in connection with אערך is תּפלּתי. As the priests, with the early morning, lay the wood and pieces of the sacrifices of the Tamı̂d upon the altar, so he brings his prayer before God as a spiritual sacrifice and looks out for an answer (צפּה speculari as in Hab 2:1), perhaps as the priest looks out for fire from heaven to consume the sacrifice, or looks to the smoke to see that it rises up straight towards heaven.

Psa 5:4-6 (Hebrew_Bible_5:5-7) The basing of the prayer on God’s holiness. The verbal adjective חפץ (coming from the primitive signification of adhering firmly which is still preserved in Arab. chfd, fut. i.) is in the sing. always (Psa 34:13; Psa 35:27) joined with the accusative. רע is conceived as a person, for although גּוּר may have a material object, it cannot well have a material subject. יגרך is used for brevity of expression instead of יגוּר עמּך (Ges. §121, 4). The verb גּוּר (to turn in, to take up one’s abode with or near any one) frequently has an accusative object, Psa 120:5, Jdg 5:17, and Isa 33:14 according to which the light of the divine holiness is to sinners a consuming fire, which they cannot endure. Now there follow specific designations of the wicked. הוללים part. Kal = hōlalim, or even Poal = hôlalim (= מהוללים),On the rule, according to which here, as in שׁוררי Psa 5:9 and the like, a simple Shebâ mobile goes over into Chateph pathach with Gaja preceding it, vid., the observations on giving a faithful representation of the O.T. text according to the Masora in the Luther Zeitschr. 1863. S. 411. The Babylonian Ben-Naphtali (about 940) prefers the simple Shebâ in such cases, as also in others; Ben-Asher of the school of Tiberias, whom the Masora follows, and whom consequently our Masoretic text ought to follow, prefers the Chateph, vid., Psalter ii. 460-467. are the foolish, and more especially foolish boasters; the primary notion of the verb is not that of being hollow, but that of sounding, then of loud boisterous, non-sensical behaviour. Of such it is said, that they are not able to maintain their position when they become manifest before the eye of God (לנגד as in Psa 101:7 manifest before any one, from נגד to come forward, be visible far off, be distinctly visible). פעלי און are those who work (οἱ ἐργαζόμενοι Mat 7:23) iniquity; און breath (ἄνεμος) is sometimes trouble, in connection with which one pants, sometimes wickedness, in which there is not even a trace of any thing noble, true, or pure. Such men Jahve hates; for if He did not hate evil (Psa 11:5), His love would not be a holy love. In דּברי כזב, דּברי is the usual form in combination when the plur. is used, instead of מדבּרי. It is the same in Psa 58:4. The style of expression is also Davidic in other respects, viz., אישׁ דּמים וּמרמה as in Ps 55:24, and אבּד as in Psa 9:6, cf. Psa 21:11. תּעב (in Amos, Amo 6:8 תּאב) appears to be a secondary formation from עוּב, like תּאב to desire, from אבה, and therefore to be of a cognate root with the Aram. עיּב to despise, treat with indignity, and the Arabic ‛aib a stain (cf. on Lam 2:1). The fact that, as Hengstenberg has observed, wickedness and the wicked are described in a sevenfold manner is perhaps merely accidental.

Psa 5:7-9 (Hebrew_Bible_5:8-10) Since the Psalm is a morning hymn, the futt. in Psa 5:8 state what he, on the contrary, may and will do (Psa 66:13). By the greatness and fulness of divine favour (Psa 116:14) he has access (εἴσοδον, for בּוא means, according to its root, “to enter”) to the sanctuary, and he will accordingly repair thither to-day. It is the tabernacle on Zion in which was the ark of the covenant that is meant here. That daily liturgical service was celebrated there must be assumed, since the ark of the covenant is the sign and pledge of Jahve’s presence; and it is, moreover, attested by 1Ch 16:37. It is also to be supposed that sacrifice was offered daily before the tabernacle. For it is not to be inferred from 1Ch 16:39. that sacrifice was only offered regularly on the Bama (high place) in Gibeon before the Mosaic tabernacle.Thus, in particular, Stähelin, Zur Kritik der Psalmen in the Deutsch. Morgenl. Zeitschr. vi. (1852) S. 108 and Zur Einleitung in die Psalmen. An academical programme, 1859. 4to.

It is true sacrifice was offered in Gibeon, where the old tabernacle and the old altars (or at least the altar of burnt-offering) were, and also that after the removal of the ark to Zion both David (1Ch 21:29.) and Solomon (1Ki 3:4; 2Ch 1:2-6) worshipped and sacrificed in Gibeon. But it is self-evident sacrifices might have been offered where the ark was, and that even with greater right than in Gibeon; and since both David, upon its arrival (2Sa 6:17.), and Solomon after his accession (1Ki 3:15), offered sacrifices through the priests who were placed there, it is probable-and by a comparison of the Davidic Psalms not to be doubted-that there was a daily service, in conjunction with sacrifices, before the ark on Zion.

But, moreover, is it really the אהל in Zion which is meant here in v. 8 by the house of God? It is still maintained by renowned critics that the tabernacle pitched by David over the sacred ark is never called בית ה or היכל or משׁכן ה or מקדשׁ or קדשׁ. But why could it not have all these names? We will not appeal to the fact that the house of God at Shilo (1Sa 1:9; 1Sa 3:3) is called בית and היכל ה, since it may be objected that it was really more of a temple than a tabernacle,Vid., C. H. Graf, Commentation de templo Silonensi ad illustrandum locum Jud. xviii. 30, 31, (1855, 4to.), in which he seeks to prove that the sanctuary in Shilo was a temple to Jahve that lasted until the dissolution of the kingdom of Israel. although in the same book, 1Sa 2:22 it is called אהל מועד, and in connection with the other appellations the poetic colouring of the historical style of 1 Sam 1-3 is to be taken into consideration. Moreover, we put aside passages like Exo 23:19; Exo 34:26, since it may be said that the future Temple was present to the mind of the Lawgiver. But in Jos 6:24; 2Sa 12:20, the sanctuary is called בית ה without being conceived of as a temple. Why then cannot the tabernacle, which David pitched for the ark of the covenant when removed to Zion (2Sa 6:17), be called בית ה? It is only when אהל and בּית are placed in opposition to one another that the latter has the notion of a dwelling built of more solid materials; but in itself beit (bêt) in Semitic is the generic term for housing of every kind whether it be made of wool, felt, and hair-cloth, or of earth, stone, and wood; consequently it is just as much a tent as a house (in the stricter sense of the word), whether the latter be a hut built of wood and clay or a palace.The Turkish Kamus says: “Arab. byt is a house (Turk. ew) in the signification of châne (Persic the same), whether it be made of hair, therefore a tent, or built of stone and tiles.” And further on: “Beit originally signified a place specially designed for persons to retire to at night from Arab. bâta he has passed the night, if it does not perhaps come from the בוא, Arab. bayya, which stands next to it in this passage, vid., Job at Job 29:15-17]; but later on the meaning was extended and the special reference to the night time was lost.” Even at the present day the Beduin does not call his tent ahl, but always bêt and in fact bêt sha'r (בית שׂער), the modern expression for the older bêt wabar (hair-house).

If a dwelling-house is frequently called אהל, then a tent that any one dwells in may the more naturally be called his בּית. And this we find is actually the case with the dwellings of the patriarchs, which, although they were not generally solid houses (Gen 33:17), are called בית (Gen 27:15). Moreover, היכל (from יכל = כּוּל to hold, capacem esse), although it signifies a palace does not necessarily signify one of stone, for the heavens are also called Jahve’s היכל, e.g., Psa 18:7, and not necessarily one of gigantic proportions, for even the Holy of holies of Solomon’s Temple, and this par excellence, is called היכל, and once, 1Ki 6:3, היכל הבּית. Of the spaciousness and general character of the Davidic tabernacle we know indeed nothing: it certainly had its splendour, and was not so much a substitute for the original tabernacle, which according to the testimony of the chronicler remained in Gibeon, as a substitute for the Temple that was still to be built. But, however insignificant it may have been, Jahve had His throne there, and it was therefore the היבל of a great king, just as the wall-less place in the open field where God manifested Himself with His angels to the homeless Jacob was בּית אלהים (Gen 28:17).

Into this tabernacle of God, i.e., into its front court, will David enter (בּוא with acc. as in Psa 66:13) this morning, there will he prostrate himself in worship, προσκυνεῖν (השׁתּחוה) reflexive of the Pilel שׁחוה, Ges. §75, rem. 18), towards (אל as in Psa 28:2, 1Ki 8:29, 1Ki 8:35, cf. ל Psa 99:5, Psa 99:9) Jahve’s היכל קדשׁ, i.e., the דּביר, the Holy of holies Psa 28:2, and that “in Thy fear,” i.e., in reverence before Thee (genit. objectivus). The going into the Temple which David purposes, leads his thoughts on to his way through life, and the special de'eesis, which only begins here, moulds itself accordingly: he prays for God’s gracious guidance as in Psa 27:11; Psa 86:11, and frequently. The direction of God, by which he wishes to be guided he calls צדקה. Such is the general expression for the determination of conduct by an ethical rule. The rule, acting in accordance with which, God is called par excellence צדיק, is the order of salvation which opens up the way of mercy to sinners. When God forgives those who walk in this way their sins, and stands near to bless and protect them, He shows Himself not less צדיק (just), than when He destroys those who despise Him, in the heat of His rejected love. By this righteousness, which accords with the counsel and order of mercy, David prays to be led למען שׁוררי, in order that the malicious desire of those who lie in wait for him may not be fulfilled, but put to shame, and that the honour of God may not be sullied by him. שׁורר is equivalent to משׁורר (Aquila ἐφοδεύων, Jerome insidiator) from the Pilel שׁורר to fix one’s eyes sharply upon, especially of hostile observation. David further prays that God will make his way (i.e., the way in which a man must walk according to God’s will) even and straight before him, the prayer one, in order that he may walk therein without going astray and unimpeded. The adj. ישׂר signifies both the straightness of a line and the evenness of a surface. The fut. of the Hiph. הישׁיר is יישׁיר in Pro 4:25, and accordingly the Kerî substitutes for the imper. הושׁר the corresponding form הישׁר, just as in Isa 45:2 it removes the Hiphil form אושׁר (cf. Gen 8:17 הוצא Keri היצא), without any grammatical, but certainly not without some traditional ground. כּי in Psa 5:10 is closely connected with למען שׁוררי: on account of my way-layers, for the following are their characteristics. אין is separated by בּפיהוּ (= בּפיו Psa 62:5) from נכונה the word it governs; this was the more easily possible as the usage of the language almost entirely lost sight of the fact that אין is the construct of אין, Ges. §152, 1. In his mouth is nothing that should stand firm, keep its ground, remain the same (cf. Job 42:7.). The singular suffix of בפיהו has a distributive meaning: in ore unuiscujusque eorum. Hence the sing. at once passes over into the plur.: קרבּם הוּות their inward part, i.e., that towards which it goes forth and in which it has its rise (vid., Psa 49:12) is הוות corruption, from הוּה which comes from הוה = Arab. hawâ, to yawn, gape, χαίνειν, hiare, a yawning abyss and a gaping vacuum, and then, inasmuch as, starting from the primary idea of an empty space, the verbal significations libere ferri (especially from below upwards) and more particularly animo ad or in aliquid ferri are developed, it obtains the pathological sense of strong desire, passion, just as it does also the intellectual sense of a loose way of thinking proceeding from a self-willed tendency (vid., Fleischer on Job 37:6). In Hebrew the prevalent meaning of the word is corruption, Psa 57:2, which is a metaphor for the abyss, barathrum, (so far, but only so far Schultens on Pro 10:3 is right), and proceeding from this meaning it denotes both that which is physically corruptible (Job 6:30) and, as in the present passage and frequently, that which is corruptible from an ethical point of view. The meaning strong desire, in which הוּה looks as though it only differed from אוּה in one letter, occurs only in Psa 52:9; Pro 10:3; Mic 7:3. The substance of their inward part is that which is corruptible in every way, and their throat, as the organ of speech, as in Psa 115:7; Psa 149:6, cf. Psa 69:4, is (perhaps a figure connected with the primary meaning of הוות) a grave, which yawns like jaws, which open and snatch and swallow down whatever comes in their way. To this “they make smooth their tongue” is added as a circumstantial clause. Their throat is thus formed and adapted, while they make smooth their tongue (cf. Pro 2:16), in order to conceal their real design beneath flattering language. From this meaning, החליק directly signifies to flatter in Psa 36:3; Pro 29:5. The last two lines of the strophe are formed according to the caesura schema. This schema is also continued in the concluding strophe.

Psa 5:10-12 (Hebrew_Bible_5:11-13) The verb אשׁם or אשׁם unites in itself the three closely allied meanings of becoming guilty (e.g., Lev 5:19), of a feeling of guilt (Lev 5:4.), and of expiation (Psa 34:22.); just as the verbal adj. אשׁם also signifies both liable to punishment and expiating, and the substantive אשׁם both the guilt to be expiated and the expiation. The Hiph. האשׁים signifies to cause any one to render the expiation due to his fault, to make him do penance. As an exception God is here, in the midst of the Jehovic Psalms, called אלהים, perhaps not altogether unintentionally as being God the Judge. The מן of ממּעצותיהם (with Gaja by the מן and a transition of the counter-tone Metheg into Galgal, as in Hos 11:6 into Meajla, vid., Psalter ii. 526) is certainly that of the cause in Hos 11:6, but here it is to be explained with Olsh. and Hitz. according to Sir. 14:2, Judith 11:6 (cf. Hos 10:6): may they fall from their own counsels, i.e., founder in the execution of them. Therefore מן in the sense of “down from, away,” a sense which the parallel הדּיחמו thrust them away (cf. דּחוּ from דּחה Ps 36:13), presupposes. The ב of בּרב is to be understood according to Joh 8:21, Joh 8:24 “ye shall die ἐν ταῖς ἁμαρτίαις ὑμῶν." The multitude of their transgressions shall remain unforgiven and in this state God is to cast them into hades. The ground of this terrible prayer is set forth by כּי מרוּ בך. The tone of מרוּ, for a well-known reason (cf. e.g., Psa 37:40; 64:11; Psa 72:17) has retreated to the penult. מרה, root מר, prop. to be or hold one’s self stiff towards any one, compare Arab. mârr , tmârr, to press and stiffen against one another in wrestling, Arab. mârâ , tmârâ, to struggle against anything, whether with outward or mental and moral opposition. Their obstinacy is not obstinacy against a man, but against God Himself; their sin is, therefore, Satanic and on that account unpardonable. All the prayers of this character are based upon the assumption expressed in Psa 7:13, that those against whom they are directed do not wish for mercy. Accordingly their removal is prayed for. Their removal will make the ecclesia pressa free and therefore joyous. From this point of view the prayer in Psa 5:12 is inspired by the prospect of the result of their removal. The futt. do not express a wish, but a consequence. The division of the verse is, however, incorrect. The rise of the first half of the verse closes with בך (the pausal form by Pazer), its fall is לעולם ירנּנוּ; then the rise begins anew in the second half, extending to בך which ought likewise to be pointed בך, and אהבי שׁמך is its fall. ותסך עלימו (from הסך Hiph. of סכך Psa 91:4) is awkward in this sequence of thoughts. Hupfeld and Hitzig render it: “they shall rejoice for ever whom Thou defendest;” but then it ought not only to be pointed ירנּנוּ, but the ו must also be removed, and yet there is nothing to characterise תסך עלימו as being virtually a subject. On the other hand it does not harmonise with the other consecutive futures. It must therefore, like יפּלוּ, be the optative: “And do Thou defend them, then shall those who love Thy name rejoice in Thee.” And then upon this this joy of those who love the name of Jahve (i.e., God in His revelation of Himself in redemption) Ps 69:37; Psa 119:132, is based by כּי־אתּה from a fact of universal experience which is the sum of all His historical self-attestations. עלימו is used instead of עליהם as a graver form of expression, just like הדּיחמו for הדּיחם as an indignant one. The form ויעלצוּ (Ges. §§63, 3) is chosen instead of the יעלצוּ found in Psa 25:2; Psa 68:4, in order to assist the rhythm. The futt. are continuative. תּעטרנּוּ, cinges eum, is not a contracted Hiph. according to 1Sa 17:25, but Kal as in 1Sa 23:26; here it is used like the Piel in Psa 8:6 with a double accusative. The צנּה (from צנן Arab. tsân , med. Waw, Aethiop. צון to hedge round, guard) is a shield of a largest dimensions; larger than מגן   1Ki 10:16. (cf. 1Sa 17:7, where Goliath has his צנּה borne by a shield-bearer). כּצּנּה “like a shield” is equivalent to: as with a shield (Ges. §118, 3, rem.). The name of God, יהוה, is correctly drawn to the second member of the verse by the accentuation, in order to balance it with the first; and for this reason the first clause does not begin with כי־אתה יהוה here as it does elsewhere (Ps 4:9; Psa 12:8). רצון delight, goodwill, is also a synonym for the divine blessing in Deu 33:23.

Prayer for Guidance and Protection.

1 Give ear to my words, O Lord , consider my meditation. 2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. 3 My voice shalt thou hear in the morning, O Lord ; in the morning will I direct my prayer unto thee, and will look up. 4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. 5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity. 6 Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man.

The title of this psalm has nothing in it peculiar but that it is said to be upon Nehiloth, a word nowhere else used. It is conjectured (and it is but a conjecture) that is signifies wind—instruments, with which this psalm was sung, as Neginoth was supposed to signify the stringed—instruments. In these verses David had an eye to God,

I. As a prayer-hearing God; such he has always been ever since men began to call upon the name of the Lord, and yet is still as ready to hear prayer as ever. Observe how David here styles him: O Lord (v. 1, 3), Jehovah, a self-existent, self-sufficient, Being, whom we are bound to adore, and, "my King and my God (v. 2), whom I have avouched for my God, to whom I have sworn allegiance, and under whose protection I have put myself as my King." We believe that the God we pray to is a King, and a God. King of kings and God of gods; but that is not enough: the most commanding encouraging principle of prayer, and the most powerful or prevailing plea in prayer, is to look upon him as our King and our God, to whom we lie under peculiar obligations and from whom we have peculiar expectations. Now observe,

1. What David here prays for, which may encourage our faith and hopes in all our addresses to God. If we pray fervently, and in faith, we have reason to hope, (1.) That God will take cognizance of our case, the representation we make of it and the requests we make upon it; for so he prays here: Give ear to my words, O Lord! Though God is in heaven, he has an ear open to his people's prayers, and it is not heavy, that he cannot hear. Men perhaps will not or cannot hear us; our enemies are so haughty that they will not, our friends at such a distance that they cannot; but God, though high, though in heaven, can, and will. (2.) That he will take it into his wise and compassionate consideration, and will not slight it, or turn it off with a cursory answer; for so he prays: Consider my meditation. David's prayers were not his words only, but his meditations; as meditation is the best preparative for prayer, so prayer is the best issue of meditation. Meditation and prayer should go together, Ps. xix. 14. It is when we thus consider our prayers, and then only, that we may expect that God will consider them, and take that to his heart which comes from ours. (3.) That he will, in due time, return a gracious answer of peace; for so he prays (v. 2): Hearken to the voice of my cry. His prayer was a cry; it was the voice of his cry, which denotes fervency of affection and importunity of expression; and such effectual fervent prayers of a righteous man avail much and do wonders.

2. What David here promises, as the condition on his part to be performed, fulfilled, and kept, that he might obtain this gracious acceptance; this may guide and govern us in our addresses to God, that we may present them aright, for we ask, and have not, if we ask amiss. Four things David here promises, and so must we:—(1.) That he will pray, that he will make conscience of praying, and make a business of it: Unto thee will I pray. "Others live without prayer, but I will pray." Kings on their own thrones (so David was) must be beggars at God's throne. "Others pray to strange gods, and expect relief from them, but to thee, to thee only, will I pray." The assurances God has given us of his readiness to hear prayer should confirm our resolution to live and die praying. (2.) That he will pray in the morning. His praying voice shall be heard then, and then shall his prayer be directed; that shall be the date of his letters to heaven, not that only ("Morning, and evening, and at noon, will I pray, nay, seven times a day, will I praise thee"), but that certainly. Morning prayer is our duty; we are the fittest for prayer when we are in the most fresh, and lively, and composed frame, got clear of the slumbers of the night, revived by them, and not yet filled with the business of the day. We have then most need of prayer, considering the dangers and temptations of the day to which we are exposed, and against which we are concerned; by faith and prayer, to fetch in fresh supplies of grace. (3.) That he will have his eye single and his heart intent in the duty: I will direct my prayer, as a marksman directs his arrow to the white; with such a fixedness and steadiness of mind should we address ourselves to God. Or as we direct a letter to a friend at such a place so must we direct our prayers to God as our Father in heaven; and let us always send them by the Lord Jesus, the great Mediator, and then they will be sure not to miscarry. All our prayers must be directed to God; his honour and glory must be aimed at as our highest end in all our prayers. Let our first petition be, Hallowed, glorified, by thy name, and then we may be sure of the same gracious answer to it that was given to Christ himself: I have glorified it, and I will glorify it yet again. (4.) That he will patiently wait for an answer of peace: "I will look up, will look after my prayers, and hear what God the Lord will speak (Ps. lxxxv. 8; Hab. ii. 1), that, if he grant what I asked, I may be thankful—if he deny, I may be patient—if he defer, I may continue to pray and wait and may not faint." We must look up, or look out, as he that has shot an arrow looks to see how near it has come to the mark. We lose much of the comfort of our prayers for want of observing the returns of them. Thus praying, thus waiting, as the lame man looked stedfastly on Peter and John (Acts iii. 4), we may expect that God will give ear to our words and consider them, and to him we may refer ourselves, as David here, who does not pray, "Lord, do this, or the other, for me;" but, "Hearken to me, consider my case, and do in it as seemeth good unto thee."

II. As a sin-hating God, v. 4-6. David takes notice of this, 1. As a warning to himself, and all other praying people, to remember that, as the God with whom we have to do is gracious and merciful, so he is pure and holy; though he is ready to hear prayer, yet, if we regard iniquity in our heart, he /ill not hear our prayers, Ps. lxvi. 18. 2. As an encouragement to his prayers against his enemies; they were wicked men, and therefore enemies to God, and such as he had not pleasure in. See here. (1.) The holiness of God's nature. When he says, Thou art not a God that has pleasure in wickedness, he means, "Thou art a God that hates it, as directly contrary to thy infinite purity and rectitude, and holy will." Though the workers of iniquity prosper, let none thence infer that God has pleasure in wickedness, no, not in that by which men pretend to honour him, as those do that hate their brethren, and cast them out, and say, Let the Lord be glorified. God has no pleasure in wickedness, though covered with a cloak of religion. Let those therefore who delight in sin know that God has no delight in them; nor let any say, when he is tempted, I am tempted of God, for God is not the author of sin, neither shall evil dwell with him, that is, it shall not always be countenanced and suffered to prosper. Dr. Hammond thinks this refers to that law of Moses which would not permit strangers, who persisted in their idolatry, to dwell in the land of Israel. (2.) The justice of his government. The foolish shall not stand in his sight, that is, shall not be smiled upon by him, nor admitted to attend upon him, nor shall they be acquitted in the judgment of the great day. The workers of iniquity are very foolish. Sin is folly, and sinners are the greatest of all fools; not fools of God's making (those are to be pitied), for he hates nothing that he has made, but fools of their own making, and those he hates. Wicked people hate God; justly therefore are they hated of him, and it will be their endless misery and ruin. "Those whom thou hatest thou shalt destroy;" particularly two sorts of sinners, who are here marked for destruction:—[1.] Those that are fools, that speak leasing or lying, and that are deceitful. There is a particular emphasis laid on these sinners (Rev. xxi. 8), All liars, and (Ps. xxii. 15), Whosoever loves and makes a lie; nothing is more contrary than this, and therefore nothing more hateful to the God of truth. [2.] Those that are cruel: Thou wilt abhor the bloody man; for inhumanity is no less contrary, no less hateful, to the God of mercy, whom mercy pleases. Liars and murderers are in a particular manner said to resemble the devil and to be his children, and therefore it may well be expected that God should abhor them. These were the characters of David's enemies; and such as these are still the enemies of Christ and his church, men perfectly lost to all virtue and honour; and the worse they are the surer we may be of their ruin in due time.

In singing these verses, and praying them over, we must engage and stir up ourselves to the duty of prayer, and encourage ourselves in it, because we shall not seek the Lord in vain; and must express our detestation of sin, and our awful expectation of that day of Christ's appearing which will be the day of the perdition of ungodly men.

Delight in Public Worship; Happiness of the Righteous.

7 But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple. 8 Lead me, O Lord , in thy righteousness because of mine enemies; make thy way straight before my face. 9 For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. 10 Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee. 11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. 12 For thou, Lord , wilt bless the righteous; with favour wilt thou compass him as with a shield.

In these verses David gives three characters—of himself, of his enemies, and of all the people of God, and subjoins a prayer to each of them.

I. He gives an account of himself and prays for himself, v. 7, 8.

1. He is stedfastly resolved to keep closely to God and to his worship. Sinners go away from God, and so make themselves odious to his holiness and obnoxious to his justice: "But, as for me, that shall not keep me from thee." God's holiness and justice are so far from being a terror to the upright in heart, to drive them from God, that they are rather by them invited to cleave to him. David resolves, (1.) To worship God, to pay his homage to him, and give unto God the glory due unto his name. (2.) To worship him publicly: "I will come into thy house, the courts of thy house, to worship there with other faithful worshippers." David was much in secret worship, prayed often alone (v. 2, 3), and yet was very constant and devout in his attendance on the sanctuary. The duties of the closet are designed to prepare us for, not to excuse us from, public ordinances. (3.) To worship him reverently and with a due sense of the infinite distance there is between God and man: "In thy fear will I worship, with a holy awe of God upon my spirit," Heb. xii. 28. God is greatly to be feared by all his worshippers. (4.) To take his encouragement, in worship, from God himself only. [1.] From his infinite mercy. It is in the multitude of God's mercy (the inexhaustible treasures of mercy that are in God and the innumerable proofs and instances of it which we receive from him) that David confides, and not in any merit or righteousness of his own, in his approaches to God. The mercy of God should ever be both the foundation of our hopes and the fountain of our joy in every thing wherein we have to do with him. [2.] From the instituted medium of worship, which was then the temple, here called the temple of his holiness, as a type of Christ, the great and only Mediator, who sanctifies the service as the temple sanctified the gold, and to whom we must have an eye in all our devotions as the worshippers then had to the temple.

2. He earnestly prays that God, by his grace, would guide and preserve him always in the way of his duty (v. 8): Lead me in thy righteousness, because of my enemies—Heb. "Because of those who observe me, who watch for my halting and seek occasion against me." See here, (1.) The good use which David made of the malice of his enemies against him. The more curious they were in spying faults in him, that they might have whereof to accuse him, the more cautious he was to avoid sin and all appearances of it, and the more solicitous to be always found in the good way of God and duty. Thus, by wisdom and grace, good may come out of evil. (2.) The right course which David took for the baffling of those who sought occasion against him. He committed himself to a divine guidance, begged of God both by his providence and by his grace to direct him in the right way, and keep him from turning aside out of it, at any time, in any instance whatsoever, that the most critical and captious of his enemies, like Daniel's, might find no occasion against him. The way of our duty is here called God's way, and his righteousness, because he prescribes to us by his just and holy laws, which if we sincerely set before us as our rule, we may in faith beg of God to direct us in all particular cases. How this prayer of David's was answered to him see 1 Sam. xviii. 14, 15.

II. He gives an account of his enemies, and prays against them, v. 9, 10. 1. If his account of them is true, as no doubt it is, they have a very bad character; and, if they had not been bad men indeed, they could not have been enemies to a man after God's own heart. He had spoken (v. 6) of God's hating the bloody and deceitful man. "Now, Lord," says he, "that is the character of my enemies: they are deceitful; there is no trusting them, for there is no faithfulness in their mouth." They thought it was no sin to tell a deliberate lie if it might but blemish David, and render him odious. "Lord, lead me," says he (v. 8), "for such as these are the men I have to do with, against whose slanders innocency itself is no security. Do they speak fair? Do they talk of peace and friendship? They flatter with their tongues; it is designed to cover their malice, and to gain their point the more securely. Whatever they pretend of religion or friendship, two sacred things, they are true to neither: Their inward part is wickedness itself; it is very wickedness. They are likewise bloody; for their throat is an open sepulchre, cruel as the grave, gaping to devour and to swallow up, insatiable as the grave, which never says, It is enough," Prov. xxx. 15, 16. This is quoted (Rom. iii. 13) to show the general corruption of mankind; for they are all naturally prone to malice, Tit. iii. 3. The grave is opened for them all, and yet they are as open graves to one another. 2. If his prayer against them is heard, as no doubt it is, they are in a bad condition. As men are, and do, so they must expect to fare. He prays to God to destroy them (according to what he had said v. 6, "Thou shalt destroy men of this character," so let them fall; and sinners would soon throw themselves into ruin if they were let alone), to cast them out of his protection and favour, out of the heritage of the Lord, out of the land of the living; and woe to those whom God casts out. "They have by their sins deserved destruction; there is enough to justify God in their utter rejection: Cast them out in the multitude of their transgressions, by which they have filled up the measure of their iniquity and have become ripe for ruin." Persecuting God's servants fills the measure as soon as any thing, 1 Thess. ii. 15, 16. Nay, they may be easily made to fall by their own counsels; that which they do to secure themselves, and do mischief to others, by the over-ruling providence of God may be made a means of their destruction, Ps. vii. 15; ix. 15. He pleads, "They have rebelled against thee. Had they been only my enemies, I could safely have forgiven them; but they are rebels against God, his crown and dignity; they oppose his government, and will not repent, to give him glory, and therefore I plainly foresee their ruin." His prayer for their destruction comes not from a spirit of revenge, but from a spirit of prophecy, by which he foretold that all who rebel against God will certainly be destroyed by their own counsels. If it is a righteous thing with God to recompense tribulation to those that trouble his people, as we are told it is (2 Thess. i. 6), we pray that it may be done whenever we pray, Father, thy will be done.

III. He gives an account of the people of God, and prays for them, concluding with an assurance of their bliss, which he doubted not of his own interest in. Observe, 1. The description he gives of God's people. They are the righteous (v. 12); for they put their trust in God, are well assured of his power and all-sufficiency, venture their all upon his promise, and are confident of his protection in the way of their duty; and they love his name, are well pleased with all that by which God has made himself known, and take delight in their acquaintance with him. This is true and pure religion, to live a life of complacency in God and dependence on him. 2. His prayer for them: "Let them rejoice; let them have cause to rejoice and hearts to rejoice; fill them with joy, with great joy and unspeakable; let them shout for joy, with constant joy and perpetual; let them ever shout for joy, with holy joy, and that which terminates in God; let them be joyful in thee, in thy favour, in thy salvation, not in any creature. Let them rejoice because thou defendest them, coverest them, or overshadowest them, dwellest among them." Perhaps here is an allusion to the pillar of cloud and fire, which was to Israel a visible token of God's special presence with them and the special protection they were under. Let us learn of David to pray, not for ourselves only, but for others, for all good people, for all that trust in God and love his name, though not in every thing of our mind nor in our interest. Let all that are entitled to God's promises have a share in our prayers; grace be with all that love Christ in sincerity. This is to concur with God. 3. His comfort concerning them, v. 12. He takes them into his prayers because they are God's peculiar people; therefore he doubts not but his prayers shall be heard, and they shall always rejoice; for, (1.) They are happy in the assurance of God's blessing: "Thou, Lord, wilt bless the righteous, wilt command a blessing upon them. Thou hast in thy word pronounced them blessed, and therefore wilt make them truly so. Those whom thou blessest are blessed indeed." (2.) "They are safe under the protection of thy favour; with that thou wilt crown him" (so some read it); "it is his honour, will be to him a diadem of beauty, and make him truly great: with that thou wilt compass him, wilt surround him, on every side, as with a shield." A shield, in war, guards only one side, but the favour of God is to the saints a defence on every side; like the hedge about Job, round about, so that, while they keep themselves under the divine protection, they are entirely safe and ought to be entirely satisfied.

In singing these verses, and praying them over, we must by faith put ourselves under God's guidance and care, and then please ourselves with his mercy and grace and with the prospect of God's triumphs at last over all his enemies and his people's triumphs in him and in his salvation.

PSAL. V.

To the master of the musicke on Nechiloth; a Psalme of David.

HEare thou my words Iehovah, understand my meditation. Attend to the voyce of my crie, my King and my God, for unto thee will I pray. Iehovah, at morning thou shalt heare my voice, at morning will I orderly addresse unto thee, and will looke out. For thou art not a God delighting wickednesse, the evill shall not sojourne with thee. Vain-glorious fools shal not set themselves before thine eyes, thou hatest all that work painfull iniquitie. Thou wilt bring to perdition them that speake a lie, the man of blouds, and of deceit, Iehovah doth abhorre. But I, in the multitude of thy mercy, will come into thy house, will do worship toward the palace of thy holinesse, in the feare of thee. Iehovah lead me in thy justice, because of my enviers, make straight thy way before me. For in his mouth is no certaintie; their inward part is wofull evils: their throat is an open grave, their tongue they make smooth. Condemne thou them as guiltie, O God, let them fall, from their consultations: with the multitude of their trespasses, drive thou them away, for they are turned rebellious against thee. And rejoyce shall all that hope for safetie in thee, for ever shall they showt, and thou shalt cover them: and they that love thy name, shall be glad in thee. For thou, Iehovah, wilt blesse the just one: as with a buckler, with fauourable acceptation thou wilt crowne him about.

Annotations. NEchiloth] These (by the name) seeme to be wind instrumēts, as flutes, trumpets, cornets, &c. as Neginoth are stringed instruments, Psal. 4. 1. For Chalil is a Pipe, Isa. 5. 12. Vers. 2. my meditation] in Greeke, my cry. Vers. 3. Attend] or In[illegible: 1 letter]line, namely, thine eare, as is expressed, Ps. 10. 17. Pro. 2. 2. but often the word eare is omitted, as here, so Ps. 61. 2. and 66. 19. and 86. 6. and 142. 7, &c. will I pray] or I doe pray; meaning still and usually. Vers. 4. at morning] or, in the morning: which hath the name in the originall tongue, of inquiring, looking and seeking early, and is therefore used for every first opportune or fit time, both to pray for, and to receive blessings, Psal. 88. 14. and 92. 3. and 90. 14. and 143. 8. Here also the word at or in is to be supplied; as Beith a house, 2 Chron. 26. 21. for bebeith, in a house, 2 King. 15. 5. and many the like. orderly addresse] prepare, or settle in order; meaning either his person, as Iob 33. 5. or his speeches, as Iob 32. 14. looke out] or espie; as he that keepes watch and ward, expecting what God will answer, as is explained in Hab. 2. 1. This noteth diligence, hope, and patience: So Mic. 7. 7. Vers. 5. a God] or, a mightie one: in Hebrew Ael, the name of God, denoting his might or puissance: which therefore the Greeke sometime translateth Ischuros, Mightie, Psal. 7. 12. sometime Mighty God, Isa. 9. 6. but most commonly God: which the holy Ghost alloweth, Mat. 27. 46. and 1. 23. delighting wickednesse] or, that takest pleasure in wickednesse. By wickednesse and evill, may here be meant also (by figure of speech,) wicked and evill persons. See Psal. 36. 12. sojourne] or, be a guest with thee, meaning that an evill man should have no entertainment to be harboured as a guest, much lesse to have any abiding, or setled habitation with God. Here the word with, is to be supplied; as in the like Hebrew phrase, Ps. 94. 20. Gē. 30. 20. So in Ex. 9. 16 that I might shew thee; for, shew in thee; as the Apostle citeth it, Rom. 9. 17. the like is in Psal. 42. 5. Vers. 6. Vainglorious fools] or, mad boasting fools: called Holelim of halal, to extoll, praise, glorifie: wch when it is of ones selfe, and immoderate, is dotage, folly, and madnesse. Hence is the word used, for mad, or raving with folly, Eccles. 2. 2. 12. and 7. 9. and 10. 13. Isa. 44. 25. So after in Psal. 75. 5. and 10[illegible: 1 letter]. 9. and 73. 3. The Chaldee calleth them mockers. that worke] so the holy Ghost translateth it, Act. 13. 41. from Hab. 1. 5. The Hebrew word signifying a willing working out, perfecting and practising: as Psal. 7. 14. painfull iniquitie] or, sorrowfull sin, vaine unlawfulnesse. The originall word Aven, which hath the signification of paine or sorrow, is of large use, denoting all sinfull and unjust affections, actions, or endevours, which cause paine or sorrow, or be painfully done, and is applied in speciall to idolatry, joyned with Teraphim or images, 1 Sam. 15. 22. And Beth-el, that is, Gods house, is called of the Prophets Beth-aven, an Idols house, or place of iniquitie, Hos. 4. 15. and 10. 5. because Ieroboam had there set up false worship, 1 Kings 12. 29. And in Isa. 66. 3. he that blesseth Aven, or an Idoll, is turned in Greeke, a blasphemer. Thus Poghnalei-aven, be such as worke, practise, or commit idolatry, superstition, or other sin and iniquitie, whereof comes sorrow, griefe, miserie, and at last confusion, however such evill workers doe polish and trim their actions; for they shall be rejected that worke unlawfulnesse (hoi ergazomenoi ten anomian) Mat. 7. 23. or are workers of iniquitie, (hoi ergatai tes adiktas,) Luke 13. 27. as this Hebrew phrase is by the Evangelists interpreted. The phrase is taken from Iob ch. 31. 3. and 34. 8. 22. The Chaldee translateth, them that doe falshood. Vers. 7. Thou wilt bring to perdition] or wilt doe quite away, wilt fordoe, or make perish. man of blouds] that is, bloudy man, or murderer, as the Chaldee expoundeth it, the man that sheddeth innocent bloud. When bloud is used in the plurall number, it usually noteth murder or manslaughter, and the guilt following it: as Gen. 4. 11. the voyce of thy brothers blouds crieth, 1 Chr. 22. 8. thou hast shed many blouds: so after in Ps. 9. 13. and 106. 38. and 51. 16. Somtime it signifieth naturall uncleannes, as, we are borne in sin, or sin deserving death, Ezek. 16. 6. 9. I saw thee polluted in thine owne blouds, &c. Hereto we may compare the Apostles speech, Iohn 1. 13. which are borne not of blouds, &c. A man of blouds, is one that is defiled therewith, or given thereto, 2 Sam. 16. 7. Psal. 16. 9. and 55. 24. and 59. 3. and 139. 19. See the like phrase opened, Psal. 140. 12. and of deceit] that is, man of deceit, (as is expressed, Psal. 43. 1.) meaning the deceitfull man, faytor, or impostor: so noting hereby the secret sinner, as by the former speech the open and violent. Deceit, dole or guile, called in Hebrew Mirmah, is named of Ramah, to heave, or cast, or shoot with bow. And as warpen bowes doe cast and shoot awry, and deceive the archer, Psal. 78. 57. so impostors or men of guile doe first as it were lift up a man with vaine hope, that being disappointed he may have the more heavy overthrow. See 1 Chr. 12. 17. Gen. 29. 25. So in another phrase, to lift up the soule, signifieth, to deceive with vaine hope, Ier. 37. 9. Vers. 8. mercy] or kindnesse, benignitie: in Chaldee, goodnesse. See the note on Psal. 136. 1. thy house] or edifice, named in the Hebrew of building, beith: in Greeke, of dwelling, oikos: in English, of tuition, and custodie, a house: of the Almein huis, which is of hu, to defend. By house here is meant Gods tabernacle, called his house, 1 Chron. 9. 23. Mark. 2. 26. for the temple was not built in Davids dayes. will doe worship] or bow downe my selfe, in signe of honour. toward the palace] for the worshippers entred not into the Sanctuary it selfe, but into the court-yard, and at the doore offered their gifts, Psal. 116. 19. Lev. 1. 3. Heb. 9. 6. A palace (Heical) is the name of Kings houses, Psal. 45. 9. 16. Prov. 30. 28. attributed to the places where Gods Majestie was said to dwell, as the tabernacle, 1 Sam. 1. 9. and 3. 3. the temple, 1 Kings 6. 17. and heaven it selfe, Psal. 11. 4. Mic. 1. 2. Vers. 9. in thy justice] that is, in the religion and conversation set forth in thy law, called the paths of justice, Ps. 23. 3. or, for thy justice sake. enviers] or spials, observers that pry for evill. So Psal. 27. 11. Vers. 10. no certainty] no certaine stable thing, no firme truth, which one may trust unto: or no true word. his mouth] that is, the mouth of any of them; which the Chaldee explaineth thus, the mouth of the wicked men. inward part] properly, that which is neerest unto them: this the Greeke translateth heart. And these in parts, are put for the thoughts, affections, purposes in them: as Psal. 49. 12. wofull evils] havvoth the originall signifieth woes, sorrowes, heavy annoyances, mischiefes and wofull events: so named of hoi or hovah, wch signifieth woe, Ezek. 7. 26. they make smooth] or make flattering, and consequently deceitfull, as the Greeke translateth, wch the Apostle followeth, Rom. 3. 13. Vers. 11. Condemne them as guilty] Asham, is a guilt, sin or trespasse, Lev. 5. 19. whereof the word here used, is to make guiltie, or damne of trespasse: and so the Greeke here hath it, Iudge or damne, and the Chaldee, make guiltie (or condemne.) And because destruction and desolation abideth such as are damned for crime, therefore is this word used also for desolating, abolishing, destroying, Ezek. 6. 6. Ioel 1. 18. And so may it be here meant, punish, or make them desolate, O God. So Psal. 34. 22, 23. and 69. 6. with the multitude] or for the multitude, the many. trespasses] or seditious iniquities, defections, done purposely and disloyally, and are therefore hainous and criminall. The Greeke often translateth it unlawfulnesse, or transgression of law, which the Apostle following, Rom. 4. 7. from Psal. 32. 1. It is more than sin, as may be gathered by Gen. 31. 36. Exod. 34. 7. and Iob 34. 37. hee addeth trespasse to his sin. drive them away] or drive him, that is, each of them. A like phrase as was before, Psal. 2. 3. So after in vers. 12. upon them and him. turned rebellious] or turned bitter, and so are very distastfull unto thee, by reason of their disobedience and stubbornnesse, and consequently doe provoke to bitternesse and wrath, doe exasperate. The Hebrew word Marah hath properly the signification of changing and of bitternesse, applied to apostasie, rebellion, and disobedience, Deut. 1. 26. and 21. 7. 20. Ios. 1. 18. against thee] which the Chaldee expoundeth, against thy word. Vers. 12. for ever] or to eternitie. showt] or shrill out, sing joyfully, for so commonly the Hebrew Ranan signifieth; and is therfore by the holy Ghost interpreted, to be merry or joyfull, Rom. 15. 10. from Deut. 32. 43. & Gal. 4. 27. from Isa. 54. 1. yet sometime this word is to showt, shrill, or cry aloud for sorrow; as Psal. 142. 7. A loud shrill noise or showting was used in thanksgivings and prayers, Levit. 9. 24. 1 King. 8. 28. Psal. 17. 1. and 118. 15. and 126. 2. and 33. 1. and thou shalt cover] or, for thou wilt cover, protect, or cast a covering over them: and this is answerable to their hope or seeking covert in God before mentioned, and signifieth a safe protection from all hurt or evill; as Exod. 33. 22. Psal. 140. 8. be glad] or leape for joy, exult. The word signifieth outward gladnesse in gesture and countenance. So also doth the Greeke answerable hereto: that where one Evangelist writeth, Rejoyce and be glad, Mat. 5. 12. another saith, Rejoyce and leape, Luke 6. 23. The Chaldee here againe translateth, they shall be glad in thy word. Vers. 13. buckler] a picked shield called tsinnah, of the sharpe pickednesse: as another kind of Scutchion is called Magen, Psal. 3. 4. of fencing or protecting. favourable acceptation] or goodwill, gracious liking or acceptance. So the Hebrew Ratson meaneth, derived of a word which by the Apostle signifieth to accept, Heb. 12. 6. from Prov. 3. 12. and to be wel pleased or delighted, Mat. 12. 18. from Isa. 42 1. So the yeare of acceptation is the acceptable yeare, Luke 4. 19. from Isa. 61. 2. and the time of acceptation, is the acceptable time, 2 Cor. 6. 2. from Isa. 49. 8 It is also interpreted will or pleasure, Heb. 10. 7. from Psal. 40. 9.

PSAL. V.

TO the chief Muſician] See on Pſal. 4. title.

Ʋpon Nehiloth] Upon Wind-inſtruments. Pneumatica, tribulata. The Rabbins ſay that this Pſalm was made and appointed to be ſung concerning Doeg and Ahitophel.

Verſ. 1. Give ear to my words, O Lord] David knew him to be a Prayer-hearing God, Pſal. 65.2. and that his ears were always open (as the doors of the Roman Aediles were) to hear complaints and requeſts; hence this prayer.

Conſider my meditation] i. e. the conception of my ſoul uttered with a low voyce, (Murmur meuns. Hieron.) but with moſt vehement affection. All this,Muſſitatione[illegible: 2 letters] meam. the Hebrew word importeth.

Verſ. 2. Hearken unto the voyce of my cry] He thrice repeats the ſame requeſt, to ſhew the greatneſs of his grief and the neceſſity of help from Heaven. Let mind and mouth, ſpirit and ſpeech, go together in prayer, and then its right, the voyce of the Heart is ſimply neceſſary: Moſes cried to God at the red Sea, though he ſaid nothing. The voyce of the lips is of great uſe alſo. 1. For preventing of diſtraction. 2. For exciting devotion.

My King] And therefore help O King, as ſhe ſaid, 2 King. 5.24. And my God] who art in covenant with me, both offenſive and defenſive.

For unto thee will I pray] Thou art the proper object of Prayer, as being Omnipreſent, Omniſcient, Omnipotent: and a God in covenant with thy people.

Verſ. 3. [non-Latin text not transcribed] My voyce ſhalt thou hear in the morning] That fitteſt ſeaſon, uſually, for Prayer, or any other ſerious buſineſs: The very Heathens choſe the morning chiefly for Sacrifice, as Neſtor in Homer, the Argonauts in Apollonius. The Perſian Magi ſang Hymns to their Gods at break of day, and worſhipped the riſing Sun. The Pinarii and Potitii (certain Idolatrous Prieſts) ſacrificed every morning and Evening to Hercules upon the great Altar at Rome. The Jews counted and called it an Abomination of deſolation, if at any time the Morning and Evening Sacrifice to the Lord were intermitted: So ſhould Chriſtians, if they offer not unto him twice a day at leaſt, viz. Morning and Evening prayers and praiſes. Maſs and Meat hinder no mans thrift, ſay the very Papiſts. A whet is no let, a bait by the way hindreth not the journey: ſo neither doth prayer in a morning hinder a mans buſineſs, be it never ſo haſty or weighty, but furthereth it rather. Cardinal Wolſie, though hee were Lord Chancellour,His Life and Death by his Gentle. Uſh. pag. 18. when he came in a morning out of his privie Chamber, would not go abroad till he had heard two Maſſes, nor go to bed at night with any part of his ſervice unſaid, no not ſo much as one Collect. Mahometans, what occaſion ſoever they have by profit or pleaſure, pray conſtantly five times a day. Chriſtians have a charge to continue inſtant in prayer, and to let all buſineſs wait upon it, [non-Latin text not transcribed] Rom. 12.12. with Act. 6.4. David knew that if prayer ſtand ſtill, the trade of godlineſs ſtandeth ſtill. He therefore will be up and at it betimes, and rather break his ſleep than leave ſuch a duty undone.

In the morning will I direct my prayer unto thee, and will look up] Or, look out, ſpy like a Watch-man.Gnarach. Or dinavit, aciem diſpoſuit. Tſaphah. Speculando expectavit. Two Military words the Prophet here maketh uſe of; hee would not only pray, but marſhal up his prayers, put them in array. And when he had done, he would be as a Spy upon a Tower, to ſee whether he prevailed, whether he got the day. Some men pray of courſe, or as a task, but never look after their prayers, or mark what anſwer: This is very great folly and oſcitancy. Who ſends forth a Ship, and waits not for the return thereof? Who ſhoots an Arrow, or caſts a Boul, and looks not where it lights? Prayer is the Souls Arrow, Angle, Seed, Dove, Meſſenger, &c. And they that take not notice how they ſpeed, deal as ſcofling Pilat did, who ſcornfully asked Chriſt, What's truth? but ſtay'd not for the anſwer. If God ſhall hearken what David ſpeaketh, David muſt likewiſe hearken what God will ſpeak. He muſt look up to God, if God ſhall look out of himſelf to David; ſith he humbleth himſelf to behold things done in Heaven, Pſalm 113.6. by a wonderful condeſcenſion; how much more then to look upon man that is a Worm, and the Son of man that is a Worm, Job 25.6. Tantus, tantillum?

Verſ. 4. For thou art not a God that hath pleaſure in wickedneſs] As the Kings of the Earth have, ſaith R. Solomon. Alexander the Great promiſing a Crown of one hundred and eighty pound to thoſe of his Gueſts that drank moſt, cauſed one and forty to kill themſelves with drinking for that Crown. King Charls the Ninth of France, gave one Albertus Tudius, an Huckſters Son, ſix hundred thouſand Crowns,Camera. Med. H[illegible: 1 letter]ſtor. to teach him to ſwear with a grace. But God perfectly hateth wickedneſs, and wicked perſons. There were more remarkable expreſſions of Gods anger upon mans ſin, in the dead body of a Man, than of a Beaſt, Numb. 11.31. The one made unclean but till the evening, the other, ſeven days. God hateth ſin worſe than he doth the Devil, for he hateth the Devil for ſins ſake, and not ſin for the Devils lake. He hateth ſin naturally in whomſoever, like as wee hate Poyſon, whether it be in a Toad, or in a Princes Cabinet. We read of Antipathies in Nature betwixt the Elephant and the Boar, the Lion and the Cock, the Horſe and the Stone Taraxippe, &c. but nothing ſo great, as betwixt God the chiefeſt good, and ſin the utmoſt evil. Let us be like affected to our heavenly Father, as dear Children, abhorring that which is evil, Rom. 12.9. hating it as we do Hell it ſelf, ſo the Greek word there ſignifieth, abandoning it, and abſtaining from all appearance of it, as it is Offenſivum Dei, & averſivum à Deo, an offence againſt God, [illegible: 1 word] a breach of his Law.

Neither ſhall evil dwell with thee] Heb. ſojourn with thee, 2 Sam. 12. or bee harboared as a Gueſt, much leſs as an home-dweller. Peter Martyr out of Nathans Parable obſerveth, that Luſt was but a ſtranger to David, that lodged with him for a night only. Though corruption may intrude upon us, and enter, yet it may not bee harboured, and dwell with us; leſt the Trave[illegible: 1 letter]our become the man of the houſe.

Verſ. 5. The fooliſh ſhall not ſtand in thy ſight] Heb. before thine eyes, as thy Favourites and Attendance. Thoſe furious, vain-glorious Mad-caps, as they call them, Royſters, Royoters, Roaring-boys, as they delight to call themſelves by a woful Prolepſis of the preſent for the future. The word is uſed for mad, or raving with folly, Eccleſ. 2.2.12. & 7.9. & 10.13. Iſa. 44.25. Pſal. 75.5. & 73.3. God hath no need of ſuch Mad-men as Achiſh King of Gath ſaid, when they brought David before him, and he feigned himſelf diſtracted. We likewiſe muſt have no fellowſhip with ſuch, Eph. 5.11. but reprove them rather.

Thou hateſt all workers of iniquity] Though they not only act it, but art it, poliſh and trim their ſin, that it may ſeem leſs hainous, as Hypocrites do, who hide their wickedneſs with no leſs ſubtle ſlights, than Rachel hid the Idols, Rahab the Spies. But God will detect and deteſt them. See the Note on verſ. 4.

Verſ. 6. Thou ſhalt deſtroy them that ſpeak leaſing] Whether in jeſt or earneſt, thoſe that lye in jeſt, will without repentance go to Hell in earneſt. And for the officious lye, ſome think it no fault: whereas Gal. 1.10. we muſt not ſpeak truth to pleaſe men, much leſs may we lye. the truth is, all lies are pernicious, and all Liers will be deſtroyed, but eſpecially thoſe that have [illegible: 1 letter]aught their tongues to ſpeak lies, Jer. 9.5. that take faſt hold of deceit, Jer. 8:5. ſo that they cannot bee got off without ſtriving: ſuch an one was Doeg, Saul, &c.

The Lord will abhor the bloudy and deceitful man] Heb. the man of bloud: for bloud hath ſo many tongues as drops to cry for vengeance, Gen. 4. and God makes inquiſition, Pſal. 9.12. commanding that Murtherers ſhould be drawn from the Altar to the Slaughter, Exod. 21.14. This made King James ſay, that if God did leave him to kill a man, he would think God did not love him. As for deceitfull perſons. the Lord is the avenger of all ſuch, 1 Theſſ. 4.6.

Verſ. 7. But as for me] Who am conſcious of none of theſe foul and flagicious practiſes. The upright ſhall dwell in Gods preſence, Job 12.16. Pſal. 140.13. not ſo the hypocrite and ungodly. He is like a Vagabond begging at the Gate, and not knowing whether the Maſter of the houſe is providing for him an Almes, or a Cudgel.

I will come into thine houſe, &c.] He knew that the Ark and Mercy-ſeat were never ſeparated.

And in thy fear will I worſhip, &c.] The fear of God is, 1 Servile; this David meaneth not. 2 Filial or amicable. And this again is, either Timor culpae, fear to offend ſo good a God, and to forget his favour, Prov. 8.13. Or, Timor cultus, the fear that is to be expreſſed in our addreſſes to Almighty God, that reverential godly fear, Jer. 5.22. Heb. 12.28. Pſal. 2.11. and here. Thus the very Angels make their addreſſes to the moſt high God, with greateſt ſelf-abacements, Iſa. 6.Bern. de diverſ. 25. How much more ſhould we ſilly and ſinful Creatures? Omnino oportet nos orationis tempore curiam intrare coeleſtem (ſaith Bernard) in qua Rex regum ſtellato ſedit ſolio, circundante innumerabili & ineffabili beatorum ſpirituum exercitu. Quantâ ergo cum reverentiâ, quanto timore, quanta illuc humilitate ascedere, debet è palude ſua procedens & repens vilis renuncula? that is, at prayer time we ſhould enter into the heavenly Pallace, where the King of Kings fitteth in a ſtately Throne, environed with an innumerable company of Angels and Saints. With how great reverence therefore, godly fear and humility ſhould a poor paltry Frog come, who is newly crawled out of his guzzle?

Verſ. 8. Lead me, O Lord, in thy righteouſneſs] that is, in thy faithfulneſs, and according to thy promiſe in that behalf made unto me, to be my God and guide even unto death, to lead me in the way everlaſting, to direct my footſteps in thy fear, &c. Deduc me ut non titubem, ſaith R. David, Lead me, that I ſtumble not; or if I do, yet that I fall not: for he that ſtumbleth and falleth not, gets ground.

Becauſe of mine enemies] Or, becauſe of mine obſervers, who narrowly watch for my halting, that they might blaſpheme thee, and thy religion, through my default, 1 Sam. 18.9. Saul fixed his eyes upon David, but for no good to him. So 1 Pet. 2.12. & 3.2. [non-Latin text not transcribed] wicked men ſpy, and pry accurately (as the word ſignifieth) into the courſes of Gods people, to ſee what evil they can finde out and faſten on. We ſhould therefore walk exactly, Epheſ. 5.15. and pray earneſtly, as here.

Make thy way streight before my face] Remove all rubs and Remoraes, and lay all plain and level, that I may walk and not bee weary, run and not faint, Iſa. 40. ult.

Verſ. 9. For there is no faithfulneſs in their mouth] Or, ſtedfaſtneſs, nothing that a man may binde or build upon, ſo ſlippery they are and untruſty.

Their inward part is very wickedneſs] Heb. Woful evils, heavie annoyances; their hearts are the Devils Store-houſes.

Their throat is an open Sepulcher] And ſo, more dangerous than if it were ſhut, ſaith Aben-Ezra here. In theſe open Sepulchers ſending out much noyſome ſtench, they frequently bury the good names of their betters. But the comfort is, that there ſhall one day be a Reſurrection as well of names as of bodies. This the Apoſtle accommodateth, (Rom. 3.13.) to the univerſal corruption of Mankind; and well he might, for as much as by Nature there is never a better of us: but as there were many Marii in one Caeſar, ſo are there many Doegs and Abſoloms in the beſt of us all. As in water face anſwereth to face, ſo doth the heart of a man to a man.

They flatter with their tongue] The Apoſtle, Rom. 3.13. rendreth it: With their tongues they have uſed deceit. And it is remarkable, that in the Anatomy of a Natural man there he ſtands more on the Organs of Speech, Tongue, Lips, Mouth Throat, than on all the reſt of the Members.

Verſ. 10. Deſtroy thou them, O God] Heb. Condemn them as guilty. They were Gods enemies no leſs than Davids, Tom. 8. in Enarr. [illegible: 1 letter]ujus precationis. and implacable, incorrigible: and hence hee ſo prayeth againſt them Eſt Prophetia, non malediction, ſaith Auſtin.

Let them fall by their own counſel;] As it befel Ahitophel, Haman, the Powder-Traitors. Or, let them fall from their own counſels, i.e. not be able to effect their evil deſigns, but defeated, fruſtrated.

Caſt them out, &c.] Let thoſe who were once a terrour, now be a ſcorn. for they are even ripe for ruine, as having added rebellion to their ſin, Job. 34.37.

For they have rebelled againſt thee] And ſo are more thine enemies than mine: which maketh me ſo earneſt againſt them, being ſwallowed up with a zeal of thy glory.

Verſ. 11. But let all thoſe that put their truſt in thee rejoyce] Joy is the juſt mans portion, & contra, Hoſ. 9.1. Iſa. 65.13, 14. and according to the meaſure of his faith, ſo is his joy, 1 Pet. 1.8.

Let them ever ſhout] or, ſhrill out, ſet up their Note as a Peacock doth, which hath his name in Hebrew from this root.

Becauſe thou defendeſt them] Heb.Velut pie tabernaculum. R. David. Thou over-covereſt them with thy ſure defence, for upon all the glory ſhall be a defence. And there ſhall be a Tabernacle for a ſhadow in the day time from the heat, and for a place of refuge, and for a covert from ſtorm, and from rain, Iſa. 4.5, 6. The Ram-skins covering the Ark from the violence of wind and weather, figured out Chriſts protecting his people.

Let them alſo that love thy name] As all the Virgins do who have ſmelt Chriſts name as an Oyntment poured out, Cant. 1.3. See the Note there.

Be joyful in thee] Heb. exult, and leap for joy, as if they were dancing Levalto's. Thus Dr. Taylor the Martyr, fetcht a frisk, and danced when he was near unto the place where he ſhould be burnt. Rabbi Zabdi Ben Levi repeated this verſe when he was at point of death.Mid. Tillin, in Pſal. 5 Another, that in Pſal. 32. For this ſhall every one that is godly pray unto thee. A Third, that in Pſal. 84. One day in thy Courts is better, &c. A Fourth, that in Pſal. 31. O how great is thy goodneſs, &c.

Verſ. 12. For thou Lord wilt bleſs the righteous] yea the righteous man ſhall abound with bleſſings, Prov. 28. 20. yea God will bleſs all them that bleſs him, Gen. 12.3. or that but give him a cup of cold water, Mat. 10.

With favour] Or, goodwill; Qua praecedit noſtram bonam voluntatèm, ſaith Auguſtin.

Wilt thou compaſs him] Or, encircle him as with a Crown, and ſo make them higher than the Kings of the earth, Pſal. 89.27. whoſe Crowns cannot keep their heads from aking, but fill them with cares; which made one King cry out,Val. Max O vilis pannus, &c. and another ſpake this to his Crown, Nobilis es fateor, rutiliſ que onerata lapillis, Innumeris curis ſed comitata venis. Quod benè ſi noſſent omnes expendere, neme Nemo foret qui te tollere wellet humo.

As with a ſhield] A piked-ſhield, ſuch as doth circuire tres partes hominis, compaſs about three parts of a man, ſaith R. Salomon on this Text. Shields and Bucklers' beſides other Boſſes for ornament, had one great Boſs in the middle with a ſharp pike in it for uſe, to pierce and wound the adverſary. See Job 15.26. God will be all in all to his People; Crown, Shield, &c. they may therefore well enough rejoyce, ſhout, leap, as in the former verſe.

There are two sorts of prayers —those expressed in words, and the unuttered longings which abide as silent meditations. Words are not the essence but the garments of prayer. Moses at the Red Sea cried to God, though he said nothing. Yet the use of language may prevent distraction of mind, may assist the powers of the soul, and may excite devotion. David, we observe, uses both modes of prayer, and craves for the one a hearing, and for the other a consideration. What an expressive word! "Consider my meditation." If I have asked that which is right, give it to me; if I have omitted to ask that which I most needed, fill up the vacancy in my prayer. "Consider my meditation." Let thy holy soul consider it as presented through my all-glorious Mediator: then regard thou it in thy wisdom, weigh it in the scales, judge thou of my sincerity, and of the true state of my necessities, and answer me in due time for thy mercy's sake! There may be prevailing intercession where there are no words; and alas! there may be words where there is no true supplication. Let us cultivate the spirit of prayer which is even better than the habit of prayer. There may be seeming prayer where there is little devotion. We should begin to pray before we kneel down, and we should not cease when we rise up.

"The voice of my cry." In another Psalm we find the expression, "The voice of my weeping." Weeping has a voice —a melting, plaintive tone, an ear-piercing shrillness, which reaches the very heart of God; and crying hath a voice —a soul-moving eloquence; coming from our heart it reaches God's heart. Ah! my brothers and sisters, sometimes we cannot put our prayers into words: they are nothing but a cry: but the Lord can comprehend the meaning, for he hears a voice in our cry. To a loving father his children's cries are music, and they have a magic influence which his heart cannot resist. "My King, and my God." Observe carefully these little pronouns, "my King, and my God." They are the pith and marrow of the plea. Here is a grand argument why God should answer prayer —because he is our King and our God. We are not aliens to him: he is the King of our country. Kings are expected to hear the appeals of their own people. We are not strangers to him; we are his worshippers, and he is our God: ours by covenant, by promise, by oath, by blood. "For unto thee will I pray." Here David expresses his declaration that he will seek to God, and to God alone. God is to be the only object of worship: the only resource of our soul in times of need. Leave broken cisterns to the godless, and let the godly drink from the Divine fountain alone. "Unto thee will I pray." He makes a resolution, that as long as he lived he would pray. He would never cease to supplicate, even though the answer should not come.

Observe, this is not so much a prayer as a resolution, "'My voice shalt thou hear;' I will not be dumb, I will not be silent, I will not withhold my speech, I will cry to thee for the fire that dwells within compels me to pray." We can sooner die than live without prayer. None of God's children are possessed with a dumb devil. "In the morning." This is the fittest time for intercourse with God. An hour in the morning is worth two in the evening. While the dew is on the grass, let grace drop upon the soul. Let us give to God the mornings of our days and the morning of our lives. Prayer should be the key of the day and the lock of the night. Devotion should be both the morning star and the evening star.

If we merely read our English version, and want an explanation of these two sentences, we find it in the figure of an archer, "I will direct my prayer unto thee," I will put my prayer upon the bow, I will direct it towards heaven, and then when I have shot up my arrow, I will look up to see where it has gone. But the Hebrew has a still fuller meaning than this —"I will direct my prayer." It is the word that is used for the laying in order of the wood and the pieces of the victim upon the altar, and it is used also for the putting of the shewbread upon the table. It means just this: "I will arrange my prayer before thee;" I will lay it out upon the altar in the morning, just as the priest lays out the morning sacrifice. I will arrange my prayer; or, as old Master Trapp has it, "I will marshall up my prayers," I will put them in order, call up all my powers, and bid them stand in their proper places, that I may pray with all my might, and pray acceptably. "And will look up," or, as the Hebrew might better be translated, "'I will look out,' I will look out for the answer; after I have prayed, I will expect that the blessing shall come." It is a word that is used in another place where we read of those who watched for the morning. So will I watch for thine answer, O my Lord! I will spread out my prayer like the victim on the altar, and I will look up, and expect to receive the answer by fire from heaven to consume the sacrifice.

Two questions are suggested by the last part of this verse. Do we not miss very much of the sweetness and efficacy of prayer by a want of careful meditation before it, and of hopeful expectation after it? We too often rush into the presence of God without forethought or humility. We are like men who present themselves before a king without a petition, and what wonder is it that we often miss the end of prayer? We should be careful to keep the stream of meditation always running; for this is the water to drive the mill of prayer. It is idle to pull up the flood-gates of a dry brook, and then hope to see the wheel revolve. Prayer without fervency is like hunting with a dead dog, and prayer without preparation is hawking with a blind falcon. Prayer is the work of the Holy Spirit, but he works by means. God made man, but he used the dust of the earth as a material: the Holy Ghost is the author of prayer, but he employs the thoughts of a fervent soul as the gold with which to fashion the vessel. Let not our prayers and praises be the flashes of a hot and hasty brain, but the steady burning of a well-kindled fire.

But, furthermore, do we not forget to watch the result of our supplications? We are like the ostrich, which lays her eggs and looks not for her young. We sow the seed, and are too idle to seek a harvest. How can we expect the Lord to open the windows of his grace, and pour us out a blessing, if we will not open the windows of expectation and look up for the promised favour? Let holy preparation link hands with patient expectation, and we shall have far larger answers to our prayers.

And now the Psalmist having thus expressed his resolution to pray, you hear him putting up his prayer. He is pleading against his cruel and wicked enemies. He uses a most mighty argument. He begs of God to put them away from him, because they were displeasing to God himself. "For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee." "When I pray against my tempters," says David, "I pray against the very things which thou thyself abhorrest." Thou hatest evil: Lord, I beseech thee, deliver me from it!

Let us learn here the solemn truth of the hatred which a righteous God must bear toward sin. He has no pleasure in wickedness, however wittily, grandly, and proudly it may array itself. Its glitter has no charm for him. Men may bow before successful villainy, and forget the wickedness of the battle in the gaudiness of the triumph, but the Lord of Holiness is not such-an-one as we are. "Neither shall evil dwell with thee." He will not afford it the meanest shelter. Neither on earth nor in heaven shall evil share the mansion of God. Oh, how foolish are we if we attempt to entertain two guests so hostile to one another as Christ Jesus and the devil! Rest assured, Christ will not live in the parlour of our hearts if we entertain the devil in the cellar of our thoughts.

"The foolish shall not stand in thy sight." Sinners are fools written large. A little sin is a great folly, and the greatest of all folly is great sin. Such sinful fools as these must be banished from the court of heaven. Earthly kings were wont to have fools in their trains, but the only wise God will have no fools in his palace above. "Thou hatest all workers of iniquity." It is not a little dislike, but a thorough hatred which God bears to workers of iniquity. To be hated of God is an awful thing. O let us be very faithful in warning the wicked around us, for it will be a terrible thing for them to fall into the hands of an angry God!

Observe, that evil speakers must be punished as well as evil workers, for "thou shalt destroy them that speak leasing." All liars shall have their portion in the lake which burneth with fire and brimstone. A man may lie without danger of the law of man, but he will not escape the law of God. Liars have short wings, their flight shall soon be over, and they shall fall into the fiery floods of destruction. "The Lord will abhor the bloody and deceitful man." Bloody men shall be made drunk with their own blood, and they who began by deceiving others shall end with being deceived themselves. Our old proverb saith, "Bloody and deceitful men dig their own graves." The voice of the people is in this instance the voice of God. How forcible is the word abhor! Does it not show us how powerful and deep-seated is the hatred of the Lord against the workers of iniquity?

With this verse the first part of the Psalm ends. The Psalmist has bent his knee in prayer; he has described before God, as an argument for his deliverance, the character and the fate of the wicked; and now he contrasts this with the condition of the righteous. "But as for me, I will come into thy house." I will not stand at a distance, I will come into thy sanctuary, just as a child comes into his father's house. But I will not come there by my own merits; no, I have a multitude of sins, and therefore I will come in the multitude of thy mercy. I will approach thee with confidence because of thy immeasurable grace. God's judgments are all numbered, but his mercies are innumerable; he gives his wrath by weight, but without weight his mercy. "And in thy fear will I worship toward thy holy temple," —towards the temple of thy holiness. The temple was not built on earth at that time; it was but a tabernacle; but David was wont to turn his eyes spiritually to that temple of God's holiness where between the wings of the Cherubim Jehovah dwells in light ineffable. Daniel opened his window toward Jerusalem, but we open our hearts toward heaven.

Now we come to the second part, in which the Psalmist repeats his arguments, and goes over the same ground again. "Lead me, O Lord," as a little child is led by its father, as a blind man is guided by his friend. It is safe and pleasant walking when God leads the way. "In thy righteousness," not in my righteousness, for that is imperfect, but in thine, for thou art righteousness itself. "Make thy way," not my way, "straight before my face." Brethren, when we have learned to give up our own way, and long to walk in God's way, it is a happy sign of grace; and it is no small mercy to see the way of God with clear vision straight before our face. Errors about duty may lead us into a sea of sins, before we know where we are.

This description of depraved man has been copied by the Apostle Paul, and, together with some other quotations, he has placed it in the second chapter of Romans, as being an accurate description of the whole human race, not of David's enemies only, but of all men by nature. Note that remarkable figure, "Their throat is an open sepulchre," a sepulchre full of loathsomeness, of miasma, of pestilence and death. But, worse than that, it is an open sepulchre, with all its evil gases issuing forth, to spread death and destruction all around. So, with the throat of the wicked, it would be a great mercy if it could always be closed. If we could seal in continual silence the mouth of the wicked it would be like a sepulchre shut up, and would not produce much mischief. But, "their throat is an open sepulchre," consequently all the wickedness of their heart exhales, and comes forth. How dangerous is an open sepulchre; men in their journeys might easily stumble therein, and find themselves among the dead. Ah! take heed of the wicked man, for there is nothing that he will not say to ruin you; he will long to destroy your character, and bury you in the hideous sepulchre of his own wicked throat. One sweet thought here, however. At the resurrection there will be a resurrection not only of bodies, but characters. This should be a great comfort to a man who has been abused and slandered. "Then shall the righteous shine forth as the sun." The world may think you vile, and bury your character; but if you have been upright, in the day when the graves shall give up their dead, this open sepulchre of the sinner's throat shall be compelled to give up your heavenly character, and you shall come forth and be honoured in the sight of men. "They flatter with their tongue." Or, as we might read it, "They have an oily tongue, a smooth tongue." A smooth tongue is a great evil; many have been bewitched by it. There be many human ant-eaters that with their long tongues covered with oily words entice and entrap the unwary and make their gain thereby. When the wolf licks the lamb, he is preparing to wet his teeth in its blood.

"Against thee:" not against me. If they were my enemies I would forgive them, but I cannot forgive thine. We are to forgive our enemies, but God's enemies it is not in our power to forgive. These expressions have often been noticed by men of over refinement as being harsh, and grating on the ear. "Oh!" say they, "they are vindictive and revengeful." Let us remember that they might be translated as prophecies, not as wishes; but we do not care to avail ourselves of this method of escape. We have never heard of a reader of the Bible who, after perusing these passages, was made revengeful by reading them, and it is but fair to test the nature of a writing by its effects. When we hear a judge condemning a murderer, however severe his sentence, we do not feel that we should be justified in condemning others for any private injury done to us. The Psalmist here speaks as a judge, ex officio; he speaks as God's mouth, and in condemning the wicked he gives us no excuse whatever for uttering anything in the way of malediction upon those who have caused us personal offence. The most shameful way of cursing another is by pretending to bless him. We were all somewhat amused by noticing the toothless malice of that wretched old priest of Rome, when he foolishly cursed the Emperor of France with his blessing. He was blessing him in form and cursing him in reality. Now, in direct contrast we put this healthy commination of David, which is intended to be a blessing by warning the sinner of the impending curse. O impenitent man, be it known unto thee that all thy godly friends will give their solemn assent to the awful sentence of the Lord, which he shall pronounce upon thee in the day of doom! Our verdict shall applaud the condemning curse which the Judge of all the earth shall thunder against the godless.

In the following verse we once more find the contrast which has marked the preceeding Psalms.

Joy is the privilege of the believer. When sinners are destroyed our rejoicing shall be full. They laugh first and weep ever after; we weep now, but shall rejoice eternally. When they howl we shall shout, and as they must groan for ever, so shall we ever shout for joy. This holy bliss of ours has a firm foundation, for, O Lord, we are joyful in thee. The eternal God is the well-spring of our bliss. We love God, and therefore we delight in him. Our heart is at ease in our God. We fare sumptuously every day because we feed on him. We have music in the house, music in the heart, and music in heaven, for the Lord Jehovah is our strength and our song; he also is become our salvation.

Jehovah has ordained his people the heirs of blessedness, and nothing shall rob them of their inheritance. With all the fulness of his power he will bless them, and all his attributes shall unite to satiate them with divine contentment. Nor is this merely for the present, but the blessing reaches into the long and unknown future. "Thou, Lord, wilt bless the righteous." This is a promise of infinite length, of unbounded breadth, and of unutterable preciousness. As for the defence which the believer needs in this land of battles, it is here promised to him in the fullest measure. There were vast shields used by the ancients as extensive as a man's whole person, which would surround him entirely. So says David, "With favour wilt thou compass him as with a shield." According to Ainsworth there is here also the idea of being crowned, so that we wear a royal helmet, which is at once our glory and defence. O Lord, ever give to us this gracious coronation!

"Give ear to my words, O Lord, consider my meditation." It is certain that the greater part of men, as they babble out vain, languid, and inefficacious prayers, most unworthy the ear of the blessed God, so they seem in some degree to set a just estimate upon them, neither hoping for any success from them, nor indeed seeming to be at all solicitous about it, but committing them to the wind as vain words, which in truth they are. But far be it from a wise and pious man, that he should so foolishly and coldly trifle in so serious an affair; his prayer has a certain tendency and scope, at which he aims with assiduous and repeated desires, and doth not only pray that he may pray, but that he may obtain an answer; and as he firmly believes that it may be obtained, so he firmly, and constantly, and eagerly urges his petitions, that he may not flatter himself with an empty hope. Robert Leighton, D.D.

Observe the order and force of the words, "my cry," "the voice of my prayer;" and also, "give ear," "consider," "hearken." These expressions all evince the urgency and energy of David's feelings and petitions. First we have, "give ear;" that is, hear me. But it is of little service for the words to be heard, unless the "cry," or the roaring, or the meditation, be considered. As if he had said, in a common way of expression, I speak with deep anxiety and concern, but with a failing utterance; and I cannot express myself, nor make myself understood as I wish. Do thou, therefore, understand from my feelings more than I am able to express in words. And, therefore, I add my "cry;" that what I cannot express in words for thee to hear, I may by my "cry" signify to thine understanding. And when thou hast understood me, then, O Lord, "Hearken unto the voice of my prayer," and despise not what thou hast thus heard and understood. We are not, however, to understand that hearing, understanding, and hearkening, are all different acts in God, in the same way as they are in us; but that our feelings towards God are to be thus varied and increased; that is, that we are first to desire to be heard, and then, that our prayers which are heard may be understood; and then, that being understood, they may be hearkened unto, that is, not disregarded. Martin Luther.

Observe the order and force of the words, "my cry," "the voice of my prayer;" and also, "give ear," "consider," "hearken." These expressions all evince the urgency and energy of David's feelings and petitions. First we have, "give ear;" that is, hear me. But it is of little service for the words to be heard, unless the "cry," or the roaring, or the meditation, be considered. As if he had said, in a common way of expression, I speak with deep anxiety and concern, but with a failing utterance; and I cannot express myself, nor make myself understood as I wish. Do thou, therefore, understand from my feelings more than I am able to express in words. And, therefore, I add my "cry;" that what I cannot express in words for thee to hear, I may by my "cry" signify to thine understanding. And when thou hast understood me, then, O Lord, "Hearken unto the voice of my prayer," and despise not what thou hast thus heard and understood. We are not, however, to understand that hearing, understanding, and hearkening, are all different acts in God, in the same way as they are in us; but that our feelings towards God are to be thus varied and increased; that is, that we are first to desire to be heard, and then, that our prayers which are heard may be understood; and then, that being understood, they may be hearkened unto, that is, not disregarded. Martin Luther.

"Meditation" fits the soul for supplication; meditation fills the soul with good liquor, and then prayer broaches it, and sets it a-running. David first mused, and then spake with his tongue, "Lord, make me to know mine end." Psalm 39:3, 4. Nay, to assure us that meditation was the mother which bred and brought forth prayer, he calls the child by its parent's name, "Give ear to my words, O Lord, consider my meditation." Meditation is like the charging of a piece, and prayer the discharging of it. "Isaac went into the field to meditate." Genesis 24:63. The Septuagint, the Geneva translation, and Tremellius, in his marginal notes on it, read it to "pray;" and the Hebrew word (Heb.) used there signifieth both to pray and meditate; whereby we may learn that they are very near akin; like twins, they be in the same womb, in the same word. Meditation is the best beginning of prayer, and prayer is the best conclusion of meditation. When the Christian, like Daniel, hath first opened the windows of his soul by contemplation, then he may kneel down to prayer. George Swinnock.

"My voice shalt thou hear in the morning, O Lord."

When first thy eyes unveil, give thy soul leave

To do the like; our bodies but forerun

The spirit's duty: true hearts spread and heave

Unto their God, as flowers do to the sun;

Give him thy first thoughts, then, so shalt thou keep

Him company all day, and in him sleep.

Yet never sleep the sun up; prayer should

Dawn with the day, there are set awful hours 'Twixt heaven and us; the manna was not good

After sun-rising, for day sullies flowers.

Rise to prevent the sun; sleep doth sins glut,

And heaven's gate opens when the world's is shut.

Walk with thy fellow creatures; note the hush

And whisperings amongst them. Not a spring

Or leaf but hath his morning hymn; each bush

And oak doth know I AM —canst thou not sing?

O leave thy cares and follies! Go this way,

And thou art sure to prosper all the day. Henry Vaughn, 1621-1695.

"My voice shalt thou hear in the morning." "In the morning shall my prayer prevent thee," said Heman. That is the fittest time for devotion, you being then fresh in your spirits, and freest from distractions. Which opportunity for holy duties may fitly be called the wings of the morning. Edward Reyner, 1658.

"In the morning." "In the days of our fathers," says Bishop Burnet, "when a person came early to the door of his neighbour, and desired to speak with the master of the house, it was as common a thing for the servants to tell him with freedom — 'My master is at prayer,' as it now is to say, 'My master is not up.'"

"In the morning I will direct my prayer unto thee, and will look up," or, I will marshall my prayer, I will bring up petition after petition, pleading after pleading, even till I become like Jacob, a prince with God, till I have won the field and got the day. Thus the word is applied by a metaphor both to disputations with men and supplications to God. Further, we may take the meaning plainly without any strain of rhetoric, Set thy words in order before me. Method is good in everything, either an express or covert method. Sometimes it is the best of art to cover it: in speaking there is a special use of method, for though, as one said very well (speaking of those who are more curious about method than serious about matter), "Method never converted any man;" yet method and the ordering of words is very useful. Our speeches should not be heaps of words, but words bound up; not a throng of words, but words set in array, or, as it were, in rank and file. Joseph Caryl.

"I will direct my prayer unto thee and will look up." In the words you may observe two things: first, David's posture in prayer; secondly, his practice after prayer. First, his posture in prayer, "I will direct my prayer unto thee." Secondly, his practice after prayer, "And I will look up." The prophet in these words, makes use of two military words. First, he would not only pray, but marshall up his prayers, he would put them in battle array; so much the Hebrew word (Heb.) imports. Secondly, when he had done this, then he would be as a spy upon his watch-tower, to see whether he prevailed, whether he got the day or no; and so much the Hebrew word (Heb) imports. When David had set his prayers, his petitions, in rank and file, in good array, then he was resolved he would look abroad, he would look about him to see at what door God would send in an answer to prayer. He is either a fool or a madman, he is either very weak or very wicked, that prays and prays but never looks after his prayers; that shoots many an arrow toward heaven, but never minds where his arrows alight. Thomas Brooks.

David would direct his prayer to God and look up; not down to the world, down to corruption, but up to God what he would speak. Psalm 85:8. "I will hear what God the Lord will speak," Let the resolution of the prophet be thine, "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me." Micah 7:7. William Greenhill, 1650.

"I will direct my prayer to thee, and will look up," that is, I will trade, I will send out my spiritual commodities, and expect a gainful return; I will make my prayers, and not give them for lost, but look up for an answer. God will bring man home by a way contrary to that by which he wandered from him. Man fell from God by distrust, by having God in suspicion; God will bring him back by trust, by having good thoughts of him. Oh, how richly laden might the vessel which thou sendest out come home, wouldst thou but long and look for its return! George Swinnock.

Faith hath a supporting act after prayer; it supports the soul to expect a gracious answer: "I will direct my prayer unto thee, and will look up," or I will look; for what, but for a return? An unbelieving heart shoots at random, and never minds where his arrow lights, or what comes of his praying; but faith fills the soul with expectation. As a merchant, when he casts up his estate, he counts what he hath sent beyond sea, as well as what he hath in hand; so doth faith reckon upon what he hath sent to heaven in prayer and not received, as well as those mercies which he hath received, and are in hand at present. Now this expectation which faith raiseth in the soul after prayer, appears in the power that it hath to quiet and compose the soul in the interim between the sending forth, as I may say, the ship of prayer, and its return home with its rich lading it goes for, and it is more or less, according as faith's strength is. Sometimes faith comes from prayer in triumph, and cries, Victoria. It gives such a being and existence to the mercy prayed for in the Christian's soul before any likelihood of it appears to sense and reason, that the Christian can silence all his troubled thoughts with the expectation of its coming. Yea, it will make the Christian disburse his praises for the mercy long before it is received. . . . . . For want of looking up many a prayer is lost. If you do not believe, why do you pray? And if you believe, why do you not expect? By praying you seem to depend on God; by not expecting, you again renounce your confidence. What is this but to take his name in vain? O Christian, stand to your prayer in a holy expectation of what you have begged upon the credit of the promise. . . . . Mordecai, no doubt, had put up many prayers for Esther, and therefore he waits at the king's gate, looking what answer God would in his providence give therunto. Do thou likewise. William Gurnall.

"Thou art not a God that hath pleasure in wickedness." As a man that cutteth with a dull knife is the cause of cutting, but not of the ill-cutting and hacking of the knife —the knife is the cause of that; or if a man strike upon an instrument that is out of tune, he is the cause of the sound, but not of the jarring sound —that is the fault of the untuned strings; or, as a man riding upon a lame horse, stirs him —the man is the cause of the motion, but the horse himself of the halting motion: thus God is the author of every action, but not of the evil of that action —that is from man. He that makes instruments and tools of iron or other metal, he maketh not the rust and canker which corrupteth them, that is from another cause; nor doth that heavenly workman, God Almighty, bring in sin and iniquity; nor can he be justly blamed if his creatures do soil and besmear themselves with the foulness of sin, for he made them good. Spencer's Things New and Old.

Here the Lord's alienation from the wicked is set forth gradually, and seems to rise by six steps. First, he hath no pleasure in them; secondly, they shall not dwell with him; thirdly, he casteth them forth, they shall not stand in his sight; fourthly, his heart turns from them, thou hatest all the workers of iniquity; fifthly, his hand is turned upon them, thou shalt destroy them that speak leasing; sixthly, his spirit rises against them, and is alienated from them, the Lord will abhor the bloody man. This estrangement is indeed a strange (yet a certain) punishment to "the workers of iniquity." These words, "the workers of iniquity," may be considered two ways. First, as intending (not all degrees of sinners, or sinners of every degree, but) the highest degree of sinners, great, and gross sinners, resolved and wilful sinners. Such as sin industriously, and, as it were, artificially, with skill and care to get themselves a name, as if they had an ambition to be accounted workmen that need not to be ashamed of doing that whereof all ought to be ashamed; these, in strictness of Scripture sense, are "workers of iniquity." Hence note, notorious sinners make sin their business, or trade. Though every sin be a work of iniquity, yet only some sinners are "workers of iniquity;" and they who are called so, make their calling to sin. We read of some who love and make a lie. Revelation 22:15. A lie may be told by those who neither love nor make it; but there are lie-makers, and they, sure enough, are lovers of a lie. Such craftsmen in sinning are also described in Psalm 58:2 —"Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth." The psalmist doth not say, they had wickedness in their heart, but they did work it there; the heart is a shop within, an underground shop; there they did closely contrive, forge, and hammer out their wicked purposes, and fit them into actions. Joseph Caryl.

What an astonishing thing is sin, which maketh the God of love and Father of mercies an enemy to his creatures, and which could only be purged by the blood of the Son of God! Though all must believe this who believe the Bible, yet the exceeding sinfulness of sin is but weakly apprehended by those who have the deepest sense of it, and will never be fully known in this world. Thomas Adam's Private Thoughts, 1701-1784.

Verse 5 (last clause). "Thou hatest all workers of iniquity." For what God thinks of sin, see Deuteronomy 7:22; Proverbs 6:16; Revelation 2:6, 15; where he expresseth his detestation and hatred of it, from which hatred proceeds all those direful plagues and judgments thundered from the fiery mouth of his most holy law against it; nay, not only the work, but worker also of iniquity becomes the object of his hatred. William Gurnall.

Verse 5 (last clause). "Thou hatest all workers of iniquity." If God's hatred be against the workers of iniquity, how great is it against iniquity itself! If a man hates a poisonous creature, he hates poison much more. The strength of God's hatred is against sin, and so should we hate sin, and hate it with strength; it is an abomination unto God, let it be so unto us. Proverbs 6:16-19, "These six things doth the Lord hate; yea, seven are an abomination unto him; a proud look, a lying tongue, and hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift to mischief, a false witness that speaketh lies, and he that soweth discord among brethren." William Greenhill.

Verse 5 (last clause). Those whom the Lord hates must perish. But he hates impenitent sinners, "Thou hatest all workers of iniquity." Now, who are so properly workers of iniquity as those who are so eager at it that they will not leave this work, though they be in danger to perish for it? Christ puts it out of doubt. The workers of iniquity must perish. Luke 13:27. Those whom the Lord will tear in his wrath must perish with a witness; but those whom he hates, he tears, &c. Job 16:8. What more due to such impenitent sinners than hatred? What more proper than wrath, since they treasure up wrath? Romans 2:5. Will he entertain those in the bosom of love whom his soul hates? No; destruction is their portion. Proverbs 21:15. If all the curses of the law, all the threatenings of the gospel, all judgments in earth or in hell, will be the ruin of him, he must perish. If the Lord's arm be strong enough to wound him dead, he must die. Psalm 68:21. . . . . . . Avoid all that Christ hates. If you love, approve, entertain that which is hateful to Christ, how can he love you? What is that which Christ hates? The psalmist (Psalm 45:7) tells us, making it one of Christ's attributes, to hate wickedness. . . . . As Christ hates iniquity, so the "workers of iniquity." You must not love them, so as to be intimate with them, delight in the company of evil doers, openly profane, scorners of godliness, obstructors of the power of it. 2 Corinthians 6:14-18. If you love so near relations to wicked men, Christ will have no relation to you. If you would have communion with Christ in sweet acts of love, you must have no fellowship with the unfruitful works of darkness, nor those that act them. David Clarkson, B.D., 1621-1686.

"Thou shalt destroy them that speak leasing," whether in jest or earnest. Those that lie in jest will (without repentance) go to hell in earnest. John Trapp.

"Thou shalt destroy them that speak leasing," etc. In the same field where Absalom raised battle against his father, stood the oak that was his gibbet. The mule whereon he rode was his hangman, for the mule carried him to the tree, and the hair wherein he gloried served for a rope to hang. Little know the wicked how everything which now they have shall be a snare to trap them when God begins to punish them. William Cowper, 1612.

"In thy fear will I worship." As natural fear makes the spirits retire from the outward parts of the body to the heart, so a holy fear of miscarrying in so solemn a duty would be a means to call thy thoughts from all exterior carnal objects, and fix them upon the duty in hand. As the sculpture is on the seal, so will the print on the wax be; if the fear of God be deeply engraven on thy heart, there is no doubt but it will make a suitable impression on the duty thou performest. William Gurnall.

David saith, "In thy fear will I worship toward thy holy temple." The temple did shadow forth the body of our Lord Christ, the Mediator, in whom only our prayers and service are accepted with the Father which Solomon respected in looking towards the temple. Thomas Manton, D.D., 1620-1677.

"But as for me," etc. A blessed verse this! a blessed saying! The words and the sense itself, carry with them a powerful contrast. For there are two things with which this life is exercised, HOPE and FEAR, which are, as it were, those two springs of Judges 1:15, the one from above, the other from beneath. Fear comes from beholding the threats and fearful judgments of God; as being a God in whose sight no one is clean, every one is a sinner, every one is damnable. But hope comes from beholding the promises, and the all-sweet mercies of God; as it is written (Psalm 25:6), "Remember, O Lord, thy loving kindnesses, and thy tender mercies which have been ever of old." Between these two, as between the upper and nether millstone, we must always be ground and kept, that we may never turn either to the right hand or to the left. For this turning is the state peculiar to hypocrites, who are exercised with the two contrary things, security and presumption. Martin Luther.

If the whole soul be infected with such a desperate disease, what a great and difficult work it is to regenerate, to restore men again to spiritual life and vigour, when every part of them is seized by such a mortal distemper! How great a cure doth the Spirit of God effect in restoring a soul by sanctifying it! To heal but the lungs or the liver, if corrupted, is counted a great cure, though performed but upon one part of thee; but all thy inward parts are very rottenness. "For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue." How great a cure is it then to heal thee! Such as is only in the skill and power of God to do. Thomas Goodwin.

"Their throat is an open sepulchre." This figure graphically portrays the filthy conversation of the wicked. Nothing can be more abominable to the senses than an open sepulchre, when a dead body beginning to putrefy steams forth its tainted exhalations. What proceeds out of their mouth is infected and putrid; and, as the exhalation from a sepulchre proves the corruption within, so it is with the corrupt conversation of sinners. Robert Haldane's "Expositions of the Epistle to the Romans," 1835.

"Their throat is an open sepulchre." This doth admonish us, (1) that the speeches of natural unregenerate men are unsavory, rotten, and hurtful to others; for, as a sepulchre doth send out noisome savours and filthy smells, so evil men do utter rotten and filthy words. (2) As a sepulchre doth consume and devour bodies cast into it, so wicked men do with their cruel words destroy others; they are like a gulf to destroy others. (3) As a sepulchre, having devoured many corpses, is still ready to consume more, being never satisfied, so wicked men, having overthrown many with their words, do proceed in their outrage, seeking whom they may devour. Thomas Wilson, 1653.

"Their inward part," etc. Their hearts are storehouses for the devil. John Trapp.

All those portions where we find apparently prayers that breathe revenge, are never to be thought of as anything else than the breathed assent of righteous souls to the justice of their God, who taketh vengeance on sin. When taken as the words of Christ himself, they are no other than an echo of the Intercessor's acquiescence at last in the sentence on the barren fig-tree. It is as if he cried aloud, "Hew it down now, I will intercede no longer, the doom is righteous, destroy them, O God; cast them out in (or, for) the multitude of their transgressions, for they have rebelled against thee." And in the same moment he may be supposed to invite his saints to sympathise in his decision; just as in Revelation 18:20, "Rejoice over her, thou heaven, and ye holy apostles and prophets." In like manner when one of Christ's members, in entire sympathy with his Head, views the barren fig-tree from the same point of observation, and sees the glory of God concerned in inflicting the blow, he too can cry, "Let the axe smite!" Had Abraham stood beside the angel who destroyed Sodom, and seen how Jehovah's name required the ruin of these impenitent rebels, he would have cried out, "Let the shower descend; let the fire and brimstone come down!" not in any spirit of revenge; not from want of tender love to souls, but from intense earnestness of concern for the glory of his God. We consider this explanation to be the real key that opens all the difficult passages in this book, where curses seem to be called for on the head of the ungodly. They are no more than a carrying out of Deuteronomy 27:15-26, "Let all the people say, Amen," and an entering into the Lord's holy abhorrence of sin, and delight in acts of justice expressed in the "Amen, hallelujah," of Revelation 19:3. Andrew A. Bonar, 1859.

(Or imprecatory passages generally.) Lord, when in my daily service I read David's Psalms, give me to alter the accent of my soul according to their several subjects. In such Psalms wherein he confesseth his sins, or requesteth thy pardon, or praiseth for former, or prayeth for future favours, in all these give me to raise my soul to as high a pitch as may be. But when I come to such Psalms wherein he curseth his enemies, O there let me bring my soul down to a lower note. For those words were made only to fit David's mouth. I have the like breath, but not the same spirit to pronounce them. Nor let me flatter myself, that it is lawful for me, with David, to curse thine enemies, lest my deceitful heart entitle mine enemies to be thine, and so what was religion in David, prove malice in me, whilst I act revenge under the pretense of piety. Thomas Fuller, D.D., 1608-1661.

When the strong man armed comes against us, when he darts his fiery darts, what can hurt us, if God compass us about with his lovingkindness as with a shield? He can disarm the tempter and restrain his malice, and tread him under our feet. If God be not with us, if he do not give us sufficient grace, so subtle, so powerful, so politic an enemy, will be too hard for us. How surely are we foiled, and get the worse, when we pretend to grapple with him in our own strength! How many falls, and how many bruises by those falls have we got, by relying too much on our own skill? How often have we had the help of God when we have humbly asked it! And how sure are we to get the victory, if Christ pray for us that we do not fail! Luke 22:31. Where can we go for shelter but unto God our Maker! When this lion of the forest does begin to roar, how will he terrify and vex us, till he that permits him for awhile to trouble us, be pleased to chain him up again! Timothy Rogers, 1691.

"As with a shield." Luther, when making his way into the presence of Cardinal Cajetan, who had summoned him to answer for his heretical opinions at Augsburg, was asked by one of the Cardinal's minions, where he should find a shelter, if his patron, the Elector of Saxony, should desert him? "Under the shield of heaven!" was the reply. The silenced minion turned round, and went his way.

"With favour wilt thou compass him as with a shield." The shield is not for the defence of any particular part of the body, as almost all the other pieces are: helmet, fitted for the head; plate, designed for the breast; and so others, they have their several parts, which they are fastened to; but the shield is a piece that is intended for the defence of the whole body. It was used therefore to be made very large; for its broadness, called a gate or door, because so long and large, as in a manner to cover the whole body. And if the shield were not large enough at once to cover every part, yet being a movable piece of armour, the skilful soldier might turn it this way or that way, to catch the blow or arrow from lighting on any part they were directed to. And this indeed doth excellently well set forth the universal use that faith is of to the Christian. It defends the whole man: every part of the Christian by it is preserved. . . . . The shield doth not only defend the whole body, but it is a defence to the soldier's armour also; it keeps the arrow from the helmet as well as head, from the breast and breastplate also. Thus faith, it is armour upon armour, a grace that preserves all the other graces. William Gurnall.

Prayer in its threefold form. "Words, meditation, cry." Showing how utterance is of no avail without heart, but that fervent longings and silent desires are accepted, even when unexpressed.

Prayer in its threefold form. "Words, meditation, cry." Showing how utterance is of no avail without heart, but that fervent longings and silent desires are accepted, even when unexpressed.

The excellence of morning devotion.

(last two clauses)

1. Prayer directed.

2. Answers expected.

God's hatred of sin an example to his people.

"The foolish." Show why sinners are justly called fools.

"Multitude of thy nercy." Dwell upon the varied grace and goodness of God.

The devout resolution

I. Observe the singularity of the resolution.

II. Mark the object of the resolution. It regards the service of God in the sanctuary. "I will come into thine house. . . in thy fear will I worship towards thy holy temple."

III. The manner in which he would accomplish the resolution. (1) Impressed with a sense of the divine goodness: "I will come into thy house in the multitude of thy mercy." (2) Filled with holy veneration: "And in thy fear will I worship." William Jay, 1842.

God's guidance needed always and especially when enemies are watching us.

Viewed as a threatening. The sentence, "Cast them out in the multitude of their transgressions," is specially fitted to be the groundwork of a very solemn discourse.

I. The character of the righteous: faith and love.

II. The privileges of the righteous. (1) Joy —great, pure, satisfying, triumphant, (shout) constant (ever). (2) Defence —by power, providence, angels, grace, etc.

Joy in the Lord both a duty and a privilege.

(first clause). The divine blessing upon the righteous. It is ancient, effectual, constant, extensive, irreversible, surpassing, eternal, infinite.

(second clause). A sense of divine favour a defence to the soul.