Psalms 63 commentary

Early will I seek thee. The true Christian devotes to God the morning hour. He opens the eyes of his understanding with those of his body, and awakes each morning to righteousness. He arises with a thirst after those comforts which the world cannot give, and has immediate recourse by prayer to the Fountain of the water of life. The true believer is convinced, that nothing in this sinful world can satisfy the wants and desires of his immortal soul; he expects his happiness from God, as his portion. When faith and hope are most in exercise, the world appears a weary desert, and the believer longs for the joys of heaven, of which he has some foretastes in the ordinances of God upon earth.

Even in affliction we need not want matter for praise. When this is the regular frame of a believer's mind, he values the loving-kindness of God more than life. God's loving-kindness is our spiritual life, and that is better than temporal life. We must praise God with joyful lips; we must address ourselves to the duties of religion with cheerfulness, and speak forth the praises of God from a principle of holy joy. Praising lips must be joyful lips. David was in continual danger; care and fear held his eyes waking, and gave him wearisome nights; but he comforted himself with thoughts of God. The mercies of God, when called to mind in the night watches, support the soul, making darkness cheerful. How happy will be that last morning, when the believer, awaking up after the Divine likeness, shall be satisfied with all the fulness of God, and praise him with joyful lips, where there is no night, and where sorrow and sighing flee away!

True Christians can, in some measure, and at some times, make use of the strong language of David, but too commonly our souls cleave to the dust. Having committed ourselves to God, we must be easy and pleased, and quiet from the fear of evil. Those that follow hard after God, would soon fail, if God's right hand did not uphold them. It is he that strengthens us and comforts us. The psalmist doubts not but that though now sowing in tears, he should reap in joy. Messiah the Prince shall rejoice in God; he is already entered into the joy set before him, and his glory will be completed at his second coming. Blessed Lord, let our desire towards thee increase every hour; let our love be always upon thee; let all our enjoyment be in thee, and all our satisfaction from thee. Be thou all in all to us while we remain in the present wilderness state, and bring us home to the everlasting enjoyment of thee for ever.

PSALM 63

The following psalm cannot so properly be said to consist of prayers as of a variety of pious meditations, which comforted the mind of David under dangers, anxieties, and troubles of a severe description. It contains the vows too which he made to God in the distress occasioned by the alarming circumstances in which he was placed.

A Psalm of David, when he was in the wilderness of Judah. David was often compelled to flee into the remote deserts which lay in the tribe of Judah, to escape the fury of Saul. In tracing his steps, when eagerly sought after by this relentless persecutor, we find him in the forest of Hareth, and in the wildernesses of Ziph, Maon, and Engedi, all in the tribe of Judah. See 1 Samuel 22:5; 23:14, 24, 25; 24:1; and Joshua 15:55, 62. The only objection which can be made to referring the occasion of the composition of this psalm to David’s persecution by Saul is, that in the 11th verse, David is called king; whereas Saul still swayed the scepter over Israel. But, as Calvin observes on that verse, David may have called himself by this title to express his confident persuasion that God would raise him to the throne in fulfillment of his promise; and his followers might call him king even during Saul’s lifetime, though he was not acknowledged to be sovereign by any tribe till after Saul fell at Gilboa. It is, however, supposed by some that the psalm was written during the rebellion of his son Absalom, when he was under the necessity of quitting Jerusalem, and escaping into the wilderness, 2 Samuel 15:23; 16:2; and 17:29.

Psalm 63:1-4

1. O God! thou art my God; early will I seek thee: my soul has thirsted for thee, my flesh has longed for thee in The Syriac, and several MSS., read כארף, ke-erets, as a land, instead of כארף, be-erets, in a land, like the parallel text of Psalm 143:6. The two letters, כ, caph, and ב, beth, may be easily mistaken for each other, differing less than the Roman letters c and g a desert and thirsty The Hebrew word עיף, ayeph, here rendered thirsty, is literally weary; “that is,” says Horsley, “a land that creates weariness by the roughness of the ways, the steepness of the hills, and the want of all accommodations.” He reads, “dry and inhospitable.” land, where no water is. 2. Thus have I beheld thee in the sanctuary, to see thy power and thy glory. 3. Because thy mercy is better than life, my lips shall praise thee. 4. Thus will I bless thee while I live: I will lift up my hands in thy name.

1. O God! thou art my God. The wilderness of Judah, spoken of in the title, can be no other than that of Ziph, where David wandered so long in a state of concealment. We may rely upon the truth of the record he gives us of his exercise when under his trials; and it is apparent that he never allowed himself to be so far overcome by them, as to cease lifting up his prayers to heaven, and even resting, with a firm and constant faith, upon the divine promises. Apt as we are, when assaulted by the very slightest trials, to lose the comfort of any knowledge of God we may previously have possessed, it is necessary that we should notice this, and learn, by his example, to struggle to maintain our confidence under the worst troubles that can befall us. He does more than simply pray; he sets the Lord before him as his God, that he may throw all his cares unhesitatingly upon him, deserted as he was of man, and a poor outcast in the waste and howling wilderness. His faith, shown in this persuasion of the favor and help of God, had the effect of exciting him to constant and vehement prayer for the grace which he expected. In saying that his soul thirsted, and his flesh longed, he alludes to the destitution and poverty which he lay under in the wilderness, and intimates, that though deprived of the ordinary means of subsistence, he looked to God as his meat and his drink, directing all his desires to him. When he represents his soul as thirsting, and his flesh as hungering, we are not to seek for any nice or subtile design in the distinction. He means simply that he desired God, both with soul and body. For although the body, strictly speaking, is not of itself influenced by desire, we know that the feelings of the soul intimately and extensively affect it.

PSALM 63

Psa 63:1-11. The historical occasion referred to by the title was probably during Absalom's rebellion (compare 2Sa 15:23, 28; 16:2). David expresses an earnest desire for God's favor, and a confident expectation of realizing it in his deliverance and the ruin of his enemies.

1. early ... seek thee--earnestly (Is 26:9). The figurative terms--

dry and thirsty--literally, "weary," denoting moral destitution, suited his outward circumstances.

soul--and--flesh--the whole man (Psa 16:9, 10).

2. The special object of desire was God's perfections as displayed in his worship (Psa 27:4).

3. Experiencing God's mercy, which exceeds all the blessings of life, his lips will be opened for his praise (Psa 51:15).

4. Thus--literally, "Truly."

will I bless--praise Thee (Psa 34:1).

lift up my hands--in worship (compare Psa 28:2).

in thy name--in praise of Thy perfections.

5-8. Full spiritual blessings satisfy his desires, and acts of praise fill his thoughts and time.

9-10. those ... to destroy it--or literally, "to ruin," or, "for ruin"; that is, such as seek to injure me (are) for ruin, appointed to it (compare Psa 35:8).

shall go ... earth--into the grave, or, to death; as their bodies are represented as a portion for--

11. the king--that is, David himself, and all who reverence God, "shall share a glorious part," while treacherous foes shall be for ever silenced (Psa 62:4).

O God, thou art my God - He who can say so, and feels what he says, need not fear the face of any adversary. He has God, and all sufficiency in him.

Early will I seek thee - From the dawn of day. De luce, from the light, Vulgate; as soon as day breaks; and often before this, for his eyes prevented the night-watches; and he longed and watched for God more than they who watched for the morning. The old Psalter says, God my God, til the fram light I wake; and paraphrases thus: God of all, thurgh myght; thu is my God, thurgh lufe and devocion; speciali till the I wak. Fra light, that is, fra thy tym that the light of thi grace be in me, that excites fra night of sine. And makes me wak till the in delite of luf, and swetnes in saul. Thai wak till God, that setes all thar thoght on God, and for getns the werld. Thai slep till God, that settis thair hert on ani creatur - I wak till the, and that gars me thirst in saule and body.

What first lays hold of the heart in the morning is likely to occupy the place all the day. First impressions are the most durable, because there is not a multitude of ideas to drive them out, or prevent them from being deeply fixed in the moral feeling.

In a dry and thirsty land - בארץ beerets, In a land: but several MSS. have כארץ keerets, As a dry and thirsty land, etc.

To see thy power and thy glory - in the sanctuary - In his public ordinances God had often showed his power in the judgments he executed, in the terror he impressed, and in awakening the sinful; and his glory in delivering the tempted, succouring the distressed, and diffusing peace and pardon through the hearts of his followers. God shows his power and glory in his ordinances; therefore public worship should never be neglected. We must see God, says the old Psalter, that he may see us. In his temple he dispenses his choicest blessings.

Thy loving-kindness is better than life - This is the language of every regenerate soul. But O how few prefer the approbation of God to the blessings of life, or even to life itself in any circumstances! But the psalmist says, Thy loving-kindness, חסדך chasdecha, thy effusive mercy, is better מחיים mechaiyim, than Lives: it is better than, or good beyond, countless ages of human existence.

My lips shall praise thee - Men praise, or speak well, of power, glory, honor, riches, worldly prospects and pleasures; but the truly religious speak well of God, in whom they find infinitely more satisfaction and happiness than worldly men can find in the possession of all earthly good.

I will lift up my hands in thy name - I will take God for my portion. I will dedicate myself to him, and will take him to witness that I am upright in what I profess and do. Pious Jews, in every place of their dispersion, in all their prayers, praises, contracts, etc., stretched out their hands towards Jerusalem, where the true God had his temple, and where he manifested his presence.

My soul shall be satisfied - I shall have, in the true worshipping of thee, as complete a sensation of spiritual sufficiency and happiness, so that no desire shall be left unsatisfied, as any man can have who enjoys health of body, and a fullness of all the necessaries, conveniences, and comforts of life.

When I remember thee upon my bed - I will lie down in thy fear and love; that I may sleep soundly under thy protection, and awake with a sense of thy presence and approbation; and when I awake in the night watches, or be awakened by them, I will spend the waking moments in meditation upon thee.

Therefore in the shadow of thy wings - I will get into the very secret of thy presence, into the holy of holies, to the mercy-seat, over which the cherubs extend their wings. If the psalmist does not allude to the overshadowing of the mercy-seat by the extended wings of the cherubim, he may have in view, as a metaphor, the young of fowls, seeking shelter, protection, and warmth under the wings of their mothers. See the same metaphor, Psa 61:4 (note). When a bird of prey appears, the chickens will, by natural instinct, run under the wings of their mothers for protection.

The old Psalter translates, And in hiling of thi wenges I sall joy. The paraphrase is curious. "Thou art my helper, in perels; and I can joy in gode dedes in thi hiling, (covering), for I am thi bride, (bird), and if thou hil (cover) me noght, the glede (kite) will rawis me, (carry me away.")

My soul followeth hard after thee - דבקה נפשי אחריך dabekah naphshi achareycha, "My soul cleaves (or) is glued after thee." This phrase not only shows the diligence of the pursuit, and the nearness of the attainment, but also the fast hold he had got of the mercy of his God.

Lower parts of the earth - They are appointed, in the just judgment of God, to destruction; they shall be slain and buried in the earth, and shall be seen no more. Some understand the passage as referring to the punishment of hell; which many supposed to be in the center of the earth.

So the old Psalter, - Thai sall entir in till lagher pine of hell. Lahher or laigher, lower, undermost.

They shall fall by the sword - They shall be poured out by the hand of the sword, Hebrews That is, their life's blood shall be shed either in war, or by the hand of justice.

They shall be a portion for foxes - They shall be left unburied, and the jackals shall feed upon their dead bodies. Or, being all cut off by utter destruction, their Inheritance shall be left for the wild beasts. That which was their portion shall shortly be the portion of the wild beasts of the forest. If he here refers to the destruction of the Babylonians, the prediction has been literally fulfilled. Where ancient Babylon stood, as far as it can be ascertained, is now the hold of dangerous reptiles and ferocious beasts. The jackal, or chokal, is a very ravenous beast, and fond of human flesh. It devours dead bodies, steals infants out of the lap of their mothers, devours alive the sick who are left by the side of the Ganges, and even in the streets of Calcutta has been known to eat persons who were in a state of intoxication. Ward's Customs.

But the king shall rejoice - David shall come to the kingdom according to the promise of God. Or, if it refer to the captivity, the blood royal shall be preserved in and by Zerubbabel till the Messiah come, who shall be David's spiritual successor in the kingdom for ever.

That sweareth by him - It was customary to swear by the life of the king. The Egyptians swore by the life of Pharaoh; and Joseph conforms to this custom, as may be seen in the book of Genesis, Gen 42:15, Gen 42:16. See also 1Sam 1:26 : 1Sam 17:55, and Judith 11:7. But here it may refer to God. He is The King, and swearing by his name signifies binding themselves by his authority, acknowledging his supremacy, and devoting themselves to his glory and service alone.

The Chaldee has: "And the King shall rejoice במימר אלהא bemeymar Eloha, in the Word of God;" or, in the Word God; Meymar, Word, being taken here substantially, as in many other places, by the Targumist.

The mouth of them that speak lies - The mouth of those who acknowledge lying vanities, that worship false gods, shall be stopped. All false religions shall be destroyed by the prevalence of the truth. For he, Christ, shall reign till all his enemies are put under his feet. "Thy kingdom come, and hell's o'erpower: and to thy scepter all subdue." Amen and Amen.

Early - Heb. in the morning, Which implies the doing it with diligence and speed. Thirsteth - For the enjoyment of thee in thy house and ordinances. Flesh - The desire of my soul, is so vehement, that my very body feels the effects of it. No water - In a land where I want the refreshing waters of the sanctuary.

To see - To enjoy. Power - The powerful and glorious effects of thy gracious presence.

Satisfied - When thou shalt fulfil my earnest desire of enjoying thee in the sanctuary.

Shall go - Into the grave.

Foxes - Their carcases shall become a prey to wild and ravenous creatures.

The king - I who am already anointed king. Every one - That sweareth by the name of God, in truth, and judgment, and righteousness. Every sincere servant and worshipper of God. Shall glory - Shall rejoice in my deliverance.

1 O God, thou art my God , early will I seek thee: my soul thirsteth for thee , my flesh longeth for thee in a dry and thirsty land, where no water is .

In Covenant with me.

Heb▪ in the Morning. Which implies the doing it with greatest Diligence and Speed, taking the first, and the best time for it, as Iob 8. 5. Psal. 78. 34. Prov. 1. 28.

(i. e.) For the Presence and Enjoyment of thee, in thi[illegible: 1+ letters]e House and Ordinances, as the next Verse declareth it.

Or, languisheth, or Pineth away. The desire of my Soul after thee, is so Vehement and insariable, that my very Body feels the Effects of it, as it commonly doth of all great Passions.

So called; Either. 1. Metaphorically; In a Land where I want the refreshing Waters of the Sanctuary. Or, 2. Properly: I thirst not so much for Water (which yet I greatly want) as for thee.

Marginal references: Psal. 42. 2. & 143. 6.; Heb. weary.; Heb. without Water.

2 To see , thy power and thy glory , so as I have seen thee , in the sanctuary.

(i. e.) To enjoy, as seeing is oft taken.

Either, 1. The Ark, which is called God's Strength and Glory, 1 Sam. 4. 21. 1 Chron. 16. 11. Psal. 78. 61. Or rather, 2. The powerful and glorious Effects, and Evidences of thy gracious Presence there.

Whereof I have formerly had great and Comfortable Experience; which makes me more sensible of my present loss, and more Thirsty after those enjoyments.

3 Because thy loving kindness is better than life : my lips shall praise thee n.

This is the Reason of the foregoing thirst after God. [illegible: 1+ letters] (i. e.) The Discoveries and Influences of thy Grace and Favour, which thou usually impartest to thy People in the Sanctuary.

Is more durable and Comfortable, and Satisfactory than the present Life, with all imaginable Advantages belonging to it.

Both for my former Tasts and Experiences of this Truth; and for the assurance of my Restitution, to the same blessed Enjoyments.

4 Thus will I bless thee, while I live: I will lift up my hands in thy name .

(i. e.) So as I have done and now do. Or, upon that occasion, when I shall be restored. Or, for this Reason, being so sensible of the sweetness of thy Favour. Or, certainly: For this Particle is sometimes used, as a note of Asseveration, as it is, Psal. 127. 2. Isa. 16. 6.

Towards thee in Heaven, in Prayers and Praises.

According to thy Command. Or, with Confidence in thy Name.

5 My soul shall be satisfied as with marrow and fatness: and my mouth shall praise thee with joyful lips.

When thou shalt fulfil my earnest Desire of enjoying thee in the Sanctuary: though now in my exile I Groan and Pine away for want of that Mercy.

Marginal references: Psal. 103. 5.; Heb. Fatnesses.

6 When I remember thee upon my bed , and meditate on thee in the night-watches .

In the mean time, whilst I cannot enjoy thee, I will Quiet and Comfort my self with the Thoughts, and Remembrance of thy Kindness to me.

Heb. Upon my Beds, implying that he was frequently forced to change his Bed and Lodging, being driven from place to place.

In the several seasons of the Night, which was divided into three or four Watches; of which see Exod. 14. 24. Iudg. 7. 19. Mark 13. 35. When others sleep securely, my sleep is interrupted by my Perplexity and Grief, for my absence from thy House, and when I awake, my Thoughts are fixed upon thee, &c.

Marginal references: Psal. 42. 8. & 119. 55.

7 Because thou hast been my help; therefore in the shadow of thy wings will I rejoyce .

I will rest securely and joyfully in thy Protection.

8 My soul followeth hard after thee : thy right hand upholdeth me .

(i. e.) Pursueth thee Eagerly and Diligently, and Resolvedly, and as it were step by step, when thou seemest to run away from me: Which is the Emphasis of this Hebrew word. My Soul and Spirit cleaveth to thee, as this Verb signifies, Gen. 2. 24. [illegible: 1 word]. 1[illegible: 1+ letters]. 11. when my Body is absent from thy Sanctuary.

I do not lose my [illegible: 1+ letters]abour in following hard after thee; for though I am not yet restored to the Enjoyment of thy Presence in thy House, yet I have present supports from thee, whereby my Spirit is kept from sainting under my m[illegible: 1+ letters]nifold Pressures, and is enabled with Faith and Patience to wait upon thee, till thou seest fit to deliver me.

9. But those that seek my soul to destroy it , shall go into the lower parts of the earth .

(i. e.) To take away my Life.

Either, 1. Into Hell. Or rather, 2. Into their Grave, as this Phrase is used, Ez[illegible: 1+ letters]k. 31. 14. 18. But how is this true, when they are supposed to be devoured by Foxes, v. 10. Ans. This may be understood; Either, 1. Of divers Persons. Some of their slain might be Buried, and others lye unburied. Or, 2. Of the same Persons; they did go into the Earth, but not immediately, but were first devoured of Foxes, and the remainders of them were Buried, as is frequently done in such Cases. Or, this Phrase may note not so much the Place, as the State, of the Dead; this being universally said of those that dye, whether they are buried or unburied, that they return to the Earth or Dust, Iob 1. 21. Eccles. 12. 7.

10. They shall fall by the sword , they shall be a portion for foxes .

(i. e.) Dye in Battel, as David foretold, 1 Sam: 26. 10. and as was Accomplished in Saul, and his followers, who were David's greatest Enemies, 1 Sam. 31.

Their Carkasses shall be unburiedupon the Earth, and thereb become a prey to Wild and Ravenous Creatures, and e[illegible: 1+ letters]pecially to Foxes, which were in those Parts in great abundance; and which did and do seed not onely upon Fruits, Cant. 2. 15. but also upon Flesh, as Experience sheweth. Besides some very Learned men think that the Word rendred, Foxes, is more general and Comprehends, besides Foxes, another sort of Creatures, like unto them called [illegible: 1 word], which were very numerous in this Country: Of which see on Iudg. 15. 4.

Marginal references: Heb. they shall make him run out like water by the Hands of the Sword.

11. But the king shall rejoyce in God, every one that sweareth by him : shall glory : but the mouth of them that speak lyes , shall be stopped .

I who am already anointed King, and who shall be actually King, when these mine Enemies are fallen by the Sword. He speaks of himself in the third Person, either out of Modesty; or out of Prudence, because it was Ambiguous, and might be understood; Either of himself, or of Soul, whereby he might avoid the Envy of the Expression; if this Psalm was Composed before he was King.

Either, 1. By the King; by whom they sometimes did swear, as Gen. 42. 15. 2 Sam. 15. 21. But they did also swear by some other Persons, of Eminent Place and Authority, though under the King, as 1 Sam. 1. 26. and 20. 3. Nor is it likely, that the Psalmist would justifie those kinds of Oaths, this Practise of swearing by ones Name, being Accounted a part of that Worship which is proper to God, both in the Old and New Testament. If this were meant of the King, it might better be rendred, that sweareth to (for so the Particle Beth is sometimes used) him, as Subjects used to swear Homage to their Prince. So the Sence is: All those that shall own me for their King. Or, 2. By God, who was last mentioned, that sweareth by the Name of God, to wit, in Truth, and Iudgment, and Righteousness, as it is expressed, I[illegible: 1+ letters]r 4. 2. (i. e.) Every sincere Servant and Worshipper of God; Swearing, being oft put for the whole Worship of God, whereof it is a Considerable part, and Sw[illegible: 1+ letters]arers by God for Worshippers of him, as Isa. 19. 18. and 45. 23. Compared with Rom. 14. 11. and Isa. 65. 16.

Shall rejoyce in my Deliverance and Exaltation, both for their Respect to the Honour and Service of God, which I shall advance, and for the Benefits which all good Men, and the whole Kingdom shall feel by my Government, whereas in Saul's time the vilest Men were exalted, and good Men oppressed and Persecuted, and the whole Kingdom Groaned under his Tyranny.

That now make it their Business to invent or spread lying and slanderous Reports, concerning me and others of God's People.

I shall severely restrain and punish such wicked Practises.

Morning Hymn of One Who Is Persecuted, in a Waterless Desert

Now follows Psa 63:1-11, the morning Psalm of the ancient church with which the singing of the Psalms was always introduced at the Sunday service.Constitutiones Apostolicae, ii. 59: Ἑεκάστης ἡμέρᾳς συναθροίζεσθε ὄρθρου καὶ ἑσπέρας ψάλλοντες καὶ προσευχόμενοι ἐν τοῖς κυριακοῖς· ὄρθρου μὲν λέγοντες ψαλμὸν τὸν ξβ ̓ (Psa 63:1-11), ἐσπέρας δὲ τὸν ρμ ̓ (Psa 141:1-10). Athanasius says just the same in his De virginitate: πρὸς ὄρθρον τὸν ψαλμὸν τοῦτον λέγετε κ. τ. λ. Hence Psa 63:1-11 is called directly ὁ ὀρθρινός (the morning hymn) in Constit. Apostol. viii. 37. Eusebius alludes to the fact of its being so in Ps 91 (92), p. 608, ed. Montfaucon. In the Syrian order of service it is likewise the morning Psalm κατ ̓ ἐξοχήν, vid., Dietrich, De psalterii usu publico et divione in Ecclesia Syriaca, p. 3. The lxx renders אשׁחרך in Psa 63:2, πρὸς σὲ ὀρθρίχω, and באשׁמרות in Psa 63:7, ἐν τοῖς ὄρθροις (in matutinis).

This Psalm is still more closely related to Psa 61:1-8 than Psa 62:1-12. Here, as in Psa 61:1-8, David gives utterance to his longing for the sanctuary; and in both Psalms he speaks of himself as king (vid., Symbolae, p. 56). All the three Psalms, Psa 61:1, were composed during the time of Absalom; for we must not allow ourselves to be misled by the inscription, A Psalm, by David, when he was in the wilderness of Judah (also lxx, according to the correct reading and the one preferred by Euthymius, τῆς Ἰουδαίας, not τῆς Ἰδουμαίας), into transferring it, as the old expositors do, to the time of Saul. During that period David could not well call himself “the king” and even during the time of his persecution by Absalom, in his flight, before crossing the Jordan, he tarried one or two days בערבות המדבר, in the steppes of the desert (2Sa 15:23, 2Sa 15:28; 2Sa 17:16), i.e., of the wilderness of Judah lying nearest to Jerusalem, that dreary waste that extends along the western shore of the Dead Sea. We see clearly from 2Sa 16:2 (היּעף בּמּדבּר) and 2Sa 16:14 (עיפים, that he there found himself in the condition of a עיף. The inscription, when understood thus, throws light upon the whole Psalm, and verifies itself in the fact that the poet is a king; that he longs for the God on Zion, where he has been so delighted to behold Him, who is there manifest; and that he is persecuted by enemies who have plotted his ruin. The assertion that he is in the wilderness (Psa 63:1) is therefore no mere rhetorical figure; and when, in 2Sa 16:10, he utters the imprecation over his enemies, “let them become a portion for the jackals,” the influence of the desert upon the moulding of his thoughts is clearly seen in it.

We have here before us the Davidic original, or at any rate the counterpart, to the Korahitic pair of Psalms, Psa 42:1-11, Psa 43:1-5. It is a song of the most delicate form and deepest spiritual contents; but in part very difficult of exposition. When we have, approximately at least, solved the riddle of one Psalm, the second meets us with new riddles. It is not merely the poetical classic character of the language, and the spiritual depth, but also this half-transparent and half-opaque covering which lends to the Psalms such a powerful and unvarying attractiveness. They are inexhaustible, there always remains an undeciphered residue; and therefore, though the work of exposition may progress, it does not come to an end. But how much more difficult is it to adopt this choice spiritual love-song as one’s own prayer! For this we need a soul that loves after the same manner, and in the main it requires such a soul even to understand it rightly; for, as the saintly Bernard says, lingua amoris non amanti barbara est.

Psa 63:1-3

If the words in Psa 63:2 were אלהים אתּה אשׁחרך, then we would render it, with Böttcher, after Gen 49:8 : Elohim, Thee do I seek, even Thee! But אלי forbids this construction; and the assertion that otherwise it ought to be, “Jahve, my God art Thou” (Psa 140:7), rests upon a non-recognition of the Elohimic style. Elohim alone by itself is a vocative, and accordingly has Mehupach legarme. The verb שׁחר signifies earnest, importunate seeking and inquiring (e.g., Psa 78:34), and in itself has nothing to do with שׁחר, the dawn; but since Psa 63:7 looks back upon the night, it appears to be chosen with reference to the dawning morning, just as in Isa 26:9 also, שׁחר stands by the side of אוּה בלּילה. The lxx is therefore not incorrect when it renders it: πρὸς δὲ ὀρθρίζω (cf. ὁ λαὸς ὤρθριζεν πρὸς αὐτὸν, Luk 21:38); and Apollinaris strikes the right note when he begins his paraphrase, Νύκτα μετ ̓ ἀμφιλύκην σὲ μάκαρ μάκαρ ἀμφιχορεύσω -

At night when the morning dawns will I exult around Thee, most blessed One.

The supposition that בּארץ is equivalent to כּאשׁר בּארץ, or even that the Beth is Beth essentiae (“as a,” etc.), are views that have no ground whatever, except as setting the inscription at defiance. What is meant is the parched thirsty desert of sand in which David finds himself. We do not render it: in a dry and languishing land, for ציּה is not an adjective, but a substantive - the transition of the feminine adjective to the masculine primary form, which sometimes (as in 1Ki 19:11) occurs, therefore has no application here; nor: in the land of drought and of weariness, for who would express himself thus? ואיף, referring to the nearest subject בּשׂרי, continues the description of the condition (cf. Gen 25:8). In a region where he is surrounded by sun-burnt aridity and a nature that bears only one uniform ash-coloured tint, which casts its unrefreshing image into his inward part, which is itself in much the same parched condition, his soul thirsts, his flesh languishes, wearied and in want of water (languidus deficiente aqua), for God, the living One and the Fountain of life. כּמהּ (here with the tone drawn back, כּמהּ, like בּחר, 1Ch 28:10, עמד, Hab 3:11) of ardent longing which consumes the last energies of a man (root כם, whence כּמן and כּמס to conceal, and therefore like עטף, עלף, proceeding from the idea of enveloping; Arabic Arab. kamiha, to be blind, dark, pale, and disconcerted). The lxx and Theodotion erroneously read כּמּה (how frequently is this the case!); whereas Aquila renders it ἐπετάθη, and Symmachus still better, ἱμείρεται (the word used of the longing of love). It is not a small matter that David is able to predicate such languishing desire after God even of his felsh; it shows us that the spirit has the mastery within him, and not only forcibly keeps the flesh in subjection, but also, so far as possible, draws it into the realm of its own life - an experience confessedly more easily attained in trouble, which mortifies our carnal nature, than in the midst of the abundance of outward prosperity. The God for whom he is sick [lit. love-sick] in soul and body is the God manifest upon Zion.

Now as to the כּן in Psa 63:3 - a particle which is just such a characteristic feature in the physiognomy of this Psalm as אך is in that of the preceding Psalm - there are two notional definitions to choose from: thus = so, as my God (Ewald), and: with such longing desire (as e.g., Oettinger). In the former case it refers back to the confession, “Elohim, my God art Thou,” which stands at the head of the Psalm; in the latter, to the desire that has just been announced, and that not in its present exceptional character, but in its more general and constant character. This reference to what has immediately gone before, and to the modality, not of the object, but of the disposition of mind, deserves the preference. “Thus” is accordingly equivalent to “longing thus after Thee.” The two כן in Psa 63:3 and Psa 63:5 are parallel and of like import. The alternation of the perfect (Psa 63:3) and of the future (Psa 63:5) implies that what has been the Psalmist’s favourite occupation heretofore, shall also be so in the future. Moreover, בארץ ציה and בּקּדשׁ form a direct antithesis. Just as he does not in a dry land, so formerly in the sanctuary he looked forth longingly towards God (חזה with the conjoined idea of solemnity and devotion). We have now no need to take לראות as a gerundive (videndo), which is in itself improbable; for one looks, peers, gazes at anything just for the purpose of seeing what the nature of the object is (Psa 14:2; Isa 42:18). The purpose of his gazing upon God as to gain an insight into the nature of God, so far as it is disclosed to the creature; or, as it is expressed here, to see His power and glory, i.e., His majesty on its terrible and on its light and loving side, to see this, viz., in its sacrificial appointments and sacramental self-attestations. Such longing after God, which is now all the more intense in the desert far removed from the sanctuary, filled and impelled him; for God’s loving-kindness is better than life, better than this natural life (vid., on Psa 17:14), which is also a blessing, and as the prerequisite of all earthly blessings a very great blessing. The loving-kindness of God, however, is a higher good, is in fact the highest good and the true life: his lips shall praise this God of mercy, his morning song shall be of Him; for that which makes him truly happy, and after which he even now, as formerly, only and solely longs, is the mercy or loving-kindness (חסד) of this God, the infinite wroth of which is measured by the greatness of His power (עז) and glory (כבוד). It might also be rendered, “Because Thy loving-kindness is better than life, my lips shall praise Thee;” but if כּי is taken as demonstrative (for), it yields a train of thought that that is brought about not merely by what follows (as in the case of the relative because), but also by what precedes: “for Thy loving-kindness...my lips shall then praise Thee” (ישׁבּחוּנך with the suffix appended to the energetic plural form ûn, as in Isa 60:7, Isa 60:10; Jer 2:24).

Psa 63:4-8

This strophe again takes up the כּן (Psa 63:3): thus ardently longing, for all time to come also, is he set towards God, with such fervent longing after God will he bless Him in his life, i.e., entirely filling up his life therewith (בּחיּי as in Psa 104:33; Psa 146:2; cf. Baruch 4:20, ἐν ταῖς ἡμέραις μου), and in His name, i.e., invoking it and appealing to it, will he lift up his hands in prayer. The being occupied with God makes him, even though as now in the desert he is obliged to suffer bodily hunger, satisfied and cheerful like the fattest and most marrowy food: velut adipe et pinguedine satiatur anima mea. From Lev 3:17; Lev 7:25, Grussetius and Frisch infer that spiritualies epulae are meant. And certainly the poet cannot have had the sacrificial feasts (Hupfeld) in his mind; for the חלב of the shelamim is put upon the altar, and is removed from the part to be eaten. Moreover, however, even the Tôra does not bind itself in its expression to the letter of that prohibition of the fat of animals, vid., Deu 32:14, cf. Jer 31:14. So here also the expression “with marrow and fat” is the designation of a feast prepared from well-fed, noble beasts. He feels himself satisfied in his inmost nature just as after a feast of the most nourishing and dainty meats, and with lips of jubilant songs (accus. instrum. according to Ges. §138, rem. 3), i.e., with lips jubilant and attuned to song, shall his mouth sing praise. What now follows in Psa 63:7 we no longer, as formerly, take as a protasis subsequently introduced (like Isa 5:4.): “when I remembered...meditated upon Thee,” but so that Psa 63:7 is the protasis and Psa 63:7 the apodosis, cf. Psa 21:12; Job 9:16 (Hitzig): When I remember Thee (meminerim, Ew. §355, b) upon my bed (stratis meis, as in Psa 132:3; Gen 49:4, cf. 1Ch 5:1) - says he now as the twilight watch is passing gradually into the morning - I meditate upon Thee in the night-watches (Symmachus, καθ ̓ ἑκάστην φυλακήν), or during, throughout the night-watches (like בּחיּי in Psa 63:5); i.e., it is no passing remembrance, but it so holds me that I pass a great part of the night absorbed in meditation on Thee. He has no lack of matter for his meditation; for God has become a help (auxilio, vid., on Psa 3:3) to him: He has rescued him in this wilderness, and, well concealed under the shadow of His wings (vid., on Psa 17:8; Psa 36:8; Psa 57:2), which affords him a cool retreat in the heat of conflict and protection against his persecutors, he is able to exult (ארנּן, the potential). Between himself and God there subsists a reciprocal relationship of active love. According to the schema of the crosswise position of words (Chiasmus), אחריך and בּי intentionally jostle close against one another: he depends upon God, following close behind Him, i.e., following Him everywhere and not leaving Him when He wishes to avoid him; and on the other side God’s right hand holds him fast, not letting him go, not abandoning him to his foes.

Psa 63:9-11

The closing strophe turns towards these foes. By והמּה he contrasts with his own person, as in Psa 59:16., Psa 56:7., the party of the enemy, before which he has retreated into the desert. It is open to question whether לשׁואה is intended to be referred, according to Psa 35:17, to the persecuted one (to destroy my life), or, with Hupfeld, to the persecutors (to their own destruction, they themselves for destruction). If the former reference to the persecuted be adopted, we ought, in order to give prominence to the evidently designed antithesis to Psa 63:9, to translate: those, however, who..., shall go down into the depths of the earth (Böttcher, and others); a rendering which is hazardous as regards the syntax, after המּה and in connection with this position of the words. Therefore translate: On the other hand, those, to (their own) ruin do they seek my soul. It is true this ought properly to be expressed by לשׁואתם, but the absence of the suffix is less hazardous than the above relative rendering of יבּקּשׁוּ. What follows in Psa 63:10-11 is the expansion of לשׁואה. The futures from יבאוּ onwards are to be taken as predictive, not as imprecatory; the former accords better with the quiet, gentle character of the whole song. It shall be with them as with the company of Korah. תּחתּיּות הארץ is the interior of the earth down into its deepest bottom; this signification also holds good in Psa 139:15; Isa 44:23.In this passage in Isaiah are meant the depths of the earth (lxx θεμέλια τῆς γῆς), the earth down to its inmost part, with its caverns, abysses, and subterranean passages. The apostle, however, in Eph 4:9 by τὰ κατώτερα τῆς γῆς means exactly the same as what in our passage is called in the lxx τὰ κατώτατα τῆς γῆς: the interior of the earth = the under world, just as it is understood by all the Greek fathers (so far as my knowledge extends); the comparative κατώτερος is used just like ἐνέρτερος.

The phrase הגּיר על־ידי חרב here and in Jer 18:21; Eze 35:5 (Hiph., not of גּרר, to drag, tear away, but נגר, to draw towards, flow), signifies properly to pour upon = into the hands (Job 16:11), i.e., to give over (הסגּיר) into the power of the sword; effundent eum is (much the same as in Job 4:19; Job 18:18, and frequently) equivalent to effundetur. The enallage is like Psa 5:10; Psa 7:2., and frequently: the singular refers to each individual of the homogeneous multitude, or to this multitude itself as a concrete persona moralis. The king, however, who is now banished from Jerusalem to the habitation of jackals, will, whilst they become a portion (מנת = מנות), i.e., prey, of the jackals (vid., the fulfilment in 2Sa 18:7.), rejoice in Elohim. Every one who sweareth by Him shall boast himself. Theodoret understands this of swearing κατὰ τὴν τοῦ βασιλέως σωτηρίαν. Hengstenberg compares the oath חי פרעה, Gen 42:15. Ewald also (§217, f) assumes this explanation to be unquestionable. But the Israelite is to swear by the name of Jahve and by no other, Deu 6:13; Isa 65:16, cf. Amo 8:14. If the king were meant, why was it not rather expressed by הנשׁבּע לו, he who swears allegiance to him? The syntax does not help us to decide to what the בּו refers. Neinrich Moeller (1573) says of the בו as referred to the king: peregrinum est et coactum; and A. H. Franke in his Introductio in Psalterium says of it as referred to Elohim: coactum est. So far as the language is concerned, both references are admissible; but as regards the subject-matter, only the latter. The meaning, as everywhere else, is a searing by God. He who, without allowing himself to turn from it, swore by Elohim, the God of Israel, the God of David His anointed, and therefore acknowledged Him as the Being exalted above all things, shall boast himself or “glory,” inasmuch as it shall be practically seen how well-founded and wise was this recognition. He shall glory, for the mouth of those who speak lies shall be stopped, forcibly closed, viz., those who, together with confidence in the Christ of God, have by falsehood also undermined the reverence which is due to God Himself. Psa 64:1-10 closes very similarly, and hence is placed next in order. Invocation of Divine Protection against the Falseness of Men

Even Hilary begins the exposition of this Psalm with the words Psalmi superscriptio historiam non continet, in order at the outset to give up all attempt at setting forth its historical connection. The Midrash observes that it is very applicable to Daniel, who was cast into the lions’ den by the satraps by means of a delicately woven plot. This is indeed true; but only because it is wanting in any specially defined features and cannot with any certainty be identified with one or other of the two great periods of suffering in the life of David.

Devout Affections.

1 O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; 2 To see thy power and thy glory, so as I have seen thee in the sanctuary.

The title tells us when the psalm was penned, when David was in the wilderness of Judah; that is, in the forest of Hareth (1 Sam. xxii. 5) or in the wilderness of Ziph, 1 Sam. xxiii. 15. 1. Even in Canaan, though a fruitful land and the people numerous, yet there were wildernesses, places less fruitful and less inhabited than other places. It will be so in the world, in the church, but not in heaven; there it is all city, all paradise, and no desert ground; the wilderness there shall blossom as the rose. 2. The best and dearest of God's saints and servants may sometimes have their lot cast in a wilderness, which speaks them lonely and solitary, desolate and afflicted, wanting, wandering, and unsettled, and quite at a loss what to do with themselves. 3. All the straits and difficulties of a wilderness must not put us out of tune for sacred songs; but even then it is our duty and interest to keep up a cheerful communion with God. There are psalms proper for a wilderness, and we have reason to thank God that it is the wilderness of Judah we are in, not the wilderness of Sin.

David, in these verses, stirs up himself to take hold on God,

I. By a lively active faith: O God! thou art my God. Note, In all our addresses to God we must eye him as God, and our God, and this will be our comfort in a wilderness-state. We must acknowledge that God is, that we speak to one that really exists and is present with us, when we say, O God! which is a serious word; pity it should ever be used as a by-word. And we must own his authority over us and propriety in us, and our relation to him: "Thou art my God, mine by creation and therefore my rightful owner and ruler, mine by covenant and my own consent." We must speak it with the greatest pleasure to ourselves, and thankfulness to God, as those that are resolved to abide by it: O God! thou art my God.

II. By pious and devout affections, pursuant to the choice he had made of God and the covenant he had made with him.

1. He resolves to seek God, and his favour and grace: Thou art my God, and therefore I will seek thee; for should not a people seek unto their God? Isa. viii. 19. We must seek him; we must covet his favour as our chief good and consult his glory as our highest end; we must seek acquaintance with him by his word and seek mercy from him by prayer. We must seek him, (1.) Early, with the utmost care, as those that are afraid of missing him; we must begin our days with him, begin every day with him: Early will I seek thee. (2.) Earnestly: "My soul thirsteth for thee and my flesh longeth for thee (that is, my whole man is affected with this pursuit) here in a dry and thirsty land." Observe, [1.] His complaint in the want of God's favourable presence. He was in a dry and thirsty land; so he reckoned it, not so much because it was a wilderness as because it was at a distance from the ark, from the word and sacraments. This world is a weary land (so the word is); it is so to the worldly that have their portion in it—it will yield them no true satisfaction; it is so to the godly that have their passage through it—it is a valley of Baca; they can promise themselves little from it. [2.] His importunity for that presence of God: My soul thirsteth, longeth, for thee. His want quickened his desires, which were very intense; he thirsted as the hunted hart for the water-brooks; he would take up with nothing short of it. His desires were almost impatient; he longed, he languished, till he should be restored to the liberty of God's ordinances. Note, Gracious souls look down upon the world with a holy disdain and look up to God with a holy desire.

2. He longs to enjoy God. What is it that he does so passionately wish for? What is his petition and what is his request? It is this (v. 2), To see thy power and thy glory, so as I have seen thee in the sanctuary. That is, (1.) "To see it here in this wilderness as I have seen it in the tabernacle, to see it in secret as I have seen it in the solemn assembly." Note, When we are deprived of the benefit of public ordinances we should desire and endeavour to keep up the same communion with God in our retirements that we have had in the great congregation. A closet may be turned into a little sanctuary. Ezekiel had the visions of the Almighty in Babylon, and John in the isle of Patmos. When we are alone we may have the Father with us, and that is enough. (2.) "To see it again in the sanctuary as I have formerly seen it there." He longs to be brought out of the wilderness, not that he might see his friends again and be restored to the pleasures and gaieties of the court, but that he might have access to the sanctuary, not to see the priests there, and the ceremony of the worship, but to see thy power and glory (that is, thy glorious power, or thy powerful glory, which is put for all God's attributes and perfections), "that I may increase in my acquaintance with them and have the agreeable impressions of them made upon my heart"—so to behold the glory of the Lord as to be changed into the same image, 2 Cor. iii. 18. "That I may see thy power and glory," he does not say, as I have seen them, but "as I have seen thee." We cannot see the essence of God, but we see him in seeing by faith his attributes and perfections. These sights David here pleases himself with the remembrance of. Those were precious minutes which he spent in communion with God; he loved to think them over again; these he lamented the loss of, and longed to be restored to. Note, That which has been the delight and is the desire of gracious souls, in their attendance on solemn ordinances, is to see God and his power and glory in them.

Joyful Praises.

3 Because thy lovingkindness is better than life, my lips shall praise thee. 4 Thus will I bless thee while I live: I will lift up my hands in thy name. 5 My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips: 6 When I remember thee upon my bed, and meditate on thee in the night watches.

How soon are David's complaints and prayers turned into praises and thanksgivings! After two verses that express his desire in seeking God, here are some that express his joy and satisfaction in having found him. Faithful prayers may quickly be turned into joyful praises, if it be not our own fault. Let the hearts of those rejoice that seek the Lord (Ps. cv. 3), and let them praise him for working those desires in them, and giving them assurance that he will satisfy them. David was now in a wilderness, and yet had his heart much enlarged in blessing God. Even in affliction we need not want matter for praise, if we have but a heart to it. Observe,

I. What David will praise God for (v. 3): Because thy lovingkindness is better than life, than lives, life and all the comforts of life, life in its best estate, long life and prosperity. God's lovingkindness is in itself, and in the account of all the saints, better than life. It is our spiritual life, and that is better than temporal life, Ps. xxx. 5. It is better, a thousand times, to die in God's favour than to live under his wrath. David in the wilderness finds, by comfortable experience, that God's lovingkindness is better than life; and therefore (says he) my lips shall praise thee. Note, Those that have their hearts refreshed with the tokens of God's favour ought to have them enlarged in his praises. A great deal of reason we have to bless God that we have better provisions and better possessions than the wealth of this world can afford us, and that in the service of God, and in communion with him, we have better employments and better enjoyments than we can have in the business and converse of this world.

II. How he will praise God, and how long, v. 4. He resolves to live a life of thankfulness to God and dependence on him. Observe, 1. His manner of blessing God: "Thus will I bless thee, thus as I have now begun; the present devout affections shall not pass away, like the morning cloud, but shine more and more, like the morning sun." Or, "I will bless thee with the same earnestness and fervency with which I have prayed to thee." 2. His continuance and perseverance therein: I will bless thee while I live. Note, Praising God must be the work of our whole lives; we must always retain a grateful sense of his former favours and repeat our thanksgivings for them. We must every day give thanks to him for the benefits with which we are daily loaded. We must in every thing give thanks, and not be put out of frame for this duty by any of the afflictions of this present time. Whatever days we live to see, how dark and cloudy soever, though the days come of which we say, We have no pleasure in them, yet still every day must be a thanksgiving-day, even to our dying-day. In this work we must spend our time because in this work we hope to spend a blessed eternity. 3. His constant regard to God upon all occasions, which should accompany his praises of him: I will lift up my hands in thy name. We must have an eye to God's name (to all that by which he has made himself known) in all our prayers and praises, which we are taught to begin with,—Hallowed be thy name, and to conclude with,—Thine is the glory. This we must have an eye to in our work and warfare; we must lift up our hands to our duty and against our special enemies in God's name, that is, in the strength of his Spirit and grace, Ps. lxxi. 16; Zech. x. 12. We must make all our vows in God's name; to him we must engage ourselves and in a dependence upon his grace. And when we lift up the hands that hang down, in comfort and joy, it must be in God's name; from him our comforts must be fetched, and to him they must be devoted. In thee do we boast all the day long.

III. With what pleasure and delight he would praise God, v. 5. 1. With inward complacency: My soul shall be satisfied as with marrow and fatness, not only as with bread, which is nourishing, but as with marrow, which is pleasant and delicious, Isa. xxv. 6. David hopes he shall return again to the enjoyment of God's ordinances, and then he shall thus be satisfied, and the more for his having been for a time under restraint. Or, if not, yet in God's loving kindness, and in conversing with him in solitude, he shall be thus satisfied. Note, There is that in a gracious God, and in communion with him, which gives abundant satisfaction to a gracious soul, Ps. xxxvi. 8; lxv. 4. And there is that in a gracious soul which takes abundant satisfaction in God and communion with him. The saints have a contentment with God; they desire no more than his favour to make them happy: and they have a transcendent complacency in God, in comparison with which all the delights of sense are sapless and without relish, as puddle-water in comparison with the wine of this consolation. 2. With outward expressions of this satisfaction; he will praise God with joyful lips. He will praise him, (1.) Openly. His mouth and lips shall praise God. When with the heart man believes and is thankful, with the mouth confession must be made of both, to the glory of God; not that the performances of the mouth are accepted without the heart (Matt. xv. 8), but out of the abundance of the heart the mouth must speak (Ps. xlv. 1), both for the exciting of our own devout affections and for the edification of others. (2.) Cheerfully. We must praise God with joyful lips; we must address ourselves to that and other duties of religion with great cheerfulness, and speak forth the praises of God from a principle of holy joy. Praising lips must be joyful lips.

IV. How he would entertain himself with thoughts of God when he was most retired (v. 6): I will praise thee when I remember thee upon my bed. We must praise God upon every remembrance of him. Now that David was shut out from public ordinances he abounded the more in secret communion with God, and so did something towards making up his loss. Observe here, 1. How David employed himself in thinking of God. God was in all his thoughts, which is the reverse of the wicked man's character, Ps. x. 4. The thoughts of God were ready to him: "I remember thee; that is, when I go to think, I find thee at my right hand, present to my mind." This subject should first offer itself, as that which we cannot forget or overlook. And they were fixed in him: "I meditate on thee." Thoughts of God must not be transient thoughts, passing through the mind, but abiding thoughts, dwelling in the mind. 2. When David employed himself thus—upon his bed and in the night-watches. David was now wandering and unsettled, but, wherever he came, he brought his religion along with him. Upon my beds (so some); being hunted by Saul, he seldom lay two nights together in the same bed; but wherever he lay, if, as Jacob, upon the cold ground and with a stone for his pillow, good thoughts of God lay down with him. David was so full of business all day, shifting for his own safety, that he had scarcely leisure to apply himself solemnly to religious exercises, and therefore, rather than want time for them, he denied himself his necessary sleep. He was now in continual peril of his life, so that we may suppose care and fear many a time held his eyes waking and gave him wearisome nights; but then he entertained and comforted himself with thoughts of God. Sometimes we find David in tears upon his bed (Ps. vi. 6), but thus he wiped away his tears. When sleep departs from our eyes (through pain, or sickness of body, or any disturbance in the mind) our souls, by remembering God, may be at ease, and repose themselves. Perhaps an hour's pious meditation will do us more good than an hour's sleep would have done. See Ps. xvi. 7; xvii. 3; iv. 4; cxix. 62. There were night-watches kept in the tabernacle for praising God (Ps. cxxxiv. 1), in which, probably, David, when he had liberty, joined with the Levites; and now that he could not keep place with them he kept time with them, and wished himself among them.

Confidence in God; David Triumphing in Hope.

7 Because thou hast been my help, therefore in the shadow of thy wings will I rejoice. 8 My soul followeth hard after thee: thy right hand upholdeth me. 9 But those that seek my soul, to destroy it, shall go into the lower parts of the earth. 10 They shall fall by the sword: they shall be a portion for foxes. 11 But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.

David, having expressed his desires towards God and his praises of him, here expresses his confidence in him and his joyful expectations from him (v. 7): In the shadow of thy wings I will rejoice, alluding either to the wings of the cherubim stretched out over the ark of the covenant, between which God is said to dwell ("I will rejoice in thy oracles, and in covenant and communion with thee"), or to the wings of a fowl, under which the helpless young ones have shelter, as the eagle's young ones (Exod. xix. 4, Deut. xxxii. 11), which speaks the divine power, and the young ones of the common hen (Matt. xxiii. 37), which speaks more of divine tenderness. It is a phrase often used in the psalms (Ps. xvii. 8; xxxvi. 7; lvii. 1; lxi. 4; xci. 4), and no where else in this sense, except Ruth ii. 12, where Ruth, when she became a proselyte, is said to trust under the wings of the God of Israel. It is our duty to rejoice in the shadow of God's wings, which denotes our recourse to him by faith and prayer, as naturally as the chickens, when they are cold or frightened, run by instinct under the wings of the hen. It intimates also our reliance upon him as able and ready to help us and our refreshment and satisfaction in his care and protection. Having committed ourselves to God, we must be easy and pleased, and quiet from the fear of evil. Now let us see further,

I. What were the supports and encouragements of David's confidence in God. Two things were as props to that hope which the word of God was the only foundation of:—

1. His former experiences of God's power in relieving him: "Because thou hast been my help when other helps and helpers failed me, therefore I will still rejoice in thy salvation, will trust in thee for the future, and will do it with delight and holy joy. Thou hast been not only my helper, but my help;" for we could never have helped ourselves, nor could any creature have been helpful to us, but by him. Here we may set up our Ebenezer, saying, Hitherto the Lord has helped us, and must therefore resolve that we will never desert him, never distrust him, nor ever droop in our walking with him.

2. The present sense he had of God's grace carrying him on in these pursuits (v. 8): My soul follows hard after thee, which speaks a very earnest desire and a serious vigorous endeavour to keep up communion with God; if we cannot always have God in our embraces, yet we must always have him in our eye, reaching forth towards him as our prize, Phil. iii. 14. To press hard after God is to follow him closely, as those that are afraid of losing the sight of him, and to follow him swiftly, as those that long to be with him. This David did, and he owns, to the glory of God, Thy right hand upholds me. God upheld him, (1.) Under his afflictions, that he might not sink under them. Underneath are the everlasting arms. (2.) In his devotions. God upheld him in his holy desires and pursuits, that he might not grow weary in well-doing. Those that follow hard after God would soon fail and faint if God's right hand did not uphold them. It is he that strengthens us in the pursuit of him, quickens our good affections, and comforts us while we have not yet attained what we are in the pursuit of. It is by the power of God (that is his right hand) that we are kept from falling. Now this was a great encouragement to the psalmist to hope that he would, in due time, give him that which he so earnestly desired, because he had by his grace wrought in him those desires and kept them up.

II. What it was that David triumphed in the hopes of.

1. That his enemies should be ruined, v. 9, 10. There were those that sought his soul to destroy it, not only his life (which they struck at, both to prevent his coming to the crown and because they envied and hated him for his wisdom, piety, and usefulness), but his soul, which they sought to destroy by banishing him from God's ordinances, which are the nourishment and support of the soul (so doing what they could to starve it), and by sending him to serve other gods, so doing what they could to poison it, 1 Sam. xxvi. 19. But he foresees and foretels, (1.) That they shall go into the lower parts of the earth, to the grave, to hell; their enmity to David would be their death and their damnation, their ruin, their eternal ruin. (2.) That they shall fall by the sword, by the sword of God's wrath and his justice, by the sword of man, Job xix. 28, 29. They shall die a violent death, Rev. xiii. 10. This was fulfilled in Saul, who fell by the sword, his own sword; David foretold this, yet he would not execute it when it was in the power of his hand, once and again; for precepts, not prophecies, are our rule. (3.) That they shall be a portion for foxes; either their dead bodies shall be a prey to ravenous beasts (Saul lay a good while unburied) or their houses and estates shall be a habitation for wild beasts, Isa. xxxiv. 14. Such as this will be the doom of Christ's enemies, that oppose his kingdom and interest in the world; Bring them forth and slay them before me, Luke xix. 27.

2. That he himself should gain his point at last (v. 11), that he should be advanced to the throne to which he had been anointed: The king shall rejoice in God. (1.) He calls himself the king, because he knew himself to be so in the divine purpose and designation; thus Paul, while yet in the conflict, writes himself more than a conqueror, Rom. viii. 37. Believers are made kings, though they are not to have the dominion till the morning of the resurrection. (2.) He doubts not but that though he was now sowing in tears he should reap in joy. The king shall rejoice. (3.) He resolves to make God the Alpha and Omega of all his joys. He shall rejoice in God. Now this is applicable to the glories and joys of the exalted Redeemer. Messiah the Prince shall rejoice in God; he has already entered into the joy set before him, and his glory will be completed at his second coming. Two things would be the good effect of David's advancement:—[1.] It would be the consolation of his friends. Every one that swears to him (that is, to David), that comes into his interest and takes an oath of allegiance to him, shall glory in his success; or every one that swears by him (that is, by the blessed name of God, and not by any idol, Deut. vi. 13), and then it means all good people, that make a sincere and open profession of God's name; they shall glory in God; they shall glory in David's advancement. Those that fear thee will be glad when they see me. Those that heartily espouse the cause of Christ shall glory in its victory at last. If we suffer with him, we shall reign with him. [2.] It would be the confutation of his enemies: The mouth of those that speak lies, of Saul, and Doeg, and others that misrepresented David and insulted over him, as if his cause was desperate, shall be quite stopped; they shall not have one word more to say against him, but will be for ever silenced and shamed. Apply this to Christ's enemies, to those that speak lies to him, as all hypocrites do, that tell him they love him while their hearts are not with him; their mouth shall be stopped with that word, I know you not whence you are; they shall be for ever speechless, Matt. xxii. 12. The mouths of those also that speak lies against him, that pervert the right ways of the Lord and speak ill of his holy religion, will be stopped in that day when the Lord shall come to reckon for all the hard speeches which ungodly sinners have spoken against him. Christ's second coming will be the everlasting triumph of all his faithful friends and followers, who may therefore now triumph in the believing hopes of it.

PSAL. LXIII.

A Psalme of David, when he was in the wildernesse of Iudah.

O God, thou art my God, early will I seck thee; my soule thirsteth for thee, my flesh longeth ardently for thee in a land of drought, & wea[illegible: 1 letter]y without waters.

So as I did view thee in the sanctuary, for to see thy strength, and thy glory. Because thy mercy is better than life, my lips shall celebrate thee. So will I blesse thee in my life, in thy name will I lift up my palmes. My soule shall be satisfied as with fat and [illegible: 1 letter]atnesse, and my mouth shall praise with lips of shouting joy. When I remember thee on my beds, meditate on thee in the night-watches. That thou hast beene a helpfulnesse to mee, and in the shadow of thy wings I shouted. My soule cleaveth after thee, thy right hand upholdeth me. But they that seeke my soule for tumultuous ruine, shall go into the lower parts of the earth. They shall make him run out by the hands of the sword, they shall be the portion of Foxes. But the King shall rejoyce in God; every one that sweareth by him shall glory, but stopped shall bee the mouth of them that speake a lye.

Annotations. WIldernesse of [illegible: 2 letters]dah] the forest of Hareth, 1 Sam. 22. 5. or, the wildernesse of Ziph, 1 Sam. 23. 14. both which were in the tribe of Iudah. Vers. 2. early] this noteth care and diligence, Iob 8. 5. Hos. 5. 15. Psal. 78. 34. Prov. 1. 28. Luk. 21. 38. longeth ardently] this word (which is here only found) seemeth to denote an earnest or hot appetite for meat, as the former thirst is for drinke. land of drought] that is, dry land, for so the wilds or desarts were usually waterlesse, Psal. 107. 33, 35. Exod. 17. 1. Num. 20. 1, 2. Ie[illegible: 1 letter]. [illegible: 1 word]. 6. weary] and consequently thirsty, which is caused by wearinesse. So Psal. 143. 6. Or wearisome to travell, as the Greeke translateth it, wailesse, which none can goe in. Vers. 3. the sanctuary] or, the sanctitie▪ the holy place, so called for the more reverence, and because holinesse became that house, Psal. 93. 5. for to see] this may be meant of his present desire to behold it as in time past: or as a continued speech of his passed comfort, when I did behold thy strength. thy strength and thy glory] both these were seene in the Arke of the testimonie, whence Gods oracles were uttered, Exod. 25. 22. Num. 7. 89. called therefore the arke of Gods strength, Ps. 132. 8. & also his glory, 1 Sam. 4. 21, 22. See also Ps. 78. 61. and 105. 4. Vers. 4. celebrate] land, [illegible: 1 word] glorifie thee. The Chaldee paraphraseth on this verse thus: because thy mercy which thou wilt doe to the just in the world to come, is better than the life which thou hast given to the wicked in this world, therefore my lips shall land thee. Vers. 5. So will I blesse thee] to wit, when th[illegible: 2 letters] restorest me againe [illegible: 1 word] sanctuary therefore [illegible: 1 span] so it may be taken for[illegible: 1 letter] [illegible: 1 word], S[illegible: 4 letters] me blesse thee. in my life] that i[illegible: 1 letter] [illegible: 1 word] I live [illegible: 1 span]i as the Chaldee saith, in my life in this world. So Psal. 49. 19. and 104. 33. and 146. 2. lift up my hands] that is, pray: which was with this gesture of holding up the palmes of the hands towards heaven, as looking to receive a blessing. So Iob 11. 13. Lam. 2. 19. and 3. 41. Psal. 141. 2. It is called also the lifting up of the hands, Psal. [illegible: 1 letter]8. 2. and spreading out of the palmes; Psal. 44. 21. and 88. 10. Vers. 6. fat] or s[illegible: 1 letter]w[illegible: 1 letter]t and fatnesse. Both words in the originall signifie fatnesse: and hereby is meant satiety of pleasures; so Ier. 31. 14. Psal. 36. 9. The Chaldee expoundeth it, satisfied with thy law. Vers. 7. when I remember] or, if I remember, [illegible: 1 word], so oft as. The Hebrew [illegible: 1 word], if, is here used for when: as also 1 Sam. 15. 17. So in Greeke, e[illegible: 1 span], of, Matth. 6. 22. i[illegible: 1 letter] [illegible: 1 span]an, when, Luke 11. 34. watches, or oust[illegible: 1 letter]dies, observations, which were in the night, as is expressed, Psal. 90. 4. See the notes there. Vers. 8. helpfulnesse] that is, a full helpe, as Psal. 44. 27. of thy [illegible: 1 span]gs] which the Chaldee translateth, of thy divine majestie. So Psal. 57. 2. Vers. 9. eleaveth after thee] this noteth love, constancy, and humility, and union in the spirit: for as man and wife cleaving together, are one flesh, Gen. 2. 24. so he that cleaveth to the Lord, is one spirit. 1 Cor. 6. 17. And this union commeth of the Lord, who saith by the Prophet, a[illegible: 1 letter] the girdle cleaveth to the loynes of [illegible: 1 word] man, so have I tied to mee the whole house of Israel, that they might be my people, Ier. 13. 11. Vers. 10. for tumultuous ruine] that is, to bring my soule unto destruction, or ruine. See this word, Psalme 35. 8. Vers. 11. They shall make him run out] or, They (the enemies) shall powre out him, meaning some principall, as Saul, or every of his sees: or Hee (every one that seeks my soule) shall be made run out, that is, his bloud shall be shed, as waters, Psal. 79. 3. A like phrase is used Ier. 18. 21. Ezek. 35. 5. The Greeke translateth, They shall be delivered unto the hands of the sword. hands] that is, the edge, or force of the sword, as Iob 5. 20. Ier. 18. 21. portion of foxes] that is, left unburied, for foxes and other wild beasts to prey upon & devoure. So Sauls bloud flowed [illegible: 1 word] by the sword, and his company slain on mo[illegible: 1 span] G[illegible: 1 span], lay for a prey to the beasts, 1 Sam. 31. So Christs enemies slaine with the sword are eaten of ravenous fowles, Rev. 19. 21. Vers. 12. But the King] that is, I who am King by God[illegible: 1 letter] anointing, [illegible: 1 word] Sam. 16. 12▪ 13. and Christ the sonne of David. 8. sweareth by him] that is, by God; the Chaldee saith, by his word: by swearing, meaning Gods whole worship, whereof swearing was a part, Deut. 6. 13. Esa. 45. 23. and 65. 16. Ier. 4. 2. Therefore that which the Prophet calleth Swearing, Esa. 45. 23. the Apostle calleth Confessing to God, Rom. 14. 11.

PSAL. LXIII.

WHen he was in the Wilderneſs of Judah] That is, of Idumea, ſaith Genebrard, which bordered upon the Tribe of Judah. But better underſtand it, either of the Forreſt of Hareth, 1 Sam. 22.5. or of the Wilderneſs of Ziph, 1 Sam. 23.14. where David was, In deſerto deſertus exul, & omnis ferè conſolationis inops, not only deſtitute of outward comforts, but in ſome deſertion of ſoul; Et ſic miſerrimus, & calamitoſiſſimus oberravit, ſaith Beza.

Verſ. 1. O God, thou art my God] And that is now mine only comfort; Divini mellis alvearium, the Bee-hive of heavenly honey.

Early will I ſeek thee] Now they who ſeek God early, have a promiſe that they ſhall finde him. Aben-Ezra rendreth it, Cicut mercator gemmas, inquiramte; [non-Latin text not transcribed] Mercator. I will diligently ſeek thee, as a Merchant doth precious Stones.

My ſoul thirſteth for thee] Thirſt is Tacl[illegible: 1 letter]th hattaavah ſay the Rabbines, the perfection of deſire. The whole life of a Chriſtian is nothing elſe but Sanctum deſiderium, ſaith Auſtin. How many broken ſpirits ſpend and exhale themſelves in continual Sallies as it were, and egreſſions of affection unto God, thirſting after, not only an union but an unity with him?

My fleſh longeth for thou] Non habet haec vox ſocium, ſaith Aben-Ezra; this word is here only found: It is a notable Metaphor, ſaith another Interpreter,R. Solomon. Areſcere exponit. taken from Women with Childe, to expreſs the earneſt affection that hee had to Godward. The Septuagint render it [non-Latin text not transcribed], Quam multipliciter. His ſoul, his fleſh, all was on a light fire, as it were, with ardent affection towards God.

In a dry and thirſty Land] Where I am hardly beſtead, and at a great fault for outward accommodations, but much more for ſweet and Spiritual communion with thee in holy Ordinances, there lieth the pinch of my grief.

Verſ. 2. To ſee thy power and thy glory] To feel thoſe heart-raviſhing apprehenſions of thine incomparable excellencies from thy ſelf immediatly; who canſt bee to thy people in their baniſhment as a little Sanctuary, Ezek. 21.16. and ſupply all their wants out of thine All ſufficiency, who art rich in mercy to all that call upon thy Name.

So as I have ſeen thee in the Sanctuary] Where were to be ſeen the houſe of God, Exod. 25.8. Deut. 12.5. the throne of glory from the beginning, J[illegible: 1 letter]r. 17.12. the Ark of the Covenant, Exod. 25.22. the tables of the Covenant laid up in the Ark, Exod. 28.21. the Mercy-ſeat, Exod. 25.21. the Oracle, 22. Numb. 7.89. the ceremonies that ſhewed the eſtate of the faithfull both by nature and by grace, and indeed were their Goſpel, and Chriſt in figure. Theſe were glorious ſights and ſignals, which therefore David dearly deſired, and more bewailed the want of them, then of all outward comforts and contentments.

Verſ. 3. Becauſe thy loving kindneſſe is better than life] Mr. Bradford being threatned by Stephen Gardiner (then L. Chancellour) anſwered, I know to whom I have committed my life,Acts & Mon. fol. 1459. even into his hands which will keep it, ſo that no man may take it away before it be his pleaſure, Therefore his good will be done; life in his diſpleaſure is worſe than death, and death in his true favour is true life. This made him and the reſt of the holy Martyrs, that they loved not their lives unto the death, Rev. 12.11. The ſight of God, though but in that dark glaſſe of the ceremonies, would have been better to David than life with the appurtenances, thoſe [non-Latin text not transcribed], riches, honours. pleaſures, &c. See Pſal. 4.7, 8.

My lips ſhall praiſe thee] Gods love ſhed abroad in the heart can cauſe the lips of them that are a ſleep to ſpeak, Cant. 7.9.

Verſ. 4. Thus will I bleſſe thee, while I live] I will divide my time betwixt praiſes and prayers, and ſo drive an holy trade betwixt heaven and earth. See Pſal. 18.3.

I will lift up my hands] i.e.Fretus tuo au[illegible: 2 letters]. c. pray, as Pſal. 141.2. 1 Tim. 2.8.

In thy Name] i.e. Cleaving to thy goodneſſe and mercy.

Verſ. 5. My ſoul ſhall be ſatisfied as with marrow and fatneſſe] Heb. As with fatneſſe and fatneſſe; his, ad corroborandum, ſaith Aben-Ezra, q.d. I ſhall be top-full of comfort, animo adipe & medullis ſanctiſſimarum deliciarum tunrum ſeginato. A ſoul taken up with Gods praiſes cannot but over-abound exceedingly with joy, Ita ut inter Dei laudationem & neſtram conſolationem ſit quaſi circulus perpetum & infinitus, ſaith One; Praiſes increaſe joy, and joy cauſeth perpetuall praiſes.

And my mouth ſhall praiſe thee with joyful lips] Heb.Toro gu[illegible: 1 letter]ture laudes tuas perſonabo. With lips of jubilations or exultations, labiis canoris, as if I were in a rapture or extaſie.

Verſ. 6. When I remember thee upon my bed] Heb. Beds, in the plural; becauſe he took up his lodging in many places, having Heaven ſometimes for his canopy; and well content to break his ſleep for Gods ſervice.

In the night watches] The Ancients divided the night into certain watches, Mark. 13.35.

Verſ. 7. Becauſe thou haſt been my help] This was the matter of his meditation, and hereby he helped his faith.

Therefore in the ſhaddow of thy wings, &c.] Metaphora à pulli[illegible: 1 letter] pipientibus ſub alis Matrum, ſaith Junius.

Verſ. 8.Adhaeſit anima mea poſt te. My ſoul followeth hard after thee] As hard as mine enemies do after me, even hard at heels, as we ſay; Sic trahit ſua quem que voluptas. A Chriſtians cloſe cleaving to God is the continent cauſe of all his comfort. This we muſt beg of God, Jer. 13.11. ſc. that we may cleave to God with full purpoſe of heart, Act. 11.23. and if he ſeem to withdraw, to follow him h[illegible: 1 letter]t-foot, and preſſe his foot ſtops.

Thy right hand upholdeth mee] For otherwiſe I ſhould ſaint and fail in the purſute of thee; my ſhort leggs and purſie heart would never hold on.

Verſ. 9. But thoſe that ſeek my ſoul to deſtroy it] Heb. Ad pracipitium, to hurl it down headlong, ſhall themſelves be laid low enough, even in the f[illegible: 2 letters]mie valley where are many already like them, and more (ſhall come after them) Job 21.31, 32. And this aſſurance of his enemies down-fall David had gotten by his meditations on God, verſ. 6.

Shall go into the lower parts of the earth] i. e. Into the grave at leaſt, if not into Hell, they ſhall be abyſſed into Hell, into eternall perdition, ſaith [illegible: 1 word].

Verſ. 10. [illegible: 1 span] Heb. [illegible: 1 span] Ezek 3[illegible: 1 letter].5.

They ſhall be a portion for Faxes] Or for any other beaſts of prey, they ſhall not have the honour of buriall, but lye above ground, to be devoured by beaſts and birds. See this fulfilled upon Sauls complices, 1. Sam. 3[illegible: 1 letter]. and the Antichriſtian [illegible: 1 word] Rev. 19.21.

Verſ. 11. But the King ſhall rejoyce in God] i. e. I ſhall, who am anno[illegible: 3 letters]ed and appointed King after Saul, and therefore doubt not to ſpeak thus of my ſelf, as if I were King already. Wicked men praeſemende ſperant, & sperando [illegible: 1 word], hope groundleſly, and periſh by their preſumption. But true believers tru[illegible: 2 letters] God upon his bare word, and that againſt ſenſe in things inviſible, and againſt reaſon in things incredible, and according to their faith, ſo is it unto them.

Every one that ſweareth by him ſhall glory] By whom? not by the King (though the Egyptians did ſo of old, and the Spaniards at this day in the pride of their Monarches, ſweat by the life of their King) but by God, the ſole and proper object of an oath; for to ſwear by his name in due manner, is a ſpeciall peece of his ſervice, and is here put for the whole. So then, every one that ſincerely ſerveth God ſhall bee glad and thankfull to God that David reigneth; for now [non-Latin text not transcribed] (as the Raven is ſaid to have crouped from the Capitol when Auguſtus came to the Empire) all ſhall go well with them, according to their own hearts deſires.Dio.

But the mouth of them that ſpeak lyes] A fault whereof, Sauls Courtiers were deeply guilty. Some take this for a generall deſcription of all graceleſſe and godleſſe perſons, who are lyars habitually at leaſt; as godly men are right ſwearers, and fearers of Gods name.

Shall be ſtopped] Either with ſhame and confuſion, or with death, as was Sauls and his pick-thanks. Saunders his foul mouth was ſtopped with famine, (as hath been above noted) that had uttered ſo many blaſphemies againſt God, and ſo many lyes againſt men.

O God, thou art my God; or, O God, thou art my Mighty One. The last Psalm left the echo of power ringing in the ear, and it is here remembered. Strong affiance bids the fugitive poet confess his allegiance to the only living God; and firm faith enables him to claim him as his own. He has no doubts about his possession of his God; and why should other believers have any? The straightforward, clear language of this opening sentence would be far more becoming in Christians than the timorous and doubtful expressions so usual among professors. How sweet is such language! Is there any other word comparable to it for delights? Meus Deus. Can angels say more? Early will I seek thee. Possession breeds desire. Full assurance is no hindrance to diligence, but is the mainspring of it. How can I seek another man's God? but it is with ardent desire that I seek after him whom I know to be my own. Observe the eagerness implied in the time mentioned; he will not wait for noon or the cool eventide; he is up at cockcrowing to meet his God. Communion with God is so sweet that the chill of the morning is forgotten, and the luxury of the couch is despised. The morning is the time for dew and freshness, and the psalmist consecrates it to prayer and devout fellowship. The best of men have been betimes on their knees. The word early has not only the sense of early in the morning, but that of eagerness, immediateness. He who truly longs for God longs for him now. Holy desires are among the most powerful influences that stir our inner nature; hence the next sentence,

My soul thirsteth for thee. Thirst is an insatiable longing after that which is one of the most essential supports of life; there is no reasoning with it, no forgetting it, no despising it, no overcoming it by stoical indifference. Thirst will be heard; the whole man must yield to its power; even thus is it with that divine desire which the grace of God creates in regenerate men; only God himself can satisfy the craving of a soul really aroused by the Holy Spirit. My flesh longeth for thee; by the two words soul and flesh, he denotes the whole of his being. The flesh, in the New Testament sense of it, never longs after the Lord, but rather it lusteth against the spirit; David only refers to that sympathy which is sometimes created in our bodily frame by vehement emotions of the soul. Our corporeal nature usually tugs in the other direction, but the spirit when ardent can compel it to throw in what power it has upon the other side. When the wilderness caused David weariness, discomfort, and thirst, his flesh cried out in unison with the desire of his soul. In a dry and thirsty land, where no water is. A weary place and a weary heart make the presence of God the more desirable: if there be nothing below and nothing within to cheer, it is a thousand mercies that we may look up and find all we need. How frequently have believers traversed in their experience this dry and thirsty land, where spiritual joys are things forgotten! and how truly can they testify that the only true necessity of that country is the near presence of their God! The absence of outward comforts can be borne with serenity when we walk with God; and the most lavish multiplication of them avails not when he withdraws. Only after God, therefore, let us pant. Let all desires be gathered into one. Seeking first the kingdom of God —all else shall be added unto us.

To see thy power and thy glory, so as I have seen thee in the sanctuary. He longed not so much to see the sanctuary as to see his God; he looked through the veil of ceremonies to the invisible One. Often had his heart been gladdened by communion with God in the outward ordinances, and for this great blessing he sighs again; as well he might, for it is the weightiest of all earth's sorrows for a Christian man to lose the conscious presence of his covenant God. He remembers and mentions the two attributes which had most impressed themselves upon his mind when he had been rapt in adoration in the holy place; upon these his mind had dwelt in the preceding Psalm, and the savour of that contemplation is evidently upon his heart when in the wilderness: these he desires to behold again in the place of his banishment. It is a precious thought that the divine power and glory are not confined in their manifestation to any places or localities; they are to be heard above the roaring of the sea, seen amid the glare of the tempest, felt in the forest and the prairie, and enjoyed wherever there is a heart that longs and thirsts to behold them. Our misery is that we thirst so little for these sublime things, and so much for the mocking trifles of time and sense. We are in very truth always in a weary land, for this is not our rest; and it is marvellous that believers do not more continuously thirst after their portion far beyond the river where they shall hunger no more, neither thirst any more; but shall see the face of their God, and his name shall be in their foreheads. David did not thirst for water or any earthly thing, but only for spiritual manifestations. The sight of God was enough for him, but nothing short of that would content him. How great a friend is he, the very sight of whom is consolation. Oh, my soul, imitate the psalmist, and let all thy desires ascend towards the highest good; longing here to see God, and having no higher joy even for eternity.

Because thy lovingkindness is better than life. A reason for that which went before, as well as for that which follows. Life is dear, but God's love is dearer. To dwell with God is better than life at its best; life at ease, in a palace, in health, in honour, in wealth, in pleasure; yea, a thousand lives are not equal to the eternal life which abides in Jehovah's smile. In him we truly live, and move, and have our being; the withdrawal of the light of his countenance is as the shadow of death to us: hence we cannot but long after the Lord's gracious appearing. Life is to many men a doubtful good: lovingkindness is an unquestioned boon: life is but transient, mercy is everlasting: life is shared in by the lowest animals, but the lovingkindness of the Lord is the peculiar portion of the chosen. My lips shall praise thee. Openly, so that thy glory shall be made known, I will tell of thy goodness. Even when our heart is rather desiring than enjoying we should still continue to magnify the Most High, for his love is truly precious; even if we do not personally, for the time being, happen to be rejoicing in it. We ought not to make our praises of God to depend upon our own personal reception of benefits; this would be mere selfishness; even publicans and sinners have a good word for those whose hands are enriching them with gifts; it is the true believer only who will bless the Lord when he takes away his gifts or hides his face.

Thus will I bless thee while I live. As I now bless thee so will I ever do; or rather, so as thou shalt reveal thy lovingkindness to me, I will in return continue to extol thee. While we live we will love. If we see no cause to rejoice in our estate, we shall always have reason for rejoicing in the Lord. If none others bless God, yet his people will; his very nature, as being the infinitely good God, is a sufficient argument for our praising him as long as we exist. I will lift up my hands in thy name. For worship the hands were uplifted, as also in joy, in thanksgiving, in labour, in confidence; in all these senses we would lift up our hands in Jehovah's name alone. No hands need hang down when God draws near in love. The name of Jesus has often made lame men leap as a hart, and it has made sad men clap their hands for joy.

My soul shall be satisfied as with marrow and fatness. Though unable to feast on the sacrifice at thine altar, my soul shall even here be filled with spiritual joys, and shall possess a complete, a double contentment. There is in the love of God a richness, a sumptuousness, a fulness of soul filling joy, comparable to the richest food with which the body can be nourished. The Hebrews were more fond of fat than we are, and their highest idea of festive provision is embodied in the two words, marrow and fatness: a soul hopeful in God and full of his favour is thus represented as feeding upon the best of the best, the dainties of a royal banquet. And my mouth shall praise thee with joyful lips. More joy, more praise. When the mouth is full of mercy, is should also be full of thanksgiving. When God gives us the marrow of his love, we must present to him the marrow of our hearts. Vocal praise should be rendered to God as well as mental adoration; others see our mercies, let them also hear our thanks.

When I remember thee upon my bed. Lying awake, the good man betook himself to meditation, and then began to sing. He had a feast in the night, and a song in the night. He turned his bedchamber into an oratory, he consecrated his pillow, his praise anticipated the place of which it is written, "There is no night there." Perhaps the wilderness helped to keep him awake, and if so, all the ages are debtors to it for this delightful hymn. If day's cares tempt us to forget God, it is well that night's quiet should lead us to remember him. We see best in the dark if we there see God best. And meditate on thee in the night watches. Keeping up sacred worship in my heart as the priests and Levites celebrated it in the sanctuary. Perhaps David had formerly united with those "who by night stand in the house of the Lord, "and now as he could not be with them in person, he remembers the hours as they pass, and unites with the choristers in spirit, blessing Jehovah as they did. It may be, moreover, that the king heard the voices of the sentries as they relieved guard, and each time he returned with renewed solemnity to his meditations upon his God. Night is congenial, in its silence and darkness, to a soul which would forget the world, and rise into a higher sphere. Absorption in the most hallowed of all themes makes watches, which else would be weary, glide away all too rapidly; it causes the lonely and hard couch to yield the most delightful repose —repose more restful than even sleep itself. We read of beds of ivory, but beds of piety are better far. Some revel in the night, but they are not a tithe so happy as those who meditate in God.

Because thou hast been my help. Meditation had refreshed his memory and recalled to him his past deliverances. It were well if we oftener read our own diaries, especially noting the hand of the Lord in helping us in suffering, want, labour, or dilemma. This is the grand use of memory, to furnish us with proofs of the Lord's faithfulness, and lead us onward to a growing confidence in him. Therefore in the shadow of thy wings will I rejoice. The very shade of God is sweet to a believer. Under the eagle wings of Jehovah we hide from all fear, and we do this naturally and at once, because we have aforetime tried and proved both his love and his power. We are not only safe, but happy in God: we rejoice as well as repose.

My soul followeth hard after thee, or is glued to thee. We follow close at the Lord's heels, because we are one with him. Who shall divide us from his love? If we cannot walk with him with equal footsteps, we will at least follow after with all the strength he lends us, earnestly panting to reach him and abide in his fellowship. When professors follow hard after the world, they will fall into the ditch; but none are ever too eager after communion with the Lord. Thy right hand upholdeth me. Else he would not have followed the Lord with constancy, or even have longed after him. The divine power, which has so often been dwelt upon in this and the preceding Psalms, is here mentioned as the source of man's attachment to God. How strong are we when the Lord works in us by his own right hand, and how utterly helpless if he withhold his aid!

As David earnestly sought for God, so there were men of another order who as eagerly sought after his blood; of these he speaks: But those that seek my soul, to destroy it. At his life they aimed, at his honour, his best welfare; and this they would not merely injure but utterly ruin. The devil is a destroyer, and all his seed are greedy to do the same mischief; and as he has ruined himself by his crafty devices, so also shall they. Destroyers shall be destroyed. Those who hunt souls shall be themselves the victims. Shall go into the lower parts of the earth. Into the pits which they digged for others they shall fall themselves. The slayers shall be slain, and the grave shall cover them. The hell which they in their curse invoked for others shall shut its mouth upon them. Every blow aimed against the godly will recoil on the persecutor; he who smites a believer drives a nail in his own coffin.

They shall fall by the sword. So David's enemies did. They that take the sword shall perish with the sword; bloody men shall feel their own life gushing forth from them, when their evil day shall at last come, and they shall be given up to feel in their own persons the horrors of death. They shall be a portion for foxes. Too mean to be fit food for the lions, the foxes shall sniff around their corpses, and the jackals shall hold carnival over their carcases. Unburied and unhonoured they shall be meat for the dogs of war. Frequently have malicious men met with a fate so dire as to be evidently the award of retributive justice. Although the great assize is reserved for another world, yet even here, at the common sessions of providence, justice often bares her avenging sword in the eyes of all the people.

But the king shall rejoice in God. Usurpers shall fade, but he shall flourish; and his prosperity shall be publicly acknowledged as the gift of God. The Lord's anointed shall not fail to offer his joyful thanksgiving: his well established throne shall own the superior lordship of the King of kings; his rejoicing shall be alone in God. When his subjects sing, "Io triumphe, "he will bid them chant, "Te Deum." Every one that sweareth by him shall glory. His faithful followers shall have occasion for triumph; they shall never need to blush for the oath of their allegiance. Or, "swearing by him, "may signify adherence to God, and worship paid to him. The heathen swore by their gods, and the Israelite called Jehovah to witness to his asseveration; those, therefore, who owned the Lord as their God should have reason to glory when he proved himself the defender of the king's righteous cause, and the destroyer of traitors. But the mouth of them that speak lies shall be stopped. And the sooner the better. If shame will not do it, nor fear, nor reason, then let them be stopped with the sexton's shovelful of earth; for a liar is a human devil, he is the curse of men, and accursed of God, who has comprehensively said, "all liars shall have their part in the lake which burneth with fire and brimstone." See the difference between the mouth that praises God, and the mouth that forges lies: the first shall never be stopped, but shall sing on for ever; the second shall be made speechless at the bar of God. O Lord, we seek thee and thy truth; deliver us from all malice and slander, and reveal to us thine own self, for Jesus' sake. Amen.

(first clause). While the Atheist says, "No God, "and the heathen worship "gods many, "the true believer says, "O God, thou art my God." He is so,

1. By choice.

2. By covenant.

3. By confession.

(second clause). Seeking God early.

1. Early in respect of life. 2. Early in respect of diligence. 3. Early in respect of (fervour.) 4. Early in respect of times or continuance. Alexander Shanks.

(second clause). Earnest seeking. That which is longed for will be eagerly sought.

1. The soul is resolute. I will seek. 2. The soul is reasonable. I will seek. 3. The soul is ready. Early will I.

4. The soul is persevering.

Let this be the resolution of both saved and unsaved. G. J. K.

1. Love's resolution. My lips shall praise thee.

(a) To praise. This is congenial to the renewed nature. It delights not in grumbling, reproaching, or scolding. Praise expresses appreciation, gratitude, happiness, affection.

(b) To praise God.

(c) To praise God practically. My lips. By speaking well to him; by speaking well of him; of his wisdom, justice, love, grace, etc.

(d) To praise God continually. As long as I live, etc.

2. Love's reason. Because thy lovingkindness. Love must praise God because —

(a) It owes its existence to him. "We love him because he first loved us."

(b) Because it is fostered by him. "The love of God is shed abroad, "etc.

(c) Because the expressions of his love demand praise. "Kindness" to needy, helpless, lost. Lovingkindness, not wounding our natures. Better than life; either the principle, pleasures, or pursuits of life. G. J. K.

Thy lovingkindness is better than life.

1. Love enjoyed with life. 2. Love compared with life. 3. Love preferred to life. G. J. K.

Verses 5-6.

1. The empty vessel filled. How? By meditation. With what? God's goodness as marrow and fatness. To what extent? Satisfaction.

2. The full vessel running over. My mouth shall praise thee with joyful lips. The soul overflows with praise —joyful praise. G. J. K.

Verses 5-6. Describe the nature of, and show the intimate connection between 1. the believer's employments and 2. his enjoyments. J. S. Bruce.

A well founded resolve.

1. Upon what based.

2. How expressed. J. S. B.

1. The soul's pursuit after God. It follows, (a) In desire. (b) In action. (c) Earnestly. (d) Quickly. (e) Closely.

2. The soul's support. Thy right hand upholdeth me, the arm of strength. In doing and bearing. G. J. K.

"A mighty hunter before the Lord."

1. The object of pursuit: Thee. 2. The manner of pursuit: Hard after. 3. The dangers encountered. J. S. B.

(second clause). God's right hand upholds his people three ways.

1. As to sin; lest they should fall by it.

2. As to suffering; lest they should sink under it.

3. As to duty; lest they should decline from it. W. Jay.

Verses 9-10.

1. The enemies of the Christian. Evil spirits, evil men, evil habits, etc., etc.

2. Their intent. To destroy the soul.

3. Their fall. Certain, shameful, destructive.

4. Their future. Hell is reserved for them G. J. K.

Three topics.

1. Royal rejoicing.

2. Lawful swearing.

3. Evil speaking.

WORKS UPON THE SIXTY-THIRD PSALM

CHANDLER'S "Life of David" contains an Exposition of this Psalm. Vol. 1, pp. 130-4.

"An Exposition of the 63 Psalm, "in eight Sermons, in "Choice and Practical Expositions on four Select Psalms... By THOMAS HORTON, D.D., 1675." (Folio.)

Twelve Sermons (on Ps 63:1-8) in "Sermons on various Practical Subjects. By ALEXANDER SHANKS (1731-1799), late Minister of the Associate Congregation of Jedburgh, Edinburgh, 1081."