The Treasury of David (Psalms)

46. "/ will speak of thy testimonies also before kings, and will not be ashamed." This is part of his liberty; he is free from fear of the greatest, proudest, and most tyrannical of men. David was called to stand before kings when he was an exile; and afterwards, when he was himself a monarch, he knew the tendency of men to sacrifice their religion to pomp and statecraft; but it was his resolve to do nothing of the kind. He would sanctify politics, and make cabinets know that the Lord alone is governor among the nations. As a king he would speak to kings concerning the King of kings. He says, " / will speak ": prudence might have suggested that his life and conduct would be enough, and that it would be better not to touch upon religion in the presence of royal personages who worshipped other gods, and claimed to be right in so doing. He had already most fittingly preceded this resolve by the declaration, " I will walk," but he does not make his personal conduct an excuse for sinful silence, for he adds, " I will speak." David claimed religious liberty, and took care to use it, for he spoke out what he believed, even when he was in the highest company. In what he said he took care to keep to God's own word, for he says, " I will speak of thy testimonies." No theme is like this, and there is no way of handling that theme like keeping close to the book, and using its thought and language. The great hindrance to our speaking upon holy topics in all companies is shame, but the Psalmist will "not be ashamed"; there is nothing to be ashamed of, and there is no excuse for being ashamed, and yet many are as quiet as the dead for fear some creature like themselves should be offended. When God gives grace, cowardice soon vanishes. He who speaks for God in God's power, will not be ashamed when beginning to speak, nor while speaking, nor after speaking; for his theme is one which is fit for kings, needful to kings, and beneficial to kings. If kings object, we may well be ashamed of them, but never of our Master who sent us, or of his message, or of his design in sending it.

47. " And / will delight myself in thy commandments, which I have loved." Next to liberty and courage comes delight. When we have done our duty, we find a great reward in it. If David had not spoken for his Master before kings, he would have been afraid to think of the law which he had neglected; but after speaking up for his Lord he feels a sweet serenity of heart when musing upon the word. Obey the command, and you will love it; carry the yoke, and it will be easy, and rest will come by it. After speaking of the law the Psalmist was not wearied of his theme, but he retired to meditate upon it; he discoursed and then he delighted, he preached and then repaired to his study to renew his strength by feeding yet again upon the precious truth. Whether he delighted others or not when he was speaking, he never failed to delight himself when he was musing on the word of the Lord. He declares that he loved the Lord's commands, and by this avowal he unveils the reason for his delight in them: where our love is, there is our delight. David did not delight in the courts of kings, for there he found places of temptation to shame, but in the Scriptures he found himself at home; his heart was in them, and they yielded him supreme pleasure. No wonder that he spoke of keeping the law, which he loved; Jesus says, " If a man love me, he will keep my words." No wonder that he spoke of walking at liberty, and speaking boldly, for true love is ever free and fearless. Love is the fulfilling of the law; where love to the law of God reigns in the heart the life must be full of blessedness. Lord, let thy mercies come to us that we may love thy word and way, and find our whole delight therein.

The verse is in the future, and hence it sets forth, not only what David had done, but what he would do; he would in time to come delight in his Lord's commands. He knew that they would neither alter, nor fail to yield him joy. He knew also that grace would keep him in the same condition of heart towards the precepts of the Lord, so that he should throughout his whole life take a supreme delight in holiness. His heart was so fixed in love to God's will that he was sure that grace would always hold him under its delightful influence.

All the Psalm is fragrant with love to the word, but here for the first time love is expressly spoken of. It is here coupled with delight, and in verse 165 with " great peace." All the verses in which love declares itself in so many words are worthy of note. See verses 47, 97, 113, 119, 127, 140, 159, 163, 165, 167.

48. "My hands also will I lift up unto thy commandments, which I have loved." He will stretch out towards perfection as far as he can, hoping to reach it one day; when his hands hang down he will cheer himself out of languor by the prospect of glorifying God by obedience; and he will give solemn sign of his hearty assent and consent to all that his God commands. The phrase " lift up my hands " is very full of meaning, and doubtless the sweet singer meant all that we can see in it, and a great deal more. Again he declares his love; for a true heart loves to express itself; it is a kind of fire which must send forth its flames. It was natural that he should reach out towards a law which he delighted in, even as a child holds out its hands to receive a gift which it longs for. When such a lovely object as holiness is set before us, we are bound to rise towards it with our whole nature, and till that is fully accomplished we should at least lift up our hands in prayer towards it. Where holy hands and holy hearts go, the whole man will one day follow.

"And / will meditate in thy statutes." He can never have enough of meditation upon the mind of God. Loving subjects wish to be familiar with their sovereign's statutes, for they are anxious that they may not offend through ignorance. Prayer with lifted hands, and meditation with upward-glancing eyes will in happy union work out the best inward results. The prayer of verse 41 is already fulfilled in the man who is thus struggling upward and studying deeply. The whole of this verse is in the future, and may be viewed not only as a determination of David's mind, but as a result which he knew would follow from the Lord's sending him his mercies and his salvation. When mercy comes down, our hands will be lifted up; when God in favour thinks upon us, we are sure to think of him. Happy is he who stands with hands uplifted both to receive the blessing and to obey the precept; he shall not vait upon the Lord in vain.

Verses 41 — 48. — This commences a new portion of the Psalm, in which each verse begins with the letter Vau, or v. There are almost no words in Hebrew that begin with this letter, which is properly a conjunction, and hence in each of the verses in this section the beginning of the verse is in the original a conjunction, — vau. — Albert Barnes.

Verses 41 — 48. — This whole section consists of petitions and promises. The petitions are two; verses 41, 43. The promises are six. This, among many, is a difference between godly men and others: all men seek good things from God, but the wicked so seek that they give him nothing back again, nor yet will promise any sort of return. Their prayers must be unprofitable, because they proceed from love of themselves, and not of the Lord. If so be they obtain that which is for their necessity, they care not to give to the Lord that which is for his glory: but the godly, as they seek good things, so they give praise to God when they have gotten them, and return the use of things received, to the glory of God who gave them. They love not themselves for themselves, but for the Lord; what they seek from him they seek it for this end, that they may be the more able to serve him. Let us take heed unto this; because it is a clear token whereby such as are truly religious are distinguished from counterfeit dissemblers. — William Cowper.

Verse 41. — "Let thy mercies come also unto me." The way was blocked up with sins and difficulties, yet mercy could clear all, and find access to him, or make its own way: "Let it come," that is, let it be performed or come to pass, as it is rendered: " Now let thy words come to pass " (Judg. xiii. 12) — Hebrew, " Let it come." Here we read, let it come home to me, for my comfort and deliverance. David elsewhere saith, " Goodness and mercy shall follow me all the days of my life " (Psalm xxiii. 6); go after him, find him out in his wanderings. So, " What shall I render to the Lord for all his benefits toward me? " (Psalm cxvi. 12). They found their way to him though shut up with sins and dangers. — Thomas Manton.

Verse 41. — "Let thy mercies come also unto me, 0 LORD." The mercies of God everywhere meet the man whom God quickens (verse 40). David understood that God blesses the soul, the body, the household, the ordinances, and all things else that belong to his servants; the whole of which blessing is from mercy, without merit, bestowed largely, wonderfully, etc. — Martin Geier.

Verse 41. — "Let thy mercies come also unto me, 0 LORD," etc. Ministers of the Word and students of Theology are reminded by this prayer that they ought not only to preach to others the true way of attaining everlasting salvation, but that they should also with earnest prayers cry unto God that they might themselves be made partakers of the Divine mercies, and receive " the end of their faith, the sal vation of their souls." Paul, indeed, was greatly anxious respecting this matter, and was constrained to write, that he kept his body under, and brought it into subjection, lest after preaching to others he should himself be a castaway. — Solomon Gesner.

Verse 41. — "Thy mercies." " Thy word." We should consider here the way in which the Prophet seeks salvation from God. In this prayer he conjoins two things, as those which uphold his confidence, viz., the mercy of God and his Word. These are to the man of faith the two strongest pillars of his hope. — Wolfgang Musculus.

Verse 41. — "Even thy salvation," etc. It is not any sort of delivery by any means, which the servant of God being in straits doth call for, or desire, but such a deliverance as God will allow, and be pleased to give in a holy way. "Let thy salvation come." As the word of promise is the rule of our petition, so is it a pawn of the thing promised, and must be held fast till the performance come: "Let thy mercies come also unto me, O LORD, even thy salvation, according to thy word "; and this is one reason of the petition. — David Dickson.

Verse 42. — "So shall I have," etc. I shall have something by which I may reply to those who calumniate me. So the Saviour replied to the suggestions of the tempter almost wholly by passages of Scripture (Matthew iv. 4, 7, 10); and so, in many cases, the best answer that can be given to reproaches on the subject of religion will be found in the very words of Scripture. A man of little learning, except that which he has derived from the Bible, may often thus silence the cavils and reproaches of the learned sceptic; a man of simple-hearted, pure piety, with no weapon but the word of God, may often thus be better armed than if he had all the arguments of the schools at his command. Comp. Eph. vi. 17. — Albert Barnes.

Verse 42. — "So shall I have wherewith to answer," etc. When the heart realizes assured salvation, it is supplied with abundant answers to those who sneer at the delights of faith. — Henry Law.

Verse 42. — "So shall I have wherewith to answer," etc. Hugo Cardinalis observeth that there are three sorts of blasphemers of the godly, — the devils, heretics, and slanderers. The devil must be answered by the internal word of humility; heretics by the external word of wisdom; slanderers by the active word of a good life. — Richard Greenham.

Verse 42. — "So shall I have," etc. For I should give them a short answer, and a true one, — that I trust in thy word; I put my confidence in thee, who canst make good thy promises, because thou art omnipotent; and wilt, because thou art merciful. — William Nicholson.

Verse 42. — "So shall I have wherewith to answer," etc. This follows the phrase, "according to thy word." Christians should learn from the example of David what to oppose to the reproaches and false accusations of the enemies of the truth. Nothing is done by railing; but weapons should be taken from the word of God; and these are strong through faith in God for the overturning of both the Devil himself and his instruments. For truly with weapons of this kind the Saviour himself discomfited Satan in the wilderness (Matt, iv.); and Paul (Ephes. vi.) puts on himself, and commends to the Christian soldier, the girdle of Divine truth, the breast-plate of righteousness, the shoes of the Gospel, the shield of faith, and the sword of the Spirit, which is the Word of God. — Solomon Gesner.

Verse 42. — "Wherewith to answer," etc. It is not forbidden to believers, modestly flnd fully, to answer those that reproach them, and to rebut the lie. See Prov. xxvi. 5, xxvii. 11. But to be able to answer them is received as a blessing from God. — Martin Geier.

Verses 42, 43. — In verse 42 there is a play upon the two senses of the term "word," thus: " and I will answer my revilers a word, for I have trusted in thy word." Having trusted in thy word of promise, I shall have a word of reply to make to them when thou shalt graciously hear this prayer. "Take not thy word of truth " (i.e., of promise) "out of my mouth": let me have it still to speak of before my enemies and to rest upon for my own soul. If God were to fail in fulfilling his word of promise, it would, in the sense here contemplated, be quite taken out of his mouth. — Henry Cowles.

Verse 43. — "Take not the word of truth," etc. It is well known that men do, when persecution threatens, either altogether deny the truth, or weakly and luke warmly confess it; but lest this should happen to him, David therefore prays here, "0 Lord, take not the word of truth utterly out of my mouth," i.e., make me, with an intrepid spirit, always to confess the avowed truth boldly and manfully. In the Hebrew text it is I«P IH, " veru." "very much," or, as Augustine renders it, "wholly and altogether "; and he thinks that David prayed for this, that, if through human weakness it should happen to him to fall, and at some time or other not steadfastly to confess the word, yet that God would not allow him to continue in that sin, but again restore and establish him; and he illustrates this by the example of Peter. Further, David adds the reason which has impelled him thus to pray: "Because I hope for," and even with great desire, as the Hebrew verb ^o; signifies, "thy judgments," with which in the last day thou wilt openly pass sentence on heretics, fanatics, and all tyrants. — Solomon Gesner.

Verse 43. — "Take not the word of truth utterly out of my mouth." The word is taken out of the mouth, when it is said to the sinner, "Wherefore dost thou declare my statutes? " And eloquence itself becomes dumb if the conscience be evil. The birds of heaven come and take the word out of thy mouth, even as they took the seed of the word from off the rock lest it should bring forth fruit. — Ambrose.

Verse 43. — The word is also taken out of our mouth when in strong temptations all things, as it were, fail, neither can we discover where we may make a stand: Psalm Ixix. 2. — Martin Geier.

Verse 43. — "Take not the word of truth utterly out of my mouth." Sometimes we are afraid to speak for the Saviour, lest we should incur the charge of hypocrisy. At other times we are ashamed to speak, from the absence of that only constraining

principle — " the love of Christ." And thus "the word of truth is taken out of our mouths." Often have we wanted a word to speak for the relief of the Lord's tempted people, and have not been able to find it; so that the recollection of precious lost opportunities may well give utterance to the prayer — "Take not the word of truth utterly out of my mouth." Not only do not take it out of my heart; but let it be ready in my mouth for a confession of my Master. Some of us know the painful trial of the indulgence of worldly habits and conversation, when a want of liberty of spirit has hindered us from standing up boldly for our God. We may perhaps allege the plea of bashfulness or judicious caution in excuse for silence; which however, in many instances, we must regard as a self-deceptive covering for the real cause of restraint — the want of apprehension of the mercy of God to the soul. — Charles Bridges.

Verse 43. — "Take not the word of truth utterly out of my mouth." Oh, what service can a dumb body do in Christ's house! Oh, I think the word of God is imprisoned also! Oh, I am a dry tree! Alas, I can neither plant nor water! Oh, if my Lord would make but dung of me, to fatten and make fertile his own corn-ridges in Mount Zionl Oh, if I might but speak to three or four herd-boys of my worthy Master, I would be satisfied to be the meanest and most obscure of all the pastors in this land, and to live in any place, in any of Christ's basest outhouses I But he saith, " Sirrah, I will not send you; I have no errands for you there away." My desire to serve him is sick of jealousy, lest he be unwilling to employ me.... I am very well every way, all praise to him in whose books I must stand for ever as his debtor! Only my silence paineth me. I had one joy out of heaven, next to Christ my Lord, and that was to preach him to this faithless generation; and they have taken that from me. It was to me as the poor man's one eye, and they have put out that eye. — Samuel Rutherford.

Verse 43. — "For I have hoped in thy judgments," the word DDBBTD, judgment, signifieth either the law, or the execution of the sentence thereof.

1. The law or whole word of God; so that, "/ have hoped in thy judgments," is no more, but in thy word do I hope; as it is, " I wait for the Lord, my soul doth wait, and in his word do I hope " (Ps. cxxx. 5).

2. Answerable execution of the law, when the promise or threatening is fulfilled. (1) When the promise is fulfilled: that is judgment in a sense when God accomplisheth what he hath promised for our salvation and deliverance. Thus God is said to judge his people, when he righteth and saveth them according to his word: " O Lord, thou hast seen my wrong: judge thou my cause" (Lam. iii. 59). (2) But the more usual notion of judgment is the execution of the threatening on wicked men; which being a benefit to God's faithful servants, and done in their favour, David might well be said to hope for it. Their " judgment " is our obtaining the promise. — Thomas Manton.

Verses 43, 44. — Lord, let me have the word of truth in "my mouth " that I may commit that sacred depositum to the rising generation (2 Tim. ii. 22), and by them it may be transmitted to succeeding ages; so shall "thy law " be kept "for ever and ever," i.e., from one generation to another, according to that promise (Isa. lix. 21): " My words in thy mouth shall not depart out of the mouth of thy seed, nor out of the mouth of thy seed's seed." — Matthew Henry.

Verse 44. — "So shall I keep thy law continually," etc. The Lord's keeping our heart in faith, and our mouth and outward man in the course of confession and obedience, is the cause of our perseverance. — David Dickson.

Verse 44. — "So shall I keep." Mark, the promise of obedience is brought in by way of argument; "So shall I keep," "so," that is, this will encourage me, this will enable me.

1st. The granting of his requests would give him encouragement: when God answers our hope and expectation, gratitude should excite and quicken us to give all manner of obedience. If he will give us a heart, and a little liberty to confess his name, and serve him, we should not be backward or uncertain, but walk closely with him.

2ndly. This would give him assistance and strength. If God do daily give assist ance, we shall stand; if not, we fall and falter; this w'ill be a means of his per severance, not only to engage and oblige him, but to help him to hold on to the end.

Then mark the constancy of this obedience, "Continually, and for ever and ever." David would not keep it for a fit, or for a few days, or a year, but always, even to the end of his life. Here are three words to the same sense: "continually," "for ever," "and ever." And the Septuagint expresses it thus: " I shall keep thy law always, and for ever, and for ever, and ever; " four words there. This heaping of words is not in vain.

1. It shows the difficulty of perseverance: unless believers do strongly persist in the resistance of temptation, they will soon be turned out of the way; therefore David binds his heart firmly: we must do it now, yea, always, unto the end.

2. He expresseth his vehemence of affection: those that are deeply affected with anything are wont to express themselves as largely as they can. As Paul, who had a deep sense of God's power: " Exceeding greatness of his power, according to the working of his mighty power " (Eph. i. 19). He heaps up several words, because his sense of them was so great: so David here doth heap up words — "continually, and for ever, and ever, and ever."

3. Some think the words are so many, that they may express not only this life, but that which is to come. I will keep them continually, and for ever, and ever; that is, all the days of my life, and in the other world. So Chrysostom, " I will keep them continually," etc., points out the other life, where there will be pure and exact keeping of the law of God. Here we are every hour in danger, but then we shall be put out of all danger, and without fear of sinning, we shall remain in a full and perfect righteousness; we hope for that which we have not attained unto, and this doth encourage us for the present: so would he make David express himself.

4. If we must distinguish these words, I suppose they imply the continuity and perpetuity of obedience; the continuity of obedience, that he would serve God continually, without intermission; and the perpetuity of obedience, that he would serve God for ever and ever, without defection or revolt, at all times, and to the end. Constancy and perseverance in obedience is the commendation of it. — Thomas

Verse 44. — "So shall I keep thy law continually." That is, if thou wilt not take the word of thy truth out of my mouth, "/ will alway keep thy law." "Yea, unto age, and age of age: " he showeth what is meant by alway. For sometimes by "alway " is meant, as long as we live here; but this is not, "unto age, and age of age." For it is better thus translated than as some copies have, "to eternity, and to age of age," since they could not say, and to eternity of eternity. That law therefore should be understood, of which the apostle saith, " Love is the fulfilling of the law." For this will be kept by the saints, from whose mouth the word of truth is not taken, that is, by the church of Christ herself, not only during this world, that is, until this world is ended; but for another world which is styled world without end. For we shall not there receive the commandments of the law, as here, to keep them, but we shall keep the fulness of the law itself without any fear of sinning; for we shall love God the more fully when we shall have seen him; and our neighbour too; for " God will be all in all "; nor will there be room for any false suspicion concerning our neighbour, where no man will be hidden to any. — Augustine.

Verse 44. — "Continually, for ever and ever." The language of this verse is very emphatic. Perfect obedience will constitute a large proportion of heavenly happiness to all eternity; and the nearer we approach to it on earth, the more we anticipate the felicity of heaven. — Note in Bagster's Comprehensive Bible.

Verse 45. — "I will walk at liberty." Wherever God pardons sin, he subdues it (Micah vii. 19). Then is the condemning power of sin taken away, when the com manding power of it is taken away. If a malefactor be in prison, how shall he know that his prince hath pardoned him? If a jailer come and knock off his chains and fetters, and lets him out of prison, then he may know he is pardoned: so, how shall we know God hath pardoned us? If the fetters of sin be broken off, and we walk at liberty in the ways of God, this is a blessed sign we are pardoned. — Thomas Watson.

Verse 45. — "/ will walk at liberty: for I seek thy precepts." As he who departs from confessing of God's truth doth cast himself in straits, in danger and bonds; so he that beareth out the confession of the truth doth walk as a free man; the truth doth set him free. — David Dickson.

Verse 45. — "/ will walk at liberty: for I seek thy precepts." When the Bible says that a man led by the Spirit is not under the law, it does not mean that he is free because he may sin without being punished for it; but it means that he is free because being taught by God's Spirit to love what his law commands he is no longer conscious of acting from restraint. The law does not drive him, because the Spirit

leads him.... There is a state, brethren, when we recognize God, but do not love God in Christ. It is that state when we admire what is excellent, but are not able to perform it. It is a state when the love of good comes to nothing, dying away in a mere desire. That is a state of nature, when we are under the law, and not con verted to the love of Christ. And then there is another state, when God writes his law upon our hearts by love instead of fear. The one state is this, " I cannot do the things that I would; " the other state is this, " I will walk at liberty, for I seek thy commandments." — Frederick William Robertson, 1816 — 1853.

Verse 45. — "/ will walk at liberty." The Psalmist's mind takes in the enlargement of his position. A little while ago, and he felt like a man straitened — hemmed in by rocks, in a narrow dangerous pass — who could not make his way out. You know the characteristics of Canaan, and you can easily conceive of the position of a traveller exploring his dreaded way through one of the mountain passes. The traveller before us has attained to tread upon secure ground. Now, all at once, favoured of the Most High, and conscious of being in his way, he finds himself in a spacious place, and he walks at large: "And I will walk at liberty; for I seek thy precepts." He had made diligent enquiry into all that the Lord had enjoined, and seeking conformity thereto, he felt that he could walk with comfort. He recreates himself in his spiritual emancipation. The secret evil-doer of fair profession cannot know this spiritual liberty at all. As long as a man finds himself to be wrong, and especially a man of a tender conscience, he feels hampered on all sides, depressed in mind, and evilly circumstanced. To what expansion of mind does a man awake when he becomes conscious of being in the appointed way of God 1 And he is actually at liberty; for the good providence of God is around him, and his grace supports him. — John Stephen.

Verse 45. — He who goes the beaten and right path will have no brambles hit him across the eyes. — Saxon proverb.

Verses 45 — 48. — Five things David promiseth himself here in the strength of God's grace. 1. That he should be free and easy in his duty: "/ will walk at liberty: " freed from that which is evil, not hampered with the fetters of my own corruptions, and free to that which is good. 2. That he should be bold and courageous in his duty: "/ will speak of thy testimonies before kings." 3. That he should be cheerful and pleasant in his duty: "/ will delight myself in thy commandments," in conversing with them, in conforming to them. 4. That he should be diligent and vigorous in his duty: "I will lift up my hands unto thy commandments; " which notes not only a vehement desire towards them, but a close application of mind to the observance of them. 5. That he should be thoughtful and considerate in his duty: "I will meditate in thy statutes." — Matthew Henry.

Verses 45 — 48. — In these four verses he explains, seriatim, in what the observance of the law consists; a thing he promised, when he said in the fourth verse of this division, that he would observe God's law in his heart, in his words, in his mind, and in his acts; and the prophet seems all at once, as having been heard, to have changed his mode of speaking, for he says, "And I walked at large." When God's mercy visited me, I did not walk in the narrow ways of fear, but in the wide one of love; that is to say, I observed the law willingly, joyfully, with all the affections of my heart, "because I have sought after thy commandments " as a thing of great value, and most important to come at; "and / spoke " openly and fearlessly on the justice of his most holy law, even "before kings, and I was not ashamed "; and I constantly turned the law in my mind, and made its mysteries the subject of my meditation, "and 1 lifted up my hands," to carry out his high and sublime commands; that is, his extremely perfect and arduous commands. Finally, in all manner of ways, in heart, mind, word, and deed, "7 was exercised in thy justifications." — Robert Bellarmine.

Verse 46. — "7 will speak of thy testimonies also before kings." In these words he seems to believe that he is in possession of that which he formerly prayed for. He had said, " Take not the word of truth out of my mouth," and now, as if he had obtained what he requested, he rises up, and maintains that he would not be dumb, even were he called upon to speak in the presence of kings. He affirms that he would willingly stand forward in vindication of the glory of God in the face of the whole world. — John Calvin.

Verse 46. — "I will speak of thy testimonies also before kings." The terror of kings and of men in power is an ordinary hindrance of free confession of God's truth in time of persecution; but faith in the truth sustained in the heart by God is able to bring forth a confession at all hazards. — David Dickson.

Verse 46. — "/ will speak of thy testimonies also before kings." Before David came to the crown kings were sometimes his judges, as Saul and Achish; but if he were called before them to give a reason of the hope that was in him, he would speak of God's testimonies, and profess to build his hope upon them, and make them his council, his guard, his crown, his all. We must never be afraid to own our religion, though it should expose us to the wrath of kings, but speak of it as that which we will live and die by, like the three children before Nebuchadnezzar, Dan. iii. 16, Acts iv. 20. After David came to the crown kings were sometimes his companions, they visited him, and he returned their visits; but he did not, in complaisance to them, talk of everything but religion for fear of affronting them, and making his converse uneasy to them: no, God's testimonies shall be the principal subject of his discourse with the kings, not only to show that he was not ashamed of his religion, but to instruct them in it, and bring them over to it. It is good for kings to hear of God's testimonies, and it will adorn the conversation of princes themselves to speak of them. — Matthew Henry.

Verse 46. — "/ will speak of thy testimonies also before kings." Men of greatest holiness have been men of greatest boldness; witness Nehemiah, the three children, Daniel, and all the holy prophets and apostles: Prov. xxviii. 1, " The wicked flee when no man pursueth: but the righteous are bold as a lion," yea, as a young lion, as the Hebrew has it, one that is in his hot blood and fears no colours, and that is more bold than any others. Holiness made Daniel not only as bold as a lion, but also to daunt the lions with his boldness. Luther was a man of great holiness, and a man of great boldness: witness his standing out against all the world; and when the emperor sent for him to Worms, and his friends dissuaded him from going, as sometimes Paul's did him, " Go," said he, " I will surely go, since I am sent for, in the name of our Lord Jesus Christ; yea, though I knew that there were as many devils in Worms to resist me as there be tiles to cover the houses, yet I would go." And when the same author and his associates were threatened with many dangers from opposers on all hands, he lets fall this heroic and magnanimous speech: " Come, let us sing the 46th Psalm, and then let them do their worst." Latimer was a man of much holiness, counting the darkness and profaneness of those times wherein he lived, and a man of much courage and boldness; witness his presenting to King Henry the Eighth, for a New Year's gift, a New Testament, wrapped up in a napkin, with this posie or motto about it, " Whoremongers and adulterers God will judge." — Thomas Brooks.

Verse 46. — Note that in this verse we are taught to shun four vices. First, overmuch silence: hence he says, "/ will speak." Secondly, useless talkativeness: "of thy testimonies." The Hebrew doctors say that ten measures of speaking had descended to the earth, — that nine had been carried off by the women, but one left for all the rest of the world. Hieronymus rightly exhorts all Christians: " Consecrate thy mouth to the Gospel: be unwilling to open it with trifles or fables." Thirdly, we are taught to shun cowardice: "before kings." For, as it is said (Prov. xxix. 25), "The fear of man bringeth a snare." Fourthly, and lastly, we are taught to shun cowardly bashfulness: "and will not be ashamed." — Thomas Le Blanc.

Verse 46. — "/ will not be ashamed." That is, I shall not be cast down from my position or my hope; I shall not be afraid; nor will I, from fear of danger or reproach, shun or renounce the confession; nor shall I be overcome by terrors or threats. — D. H. Mollerus.

Verses 46, 47, 48. In these three last verses David promiseth a threefold duty of thankfulness. First, the service of his tongue. Next, the service of his affections. Thirdly, the service of his actions. A good conscience renders always great con solation; and an honest life makes great boldness to speak without fear or shame, as ye see in David towards Saul, in Elias to Ahab, in Paul to Agrippa, to Festus, and to Felix. — William Cowper.

Verse 47. — "I will delight myself in thy commandments." It is but poor comfort to the believer to be able to talk well to others upon the ways of God, and even to " bear the reproach " of his people, when his own heart is cold, insensible, and dull. He longs for "delight " in these ways; and he shall delight in them. — Charles Bridges.

Verse 47. — He who would preach boldly to others must himself "delight " in the practice of what he preacheth. If there be in us a new nature, it will "love the commandments of God " as being congenial to it; on that which we love we shall continually be "meditating," and our meditation will end in action; we shall " lift up the hands which hang down " (Heb. xii. 12), that they may " work the works of God whilst it is day, because the night cometh when no man can work." (John ix. 4). — George Home.

Verse 47. — "Thy commandments, which I have loved." On the word "loved," the Carmelite quotes two sayings of ancient philosophers, which he commends to the acceptance of those who have learnt the truer philosophy of the Gospel. The first is Aristotle's answer to the question of what profit he had derived from philosophy: " I have learnt to do without constraint that which others do from fear of the law." The second is a very similar saying of Aristippus: " If the laws were lost, all of us would live as we do now that they are in force." And for us the whole verse is summed up in the words of a greater Teacher than they: " If a man love me, he will keep my words ": John xiv. 23. — Neale and Littledale.

Verses 47, 48. — What is in the word a law of precept, is in the heart a law of love; what is in the one a law of command, is in the other a law of liberty. " Love is the fulfilling of the law," Gal. v. 14. The law of love in the heart, is the fulfilling the law of God in the Spirit. It may well be said to be written in the heart, when a man doth love it. As we say, a beloved thing is in our hearts, not physically, but morally, as Calais was said to be in Queen Mary's heart. They might have looked long enough before they could have found there the map of the town; but grief for the loss of it killed her. It is a love that is inexpressible. David delights to mention it in two verses together: "I will delight myself in thy commandments, which I have loved. My hands also will I lift up unto thy commandments, which I have loved," and often in the Psalm resumes the assertion. Before the new creation, there was no affection to the law: it was not only a dead letter, but a devilish letter in the esteem of a man: he wished it razed out of the world, and another more pleasing to the flesh enacted. He would be a law unto himself; but when this is written within him, he is so pleased with the inscription, that he would not for all the world be without that law, and the love of it; whereas what obedience he paid to it before was out of fear, now out of affection; not only because of the authority of the lawgiver, but of the purity of the law itself. He would maintain it with all his might against the power of sin within, and the powers of darkness without him. He loves to view this law; regards every lineament of it, and dwells upon every feature with delightful ravishments. If his eye be off, or his foot go away, how doth he dissolve in tears, mourn and groan, till his former affection hath recovered breath, and stands upon its feet! — Stephen Charnock.

Verse 48. — "My hands also will I lift up unto thy commandments," etc. The duty that David promiseth God here, is the service of his actions, that he will lift up his hands to the practice of God's commandments. The kingdom of God is not in word, but in power; we are the disciples of that Master, who first began to do and then to teach. But now the world is full of mutilated Christians; either they want an ear and cannot hear God's word, or a tongue and cannot speak of it; or if they have both, they want hands and cannot practise it. — William Cowpcr.

Verse 48. — "My hands also will I lift up." To lift up the hands is taken variously and it signifies: — 1. To pray: as in Psalm xxviii. 2; Lam. ii. 19; Hab. iii. 10. — 2. To bless others: as Levit. ix. 22; Ps. cxxxiv. 2. — 3. To swear: as Gen. xiv. 22; Exod. vi. 8. — 4. To set about some important matter: as Gen. xli. 44; " without thee shall no man lift up his hand; " i.e. shall attempt anything, or shall accomplish; Psalm x. 12, " lift up thine hand," viz., effectively, to bring help: Heb. xii. 12, " lift up the hands," etc.; i.e. strongly stimulate Christians. Perhaps all these may be accommodated to the present passage; for it is possible to be either, 1. Prayer for Divine grace for the doing of the precepts: or, 2. Blessing, i.e. praise of God because of them, and the advantages which have thence accrued to us: which the Syriac translator approves, who adds, " and I will glory in thy faithfulness: "- or, 3. Vow, or oath of constant obedience, etc.: — or, 4. Active and earnest under taking of them; which, also, appears to be here chiefly meant. — Henry Hammond in Synopsis Poll.

Verse 48. — "My hands also will I lift up unto thy commandments; " vowing obedience to them: Genesis xiv. 22. — William Kay.

Verse 48. — "My hands also will I lift up." I will present every victim and sacrifice which the law requires. I will make prayer and supplication before thee, lifting up holy hands without wrath and doubting. — Adam Clarke.

Verse 48. — "My hands also will I lift up." Aben Ezra explains, (and perhaps rightly,) that the metaphor, in this place, is taken from the action of those who receive any one whom they are glad or proud to see. — Daniel Cressivell, 1776 — 1844.

Verse 48. — " I will lift up my hands in admiration of thy precepts, And meditate on thy statutes." — W. Green, in "A New Translation of the Psalms," 1762.

Verse 48. — To lift up the hand is a gesture importing readiness, and special intention in doing a thing. "My hands (saith David) also will I lift up unto thy commandments "; as a man that is willing to do a thing and addresseth himself to the doing of it, lifts up his hand; so a godly man is described as lifting up his hand to fulfil the commands of God. — Joseph Caryl.

Verse 48. — "Thy commandments." By commandments he understandeth the word of God, yet it is more powerful than so; it is not, I have loved thy word; but, I have loved that part of thy word that is thy "commandments," the mandatory part. There are some parts of the will and word of God that even ungodly men will be content to love. There is the promissory part; all men gather and catch at the promises, and show love to these. The reason is clear; there is pleasure, and profit, and gain, and advantage in the promises; but a pious soul doth not only look to the promises, but to the commands. Piety looks on Christ as a Lawgiver, as well as a Saviour, and not only on him as a Mediator, but as a Lord and Master; it doth not only live by faith, but it livcth by rule; it makes indeed the promises the stay and staff of a Christian's life, but it makes the commandments of God the level. A pious heart knows that some command is implied in the qualification and condition of every promise; it knows that as for the fulfilling of the promises, it belongs to God; but the fulfilling of the commands belongs to us. Therefore it looks so, upon the enjoying of that which is promised that it will first do that which is commanded. There is no hope of attaining comfort in the promise but in keeping of the precept; therefore he pitcheth the emphasis, " I have loved thy word," that is true, and all thy word, and this part, the mandatory part: " I have loved thy commandments."

Observe the number, " thy commandments "; it is plural, that is, all thy com mandments without exception; otherwise even ungodly men will be content to love some commandments, if they may choose them for themselves. — Richard Holdsworth (1590 — 1649), in "The Valley of Vision."

Verse 48. — "Which I love," or "have loved," as in verse 47, the terms of which are studiously repeated with a fine rhetorical effect, which is further heightened by the and at the beginning, throwing both verses, as it were, into one sentence. As if he had said: I will derive my happiness from thy commandments, which I love and have loved, and to these commandments, which I love and have loved, I will lift up my hands and heart together. — Joseph Addison Alexander.

Verse 48. — "/ will meditate." It is in holy meditation on the word of God that all the graces of the Spirit are manifested. What is the principle of faith but the reliance of the soul upon the promises of the word? What is the sensation of godly fear but the soul trembling before the threatenings of God? What is the object of hope but the apprehended glory of God? What is the excitement of desire or love but longing, endearing contemplations of the Saviour, and of his unspeakable blessings? So that we can scarcely conceive of the influences of grace separated from spiritual meditation in the word. — Charles Bridges.

Verse 48. — The Syriac has an addition to verse 48, which I am surprised has not been noticed. The addition is, "and I will glory in thy faithfulness." Dathe in a note says, THE SEVENTY seem to have read some such addition, although not exactly -the same. — Edward Thomas Gibson, 1819 — 1880.

O EMEMBER the word unto thy servant, upon which thou hast caused me to hope.

50 This is my comfort in my affliction: for thy word hath quickened me.

51 The proud have had me greatly in derision: yet have I not declined from thy law.

52 I remembered thy judgments of old, O LORD, and have comforted myself.

53 Horror hath taken hold upon me because of the wicked that forsake thy law.

54 Thy statutes have been my songs in the house of my pilgrimage.

55 I have remembered thy name, O LORD, in the night, and have kept thy law.

This octrain deals with the comfort of the word. It begins by seeking the main consolation, namely, the Lord's fulfilment of his promise, and then it shows how the word sustains us under affliction, and makes us so impervious to ridicule that we are moved by the harsh conduct of the wicked rather to horror of their sin than to any submission to their temptations. We are then shown how the Scripture furnishes songs for pilgrims, and memories for night-watchers; and the Psalm concludes by the general statement that the whole of this happiness and comfort arises out of keeping the statutes of the Lord.

49. "Remember the word unto thy servant." He asks for no new promise, but to have the old word fulfilled. He is grateful that he has received so good a word, he embraces it with all his heart, and now entreats the Lord to deal with him according to it. He does not say, " remember my service to thee," but " thy word to me." The words of masters to servants are not always such that servants wish their lords to remember them; for they usually observe the faults and failings of the work done, inasmuch as it does not tally with the word of command. But we who serve the best of masters are not anxious to have one of his words fall to the ground, since the Lord will so kindly remember his word of command as to give us grace wherewith we may obey, and he will couple with it a remembrance of his word of promise, so that our hearts shall be comforted. If God's word to us as his servants is so precious, what shall we say of his word to us as his sons?

The Psalmist does not fear a failure in the Lord's memory, but he makes use of the promise as a plea, and this is the form in which he speaks, after the manner of men when they plead with one another. When the Lord remembers the sins of his servant, and brings them before his conscience, the penitent cries, Lord, remember thy word of pardon, and therefore remember my sins and iniquities no more. There is a world of meaning in that word "remember," as it is addressed to God; it is used in Scripture in the tenderest sense, and suits the sorrowing and the depressed. The Psalmist cried, " Lord, remember David, and all his afflictions ": Job also prayed that the Lord would appoint him a set time, and remember him. In the present instance the prayer is as personal as the " Remember me " of the thief, for its essence lies in the words — " unto thy servant." It would be all in vain for us if the promise were remembered to all others if it did not come true to ourselves; but there is no fear, for the Lord has never forgotten a single promise to a single believer.

"Upon which thou hast caused me to hope." The argument is that God, having given grace to hope in the promise, would surely never disappoint that hope. He cannot have caused us to hope without cause. If we hope upon his word we have a sure basis: our gracious Lord would never mock us by exciting false hopes. Hope deferred maketh the heart sick, hence the petition for immediate remembrance of the cheering word. Moreover, it is the hope of a servant, and it is not possible that a great and good master would disappoint his dependent; if such a master's word were not kept it could only be through an oversight, hence the anxious cry, " Remember." Our great Master will not forget his own servants, nor disappoint the expectation which he himself has raised: because we are the Lord's, and endeavour to remember his word by obeying it, we may be sure that he will think upon his own servants, and remember his own promise by making it good.

This verse is the prayer of love fearing to be forgotten, of humility conscious of insignificance and anxious not to be overlooked, of penitence trembling lest the evil of its sin should overshadow the promise, of eager desire longing for the blessing, and of holy confidence which feels that all that is wanted is comprehended in the word. Let but the Lord remember his promise, and the promised act is as good as done.

50. "This my comfort in my affliction: for thy word hath quickened me." He means, — Thy word is my comfort, or the fact that thy word has brought quickening to me is my comfort. Or he means that the hope which God had given him was his comfort, for God had quickened him thereby. Whatever may be the exact sense, it is clear that the Psalmist had affliction, — affliction peculiar to himself which he calls "my affliction"; that he had comfort in it, — comfort specially his own, for he styles it "my comfort"; and that he knew what the comfort was, and where it came from, for he exclaims — "this is my comfort." The worldling clutches his money-bag, and says, " this is my comfort "; the spendthrift points to his gaiety and shouts, " this is my comfort"; the drunkard lifts his glass and sings, "this is my comfort"; but the man whose hope comes from God feels the lifegiving power of the word of the Lord, and he testifies, " this is my comfort." Paul said, " I know whom I have believed." Comfort is desirable at all times; but comfort in affliction is like a lamp in a dark place. Some are unable to find comfort at such times; but it is not so with believers, for their Saviour has said to them, " I will not leave you comfortless." Some have comfort and no affliction, others have affliction and no comfort; but the saints have comfort in their affliction.

The word frequently comforts us by increasing the force of our inner life; " this is my comfort; thy word hath quickened me." To quicken the heart is to cheer the whole man. Often the near way to consolation is sanctification and invigoration. If we cannot clear away the fog, it may be better to rise to a higher level, and so to get above it. Troubles which weigh us down while we are half dead become mere trifles when we are full of life. Thus have we often been raised in spirit by quickening grace, and the same thing will happen again, for the comforter is still with us, the Consolation of Israel ever liveth, and the very God of peace is evermore our Father. On looking back upon our past life there is one ground of comfort as to our state — the word of God has made us alive, and kept us so. We were dead, but we are dead no longer. From this we gladly infer that if the Lord had meant to destroy he would not have quickened us. If we were only hypocrites worthy of derision, as the proud ones say, he would not have revived us by his grace An experience of quickening is a fountain of good cheer.-

See how this verse is turned into a prayer in verse 107. " Quicken me, O Lord, according unto thy word." Experience teaches us how to pray, and furnishes arguments in prayer.

51. "The proud have had me greatly in derision." Proud men never love gracious men, and as they fear them they veil their fear under a pretended contempt. In this case their hatred revealed itself in ridicule, and that ridicule was loud and long. When they wanted sport they made sport of David because he was God's servant. Men must have strange eyes to be able to see farce in faith, and a comedy in holiness; yet it is sadly the case that men who are short of wit can generally provoke a broad grin by jesting at a saint. Conceited sinners make footballs of godly men. They call it roaring fun to caricature a faithful member of " The Holy Club "; his methods of careful living are the material for their jokes about " the Methodist"; and his hatred of sin sets their tongues a-wagging at long-faced Puritanism, and strait-laced hypocrisy. If David was greatly derided, wre may not expect to escape the scorn of the ungodly. There are hosts of proud men still upon the face of the earth, and if they find a believer in affliction they will be mean enough and cruel enough to make jests at his expense. It is the nature of the son of the bondwoman to mock the child of the promise.

" Yet have I not declined from thy law." Thus the deriders missed their aim: they laughed, but they did not win. The godly man, so far from turning aside from the right way, did not even slacken his pace, or in any sense fall off from his holy habits. Many would have declined, many have declined, but David did not do so. It is paying too much honour to fools to yield half a point to them. Then unhallowed mirth will not harm us if we pay no attention to it, even as the moon suffers nothing from the dogs that bay at her. God's law is our highway of peace and safety, and those who would laugh us out of it wish us no good.

From verse 61 we note that David was not overcome by the spoiling of his goods any more than by these cruel mockings. See also verse 157, where the multitude of persecutors and enemies were baflled in their attempts to make him decline from God's ways.

52. "/ remembered thy judgments of old, 0 LORD; and have comforted myself." He had asked the Lord to remember, and here he remembers God and his judgments. When we see no present display of the divine power it is wise to fall back upon the records of former ages, since they are just as available as if the transactions were of yesterday, seeing the Lord is always the same. Our true comfort must be found in what our God works on behalf of truth and right, and as the histories of the olden times are full of divine interpositions it is well to be thoroughly acquainted with them. Moreover, if we are advanced in years we have the providences of our early days to review, and these should by no means be forgotten or left out of our thoughts. The argument is good and solid: he who has shown himself strong on behalf of his believing people is the immutable God, and therefore we may expect deliverance at his hands. The grinning of the proud will not trouble us when we remember how the Lord dealt with their predecessors in bygone periods; he destroyed them at the deluge, he confounded them at Babel, he drowned them at the Red Sea, he drove them out of Canaan: he has in all ages bared his arm against the haughty, and broken them as potters' vessels. While in our own hearts we humbly drink of the mercy of God in quietude, we are not without comfort in seasons of turmoil and derision; for then we resort to God's justice, and remember how he scoffs at the scoffers: " He that sitteth in the heavens doth laugh, the Lord doth have them in derision."

When he was greatly derided the Psalmist did not sit down in despair, but rallied his spirits. He knew that comfort is needful for strength in service, and for the endurance of persecution, and therefore he comforted himself. In doing this he resorted not so much to the sweet as to the stern side of the Lord's dealings, and dwelt upon his judgments. If we can find sweetness in the divine justice, how much more shall we perceive it in divine love and grace. How thoroughly must that man be at peace with God who can find comfort, not only in his promises, but in his judgments. Even the terrible things of God are cheering to believers. They know that nothing is more to the advantage of all God's creatures than to be ruled by a strong hand which will deal out justice. The righteous man has no fear of the ruler's sword, which is only a terror to evil doers. When the godly man is unjustly treated he finds comfort in the fact that there is a Judge of all the earth who will avenge his own elect, and redress the ills of these disordered times.

53. "Horror hath taken hold upon me because of the wicked that forsake thy law." He was horrified at their action, at the pride which led them to it, and at the punishment which would be sure to fall upon them for it. When he thought upon the ancient judgments of God he was filled with terror at the fate of the godless; as well he might be. Their laughter had not distressed him, but he was distressed by a foresight of their overthrow. Truths which were amusement to them caused amazement to him. He saw them utterly turning away from the law of God, and leaving it as a path forsaken and overgrown from want of traffic, and this forsaking of the law filled him with the most painful emotions: he was astonished at their wickedness, stunned by their presumption, alarmed by the expectation of their sudden overthrow, amazed by the terror of their certain doom.

See verses 106 and 158, and note the tenderness which combined with all this. Those who are the firmest believers in the eternal punishment of the wicked are the most grieved at their doom. It is no proof of tenderness to shut one's eyes to the awful doom of the ungodly. Compassion is far better shown in trying to save sinners than in trying to make things pleasant all round. Oh that we were all more distressed as we think of the portion of the ungodly in the lake of fire! The popular plan is to shut your eyes and forget all about it, or pretend to doubt it; but this is not the way of the faithful servant of God.

54. "Thy statutes have been my songs in the house of my pilgrimage." Like others of God's servants, David knew that he was not at home in this world, but a pilgrim through it, seeking a better country. He did not, however, sigh over this fact, but he sang about it. He tells us nothing about his pilgrim sighs, but speaks of his pilgrim songs. Even the palace in which he dwelt was but "the house of his pilgrimage," the inn at which he rested, the station at which he halted for a little while. Men are wont to sing when they come to their inn, and so did this godly sojourner; he sang the songs of Zion, the statutes of the great King. The commands of God were as well known to him as the ballads of his country, and they were pleasant to his taste and musical to his ear. Happy is the heart which finds its joy in the commands of God, and makes obedience its recreation. When religion is set to music it goes well. When we sing in the ways of the Lord it shows that our hearts are in them. Ours are pilgrim Psalms, songs of degrees; but they are such as we may sing throughout eternity; for the statutes of the Lord are the psalmody of heaven itself.

Saints find horror in sin, and harmony in holiness. The wicked shun the law, and the righteous sing of it. In past days we have sung the Lord's statutes, and in this fact we may find comfort in present affliction. Since our songs are so very different from those of the proud, we may expect to join a very different choir at the last, and sing in a place far removed from their abode.

Note how in the sixth verses of their respective octaves we often find resolves to bless God, or records of testimony. In verse 46 it is, " I will speak," and in 62, " I will give thanks," while here he speaks of songs.

55. "I have remembered thy name, O LORD, in the night." When others slept I woke to think of thee, thy person, thy actions, thy covenant, thy name, under which last term he comprehends the divine character as far as it is revealed. He was so earnest after the living God that he woke up at dead of night to think upon him. These were David's Night Thoughts. If they were not Sunny Memories they were memories of the Sun of Righteousness. It is well when our memory furnishes us with consolation, so that we can say with the Psalmist, — Having early been taught to know thee, I had only to remember the lessons of thy grace, and my heart was comforted. This verse shows not only that the man of God had remembered, but that he still remembered the Lord his God. We are to hallow the name of God, and we cannot do so if it slips from our memory.

"And have kept thy law." He found sanctification through meditation; by the thoughts of the night he ruled the actions of the day. As the actions of the day often create the dreams of the night, so do the thoughts of the night produce the deeds of the day. If we do not keep the name of God in our memory we shall not keep the law of God in our conduct. Forgetfulness of minds leads up to forgetfulness of life.

When we hear the night songs of revellers we have in them sure evidence that they do not keep God's law; but the quiet musings of gracious men are proof positive that the name of the Lord is dear to them. We may judge of nations by their songs, and so we may of men; and in the case of the righteous, their singing and their thinking are both indications of their love to God: whether they lift up their voices, or sit in silence, they are still the Lord's. Blessed are the men whose " night-thoughts " are memories of the eternal light; they shall be remembered of their Lord when the night of death comes on. Reader, are your thoughts in the dark full of light, because full of God? Is his name the natural subject of your evening reflections? Then it will give a tone to your morning and noonday hours. Or do you give your whole mind to the fleeting cares and pleasures of this world? If so, it is little wonder that you do not live as you ought to do. No man is holy by chance. If we have no memory for the name of Jehovah we are not likely to remember his commandments: if we do not think of him secretly we shall not obey him openly.

56. "This I had, because I kept thy precepts." He had this comfort, this remembrance of God, this power to sing, this courage to face the enemy, this hope in the promise, because he had earnestly observed the commands of God, and striven to walk in them. We are not rewarded for our works, but there is a reward in them. Many a comfort is obtainable only by careful living: we can surely say of such consolations, " This I had because I kept thy precepts." How can we defy ridicule if we are living inconsistently? how can we comfortably remember the name of the Lord if we live carelessly? It may be that David means that he had been enabled to keep the law because he had attended to the separate precepts: he had taken the commands in detail, and so had reached to holiness of life. Or, by keeping certain of the precepts he had gained spiritual strength to keep others: for God gives more grace to those who have some measure of it, and those who improve their talents shall find themselves improving. It may be best to leave the passage open just as our version does; so that we may say of a thousand priceless blessings, " these came to us in the way of obedience." All our possessions are the gifts of grace, and yet some of them come in the shape of reward; yet even then the reward is not of debt, but of grace. God first works in us good works, and then rewards us for them.

Here we have an apt conclusion to this section of the Psalm, for this verse is a strong argument for the prayer with which the section commenced. The sweet singer had evidence of having kept God's precepts, and therefore he could the more properly beg the Lord to keep his promises. All through the passage we may find pleas, especially in the two remembers, " I have remembered thy judgments," and " I have remembered thy name "; " Remember thy word unto thy servant."

Verse 49. — "Remember the word unto thy servant," etc. Those that make God's promises their portion, may with humble boldness make them their plea. God gave the promise in which the Psalmist hoped, and the hope by which he embraced the promise. — Matthew Henry.

Verse 49. — "Remember the word unto thy servant," etc. When we hear any promise in the word of God, let us turn it into a prayer. God's promises are his bonds. Sue him on his bond. He loves that we should wrestle with him by his promises. Why, Lord, thou hast made this and that promise, thou canst not deny thyself, thou canst not deny thine own truth; thou canst not cease to be God, and thou canst as well cease to be God, as deny thy promise, that is thyself. " 'Lord, remember thy word.' I put thee in mind of thy promise, ' whereon thou hast caused me to hope.' If I be deceived, thou hast deceived me. Thou hast made these promises, and caused me to trust in thee, and ' thou never failest those that trust in thee, therefore keep thy word to me/ " — Richard Sibbes.

Verse 49. — "Remember the word unto thy servant," etc. God promiseth salvation before he giveth it, to excite our desire of it, to exercise our faith, to prove our sincerity, to perfect our patience. For these purposes he seemeth sometimes to have forgotten his word, and to have deserted those whom he had engaged to succour and relieve; in which case he would have us, as it were, to remind him of his promise, and solicit his performance of it. The Psalmist here instructeth us to prefer our petition upon these grounds: first that God cannot prove false to his own word: "Remember thy word; " secondly, that he will never disappoint an expectation which himself hath raised: " upon which thou hast caused me to hope." — George Home.

Verses 49, 52, 55. — "Remember." "I remembered." As David beseecheth the Lord to remember his promise, so he protests, in verse 52, that he remembered the judgments of God, and was comforted; and in verse 55, that he remembered the name of the Lord in the night. It is but a mockery of God, to desire him to remember his promise made to us, when we make no conscience of the promise we have made to him. But alas, how often we fail in this duty, and by our own default diminish that comfort we might have of God's promises in the day of our trouble. — William Cowper.

Verse 49. — "Thy servant." Be sure of your qualification; for David pleadeth here, partly as a servant of God. and partly as a believer. First, " Remember the word unto thy servant; " and then, " upon which thou hast caused me to hope." There is a double qualification: with respect to the precept of subjection, and the promise of dependence. The precept is before the promise. They have right to the promises, and may justly lay hold upon them, who are God's servants; they who apply themselves to obey his precepts, these only can rightly apply his promises to themselves. None can lay claim to rewarding grace but those who are partakers of sanctifying grace. Make it clear that you are God's servants, and then these promises which are generally offered are your own, no less than if your name were inserted in the promise, and written in the Bible. — Thomas

Verse 49. — "Thou hast caused me to hope." Let us remember, first, that the promises made to us are of God's free mercy; that the grace to believe, which is the condition of the promise, is also of himself; for " faith is the gift of God "; thirdly, that the arguments by which he confirms our faith in the certainty of our salvation are drawn from himself, not from us. — William Cowper.

Verse 50. — "This is my comfort," etc. The word of promise was David's comfort because the word had quickened him to receive comfort. The original is capable of another modification of thought — "This is my consolation that thy word hath quickened me." He had the happy experience within him; he felt the reviving, restoring, life-giving power of the word, as he read, as he dwelt upon it, as he meditated therein, and as he gave himself up to the way of the word. The believer has all God's unfailing promises to depend upon, and as he depends he gains strength by his own happy experiences of the faithfulness of the word. — John Stephen.

Verse 50. — "My comfort." "Thy word." God hath given us his Scriptures, his word; and the comforts that are fetched from thence are strong ones, because they are his comforts, since they come from his word. The word of a prince comforts, though he be not there to speak it. Though it be by a letter, or by a messenger, yet he whose word it is, is one that is able to make his word good. He is Lord and Master of his word. The word of God is comfortable, and all the reasons that are in it, and that are deduced from it, upon good ground and consequence, are com fortable, because it is God's word. Those comforts in God's word, and reasons from thence, are wonderful in variety. There is comfort from the liberty of a Christian, that he hath free access to the throne of grace; comfort from the prerogatives of a Christian, that he is the child of God, that he is justified, that he is the heir of heaven, and such like; comforts from the promises of grace, of the presence of God, of assistance by his presence. — Richard Sibbes.

Verse 50. — "Comfort." Nechamah, consolation; whence the name of Nehemiah was derived. The word occurs only in Job vi. 9.

Verse 50. — "Comfort." The Hebrew verb rendered to comfort signifies, first, to repent, and then to comfort. And certainly the sweetest joy is from the surest tears. Tears are the breeders of spiritual joy. When Hannah had wept, she went away, and was no more sad. The bee gathers the best honey from the bitterest herbs. Christ made the best wine of water....

Gospel comforts are, first, unutterable comforts, 1 Pet. i. 8; Philip, iv. 4. Secondly, they are real, John xiv. 27; all others are but seeming comforts, but painted comforts. Thirdly, they are holy comforts, Isa. Ixiv. 5; Ps. cxxxviii. 5; they flow from a Holy Spirit, and nothing can come from the Holy Spirit but that which is holy. Fourthly, they are the greatest and strongest comforts, Eph. vi. 17. Few heads and hearts are able to bear them, as few heads are able to bear strong wines. Fifthly, they reach to the inward man, to the soul, 2 Thess. ii. 17, the noble part of man. " My soul rejoiceth in God my Saviour." Our other comforts only reach the face; they sink not so deep as the heart. Sixthly, they are the most soul-filling and soul-satisfying comforts, Ps. xvi. 11, Cant. ii. 3. Other comforts cannot reach the soul, and therefore they cannot fill nor satisfy the soul. Seventhly, they comfort in saddest distresses, in the darkest night, and in the most stormy day, Ps. xciv. 19, Hab. iii. 7, 8. Eighthly, they are everlasting, 2 Thess. ii. 16. The joy of the wicked is but as a glass, bright and brittle, and evermore in danger of breaking; but the joy of the saints is lasting. — Thomas Brooks.

Verse 50. — "Thy word hath quickened me." It is a reviving comfort which quickeneth the soul. Many times we seem to be dead to all spiritual operations, our affections are damped and discouraged; but the word of God puts life into the dead, and relieveth us in our greatest distresses. Sorrow worketh death, but joy is the life of the soul. Now, when dead in all sense and feeling, " the just shall live by faith " (Hab. ii. 4), and the hope wrought in us by the Scriptures is " a lively hope " (1 Pet. i. 3). Other things skin the wound, but our sore breaketh out again, and runneth; faith penetrateth into the inwards of a man, doth good to the heart; and the soul reviveth by waiting upon God, and gets life and strength. — Thomas

Verse 50. — "Thy word hath quickened me." Here, as is evident from the mention of " affliction " — and indeed throughout the Psalm — the verb "quicken " is used not merely in an external sense of " preservation from death " (Hupfeld), but of " reviving the heart," " imparting fresh courage," etc. — J. J. Stewart Perowne.

Verse 50. — "Thy word hath quickened me." It made me alive when I was dead in sin; it has many a time made me lively when I was dead in duty; it has quickened me to that which is good, when I was backward and averse to it; and it has quickened me in that which is good, when I was cold and indifferent. — Matthew Henry.

Verse 50. — (Second Clause). Adore God's distinguishing grace, if you have felt the power and authority of the word upon your conscience; if you can say as David, "Thy word hath quickened me." Christian, bless God that he has not only given thee his word to be a rule of holiness, but his grace to be a principle of holiness. Bless God that he has not only written his word, but sealed it upon thy heart, and made it effectual. Canst thou say it is of divine inspiration, because thou hast felt it to be of lively operation? Oh free grace I That God should send out his word, and heal thee; that he should heal thee and not others I That the same Scripture which to them is a dead letter, should be to thee a savour of life. — Thomas Watson.

Verse 51. — "The proud have had me greatly in derision." The saints of God have complained of this in all ages: David of his busy mockers; the abjects jeered him.

Job was disdained of those children whose fathers he would have scorned to set with the dogs of his flock, Job xxx. 1. Joseph was nicknamed a dreamer, Paul a babbler, Christ himself a Samaritan, and with intent of disgrace a carpenter.... Michal was barren, yet she hath too many children, that scorn the habit and exercises of holiness. There cannot be a greater argument of a foul soul, than the deriding of religious services. Worldly hearts can see nothing in those actions, but folly and madness; piety hath no relish, but is distasteful to their palates. — Thomas Adams.

Verse 51. "Greatly." The word noteth " continually," the Septuagint translates it by a<t>6dpa, the vulgar Latin by usque valde, and usque longe. They derided him with all possible bitterness; and day by day they had their scoffs for him, so that it was both a grievous and a perpetual temptation. — Thomas Manton.

Verse 51. — "Derision." David tells that he had been jeered for his religion, but yet he had not been jeered out of his religion. They laughed at him for his praying and called it cant, for his seriousness and called it mopishness, for his strictness and called it needless preciseness. — Matthew Henry.

Verse 51. — It is a great thing in a soldier to behave well under fire; but it is a greater thing for a soldier of the cross to be unflinching in the day of his trial. It does not hurt the Christian to have the dogs bark at him. — William S. Plumer.

Verses 50, 51. — The life and vigour infused into me by the promise which "quickened me," caused me "not to decline from thy law," even though "the proud did iniquitously altogether"; doing all in their power, through their jeerings at me, to deter me from its observance. — Robert Bellarmine.

Verse 52. — "/ remembered thy judgments of old." It is good to have a number of examples of God's dealings with his servants laid up in the storehouse of a sanctified memory, that thereby faith may be strengthened in the day of affliction; for so are we here taught. — David Dickson.

Verse 52. — "/ remembered thy judgments." He remembered that at the beginning Adam, because of transgression of the divine command, was cast out from dwelling in Paradise; and that Cain, condemned by the authority of the divine sentence, paid the price of his parricidal crime; that Enoch, caught up to heaven because of his devotion, escaped the poison of earthly wickedness; that Noah, because of righteousness the victor of the deluge, became the survivor of the human race; that Abraham, because of faith, diffused the seed of his posterity through the whole earth; that Israel, because of the patient bearing of troubles, consecrated a believing people by the sign of his own name; that David himself, because of gentleness, having had regal honour conferred, was preferred to his elder brothers. — Ambrose.

Verse 52. — "/ remembered," etc. Jerome writes of that religious lady Paula, that she had got most of the Scriptures by heart. We are bid to have the " word dwell in " us: Col. iii. 16. The word is a jewel that adorns the hidden man; and shall we not remember it? " Can a maid forget her ornaments? " Jer. ii. 32. Such as have a disease they call lienteria, in which the meat comes up as fast as they eat it, and stays not in the stomach, are not nourished by it. If the word stays not in the memory, it cannot profit. Some can better remember a piece of news than a line of Scripture: their memories are like those ponds, where frogs live, but fish die. — Thomas Watson, in "The Morning Exercises."

Verse 52. — "I remembered thy judgments, and have comforted myself." A case of conscience may be propounded: how could David be comforted by God's judgments, for it seemeth a barbarous thing to delight in the destruction of any? it is said, " He that is glad at calamities shall not be unpunished " (Prov. xvii. 5).

1. It must be remembered that judgment implies both parts of God's righteous dispensation, the deliverance of the godly, and the punishment of the wicked. Now, in the first sense there is no ground of scruple, for it is said, " Judgment shall return unto righteousness " (Ps. xciv. 15); the sufferings of good men shall be turned into the greatest advantages, as the context showeth that God will not cast off his people, but judgment shall return unto righteousness. 2. Judgment, as it signifieth punishment of the wicked, may yet be a comfort, not as it importeth the calamity of any, but either, —

(1) When the wicked is punished, the snare and allurement to sin is taken away, which is the hope of impunity; for by their punishment men see that it is dangerous to sin against God: " When thy judgments are in the earth, the inhabitants of the world will learn righteousness " (Isai. xxvi. 9); the snare is removed from many a soul.

(2) Their derision and mockage of godliness ceaseth, they do no longer vex and pierce the souls of the godly, saying, " Aha, aha " (Ps. xl. 15); it is as a wound to their heart when they say, " Where is thy God? " (Ps. xlii. 10). Judgment slayeth this evil.

(3) The impediments and hindrances of worshipping and serving God are taken away: when the nettles are rooted up, the corn hath the more room to grow.

(4) Opportunity of molesting God's servants is taken away, and they are prevented from afflicting the church by their oppressions; and so way is made for the enlarging of Christ's kingdom.

(5) Thereby also God's justice is manifested: When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting " (Prov. xi. 10); " The righteous also shall see, and fear, and shall laugh at him: lo this is the man that made not God his strength " (Ps. lii. 6, 7); rejoice over Babylon, " ye holy apostles and prophets, for God hath avenged you on her " (Rev. xviii. 20). When the word of God is fulfilled, surely then we may rejoice that his justice and truth are cleared. — Thomas Manton.

Verse 52. — The word mishphatim, "judgments," is used in Scripture either foir laws enacted, or judgments executed according to those laws. The one may be called the judgments of his mouth, as, " Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth " (Ps. cv. 5), the other, the judgments of his hand. As both will bear the name of judgments, so both may be said to be "of old." His decrees and statutes which have an eternal equity in them, and were graven upon the heart of man in innocency, may well be said to be of old: and because from the beginning of the world God hath been punishing the wicked, and delivering the godly in due time, his judiciary dispensations may be said to be so also. The matter is not much, whether we interpret it of either his statutes or decrees, for they both contain matter of comfort, and we may see the ruin of the wicked in the word, if we see it not in providence. Yet I rather interpret it of those righteous acts recorded in Scripture, which God as a just judge hath executed in all ages, according to the promises and threatenings annexed to his laws. Only in that sense I must note to you, judgments imply his mercies in the deliverance of his righteous servants, as well as his punishments on the wicked: the seasonable interpositions of his relief for the one in their greatest distresses, as well as his just vengeance on the other notwithstanding their highest prosperities. — Thomas Manton.

Verses 52, 55. — "/ remembered thy judgments," "thy name in the night." Thomas Fuller thus writes in his " David's Heartie Repentance ": —

" For sundry duties he did dayes devide,

Making exchange of worke his recreation;

For prayer he set the precious morne aside,

The mid-day he bequeathed to meditation: Sweete sacred stories he reserved for night, To reade of Moses' meeknes, Sampson's might: These were his joy, these onely his delight."

Verse 53. — "Horror hath taken hold upon me because of the wicked." I have had clear views of eternity; have seen the blessedness of the godly, in some measure; and have longed to share their happy state; as well as been comfortably satisfied that through grace I shall do so; but, oh, what anguish is raised in my mind, to think of an eternity for those who are Christless, for those who are mistaken, and who bring their false hopes to the grave with them 1 The sight was so dreadful I could by no means bear it: my thoughts recoiled, and I said, (under a more affecting sense than ever before,) " Who can dwell with everlasting burnings? " — David Brainerd, 1718—1747.

Verse 53. — "Horror hath taken hold upon me," etc. Oh who can express what the state of a soul in such circumstances is 1 All that we can possibly say about it gives but a very feeble, faint representation of it; it is inexpressible and incon ceivable; for who knows the power of God's anger?

How dreadful is the state of those that are daily and hourly in danger of this great wrath and infinite misery 1 But this is the dismal case of every soul in this congregation that has not been born again, however moral and strict, sober and religious, they may otherwise be. Oh that you would consider it, whether you be

young or old I There is reason to think, that there are many in this congregation now hearing this discourse, that will actually be the subjects of this very misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they now have. It may be they are now at ease, and hear all these things without much disturbance, and are now flattering themselves that they are not the persons, promising themselves that they shall escape. If we knew that there was one person, and but one, in the whole congregation, that was to be the subject of this misery, what an awful thing would it be to think of! If we knew who it was, what an awful sight would it be to see such a person I How might all the rest of the congregation lift up a lamentable and bitter cry over him 1 But, alas! instead of one, how many is it likely will remember this discourse in hell I — Jonathan Edwards, in a Sermon entitled, "Sinners in the Hands of an angry God."

Verse 53. — "Horror.".W?t, zildphah, properly signifies the pestilential burning wind called by the Arabs simoon (see Ps. xi. 6); and is here used in a figurative sense for the most horrid mental distress; and strongly marks the idea the Psalmist had of the corrupting, pestilential, and destructive nature of sin. — Note in Bagster's Comprehensive Bible.

Verse 53. — "Horror." The word for "horror " signifieth also a tempest or storm. Translations vary; some read it, as Junius, " a storm overtaking one"; Ainsworth, " a burning horror hath seized me," and expoundeth it a storm of terror and dismay. The Septuagint, aOv/j-ia. KUT^ M*, " faintness and dejection of mind hath possessed me "; our own translation, " I am horribly afraid "; all translations, as well as the original word, imply a great trouble of mind, and a vehement commotion; like a storm, it was matter of disquiet and trembling to David. — Thomas Manton.

Verse 53. — "Because of the wicked that forsake thy law." David grieved, not because he was himself attacked; but because the law of God was forsaken; and he bewailed the condemnation of those who so did, because they are lost to God. Just as a good father in the madness of his son, when he is ill-used by him, mourns not his own but the misery of the diseased; and he grieves at the contumely, not because it is cast on himself, but because the diseased person knows not what he does in his madness: so a good man, when he sees a sinner neither reverence nor honour the grey hairs of a parent, that to his face he can insult him, that he does not know in the madness of sinning what unbecoming and shameful things he does, grieves for him as one on the point of death, laments him as one despaired of by the physicians. As a good physician in the first place advises, then, even if he receive hard words, though he be beaten, nevertheless as the man is ill he bears with him; and if he be cursed he does not leave; and any medicine that may be applied he does not refuse; nor does he go away as from a stubborn fellow, but strives with all diligence to heal him as one that has deserved well from him, exercising not only the skill of science but also benignity of disposition. Even so, a righteous man, when he is treated with contempt, does not turn away, but when he is calumniated he regards it as madness, not as depravity; and desires rather to apply his own remedy to the wound, and sympathises, and grieves not for himself, but for him who labours under an incurable disease. — Ambrose.

Verse 53. — "The wicked that forsake thy law"; not only transgress the law of the Lord, as every man does, more or less; but wilfully and obstinately despise it, and cast it behind their backs, and live in a continued course of disobedience to it; or who apostatize from the doctrine of the word of God; wilfully deny the truth, after they have had a speculative knowledge of it, whose punishment is very grievous (Heb. x. 26 — 29); and now partly because of the daring impiety of wicked men, who stretch out their hands against God, and strengthen themselves against the Almighty, and run upon him, even on the thick bosses of his bucklers: because of the shocking nature of their sin, the sad examples thereby set to others, the detriment they are to themselves, and the dishonour they bring to God; and partly because of the dreadful punishment that shall be inflicted on them here, and especially hereafter, when a horrible tempest of wrath will come upon them. Hence such trembling seized the Psalmist: and often so it is, that good men tremble more for the wicked than they do for themselves: see verse 120. — John Gill.

Verse 54. — "Thy statutes have been my songs." The Psalmist rejoiced, doubtless, as the good do now, 1. In law itself; law, as a rule of order; law as a guide of conduct; law, as a security for safety. 2. In such a li.w as that of God — so pure, so holy, so fitted to promote the happiness of man. 3. In the stability of that law,

as constituting his own personal security, the ground of his hope. 4. In law in its influence on the universe, preserving order and securing harmony. — Albert

Verse 54. — "Thy statutes have been my songs." In the early ages it was customary to versify the laws, that the people might learn them by heart, and sing them. — William*.

Verse 54. — " Thy statutes have been my songs." God's statutes are here his "songs," which give him spiritual refreshing, sweeten the hardships of the pilgrimage, and measure and hasten his steps. — Franz Delitzsch.

Verse 54. — "Songs." Travellers sing to deceive the tediousness of the way; so did David; and hereby he solaced himself under that horror which he speaks of in verse 53. Great is the comfort that cometh in by singing of Psalms with grace in our hearts. — John Trapp.

" Such songs have power to quiet

The restless pulse of care,

And come like the benediction

That follows after prayer.

" And the night shall be filled with music,

And the cares that infest the day Shall fold their tents like the Arabs, And as silently steal away."

Verse 54. — "Songs in the house of my pilgrimage." Wherefore is everything like warmth in religion branded with the name of enthusiasm? Warmth is expected in the poet, in the musician, in the scholar, in the lover — and even in the tradesman it is allowed, if not commended — why then is it condemned in the concerns of the soul — a subject which, infinitely above all others, demands and deserves all the energy of the mind? Would a prisoner exult at the proclamation of deliverance, and is the redeemed sinner to walk forth from his bondage, unmoved, unaffected, without gratitude or joy? No, " Ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." Shall the condemned criminal feel I know not what emotions, when instead of the execution of the sentence he receives a pardon? and is the absolved transgressor to be senseless and silent? No. " Being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: and not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement."

Other travellers are accustomed to relieve the tediousness of their journey with a song. The Israelites, when they repaired from the extremities of the country three times a year to Jerusalem to worship, had songs appointed for the purpose, and travelled singing as they went. And of the righteous it is said, " They shall sing in the ways of the Lord. The redeemed of the Lord shall return, and come to Zion with songs; and everlasting joy shall be upon their heads." — William Jay.

Verse 54. — "Songs in the house of my pilgrimage." See how the Lord in his wise dispensation attempers himself to our infirmities. Our life is subject to many changes, and God by his word hath provided for us also many instructions and remedies. Every cross hath its own remedy, and every state of life its own instruction. Sometimes our grief is so great that we cannot sing; then let us pray: sometimes our deliverance so joyful that we must break out in thanksgiving; then let us sing. " If any man among you be afflicted, let him pray; if he be merry, let him sing." Prayers for every cross, and psalms for every deliverance, hath God by his own Spirit penned for us; so that now we are more than inexcusable if we fail in this duty. —

Verse 54. — "In the house of my pilgrimage." According to the original, "the house of my pilgrimages "; that is, whatever places I have wandered to during Saul's persecution of me. — Samuel Burder.

Verse 54. — "In the house of my pilgrimage." Vatablus expounds this of his banishment amongst the Philistines; that when he was put from his native country and kindred, and all other comforts failed him, the word of the Lord furnished

matter of joy to him. And indeed, the banishment of God's servants may cast them far from their kindred and acquaintance; but it chaseth them nearer to the Lord, and the Lord nearer to them. Proof of this in Jacob, when he was banished and lay without, all night in the fields, he found a more familiar presence of God than he did when he slept in the tent with father and mother.

But we may rather, with Basil, refer it to the whole time of David's mortal life: omnem vitam suam peregrinationem vocare arbitror. So Jacob acknowledgeth to Pharaoh, that his life was a pilgrimage; and Abraham and Isaac dwelt in the world as strangers.

S. Peter therefore teacheth us as pilgrims to abstain from the lusts of the flesh; and S. Paul, to use this world as if we used it not; for the fashion thereof goeth away. Many ways are we taught this lesson; but slow are we to learn it. Alas, what folly is this, that a man should desire to dwell in the earth, when God calleth him to be a citizen of heaven! Yet great is the comfort we have of this, thc»t the houses wherein we lodge upon earth are but houses of our pilgrimage. The faithful Israelites endured their bondage in Egypt the more patiently, because they knew they were to be delivered from it. If the houses of our servitude were eternal mansions, how lamentable were our condition I But God be thanked, they are but wayfaring cottages, and houses of our pilgrimage. Such a house was the womb of our mother: if we had been enclosed there for ever, what burden had it been to her, what bondage to ourselves I Such a house will be the grave; of the which we must all say with Job, " The grave shall be my house, and I shall make my bed in the dark." If we were there to abide for ever, how comfortless were our estate. But, God be praised, our mansion house is above; and the houses we exchange here on earth are but the houses of our pilgrimage; and happy is he who can so live in the world as esteeming himself in his own house, in his own bed, yea, in his own body, to be but a stranger, in respect of his absence from the Lord. — William

Verse 54. — "My pilgrimage." If men have been termed pilgrims, and life a journey, then we may add that the Christian pilgrimage far surpasses all others in the following important particulars: — in the goodness of the road, in the beauty of the prospects, in the excellence of the company, and in the vast superiority of the accommodation provided for the Christian traveller when he has finished his course. — H. G. Salter, in "The Book of Illustrations," 1840.

Verse 55. — "/ have remembered thy name, 0 LORD, in the night," etc. As the second clause of the verse depends on the first, I consider the whole verse as setting forth one and the same truth; and, therefore, the prophet means that he was induced, by the remembrance he had of God, to keep the law. Contempt of the law originates in this, that few have any regard for God; and hence, the Scripture, in condemning the impiety of men, declares that they have forgotten God (Psalm 1. 22; Ixxviii. 11; cvi. 21)....

The word "night " is not intended by him to mean the remembering of God merely for a short time, but a perpetual remembrance of him; he, however, refers to that season in particular, because then almost all our senses are overpowered with sleep. " When other men are sleeping, God occurs to my thoughts during my sleep." He has another reason for alluding to the night-season, — that we may be apprised, that though there was none to observe him, and none to put him in remembrance of it; yea, though he was shrouded in darkness, yet he was as solicitous to cherish the remembrance of God as if he occupied the most public and conspicuous place. — John Calvin.

Verse 55. — "/ have remembered thy name in the night," and therefore I "have kept thy law " all day. — Matthew Henry.

Verse 55. — "/ have remembered thy name, 0 LORD, in the night." This verse contains a new protestation of his honest affection toward the word of God. Wherein, first, let us mark his sincerity; he was religious not only in public, but in private; for private exercises are the surest trials of true religion. In public, oftentimes hypocrisy carries men to simulate that which they are not; it is not so in the private devotion; for then, either doth a man, if he make no conscience of God's worship, utterly neglect it, because there is no eye of man to see him; or otherwise, if he be indeed religious, even in private he presents his heart to God, seeking it to be approved by him; for his " praise is not of man, but of God."

Again, this argueth his fervency in religion: for as elsewhere he protests that he loved the word more than his appointed food; so here he protests that he gave up his night's rest that he might meditate in the word. But now, so far is zeal decayed in professors, that they will not forego their superfluities, far less their needful refreshment, for love of the word of God. — William Coivper.

Verse 55. "Thy name, O Lord." The "name " of the Lord is his character, his nature, his attributes, the manifestations he hath made of his holiness, his wisdom, goodness and truth. — John Stephen.

Verse 55. — "In the night." First, that is, continually, because he remembered God in the day also. Secondly, sincerely, because he avoided the applause of men. Thirdly, cheerfully, because the heaviness of natural sleep could not overcome him. All these show that he was intensely given to the word; as we see men of the world will take some part of the night for their delights. And in that he did keep God's testimonies in the night, he showeth that he was the same in secret that he was in the light; whereby he condemned all those that will cover their wickedness with the dark. Let us examine ourselves whether we have broken our sleeps to call upon God, as we have to fulfil our pleasures. — Richard Greenham.

Verse 55. — "In the night." Pastor Harms of Hermansburg used to preach and pray and instruct his people for nine hours on the Sabbath. And then when his mind was utterly exhausted, and his whole body was thrilling with pain, and he seemed almost dying for the want of rest, he could get no sleep. But he used to say that he loved to lie awake all night in the silence and darkness and think of Jesus. The night put away everything else from his thoughts, and left his heart free to commune with the One whom his soul most devoutly loved, and who visited and comforted his weary disciple in the night watches. And so God's children have often enjoyed rare seasons of communion with him in the solitude of exile, in the deep gloom of the dungeon, in the perpetual night of blindness, and at times when all voices and instructions from the world have been most completely cut off, and the soul has been left alone with God. — Daniel March, in "Night unto Night." 1880.

Verse 55. — "In the night." There is never a time in which it is not proper to turn to God and think on his name. In the darkness of midnight, in the darkness of mental depression, in the darkness of outward providences, God is still a fitting theme. — William S. Plumer.

" Dear night! this world's defeat; The stop to busy fools; Care's check and curb; The day of spirits; my soul's calm retreat

Which none disturb! Christ's progress, and his prayer time; The hours to which high heaven doth chime.

" God's silent, searching flight; When my Lord's head is filled with dew, and all His locks are wet with the clear drops of night;

His knocking time; the soul's dumb watch, When spirits their fair kindred catch."

Verse 55. — "And have kept thy law"; though imperfectly, yet spiritually, sincerely, heartily, and from a principle of love and gratitude, and with a view to the glory of God, and without mercenary, sinister ends. — John Gill.

Verse 55. — "And have kept thy law." Hours of secret fellowship with God must issue in the desire of increased conformity to his holy will. It is the remembrance of God that leads to the keeping of his laws, as it is forgetfulness of God that fosters every species of transgression. — John Morison.

Verse 55. — "And have kept." The verb is in the future, and perhaps is better so rendered, thus making it the expression of a solemn, deliberate purpose to continue, his obedience. — William S. Plumer.

Verses 55, 56. — He that delights to keep God's law, God will give him more grace to keep it, according to that remarkable text, "/ have remembered thy name, 0 LORD, in the night, and have kept thy law. This I had, because I kept thy precepts." What had David for keeping God's precepts? He had power to keep his law; that is, to grow and increase in keeping of it. As the prophet (Hosea vi. 3) speaks of the knowledge of God: " Then shall we know, if we follow on to know the Lord"; that is, if we industriously labour to know God, we shall have this reward, to be made able to know him more. So may I say of the grace of God: he that delights to keep God's law shall have his reward, — to be enabled to keep it more perfectly. A true delight in God's word is grace increasing. Grace is the mother of all true joy (Isai. xxxii. 17), and joy is as the daughter, and the mother and daughter live and die together.— Edmund Calamy (1600—1666), in "The Godly Man's Ark."

Verse 56. — "This I had, because I kept thy precepts." As sin is a punishment of sin, and the wicked waxeth ever worse and worse; so godliness is the recompense of godliness. The right use of one talent increaseth more, and the beginnings of godliness are blessed with a growth of godliness. David's good exercises here held him in memory of his God, and the memory of God made him more godly and religious. — William Cowper.

Verse 56. — "This I had," etc. The Rabbins have an analogous saying, — The reward of a precept is a precept; or, A precept draws a precept. The meaning of which is, that he who keeps one precept, to him God grants, as if by way of reward, the ability to keep another and more difficult precept. The contrary to this is that other saying of the Rabbins, that the reward of a sin is a sin; or, Transgression draws transgression. — Simon de Muis, 1587 — 1644.