The Treasury of David (Psalms)

Verse 66. — "Teach me good judgment and knowledge," etc. Literally it may be rendered thus, — Teach me goodness, discernment and knowledge; for I have believed or confided in thy commandments. In our system of divine things, we might be inclined to place knowledge and discernment first, as begetting the " goodness." But it is a well ascertained fact, that the intellectual and moral powers are reciprocal — that the moral also give strength to the intellectual. More over, it is only the spiritual man that discerns the things of God. The state of being spiritually minded, and also conversant with divine things, gives a vigour and breadth to the intellect itself, that remarkably appears in the lives of eminent men. And if you remark that some have been eminent who were devoid of spiritual qualities, the reply might be — How much more eminent would they have been had they possessed these qualities. The petition is, "Teach me goodness, discern ment and knowledge." The principle of pleasing God may be within, and yet the mind may require to be enlightened in all duty; and again, though all duty be known, we may require spiritual discernment to see and feel it aright. — John Stephen.

Verse 66. — "Teach me good judgment." In a lecture of Sir John Lubbock's [on the fertilization of flowers by the agency of insects], a striking distinction is noted in regard to this operation between beautiful and hideous plants. Bees, it would appear, delight in pleasant odours and bright colours, and invariably choose those plants which give pleasure to man. If we watch the course of these insects on their visit to a garden, we shall observe them settling upon the rose, the lavender, and all other similar agreeable flowers of brilliant hues or sweet scent. In marked contrast with this is the conduct of flies, which always show a preference for livid yellow or dingy red plants, and those which possess an unpleasant smell. The bee is a creature of fine and sensitive tastes. The fly is " a species of insectoid vulture," naturally turning to such vegetable food as resembles carrion. Let two plates be placed on a lawn, at a little distance apart, the one containing that illscented under-ground fungus, the Stink-horn, and the other a handful of moss roses, and this difference will be immediately discerned. The foul-odoured and unsightly fungus will soon be covered with flies, while the bees will resort to the plate of roses. To this love of bees for fine colours and fragrant perfumes we are indebted for our choicest flowers. For by taking the pollen dust of some conspicuous flower to the stigma of another, they have by this union produced the seed of a still richer variety. Thus, age after age, many blossoms have been growing increasingly beautiful. On the other hand, strange to say, through a similar process, a progress in the opposite direction has taken place in those plants which are frequented by flies, and their unwholesome and repulsive qualities have become intensified.

So is it with the two great classes into which mankind may be divided — the men of this world, and the men of the next. While the purified affections of the one centre continually on " whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report," so the earthward and vile affections of the other fasten on corruption. Not more surely does the laborious bee fly from one beautiful flower to another, than does the Christian seek of set purpose all that is fairest, sweetest, and best on earth. His prayer is that of David, in Psalm cxix. 66, "Teach me good taste " (which is the literal translation); and " if there be any virtue, and if there be any praise," he thinks on these things. — James Neil, in "Rays from the Realms of Nature," 1879.

Verse 66. — "Good judgment and knowledge." No blessings are more suitable than "good judgment and knowledge " — "knowledge " of ourselves, of our Saviour, of the way of obedience — and "good judgment " to direct and apply this knowledge to some valuable end. These two parts of our intellectual furniture have a most important connexion and dependence upon each other. "Knowledge " is the specula tive perception of general truth. "Judgment " is the practical application of it to the heart and conduct. — Charles Bridges.

Verse 66. — "For I have believed thy commandments." These words deserve a little consideration, because believing is here joined to an unusual object. Had it been, " for I have believed thy promises," or, " obeyed thy commandments," the sense of the clause had been more obvious to every vulgar apprehension. To believe commandments, sounds as harsh to a common ear, as to see with the ear, and hear with the eye; but, for all this, the commandments are the object; and of them he saith, not, " I have obeyed "; but, "/ have believed."

To take off the seeming asperity of the phrase, some interpreters conceive that "commandments " is put for the word in general; and so promises are included, yea, they think, principally intended, especially those promises which encouraged him to look to God for necessary things, such as good judgment and knowledge are. But this interpretation would divert us from the weight and force of these significant words. Therefore let us note, —

1. Certainly there is a faith in the commandments, as well as in the promises. We must believe that God is their author, and that they are the expressions of his commanding and legislative will, which we are bound to obey. Faith must discern the sovereignty and goodness of the law-maker and believe that his commands are holy, just and good; it must also teach us that God loves those who keep his law and is angry with those who transgress, and that he will see to it that his law is vindicated at the last great day.

2. Faith in the commandments is as necessary as faith in the promises; for, as the promises are not esteemed, embraced, and improved, unless they are believed to be of God, so neither are the precepts; they do not sway the conscience, nor incline the affections, except as they are believed to be divine.

3. Faith in the commands must be as lively as faith in the promises. As the promises are not believed with a lively faith, unless they draw off the heart from carnal vanities to seek that happiness which they offer to us; so the precepts are not believed rightly, unless we be fully resolved to acquiesce in them as the only rule to guide us in obtaining that happiness, and unless we are determined to adhere to them, and obey them. As the king's laws are not kept as soon as they are believed to be the king's laws, unless also, upon the consideration of his authority and power, we subject ourselves to them; so this believing noteth a ready alacrity to hear God's voice and obey it, and to govern our hearts and actions according to his counsel and direction in the word. — Thomas Manton.

Verse 66. — "For / have believed thy commandments." The commandments of God are not alone; but they have promises of grace on the right hand, and threatenings of wrath on the left: upon both of these faith exercises itself, and without such faith no one will be able to render obedience to God's commands. — Wolfgang Musculus.

Verse 67. — "Before I was afflicted I went astray," etc. Not that he wilfully, wickedly, maliciously, and through contempt, departed from his God; this he denies (Ps. xviii. 211; but through the weakness of the flesh, the prevalence of corruption, and the force of temptation, and very much through a careless, heedless, and negligent frar^e cf spirit, he got out of the right way, and wandered from it before he was well aware. The word is used of erring through ignorance (Lev. v. 18). This was in his time of prosperity, when, though he might not, like Jeshurun, wax fat and kick, and forsake and lightly esteem the Rock of his salvation; or fall into temptations and hurtful lusts, and err from the faith, and be pierced with many sorrows; yet he might become inattentive to the duties of religion, and be negligent of them, which is a common case. — John Gill.

Verse 67. — "Before I was afflicted." The Septuagint and Latin Vulgate, " Before I was humbled." The Hebrew word has the general sense of being afflicted, and may refer to any kind of trial. — Albert Barnes.

Verse 67. — "Before I was afflicted." Prosperity is a more refined and severe test of character than adversity, as one hour of summer sunshine produces geater corruption than the longest winter day. — Eliza Cook.

Verse 67. — "/ was afflicted." God in wisdom deals with us as some great person would do with a disobedient son, that forsakes his house, and riots among his tenants. His father gives orders that they should treat him ill, affront, and chase him from them, and all, that he might bring him back. The same doth God: man is his wild and debauched son; he flies from the commands of his father, and cannot endure to live under his strict and severe government. He resorts to the pleasures of the world, and revels and riots among the creatures. But God resolves to recover him, and therefore commands every creature to handle him roughly. " Burn him, fire; toss him, tempests, and shipwreck his estate; forsake him, friends; designs, fail him; children, be rebellious to him, as he is to me; let his supports and dependencies sink under him, his riches melt away, leave him poor, and despised, and destitute." These are all God's servants, and must obey his will. And to what end is all this, but that, seeing himself forsaken of all, he may at length, like the beggared prodigal, return to his father 1—Ezekiel Hopkins, 1633—1690.

Verse 67. — "/ was afflicted." As men clip the feathers of fowls, when they begin to fly too high or too far; even so doth God diminish our riches, etc., that we should not pass our bounds, and glory too much of such gifts. — Otho Wermullerus.

Verse 67. — "But now have I kept thy word."

" Man like a silly sheep doth often stray,

Not knowing of his way, Blind deserts and the wilderness of sin

He daily travels in; There's nothing will reduce him sooner than

Afflictions to his pen. He wanders in the sunshine, but in rain

And stormy weather hastens home again.

" Thou, the great Shepherd of my soul, O keep

Me, thy unworthy sheep From gadding: or if fair means will not do it,

Let foul, then, bring me to it. Father then I should perish in my error,

Lord bring me back with terror; Better I be chastized with thy rod

And Shepherd's staff, than stray from thee, my God.

" Though for the present stripes do grieve me sore,

At last they profit more, And make me to observe thy word, which I

Neglected formerly; Let me come home rather by weeping cross

Then still be at a loss. For health I'd rather take a bitter pill,

Then eating sweet-meats to be always ill."

Verse 67. — From the countless throng before the throne of God and the Lamb, we may yet hear the words of the Psalmist, "Before I was afflicted I went astray: but now I have kept thy word." There is many an one who will say, " Behold, happy is the man whom God correcteth " (Job v. 17). One would tell you that his worldly undoing was the making of his heavenly prospects; and another that the loss of all things was the gain of All in All. There are multitudes whom God has afflicted with natural blindness that they might gain spiritual sight; and those who under bodily infirmities and diseases of divers sorts have pined and wasted away this earthly life, gladly laying hold on glory, honour, and immortality instead. — William Garrett Lewis, in "Westbourne Grove Sermons," 1872.

Verse 67. — By affliction God separates the sin which he hates from the soul which he loves. — John Mason.

Verse 68. — "Thou art good, and doest good." There is a good God set before us, that we may not take up with any low pattern of goodness. He is represented to us as all goodness. He is good in his nature; and his work is agreeable to his nature; nothing is wanting to it, or defective in it. Nothing can be added to it to make it better. Philo saith, "'0 6vrw &v TO vp&rov ayaOov ": the first being must needs be the first good. As soon as we conceive that there is a God, we presently conceive that he is good, He is good of himself, good in himself, goodness itself, and both the fountain and the pattern of all the good that is in the creatures.

1. As to his NATURE, he is originally "good," good in himself, and good to others; as the sun hath light in himself, and giveth light to all other things. Essentially good; not only good, but goodness itself. Goodness in us is an accessory quality or superadded gift; but in God it is not a quality, but his essence. In a vessel that is gilded with gold the gilding or lustre is a superadded quality; but in a vessel all of gold, the lustre and the substance is the same. God is infinitely good; the creatures' good is limited, but there is nothing to limit the perfection of God, or give it any measure. He is an ocean of goodness without banks or bottom. Alas I what is our drop to this ocean! God is immutably good; his goodness can never be more or less than it is; as there can be no addition to it, so no subtraction from it. Man in his innocency was peccabilis, or liable to sin, afterwards peccator, or an actual sinner; but God ever was and is good. Now this is the pattern propounded to us, but his nature is a great deep. Therefore —

2. As to his WORK, "he doeth good." What hath God been acting upon the great theatre of the world but goodness for these six thousand years? Acts xiv. 17, " Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." He left not himself without a witness, dyaOoiroiuv, not by taking vengeance of their idolatries, but by distributing benefits. This is propounded to our imitation, that our whole life may be nothing else but doing good: Matt. v. 48, " Be ye there fore perfect, even as your Father which is in heaven is perfect." Well, therefore, doth the Psalmist say, "Teach me thy statutes." — Thomas Manton.

Verse 68. — "Thou art good, and doest good." We should bless the Lord at all times, and keep up good thoughts of God on every occasion, especially in the time of affliction. Hence we are commanded to glorify God in the fires (Isai. xxiv. 15);

and this the three children did in the hottest furnace I grant, indeed, we cannot give thanks for affliction as affliction, but either as it is the means of some good to us, or as the gracious hand of God is some way remarkable therein toward us. In this respect there is no condition on this side of hell but we have reason to praise God in it, though it be the greatest of calamities. Hence it was that David, when he speaks of his affliction, adds presently, "Thou art good, and doest good "; and he declares (ver. 65), "Thou hast dealt well with thy servant, O LORD, according unto thy word." Hence Paul and Silas praised God when they were scourged and imprisoned. —John Willison, 1680—1750.

Verse 68. — "Thou art good." The blessed effects of chastisement, as a special instance of the Lord's goodness, might naturally lead to an acknowledgment of his general goodness, in his own character, and in his unwearied dispensations of love. Judging in unbelieving haste of his providential and gracious dealings, feeble sense imagines a frown, when the eye of faith discerns a smile upon his face; and therefore in proportion as faith is exercised in the review of the past, and the experience of the present, we shall be prepared with the ascription of praise — "Thou art good." — Charles Bridges.

Verse 69. — "The proud have forged a lie against me." If in the present day the enemies of the truth in their lying writings rail against the orthodox teachers in the Church, that is a very old artifice of the Devil, since David complains that in his day it happened unto him. — Solomon Gesner.

Verse 69. — "The proud have forged a lie." They trim up lies with shadows of truth and neat language; they have mints to frame their lies curiously in, and presses to print their lies withal.— William Greenhill, 1591—1677.

Verse 69. — "The proud." Faith humbleth, and infidelity maketh proud. Faith humbleth, because it letteth us see our sins, and the punishments thereof, and that we have no dealing with God but through the mediation of Christ; and that we can do no good, nor avoid evil, but by grace. But when men know not this, then they think much of themselves, and therefore are proud. Therefore all ignorant men, all heretics, and worldlings are proud. They that are humbled under God's hands, are humble to men; but they that despise God do also persecute his servants. — Richard Greenham.

Verse 69. — "Forged a lie." Vatablus translates it, concinnarunt mendacia. So Tremellius: they have trimmed up lies. As Satan can transform himself into an angel of light, so he can trim up his lies under coverings of truth, to make them the more plausible unto men. And indeed this is no small temptation, when lies made against the godly are trimmed up with the shadows of truth, and wicked men cover their unrighteous dealings with appearances of righteousness. Thus, not only are the godly unjustly persecuted, but simple ones are made to believe that they have most justly deserved it. In this case the godly are to sustain them selves by the testimony of a good conscience. — William Cowper.

Verse 69. — "Forged " expresses the essential meaning of the Hebrew word, but not its figurative form, which seems to be that of sewing, analogous to that of weaving, as applied to the same thing, both in Hebrew and in other languages. We may also compare our figurative phrase, to patch up, which, however, is not so much suggestive of artifice or skill as of the want of it. The connection of the clauses is, that all the craft and malice of his enemies should only lead him to obey God with a more undivided heart than ever. — Joseph Addison Alexander.

Verse 69. — "Forged." The metaphor may be like the Greek (pdirreiv d6\ov*), from sewing or patching up: or, from smearing, or daubing (Delitzsch, Moll, etc.), a wall, so as to hide the real substance. The Psalmist remains true to God despite the faslehoods with which the proud smear and hide his true fidelity. — The Speaker's Commentary.

Verse 6<>. — "A lie." — Satan's two arms by which he wrestles against the godly are violence and lies: where he cannot or dare not, use violence, there be sure he will not fail to fight with lies. And herein doth the Lord greatly show his careful providence, in fencing his children against Satan's malice and the proud brags of his instruments, in such sort, that their proudest hearts are forced to forge lies; their malice being so great that they must do evil; and yet their power so bridled that they cannot do what they would. — William Cowper.

Verse 69. — "/ will keep thy precepts with my whole heart." Let the word of the Lord come, let it come; and if we had six hundred necks, we would submit them all to its dictates. — Augustine.

Verse 70. — "Their heart is as fat as grease." The word rap occurs nowhere else in Scripture, but with the Chaldees C-SP signifies to fatten, to make fat; also to make stupid and doltish, because such the fat ofttimes are.... For this reason the proud, who are mentioned in the preceding verse, arc described by their fixed resolve in evil, because they are almost insensible; as is to be seen in pigs, who pricked through the skin with a bodkin, and that slowly, as long as the bodkin only touches the fat, do not feel the prick until it reaches to the flesh. Thus the proud, whose great prosperity is elsewhere likened to fatness, have a heart totally insusceptible, which is insensible to the severe reproofs of the Divine word, and also to its holy delights and pleasures, by reason of the affluence of carnal things; aye, more, is altogether unfitted for good impulses; just as elsewhere is to be seen with fat animals, how slow they are and unfit for work, when, on the contrary, those are agile and quick which are not hindered by this same fatness. — Martin Geier.

Verse 70. — "Their heart is as fat as grease." This makes them — 1. Senseless and secure; they are past feeling: thus the phrase is used (Isa. vi. 10): " Make the heart of the people fat." They are not sensible of the teaching of the word of God, or his rod. 2. Sensual and voluptuous: " Their eyes stand out with fat ness " (Psa. Ixxiii. 7): they roll themselves in the pleasures of sense, and take up with them as their chief good; and much good may it do them: I would not change conditions with them; "/ delight in thy law."— Matthew Henry.

Verse 70. — "Their heart is as fat as grease; but I delight in thy law; " as if he should say, My heart is a lean heart, a hungry heart, my soul loveth and rejoiceth in thy word. I have nothing else to fill it but thy word, and the comforts I have from it; but their hearts are fat hearts; fat with the world, fat with lust; they hate the word. As a full stomach loatheth meat and cannot digest it; so wicked men hate the word, it will not go down with them, it will not gratify their lusts. — William Fenner.

Being anxious to know the medical significance of fatty heart, I applied to an eminent gentleman who is well known as having been President of the College of Physicians. His reply shows that the language is rather figurative than literal. He kindly replied to me as follows: —

There are two forms of so-called " fatty heart." In the one there is an excessive amount of fatty tissue covering the exterior of the organ, especially about the base. This may be observed in all cases where the body of the animal is throughout over fat, as in animals fattened for slaughter. It does not necessarily interfere with the action of the heart, and may not be of much importance in a medical point of view. The second form is, however, a much more serious condition. In this, the muscular structure of the heart, on which its all-important function, as the central propelling power, depends, undergoes a degenerative change, by which the contractile fibres of the muscles are converted into a structure having none of the properties of the natural fibres, and in which are found a number of fatty, oily globules, which can be readily seen by means of the microscope. This condition, if at all extensive, renders the action of the heart feeble and irregular, and is very perilous, not infre quently causing sudden death. It is found in connection with a general unhealthy condition of system, and is evidence of general mal-nutrition. It is brought about by an indolent, luxurious mode of living, or, at all events, by neglect of bodily exercise and those hygienic rules which are essential for healthy nutrition. It cannot, however, be said to be incompatible with mental vigour, and certainly is not necessarily associated with stupidity. But the heart, in this form of disease, is literally " greasy," and may be truly described as " fat as grease." So much for physiology and pathology. May I venture on the sacred territory of biblical exegesis without risking the charge of fatuousness? Is not the Psalmist contrasting those who lead an animal, self-indulgent, vicious life, by which body and mind are incapacitated for their proper uses, and those who can run in the way of God's commandments, delight to do his will, and meditate on his precepts? Sloth, fatness, and stupidity, versus activity, firm muscles, and mental vigour. Body versus mind. Man become as a beast versus man retaining the image of God. — Sir James Risdon Bennett, 1881.

Verse 71. — "// is good for me," etc. I am mended by my sickness, enriched by my poverty, and strengthened by my weakness, and with S. Bernard desire, Irascaris mihi Domine, O Lord, be angry with me. For if thou chidest me not, thou considerest me not; if I taste no bitterness, I have no physic; if thou correct me not, I am not thy son. Thus was it with the great-grandchild of David, Manasseh, when he was in affliction, " He besought the Lord his God ": even that king's iron was more precious to him than his gold, his jail a more happy lodging than his palace, Babylon a better school than Jerusalem. What fools are we, then, to frown upon our afflictions! These, how crabbed soever, are our best friends. They are not indeed for our pleasure, they are for our profit; their issue makes them worthy of a welcome. What do we care how bitter that potion be that brings health. — Abraham Wright.

Verse 71. — "// is good for me that 1 have been afflicted." Saints are great gainers by affliction, because " godliness," which is " great gain," which is " profitable for all things," is more powerful than before. The rod of correction, by a miracle of grace, like that of Aaron's, buds and blossoms, and brings forth the fruits of righteousness, which are most excellent. A rare sight it is indeed to see a man coming out of a bed of languishing, or any other furnace of affliction, more like to angels in purity, more like to Christ who was holy, harmless, undefined, and separate from sinners; more like unto God himself, being more exactly righteous in all his ways, and more exemplarily holy in all manner of conversation. — Nathanael Vincent,— 1697.

Verse 71. — "It is good for me that I have been afflicted." If I have no cross to bear to-day, I shall not advance heavenwards. A cross (that is anything that disturbs our peace), is the spur which stimulates, and without which we should most likely remain stationary, blinded with empty vanities, and sinking deeper into sin. A cross helps us onwards, in spite of our apathy and resistance. To lie quietly on a bed of down, may seem a very sweet existence; but pleasant ease and rest are not the lot of a Christian: if he would mount higher and higher, it must be by a rough road. Alas! for those who have no daily cross! Alas I for those who repine and fret against it! — From "Gold Dust," 1880.

Verse 71. — "It is good for me," etc. There are some things good but not pleasant, as sorrow and affliction. Sin is pleasant, but unprofitable; and sorrow is profitable, but unpleasant. As waters are purest when they are in motion, so saints are generally

holiest when in affliction. Some Christians resemble those children who will learn their books no longer than while the rod is on their backs. It is well known that by the greatest affliction the Lord has sealed the sweetest instruction. Many are not bettered by the judgments they see, when they are by the judgments they have felt. The purest gold is the most pliable. That is the best blade which bends well without retaining its crooked figure.— William Seeker, 1660.

Verse 71. — "// is good for me," etc. Piety hath a wondrous virtue to change all things into matter of consolation and joy. No condition in effect can be evil or sad to a pious man: his very sorrows are pleasant, his infirmities are wholesome, his wants enrich him, his disgraces adorn him, his burdens ease him; his duties are privileges, his falls are the grounds of advancement, his very sins (as breeding contrition, humility, circumspection, and vigilance), do better and profit him: whereas impiety doth spoil every condition, doth corrupt and embase all good things, doth embitter all the conveniences and comforts of life. — Isaac Barrow,

Verse 71. — "// is good for me that I have been afflicted." In Miss E. J. Whately's very interesting Life of her Father, the celebrated Archbishop of Dublin, a fact is recorded, as told by Dr. Whately, with reference to the introduction of the larchtree into England. When the plants were first brought, the gardener, hearing that they came from the south of Europe, and taking it for granted that they would require warmth, — forgetting that they might grow near the snow-line, — put them into a hot-house. Day by day they withered, until the gardener in disgust threw them on a dung-heap outside; there they began to revive and bud, and at last grew into trees. They needed the cold.

The great Husbandman often saves his plants by throwing them out into the cold. The nipping frosts of trial and affliction are ofttimes needed, if God's larches are to grow. It is under such discipline that new thoughts and feelings appear. The heart becomes more dead to the world and self. From the night of sorrow rises the morning of joy. Winter is the harbinger of spring. From the crucifixion of the old man comes the resurrection of the new, as in nature life is the child of death

" The night is the mother of the day.

And winter of the spring; And ever upon old decay,

The greenest mosses spring." James Wareing Bardsley in "Illustrated Texts and Texts Illustrated," 1876.

Verse 71. — "// is good for me that I have been afflicted." It is a remarkable circumstance that the most brilliant colours of plants are to be seen on the highest mountains, in spots that are most exposed to the wildest weather. The brightest lichens and mosses, the loveliest gems of wild flowers, abound far up on the bleak, storm-scalped peak. One of the richest displays of organic colouring I ever beheld was near the summit of Mount Chenebettaz, a hill about 10,000 feet high, immediately above the great St. Bernard Hospice. The whole face of an extensive rock was covered with a most vivid yellow lichen, which shone in the sunshine like the golden battlement of an enchanted castle. There, in that lofty region, amid the most frowning desolation, exposed to the fiercest tempest of the sky, this lichen exhibited a glory of colour such as it never showed in the sheltered valley. I have two specimens of the same lichen before me while I write these lines, one from the great St. Bernard, and the other from the wall of a Scottish castle, deeply embosomed among sycamore trees; and the difference in point of form and colouring between them is most striking. The specimen nurtured amid the wild storms of the mountain peak is a lovely primrose hue, and is smooth in texture and complete in outline; while the specimen nurtured amid the soft airs and the delicate showers of the lowland valley is of a dim rusty hue, and is scurfy in texture, and broken in outline. And is it not so with the Christian who is afflicted, tempest-tossed, and not comforted? Till the storms and vicissitudes of God's providence beat upon him again and again, his character appears marred and clouded by selfish and worldly influences. But trials clear away the obscurity, perfect the outlines of his disposition, and give brightness and blessings to his piety.

" Amidst my list of blessings infinite Stands this the foremost, that my heart has bled; For all I bless thee, most for the severe."

Verse 71. — "That I might learn thy statutes." He speaks not of that learning which is gotten by hearing or reading of God's word; but of the learning which he had gotten by experience; that he had felt the truth and comfort of God's word more effectual and lively in trouble than he could do without trouble; which also made him more godly, wise, and religious when the trouble was gone. — William

Verse 71. — "That I might learn." " I had never known," said Martin Luther's wife, " what such and such things meant, in such and such Psalms, such complaints and workings of spirit; I had never understood the practice of Christian duties, had not God brought me under some affliction." It is very true that God's rod is as the schoolmaster's pointer to the child, pointing out the letter, that he may the better take notice of it; thus he pointeth out to us many good lessons which we should never otherwise have learned. — From John Spencer's "Things New and Old," 1658.

Verse 71. — "That I might learn." As prosperity blindeth the eyes of men, even so doth adversity open them. Like as the salve that remedieth the disease of the eyes doth first bite and grieve the eyes, and maketh them to water, but yet afterward the eyesight is clearer than it was; even so trouble doth vex men wonderfully at the first, but afterwards it lighteneth the eyes of the mind, that it is afterward more reasonable, wise and circumspect. For trouble bringeth experience, and experience bringeth wisdom. — Otho Wermullerus, 1551.

Verse 71. — "Learn thy statutes." The Christian has reason to thank God that things have not been accommodated to his wishes. When the mist of tears was in his eyes, he looked into the word of God and saw magnificent things. When Jonah came up from the depths of ocean, he showed that he had learned the statutes of God. One could not go too deep to get such knowledge as he obtained. Nothing now could hinder him from going to Nineveh. It is just the same as though he had brought up from the deep an army of twelve legions of the most formidable troops. The word of God, grasped by faith, was all this to him, and more. He still, however, needed further affliction; for there were some statutes not yet learned. Some gourds were to wither. He was to descend into a further vale of humiliation. Even the profoundest affliction does not, perhaps, teach us everything; a mistake we sometimes make. But why should we compel God to use harsh measures with us? Why not sit at the feet of Jesus and learn quietly what we need to learn? — George Bowen, in "Daily Meditations," 1873.

Verse 71. — "Statutes." The verb from which this word is formed means to engrave or inscribe. The word means a definite, prescribed, written law. The term is applied to Joseph's law about the portion of the priests in Egypt, to the law about the passover, etc. But in this Psalm it has a more internal meaning; that moral law of God which is engraven on the fleshy tables of the heart; the inmost and spiritual apprehension of his will; not so obvious as the law and the testimonies, and a matter of more direct spiritual communication than his precepts; the latter being more elaborated by the efforts of the mind itself, divinely guided indeed, but perhaps more instrumentally, and less passively, employed. They are continually spoken of as things yet to be learned, either wholly or in part, not objectively apprehended already, like God's law.... They are learned, not suddenly, but by experience, and through the means of trials mercifully ordained by God; lessons therefore which are deeply engraven on the heart. " Good is it for me that I have been in trouble, that I might learn thy statutes." " I have more understanding than my teachers, because thy statutes I have observed." — John Jebb.

Verse 72. — "The law of thy mouth is better unto me," etc. Highly prize the Scriptures. Can he make a proficiency in any art, who doth slight and deprecate it? Prize this book above all other books. St. Gregory calls the Bible " the heart and soul of God." The rabbins say, that a mountain of sense hangs upon every apex and tittle of Scripture. " The law of the Lord is perfect ": Ps. xix. 7. The Scripture is the library of the Holy Ghost; it is a pandect of divine knowledge, an exact model and platform of religion. The Scripture contains in it the credenda, " the things which we are to believe," and the agenda, "the things which we are to practise." It is " able to make us wise unto salvation ": 2 Tim. iii. 15. The Scripture is the standard of truth, the judge of controversies; it is the pole-star to direct us to heaven: Isai. viii. 20. " The commandment is

a lamp ": Prov. vi. 23. The Scripture is the compass by which the rudder of our will is to be steered; it is the Held in which Christ, the Pearl of price, is hid; it is a rock of diamonds; it is a sacred collyrium, or eye-salve; it mends their eyes that look upon it; it is a spiritual optic-glass in which the glory of God is resplendent; it is the panacy, or universal medicine for the soul. The leaves of Scripture are like the " leaves of the tree of life, for the healing of the nations ": Rev. xxii. 2. The Scripture is both the breeder and feeder of grace. How is the convert born, but by " the word of truth "? James i. 18. How doth he grow, but by " the sincere milk of the word "? 1 Pet. ii. 2. The word written is the book out of which our evidences for heaven are fetched; it is the sea-mark which shows us the rocks of sin to avoid; it is the antidote against error and apostasy, the two-edged sword which wounds the old serpent. It is our bulwark to withstand the force of lust; like the Capitol of Rome, which was a place of strength and ammunition. The Scripture is the " tower of David," wherein the shields of our faith hang: Cant, iv. 4. " Take away the word and you deprive us of the sun," said Luther. The word written is above an angelic embassy, or voice from heaven. " This voice which came from heaven we heard.... We have also a more sure word ": 2 Pet. i. 18, 19. O, prize the word written; prizing is the way to profiting. If Caesar so valued his commentaries, that for preserving them he lost his purple robe, how should we estimate the sacred oracles of God? "I have esteemed the words of his mouth more than my necessary food." — Thomas Watson, in "The Morning Exercises."

Verse 72. — "The law of thy mouth is better unto me." The sacred Scriptures are the treasures and pleasures of a gracious soul: to David they were better than thousands of gold and silver. A mountain of transparent pearls, heaped as high as heaven, is not so rich in treasure as these; hence that good man chose these as his heritage for ever, and rejoiced in them as in all riches. A covetous miser could not take such delight in his bags, nor a young heir in a large inheritance, as holy David did in God's word.

The word law comes from a root that signifies to try as merchants that search and prove the wares that they buy and lay up; hence also comes the word for gems and jewels that are tried, and found right. The sound Christian is the wise merchant, seeking goodly pearls; he tries what he reads or hears by the standard or touchstone of Scripture, and having found genuine truths he lays them up to the great enriching of this supreme and sovereign faculty of the understanding. — Oliver Heywood.

Verse 72. — The word of God must be nearer to us than our friends, dearer to us than our lives, sweeter to us than our liberty, and pleasanter to us than all earthly comforts. — John Mason.

Verse 72. — One lesson, taught by sanctified affliction, is, the love of God's word. " This is my comfort, in my affliction: thy word hath quickened me." In reading a part of the one hundred and nineteenth Psalm to Miss Westbrook, who died, she said, " Stop, sir, I never said so much to you before — I never could; but now I can say, ' The word of thy mouth is dearer to me, than thousands of gold and silver.' What can gold and silver do for me now? " — George Redford, in "Memoirs of the late Rev. John Cooke, 1828."

Verse 72. — "Thousands of gold and silver." Worldly riches are gotten with labour, kept with care, lost with grief. They are false friends, farthest from us when we have most need of comfort; as all worldlings shall find to be true in the hour of death. For then, as Jonah's gourd was taken from him in a morning, when he had most need of it against the sun; so is it with the comfort of worldlings. It is far otherwise with the word of God; for if we will lay it up in our hearts, as Mary did, the comfort thereof shall sustain us, when all other comfort shall fail us.

This it is that makes us rich unto God, when our souls are storehouses, filled with the treasures of his word. Shall we think it poverty to be scant of gold and silver? An ideo angelus pauper est, quia non habet jumenta, etc.* Shall we esteem the angels poor, because they have not flocks of cattle? or that S. Peter was poor, because he had not gold nor silver to give unto the cripple? No, he had store of grace, by infinite degrees more excellent than it.

Let the riches of gold be left unto worldlings: these are not current in Canaan, not accounted of in our heavenly country. If we would be in any estimation

there, let us enrich our souls with spiritual graces, which we have in abundance in the mines and treasures of the word of God. — William Cowper.

Verse 72. — The Scripture is an ever-overflowing fountain that cannot be drawn dry, and an inexhausted treasure that cannot be emptied. To this purpose tend those resemblances of the law made use of by David in this Psalm, and no less justly applicable to the gospel; it is not only better than "gold and silver," which are things of value, but "thousands," which implieth abundance. In another verse he compares it to all riches and great spoil, both which contain in them multiplex genus, all sorts of valuable commodities, sheep, oxen, lands, houses, garments, goods, moneys, and the like: thus are all sorts of spiritual riches, yea, abundance of each sort, to be had in the gospel. And therefore the Greek fathers compare Scripture verities to precious stones, and our Saviour to a pearl of great price. A minister, in this respect, is called a merchant of invaluable jewels; for, indeed, gospel truths are choice and excellent, as much worth as our souls, as heaven, as salvation is. Nay, should I go higher, look what worth there is in the riches of God's grace, the precious blood of Christ, that may secondarily be applied to the gospel, which discovereth and offereth both to us. — Abraham Wright.

Verses 72, 127. — When David saw how some make void the law of God, he saith, "Therefore I love thy commandments above gold: yea, above fine gold." As if he had said, I love thy law all the more because I see some men esteem and reckon it as if it were dross, and throw it up as void and antiquated, or taking the boldness, as it were, to repeal and make it void, that they may set up their own lusts and vain imaginations. Because I see both profane and superstitious men thus out of love with thy law, therefore my love is more enflamed to it, "I love it above gold," which leads the most of men away captives in the love of it; and I esteem it more than that which is most esteemed by men, and gains men most esteem in this world, "fine gold "; yea, as he said (Ps. xix. 10) "more than much fine gold." — Joseph Caryl.

Verse 72. — You that are gentlemen, remember what Hierom reports of Nepotianus, a young gentleman of Rome, qui longa et assidua meditatione Scripturarum pectus suum fecerat bibliothecam Christi, who by long and assiduous meditation of the Scriptures, made his breast the library of Christ. Remember what is said of King Alfonsus, that he read over the Bible fourteen times, together with such commentaries as those times afforded.

You that are scholars, remember Cranmer and Ridley; the former learned the New Testament by heart in his journey to Rome, the latter in Pembroke-hall walks in Cambridge. Remember what is said of Thomas-a-Kempis, — that he found rest nowhere nisi in angulo, cum libello, but in a corner with this Book in his hand. And what is said of Beza, — that when he was above fourscore years old he could say perfectly by heart any Greek chapter in Paul's Epistles.

You that are women, consider what Hierom saith of Paula, Eustochiam, and other ladies, who were singularly versed in the Holy Scriptures.

Let all men consider that hyperbolical speech of Luther, that he would not live in Paradise without the Word; and with it he could live well enough in hell. This speech of Luther must be understood cum grano salis. — Edmund Calamy.

HpHY hands have made me and fashioned me: give me understanding, A that I may learn thy commandments.

74 They that fear thee will be glad when they see me; because I have hoped in thy word.

75 I know, O LORD, that thy judgments are right, and that thou in faith fulness hast afflicted me.

76 Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant.

77 Let thy tender mercies come unto me, that I may live: for thy law is my delight.

78 Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.

79 Let those that fear thee turn unto me, and those that have known thy testimonies.

80 Let my heart be sound in thy statutes; that I be not ashamed.

We have now come to the tenth portion, which in each stanza begins with Jod, but it certainly does not treat of jots and titles and other trifles. Its subject would seem to be personal experience and its attractive influence upon others. The prophet is in deep sorrow, but looks to be delivered and made a blessing. En deavouring to teach, the Psalmist first seeks to be taught (verse 73), persuades himself that he will be well received (74), and rehearses the testimony which he intends to bear (75). He prays for more experience (76, 77), for the baffling of the proud (78), for the gathering together of the godly to him (79), and for himself again that he may be fully equipped for his witness-bearing and may be sustained in it (80). This is the anxious yet hopeful cry of one who is heavily afflicted by cruel adversaries, and therefore makes his appeal to God as his only friend.

73. "Thy hands have made me and fashioned me." It is profitable to remember our creation, it is pleasant to see that the divine hand has had much to do with us, for it never moves apart from the divine thought. It excites reverence, gratitude, and affection towards God when we view him as our Maker, putting forth the careful skill and power of his hands in our forming and fashioning. He took a personal interest in us, making us with his own hands; he was doubly thoughtful, for he is represented both as making and moulding us. In both giving existence and arranging existence he manifested love and wisdom; and therefore we find reasons for praise, confidence, and expectation in our being and well-being. "Give me under standing, that I may learn thy commandments." As thou hast made me, teach me. Here is the vessel which thou hast fashioned; Lord, fill it. Thou hast given me both soul and body; grant me now thy grace that my soul may know thy will, and my body may join in the performance of it. The plea is very forcible; it is an enlargement of the cry, " Forsake not the work of thine own hands." Without understanding the divine law and rendering obedience to it we are imperfect and useless; but we may reasonably hope that the great Potter will complete his work and give the finishing touch to it by imparting to it sacred knowledge and holy practice. If God had roughly made us, and had not also elaborately fashioned us, this argument would lose much of its force; but surely from the delicate art and marvellous skill which the Lord has shown in the formation of the human body, we may infer that he is prepared to take equal pains with the soul till it shall perfectly bear his image.

A man without a mind is an idiot, the mere mockery of a man; and a mind' without grace is wicked, the sad perversion of a mind. We pray that we may not be left without a spiritual judgment: for this the Psalmist prayed in verse 66, and he here pleads for it again; there is no true knowing and keeping of the com mandments without it. Fools can sin; but only those who are taught of God can be holy. We often speak of gifted men; but he has the best gifts to whom God has given a sanctified understanding wherewith to know and prize the ways of the Lord. Note well that David's prayer for understanding is not for the sake of speculative knowledge, and the gratification of his curiosity: he desires an enlightened judgment that he may learn God's commandments, and so become obedient and holy. This is the best of learning. A man may abide in the College where this science is taught all his days, and yet cry out for ability to learn more. The commandment of God is exceeding broad, and so it affords scope for the most vigorous and instructed mind: in fact, no man has by nature an understanding capable of compassing so wide a field, and hence the prayer, " give me under standing "; — as much as to say — I can learn other things with the mind I have, but thy law is so pure, so perfect, spiritual and sublime, that I need to have my mind enlarged before I can become proficient in it. He appeals to his maker to do this, as if he felt that no power short of that which made him could make him wise unto holiness. We need a new creation, and who can grant us that but the Creator himself? He who made us to live must make us to learn; he who gave us power to stand must give us grace to understand. Let us each one breathe to heaven the prayer of this verse ere we advance a step further, for we shall be lost even in these petitions unless we pray our way through them, and cry to God for understanding.

74. "They that fear thee. will be glad when they see me: because I have hoped in thy word." When a man of God obtains grace for himself he becomes a blessing to others, especially if that grace has made him a man of sound understanding and holy knowledge. God-fearing men are encouraged when they meet with ex perienced believers. A hopeful man is a God-send when things are declining or in danger. When the hopes of one believer are fulfilled his companions are cheered and established, and led to hope also. It is good for the eyes to see a man whose witness is that the Lord is true; it is one of the joys of saints to hold converse with their more advanced brethren. The fear of God is not a left-handed grace, as some have called it; it is quite consistent with gladness; for if even the sight of a comrade gladdens the God-fearing, how glad must they be in the presence of the Lord himself 1 We do not only meet to share each others' burdens, but to partake in each others' joys, and some men contribute largely to the stock of mutual gladness. Hopeful men bring gladness with them. Despondent spirits spread the infection of depression, and hence few are glad to see them, while those •whose hopes are grounded upon God's word carry sunshine in their faces, and are welcomed by their fellows. There are professors whose presence scatters sadness, and the godly quietly steal out of their company: may this never be the case with us.

75. "/ know, 0 LORD, that thy judgments are right." He who would learn most must be thankful for what he already knows, and be willing to confess it to the glory of God. The Psalmist had been sorely tried, but he had continued to hope in God under his trial, and now he avows his conviction that he had been justly and wisely chastened. This he not only thought but knew, so that he was positive about it, and spoke without a moment's hesitation. Saints are sure about the Tightness of their troubles, even when they cannot see the intent of them. It made the godly glad to hear David say this, "And that thou in faithfulness hast afflicted me." Because love required severity, therefore the Lord exercised it. It was not because God was unfaithful that the believer found himself in a sore strait, but for just the opposite reason: it was the faithfulness of God to his covenant which brought the chosen one under the rod. It might not be needful that others should be tried just then; but it was necessary to the Psalmist, and therefore the Lord did not withhold the blessing. Our heavenly Father is no Eli: he will not suffer his children to sin without rebuke, his love is too intense for that. The man who makes the confession of this verse is already progressing in the school of grace, and is learning the commandments. This third verse of the section corresponds to the third of Teth (67), and in a degree to several other verses which make the thirds in their octaves.

76. "Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant." Having confessed the righteousness of the Lord, he now appeals to his mercy, and while he does not ask that the rod may be removed, he earnestly begs for comfort under it. Righteousness and faithfulness afford us no consolation if we cannot also taste of mercy, and, blessed be God, this is promised us in the word, and therefore we may expect it. The words " merciful kindness," are a happy combination, and express exactly what we need in affliction: mercy to forgive the sin, and kindness to sustain under the sorrow. With these we can be comfortable in the cloudy and dark day, and without them we are wretched indeed; for these, therefore, let us pray unto the Lord, whom we have grieved by our sin, and let us plead the word of his grace as our sole reason for expecting his favour. Blessed be his name, notwithstanding our faults we are still his servants, and we serve a compassionate Master. Some read the last clause, " according to thy saying unto thy servant "; some special saying of the Lord was remembered and pleaded: can we not remember some such " faithful saying," and make it the groundwork of our petitioning? That phrase, " according to thy word," is a very favourite one; it shows the motive for mercy and the manner of mercy. Our prayers are according to the mind of God when they are according to the word of God.

77. "Let thy tender mercies come unto me, that I may live." He was so hard pressed that he was at death's door if God did not succour him. He needed not onlv mercy, but " mercies," and these must be of a very gracious and considerate kind, even " tender mercies," for he was sore with his wounds. These gentle favours must be of the Lord's giving, for nothing less would suffice; and they must " come " all the way to the sufferer's heart, for he was not able to journey after them; all he could do was to sigh out, " Oh that they would come." If deliverance did not soon come, he felt ready to expire, and yet he told us but a verse or so ago that he hoped in.God's word: how true it is that hope lives on when death seems written on all besides. A heathen said, " dum spiro spero," while I breathe I hope; but the Christian can say, " dum expire spero," even when I expire I still expect the blessing. Yet no true child of God can live without the tender mercy of the Lord; it is death to him to be under God's displeasure. Notice, again, the happy combination of the words of our English version. Was there ever a sweeter sound than this — " tender mercies "? He whc has been grievously afflicted, and yet tenderly succoured is the only man who knows the meaning of such choice language.

How truly we live when tender mercy comes to us. Then we do not merely exist, but live; we are lively, full of life, vivacious, and vigorous. We know not what life is till we know God. Some are said to die by the visitation of God, but we live by it.

"For thy law is my delight." O blessed faith I He is no mean believer who rejoices in the law even when its broken precepts cause him to suffer. To delight in the word when it rebukes us, is proof that we are profiting under it. Surely this is a plea which will prevail with God, however bitter our griefs may be; if we still delight in the law of the Lord he cannot let us die, he must and will cast a tender look upon us and comfort our hearts.

78. "Let the proud be ashamed." He begged that the judgments of God might no longer fall upon himself, but upon his cruel adversaries. God will not suffer those who hope in his word to be put to shame, for he reserves that reward for haughty spirits: they shall yet be overtaken with confusion, and become the subjects of contempt, while God's afflicted ones shall again lift up their heads. Shame is for the proud, for it is a shameful thing to be proud. Shame is not for the holy, for there is nothing in holiness to be ashamed of.

"For they dealt perversely with me without a cause." Their malice was wanton, he had not provoked them. Falsehood was employed to forge an accusation against him; they had to bend his actions out of their true shape before they could assail his character. Evidently the Psalmist keenly felt the malice of his foes. His consciousness of innocence with regard to them created a burning sense of injustice, and he appealed to the righteous Lord to take his part and clothe his false accusers with shame. Probably he mentioned them as " the proud," because he knew that the Lord always takes vengeance on proud men, and vindicates the cause of those whom they oppress. Sometimes he mentions the proud, and sometimes the wicked, but he always means the same persons; the words are interchangeable: he who is proud is sure to be wicked, and proud persecutors are the worst of wicked men.

"But I will meditate in thy precepts." He would leave the proud in God's hands, and give himself up to holy studies and contemplations. To obey the divine precepts we have need to know them, and think much of them, hence this persecuted saint felt that meditation must be his chief employment. He would study the law of God and not the law of retaliation. The proud are not worth a thought. The worst injury they can do us is to take us away from our devotions; let us baffle them by keeping all the closer to our God when they are most malicious in their onslaughts.

In a similar position to this we have met with the proud in other octaves, and shall meet them yet again. They are evidently a great plague to the Psalmist but he rises above them.

79. "Let those that fear thee turn unto me, and those that have known thy testi monies." Perhaps the tongue of slander had alienated some of the godly, and probably the actual faults of David had grieved many more. He begs God to turn to him, and then to turn his people towards him. Those who are right with God are also anxious to be right with his children. David craved the love and sympathy of gracious men of all grades, — of those who were beginners in grace, and of those who were mature in piety — " those that fear thee," and " those that have known thy testimonies." We cannot afford to lose the love of the least of the saints, and if we have lost their esteem we may most properly pray to have it restored. David was the leader of the godly party in the nation, and it wounded him to the heart when he perceived that those who feared God were not as glad to see him as aforetime they had been. He did not bluster and say that if they could do without him he could very well do without them; but he so deeply felt the value of their sympathy, that he made it a matter of prayer that the Lord would turn their hearts to him again. Those who are dear to God, and are instructed in his word, should be very precious in our eyes, and we should do our utmost to be upon good terms with them.

David has two descriptions for the saints, they are God-fearing and God-knowing. They possess both devotion and instruction; they have both the spirit and the science of true religion. We know some believers who are gracious, but not intelligent; and, on the other hand, we also know certain professors who have all head and no heart: he is the man who combines devotion with intelligence. We neither care for devout dunces nor for intellectual icebergs. When fearing and knowing walk hand in hand they cause men to be thoroughly furnished unto every good work. If these are my choice companions I may hope that I am one of their order. Let such persons ever turn to me because they find in me congenial company.

80. "Let my heart be sound in thy statutes; that I be not ashamed." This is even more important than to be held in esteem by good men. This is the root of the matter. If the heart be sound in obedience to God, all is well, or will be well. If right at heart we are right in the main. If we be not sound before God, our name for piety is an empty sound. Mere profession will fail, and undeserved esteem will disappear like a bubble when it bursts; only sincerity and truth will endure in the evil day. He who is right at heart has no reason for shame, and he never shall have any; hypocrites ought to be ashamed now, and they shall one day be put to shame without end; their hearts are rotten, and their names shall rot. This eightieth verse is a variation of the prayer of the seventy-third verse; there he sought sound understanding, here he goes deeper, and begs for a sound heart. Those who have learned their own frailty by sad experience, are led to dive beneath the surface, and cry to the Lord for truth in the inward parts. In closing the con sideration of these eight verses, let us join with the writer in the prayer, " Let my heart be sound in thy statutes."

In this section each verse begins with the Hebrew letter Jod, or i, the smallest letter in the Hebrew alphabet, called in Matthew v. 18, jot; one jot or tittle shall in no wise pass from the law. — Albert Barnes.

Verses 73 — 80. — The usual account of this section, as given by the mediaeval theologians, is that it is the prayer of man to be restored to his state of original innocence and wisdom by being conformed to the image of Christ. And this squares with the obvious meaning, which is partly a petition for divine grace and partly an assertion that the example of piety and resignation in trouble is attractive enough to draw men's hearts on towards God, a truth set forth at once by the Passion, and by the lives of all those saints who have tried to follow it. — Neale and Littledale.

Verse 73. — "Thy hands have made me and fashioned me," etc. This verse hath a petition for understanding and a reason with it: I am the workmanship of thine hands, therefore give me understanding. There is no man but favours the works of his hands. And shall not the Lord much more love his creatures, especially man, his most excellent creature? whom, if ye consider according to the fashion of his body, ye shall find nothing on earth more precious than ht; but in that which is not seen, namely, his soul, he is much more beautiful. So you see, David's reasoning is very effectual; all one as if he should say as he doth elsewhere, " Forsake not, O Lord, the work of thine hands "; thou art my author and maker; thine help I seek, and the help of none other.

No man can rightly seek good things from God, if he consider not what good the Lord hath already done to him. But many are in this point so ignorant, that they know not how wonderfully God did make them; and therefore can neither bless him, nor seek from him, as from their Creator and Conserver. But this argument, drawn from our first creation, no man can rightly use, but he who is through grace partaker of the second creation; for all the privileges of our first creation we have lost by our fall. So that now by nature it is no comfort to us, nor matter of our hope, that God did make us; but rather matter of our fear and distrust, that we have mismade ourselves, have lost his image, and are not now like unto that which God created us in the beginning. — William Cowper.

Verse 73. — "Thy hands have made me and fashioned me," etc. Mark here two things: first, that in making his prayer for holy understanding, he justly accuseth himself and all others of blindness, which proceeded not from the Creator, but from man corrupted. Secondly, that even from his creation he conceived hope that God would continue his work begun in him, because God leaveth not his work, and therefore he beggeth God to bestow new grace upon him, and to finish that which he had begun in him. — Thomas Wilcocks, 1586.

Verse 73. — Hugo ingeniously notices in the different verbs of this verse the particular vices to be shunned: ingratitude, when it is said, "Thy hands have made me"; pride, "and fashioned me"; confidence in his own judgment, "give me understanding"; prying inquisitiveness, "that I may learn thy commandments."

Verse 73. — "Thy hands." Hilary and Ambrose think that by the plural " hands " is intimated that there is a more exact and perfect workmanship in man, and as if it were with greater labour and skill he had been formed by God, because after the image and likeness of God: and that it is not written that any other thing but man was made by God with both hands, for he saith in Isaiah, " Mine hand also hath laid the foundation of the earth ": Isa. xlviii. 13.* — John Lorinus,

Verse 73. — "Thy hands." Oh, look upon the wounds of thine hands, and forget not the work of thine hands: so Queen Elizabeth prayed. — John Trapp.

Verse 73. — "Made me and fashioned me: give me understanding." The greatness of God is no hindrance to his intercourse with us, for one special part of the divine greatness is to be able to condescend to the littleness of created beings, seeing that

creaturehood must, from its very nature, have this littleness; Inasmuch as God must ever be God, and man must ever be man: the ocean must ever be the ocean, the drop must ever be the drop. The greatness of God compassing our littlenesses about, as the heavens the earth, and fitting into it on every side, as the air into all parts of the earth, is that which makes the intercourse so complete and blessed: " In his hand is the soul of every living thing, and the breath of all mankind " (Job xii. 10). Such is his nearness to, such is his intimacy with, the works of his hands.

It is nearness, not distance, that the name Creator implies; and the simple fact of his having made us is the assurance of his desire to bless us and to hold inter course with us. Communication between the thing made and its maker is involved in the very idea of creation. "Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments." " Faithful Creator " is his name (1 Pet. iv. 19), and as such we appeal to him, " Forsake not the work of thine own hands " (Ps. cxxxviii. 8). — Horatins Bonar, in "The Rent Veil," 1875.

Verse 73. — " Give me understanding," etc. The book of God is like the apothecary's shop, there is no wound but therein is a remedy; but if a stranger come unto the apothecary's shop, though all these things be there, yet he cannot tell where they are, but the apothecary himself knoweth; so in the Scriptures, there are cures for any infirmities; there is comfort against any sorrows, and by conferring chapter with chapter, we shall understand them. The Scriptures are not wanting to us, but we to ourselves; let us be conversant in them, and we shall understand them, when great clerks who are negligent remain in darkness. — Richard Stock.

Verse 73. — "Give me understanding." Let us pray unto God that he would open our understandings; that as he hath given us consciences to guide us, so also he would give eyes to these guides that they may be able to direct us aright. The truth is, it is God only that can soundly enlighten our consciences; and therefore let us pray unto him to do it. All our studying, and hearing, and reading, and conferring will never be able to do it; it is only in the power of him who made us to do it. He who made our consciences, he only can give them this heavenly light of true knowledge and right understanding; and therefore let us seek earnestly to him for it. — William Fenner, 1600 — 1640.

Verse 73. — "That I may learn thy commandments." That he might learn them so as to know the sense and meaning of them, their purity and spirituality; and so as to do them from a principle of love, in faith, and to the glory of God: for it is not a bare learning of them by heart or committing them to memory, nor a mere theory of them, but the practice of them in faith and love, which is here meant. — John Gill.

Verses 73, 74. — From these verses, learn, 1. Albeit nothing can satisfy unbelief, yet true faith will make use of the most common benefit of creation to strengthen itself: "Thine hands have made me and fashioned me." 2. It is a good way of reasoning with God, to ask another gift, because we have received one; and because he hath given common benefits, to ask that he would give us also saving graces: "Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments." 3. Seeing that God is our Creator, and that the end of our creation is to serve God, we may confidently ask whatsoever grace may enable us to serve him, as the Psalmist's example doth teach us.... 4. It should be the joy of all believers to see one of their number sustained and borne up in his sufferings; for in the proof and example of one sufferer a pawn is given to all the rest, that God will help them in like case: "They that fear thee will be glad when they see me." — David Dickson.

Vese 74. — "They that fear thee will be glad," etc. They who "fear God" are naturally "glad when they see " and converse with one like themselves; but more especially so, when it is one whose faith and patience have carried him through troubles, and rendered him victorious over temptations; one who hath " hoped in God's word," and hath not been disappointed. Every such instance affordeth fresh encouragement to all those, who, in the course of their welfare, are to undergo like troubles, and to encounter like temptations. In all our trials let us, therefore* remember, that our brethren, as well as ourselves, are deeply interested in the event, which may either strengthen or weaken the hands of the multitudes. — George Home.

Verse 74. — "They that fear thee will be glad when they see me," etc. How comfortable it is for the heirs of promise to see one another, or meet together: aspectus boni viri dclcctat, the very look of a good man is delightful: it is a pleasure to converse with those that are careful to please God, and fearful to offend him. How much affected they are with one another's mercies: " they will be glad when they see me," since I have obtained an event answerable to my hope. They shall come and look upon me as a monument and spectacle of the mercy and truth of God. But what mercy had he received? The context seemeth to carry it for grace to obey God's commandments; that was the prayer immediately preceding, to be instructed and taught in God's law (ver. 73). Now they will rejoice to see my holy behaviour, how I have profited and glorified God in that behalf. The Hebrew writers render the reason, " Because then I shall be able to instruct them in those statutes, when they shall see me, their king, study the law of God." It may be expounded of any other blessing or benefit God had given according to his hope; and I rather understand it thus, they will be glad to see him sustained, supported, and borne out in his troubles and sufferings. " They will be glad when they shall see in me a notable example of the fruit of hoping in thy grace." — Thomas

Verse 74. — "Because I have hoped in thy word." And have not been disappointed. The Vulgate rendereth it supersperavi, I have over-hoped; and then Aben-Ezra glosseth, "I have hoped in all thy decree"; even that of afflicting me, as in the next verse. — John Trapp.

Verse 75. — "/ know, O LORD, that thy judgments are right." In very early life the tree of knowledge seemed a very fine, a glorious tree in my sight; but how many mistakes have I made upon that subject! And how many are the mistakes which yet abound upon that which we are pleased to call knowledge, in common speech. He that hath read the classics; he that hath dipped into mathematical science; he that is versed in history, and grammar, and common elocution; he that is apt and ready to solve some knotty question, and versed in the ancient lore of learning, is thought to be a man of knowledge; and so he is, compared with the ignorant mass of mankind. But what is all this compared with the knowledge in my text? Knowledge of which few of the learned, as they are called, have the least acquaintance with at all.

"/ know "—What, David? what do you know? — " I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me."

Fond as I may yet be of other speculations, I would rather, much rather, possess the knowledge of this man in this text, than have the largest acquaintance with the whole circle of the sciences, as it is proudly called.... I am apprehensive that, in the first clause, the Psalmist speaks, in general, of the ordinances, appointments, providences, and judgments of God; and the assertion is, he doth know that they are right, that they are equitable, that they are wise, that they are fair, and that they are not to be found fault with; and that though men, through folly, bring themselves into distress, and then their hearts fret against God. He was blessed with superior understanding. He excepts nothing: " I know that all thy judgments are right." Then, in the latter part of the text, he makes the matter personal. It might be said, it is an easy thing for you so to think when you see the revolutions of kingdoms, the tottering of thrones, the distresses of some mortals, and the pains of others, that they are all right. " Yes," saith he, " but I have the same persuasion about all my own sorrows; I do know that in faithfulness thou hast afflicted me." — From a Sermon by John Martin, 1817.

Verse 75. — "/ know, O LORD, that thy judgments are right," etc. The text is in the form of an address to God. We often find this in David, that, when he would express some deep feeling, or some point of spiritual experience, he does so in this way — addressing himself to God. Those who love God delight to hold communion with him; and there are some feelings which the spiritual mind finds peculiar comfort and pleasure in telling to God himself. "/ know, O LORD, that thy judgments are right." God orders all things, and his "judgments " here mean his general orderings, decisions, dealings — not afflictions only, though including them. And when the Psalmist says, "thy judgments," he means especially God's judgments towards him, God's dealings with him, and thus all that had happened to him, or should happen to him. For in the Psalmist's creed there was no such thing as chance. God ordered all that befell him, and he loved to think so He expresses a sure and happy confidence in all that God did, and would do, with regard to him. He trusted fully in God's wisdom, God's power, God's love. "/ know thy judgments are right " — quite right, right in every way, without one single point that might have been better, perfectly wise and good. He shows the firmest persuasion of this. " I know," he says, not merely, " I think." But these very words, " I know," clearly show that this was a matter of faith, not of sight. For he does not say, " I can see that thy judgments are right," but " I know." The meaning plainly is, " Though I cannot see all — though there are some things in thy dealings which I cannot fully understand — yet I believe, I am persuaded, and thus I know, O Lord, that thy judgments are right."

"Thy judgments." Not some of them, but all. He takes into view all God's dealings with him, and says of them without exception, "/ know, 0 LORD, that thy judgments are right." When the things that happen to us are plainly for our comfort and good, as many of them are, then we thankfully receive what God thus sends to us, and own him as the Giver of all, and bless him for his gracious dealing; and this is right. But all the faith required for this (and some faith there is in it) is to own God as dealing with us, instead of thanklessly receiving the gifts with no thought of the Giver. It is a far higher degree of faith, that says of all God's dealings, even when seemingly not for our happiness, "/ know that thy judgments are right."

Yet this is the meaning here, or certainly the chief meaning. For though the word "judgments" does mean God's dealings of every kind, yet here the words that follow make it apply especially to God's afflictive dealings, that is, to those dealings of his that do not seem to be for our happiness; "I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me." The judgments which the Psalmist chiefly had in view, and which he felt so sure were right, were not joys, but sorrows; not things bestowed, but things taken away; those blessings in disguise, those veiled mercies, those gifts clad in the garb of mourning, which God so often sends to his children. The Psalmist knew, and knew against all appearance to the contrary, that these judgments were " right." Whatever they might be — losses, bereavements, disappointments, pain, sickness — they were right; as right as the more manifest blessings which went before them; quite right, perfectly right; so right that they could not have been better; just what were best; and all because they were God's judgments. That one thing satisfied the Psalmist's mind, and set every doubt at rest. The dealings in themselves he might have doubted, but not him whose dealings they were. "Thy judgments." That settled all. "And that thou in faithfulness hast afflicted me." This means that, in appointing trouble as his lot, God had dealt with him in faithfulness to his word, faithfulness to his purposes of mercy, with a faithful, not a weak love. He had sent him just what was most for his good, though not always what was most pleasing; and in this he had shown himself faithful. Gently and lovingly does the Lord deal with his children. He gives no unnecessary pain; but that which is needful he will not withhold. — Francis Bourdillon, 1881.

Verse 75. — "Thy judgments." There are judicia oris, and there are judicia operis; the judgments of God's mouth, and the judgments of God's hands. Of the former there is mention at verse 13: " With my lips have I declared all the judgments of thy mouth." And by these "judgments" are meant nothing else but the holy law of God, and his whole written word; which everywhere in this Psalm are indifferently called his "statutes," his "commandments," his "precepts," his " testimonies," his "judgments." And the laws of God are therefore, amongst other reasons, called by the name of "judgments," because by them we come to have a right judgment whereby to discern between good and evil. We could not otherwise with any certainty judge what was meet for us to do, and what was needful for us to shun. A lege tua intellexi, at verse 104: "By the law have I gotten understanding." St. Paul confesseth (Rom. vii.), that he had never rightly known what sin was if it had not been for the law; and he instanceth in that of lust, which he had not known to be a sin if the law had not said, " thou shalt not covet." And no question but these " judgments," these judicia oris, are all " right " too; for it were unreasonable to think that God should make that a rule of right to us, which were itself not right. We have both the name (that of "judgments;") and the thing too, (that they are " right ") in the 19th Psalm; where having highly com mended the law of God, under the several appellations of the " law," testimonies, statutes and commandments, verses 7 and 8, the prophet then concludeth under this name of " judgments," verse 9: " The judgments of the Lord are true and righteous altogether."

Besides these judicia oris, which are God's judgments of direction, there are also judicia operis, which are his judgments for correction. And these do ever include aliquid peenale, something inflicted upon us by Almighty God, as it were by way of punishment; something that breedeth in us trouble or grief. The apostle saith (Heb. xii.) that every chastening is grievous; and so it is, more or less; or else it could be to us no punishment. And these, again, are of two sorts; yet not distinguished so much by the things themselves that are inflicted, as by the condition of the persons on whom they are inflicted, and especially by the affection and intention of God that inilicteth them. For all, whether public calamities that light upon whole nations, cities, or other greater or lesser societies of men (such as are pestilences, famine, war, inundations, unseasonable weather, and the like;) or private afllictions, that light upon particular families or persons, (as sickness, poverty disgrace, injuries, death of friends, and the like;) all these, and whatsoever other of either kind, may undergo a twofold consideration; in either of which they may not unfitly be termed the judgments of God, though in different respects.

Now we see the several sorts of God's judgments: which of all these may we think is here meant? If we should take them all in, the conclusion would hold them, and hold true too. Judicia oris, and judicia operis; public and private judgments; those plagues wherewith in fury he punisheth his enemies, and those rods wherewith in mercy he correcteth his children: most certain it is they are all " right." But yet I conceive those judicia oris not to be so properly meant in this place; for the exegesis in the latter part of the verse (wherein what are here called judgments are there expounded by troubles) seemeth to exclude them, and to confine to the text in the proper intent thereof to these judicia operis only; but yet to all them of what sort soever; public or private, plagues or corrections. Of all which he pronounceth that they are " right; " which is the predicate of the conclusion: "/ know, 0 Lord, that thy judgments are right." — Robert Sanderson.

Verse 75. — "Thou in faithfulness hast afflicted me." Mark the emphasis: he doth not barely acknowledge that God was faithful, though notwithstanding he had afllicted him, but faithful in sending the afflictions. Affliction and trouble are not only consistent with God's love plighted in the covenant of grace; but they are parts and branches of the new-covenant administration. God is not only faithful notwithstanding afflictions, but faithful in sending them. There is a difference between these two: the one is like an exception to the rule, quss flrmat regulam in non exceptis: the other makes it a part of the rule, God cannot be faithful without doing all things that tend to our good and eternal welfare. The conduct of his providence is one part of the covenant engagement; as to pardon our sins, and sanctify us, and give us glory at the last, so to suit his providence as our need and profit require in the way to heaven. It is an act of his sovereign mercy which he hath promised to his people, to use such discipline as conduceth to their safety. In short, the cross is not an exception to the grace of the covenant, but a part of the grace of the covenant.

The cause of all afflictions is sin, therefore justice must be acknowledged: their end is repentance, and therefore faithfulness must be acknowledged. The end is not destruction and ruin, so afflictions would be acts of justice, as upon the wicked; but that we may be fit to receive the promises, and so they are acts of faithfulness. — Thomas Manton.

Verse 75. — "Thou in faithfulness hast afflicted me." That is with a sincere intention of doing me good. God thoroughly knows our constitution, what is noxious to our health, and what may remedy our distempers; and therefore accord ingly disposeth to us

Pro jucundis aptissima quaeque *

instead of pleasant honey, he sometimes prescribes wholesome wormwood for us. We are ourselves greatly ignorant of what is conducible to our real good, and, were the choice of our condition wholly permitted to us, should make very foolish, very disadvantageous elections.

We should (be sure) all of us embrace a rich and plentiful estate; when, as God knows, that would make us slothful and luxurious, swell us with pride and

haughty thoughts, encumber us with anxious cares and expose us to dangerous temptations; would render us forgetful of ourselves and neglectful of him. Therefore he wisely disposeth poverty unto us; poverty, the mother of sobriety, the nurse of industry, the mistress of wisdom; which will make us understand ourselves and our dependence on him, and force us to have recourse unto his help. And is there not reason we should be thankful for the means by which we are delivered from those desperate mischiefs, and obtain these excellent advantages?

We should aM (certainly) choose the favour and applause of man: but this, God also knows, would corrupt our minds with vain conceit, would intoxicate our fancies with spurious pleasure, would tempt us to ascribe immoderately to our selves, and sacrilegiously to deprive God of his due honour. Therefore he advisedly suffers us to incur the disgrace and displeasure, the hatred and contempt of men; that so we may place our glory only in the hopes of his favour, and may pursue more earnestly the purer delights of a good conscience. And doth not this part of divine providence highly merit our thanks?

We would all climb into high places, not considering the precipices on which they stand, nor the vertiginousness of our own brains: but God keeps us safe in the humble valleys, allotting to us employments which we are more capable to manage.

We should perhaps insolently abuse power, were it committed to us: we should employ great parts on unwieldy projects, as many do, to the disturbance of others, and their own ruin: vast knowledge would cause us to overvalue ourselves and contemn others: enjoying continual health, we should not perceive the benefit thereof, nor be mindful of him that gave it. A suitable mediocrity therefore of these things the divine goodness allotteth unto us, that we may neither starve for want, nor surfeit with plenty.

In fine, the advantages arising from afflictions are so many, and so great, that it were easy to demonstrate that we have great reason, not only to be contented with, but to rejoice in, and to be very thankful for, all the crosses and vexations we meet with; to receive them cheerfully at God's hand, as the medicines of our seul, and the condiments of our fortune; as the arguments of his goodwill, and the instruments of virtue; as solid grounds of hope, and comfortable presages of future joy unto us. — Isaac Barrow.

Verse 75. — "Thou in faithfulness hast afflicted me." When a father disowns and banishes a child, he corrects him no more. So God may let one whom he intends to destroy go unchastened; but never one with whom he is in covenant. — William S. Plumer.

Yet, Lord, in memory's fondest place

I shrine those seasons sad, When, looking up, I saw thy face In kind austereness clad.

I would not miss one sigh or tear.

Heart-pang, or throbbing brow; Sweet was the chastisement severe,

And sweet its memory now.

Yes! let the fragrant scars abide,

Love-tokens in thy stead, Faint shadows of the spear-pierced side,

And thorn-encompassed head.

And such thy tender force be still.

When self would swerve or stray, Shaping to truth the froward will

Verse 76. — "Let, I pray thee, thy merciful kindness be for my comfort." In the former verse he acknowledged that the Lord had afflicted him; now in this he prayeth the Lord to comfort him. This is strange that a man should seek comfort at the same hand that strikes him: it is the work of faith; nature will never teach us to do it. " Come, and let us return unto the Lord; for he hath spoiled, and he will heal us: he hath wounded, and he will bind us up." Again, we see that the crosses which God lays on his children, are not to confound, not to consume them; only to prepare them for greater consolations. With this David sustained himself against Shimei's cursing; " The Lord will look on my affliction, and do me good for this evil ": with this our Saviour comforts his disciples; " Your mourning shall be turned into joy." As the last estate of Job was better than his first; so shall the Lord render more to his children at the last than now at the first he takes from them: let us therefore bear his cross, as a preparative to comfort. — William

Verse 76. — "Let thy merciful kindness be for my comfort." Several of the pre ceding verses have spoken of aflliction (verses 67, 71, 75). The Psalmist now presents his petition for alleviation under it. But of what kind? He does not ask to have it removed. He does not " beseech the Lord, that it might depart from him ": 2 Cor. xii. 8. No. His repeated acknowledgments of the supports vouchsafed under it, and the benefits he had derived from it, had reconciled him to commit its measure and continuance to the Lord. All that he needs, and all that he asks for, is a sense of his " merciful kindness " upon his soul. Thus he submits to his justice in his accumulated trials, and expects consolation under them solely upon the ground of his free favour. — Charles Bridges.

Verse 76. — "Let thy merciful kindness," etc. Let me derive my comfort and happiness from a diffusion of thy love and mercy, -pon, chasdecha, thy exuberant goodness through my soul. — Adam Clarke.

Verse 76. — "According to thy word unto thy servant." If his promise did not please him, why did he make it? If our reliance on the promise did not please him, why did his goodness work it? It would be inconsistent with his goodness to mock his creature, and it would be the highest mockery to publish his word, and create a temper in the heart of his supplicant suited to his promise, which he never intended to satisfy. He can as little wrong his creature as wrong himself, and therefore he can never disappoint that faith which after his own methods casts itself into the arms of his kindness, and is his own workmanship, and calls him author. That goodness which imparted itself so freely to the irrational creation will not neglect those nobler creatures that put their trust in him. This renders God a fit object for trust and confidence. — Stephen Charnock.

Verse 76. — "According to thy word." David had a particular promise of a particular benefit; to wit, the kingdom of Israel. And this promise God performed unto him; but his comfort stood not in it; for Saul before him had the kingdom, but the promises of mercy belonged not to him, and therefore, when God forsook him, his kingdom could not sustain him. But David here depends upon the general promises of God's mercy made to his children; wherein he acknowledged a particular promise of mercy made to him. For the general promises of mercy and grace made in the gospel are by faith made particular to every believer. —

Verse 76. — "Thy word unto thy servant." Here we may use the eunuch's question: " Of whom speaketh the prophet this, of himself or of some other man? " Of himself questionless, under the denomination of God's servant. But then the question returneth, — Is it a word of promise made to himself in particular, or to God's servants in the general? Some say the former, the promises brought to him by Nathan. I incline to the latter, and it teacheth us these three truths: —

1st. That God's servants only are capable of the sweet effects of his mercy and the comforts of his promises. Who are God's servants? (1) Such as own his right and are sensible of his interest in them: " God, whose I am, and whom I serve " (Acts xxviii. 23). (2) Such as give up themselves to him, renouncing all other masters. Renounce we must, for we were once under another master (Rom. vi. 17; Matt. vi. 24; Rom. vi. 13; 1 Chron. xxx. 8). (3) Such as accordingly frame themselves to do his work sincerely: " serve with my spirit " (Rom. i. 9); and, " in newness of spirit " (Rom. vii. 6), even as becomes those who are renewed by the Spirit: diligently (Acts xxvi. 7), and universally (Luke i. 74, 75), and wait upon him for grace to do so (Heb. xii. 28). These are capable of comfort. The book of God speaketh no comfort to persons that live in sin, but to God's servants, such as do not live as if they were at their own disposal, but at God's beck. If he say go, they go. They give up themselves to be and do what God will have them to be and do.

2ndly. If we have the benefit of the promise, we must thrust in ourselves under one title or other among those to whom the promise is made; if not as God's children, yet as God's servants. Then the promise is as sure to us as if our name were in it.

Srdly. All God's servants have common grounds of comfort: every one of God's servants may plead with God as David doth. The comforts of the word are the common portion of God's people. — Thomas Manton.

Verse 76. — "Thy word unto thy servant." Our Master has passed his word to all his servants that he will be kind to them, and they may plead it with him. —

Verse 77. — "Let thy tender mercies come unto me, that I may live." If we mark narrowly we shall find that David here seeks another sort of mercy than he sought before. For first he sought mercy to forgive his sins; then he sought mercy to comfort him in his troubles; now he seeks mercy to live, and sin no more. Alas, many seek the first mercy, of remission; and the second mercy of consolation in trouble, who are altogether careless of the third mercy, to live well. It is a great mercy of God to amend thy life: where this is not, let no man think he hath received either of the former. It is a great mercy of God, which not only pardons evil that is done, but strengthens us also to further good that we have not done; and this is the mercy which here David seeks. — William Cowper.

Verse 77. — "Let thy tender mercies come unto me," etc. The mercies of God are " tender mercies," they are the mercies of a father to his children, nay, tender as the compassion of a mother over the son of her womb. They "come unto" us, when we are not able to go to them. By them alone we " live " the life of faith, of love, of joy and gladness. And to such as " delight " in his law, God will grant these mercies, and this life; he will give them pardon, and, by so doing, he will give them life from the dead. — George Home.

Verse 77. — "Let thy tender mercies," etc. Taking the more literal rendering, the words express high confidence — " Thy tender mercies shall come unto me, and I shall live; for thy law is my delight." Had the believer nothing but his own deserts to support his plea at the throne of grace, he could never rise into this high confidence. He goes upon the foundation of the divine goodness, manifested through the anointed One, and he goes surely. — John Stephen.

Verse 77. — "Come." Coming to him noteth a personal and effectual application. 1st. A personal application, as in the 41st verse of this Psalm: " Let thy mercies come also unto me, O Lord, even thy salvation, according to thy word." David would not be forgotten, or left out or lost in the throng of mankind, when mercy was distributing the blessing to them. 2ndly. Effectual application: which signifieth, 1. The removal of obstacles and hindrances; 2. The obtaining the fruits and effects of this mercy.

First. The removing of obstacles. Till there be a way made, the mercy of God cannot come at us; for the way is barricaded and shut up by our sins: as the Lord maketh a way for his anger (Ps. Ixxviii. 50), by removing the hindrances, so the Lord maketh way for his mercy, or mercy maketh way for itself, when it removeth the obstruction. Sin is the great hindrance of mercy. We ourselves raise the mists and the clouds which intercept the light of God's countenance; we build up the partition wall which separates between God and us; yet mercy finds the way.

Secondly. The obtaining the fruits of mercy.... It is not enough to hear somewhat of God's saving mercies; but we should beg that they may come unto us, be effectually and sensibly communicated unto us, that we may have experience of them in our own souls. A man that hath read of honey, or heard of honey, may know the sweetness of it by guess and imagination; but a man that hath tasted of honey knoweth the sweetness of it in truth: so, by reading and hearing of the grace and mercy of God in Christ, we may guess that it is a sweet thing; but he that hath had an experimental proof of the sweet effects and fruits of it in his own heart perceives that all which is spoken of God's pardoning and comforting of sinners is verified in himself. — Thomas Manton.

Verse 77. — "Thy law is my delight." A child of God, though he cannot serve the Lord perfectly, yet he serves him willingly; his will is in the law of the Lord; he is not a pressed soldier, but a volunteer. By the beating of this pulse we may judge whether there be spiritual life in us or no. David professeth that God's law was his delight; he had his crown to delight in, he had his music to delight in; but the love he had to God's law did drown all other delights; as the joy of harvest and vintage exceeds the joy of gleaning. — Thomas Watson.

Verse 78. — "Let the proud be ashamed," etc. Here is the just recompense oi his pride. He would fain have honour and pre-eminence, but God will not give them unto him: he flies shame and contempt, but God shall pour them upon him. "For they dealt perversely with me without a cause." David complains of the wicked and false dealing of his enemies against him; and his prayer is written to uphold us in the like temptation. For Satan is alway like himself, hating them whom the Lord loveth. He can scarce be worse, he can never be better; and therefore with restless malice stirs he up all his cursed instruments in whom he reigns, to persecute those who are loved and protected of the Lord. "But I will meditate in thy precepts." David's enemies fought against him with the weapons of the flesh, wickedness and falsehood: he withstands them by the armour of the Spirit; not meeting wickedness with wickedness, and falsehood with falsehood. For if we fight against Satan with Satan's weapons he will soon overcome us; but if we put upon us the complete armour of God to resist him, he shall flee from us. — William Cowper.

Verse 78. — "Let the proud be ashamed." That is, that they may not prosper or succeed in their attempts; for men are ashamed when they are disappointed. All their endeavours for the extirpation of God's people are vain and fruitless, and those things which they have subtilely devised have not that effect which they propounded unto themselves. "For they dealt perversely with me without a cause." The Septuagint have it d5kws, unjustly. Ainsworth readeth, " With falsehood they have depraved me." It implieth two things: first, that they pretended a cause; but, secondly, David avoucheth his innocency to God; and so, without any guilt of his, they accused, defamed, condemned his actions, as is usual in such cases. When the proud are troublesome and injurious to God's people the saints may boldly commend their cause to God.... The Lord may be appealed unto upon a double account; partly, as he is an enemy to the proud, and as a friend to the humble (James iv. 6; Ps. cxxxviii. 6); partly, as he is the portion of the afflicted and oppressed (Ps. cxl. 12). When Satan stirreth up his instruments to hate those whom the Lord loveth, the Lord will stir up his power to help and defend them. Is not this a revengeful prayer?

Answer, No. 1st. Because those who pray it are seeking their own deliverance, that they may more freely serve God by consequence. Indeed, by God's showing mercy to his people, the pride of wicked ones is suppressed (verse 134); but mercy is the main object of the prayer.

2ndly. As it concerneth his enemies, he expresseth it in mild terms — that they may " be ashamed "; that is, disappointed, in their counsels, hopes, machinations, and endeavours. And therefore it is not against the persons of his enemies, but their plots and enterprises. In such cases shame and disappointment may even do them good. They think to bring in the total suppression of God's people, but that would harden them in their sins; therefore God's people desire that he would not let their innocency be trampled upon, but disappoint their adversaries, that the proud may be ashamed in the failing of their attempts.

3rdly. The prayers of the righteous for the overthrow of the wicked, are a kind of prophecies; so that, in praying, David doth in effect foretell, that such as dealt perversely should soon be ashamed, since a good cause will not always be oppressed: " But he shall appear to your joy, and they shall be ashamed " (Isa. Ixvi. 5).

4thly. Saints have a liberty to imprecate vengeance, but such as must be used sparingly and with great caution: " Let them be confounded and consumed that are adversaries to my soul " (Ps. Ixxi. 13). Malicious enemies may be expressly prayed against. — Thomas Mantnn.

Verse 78. — "Let the proud be ashamed." This suggests a word to the wicked. Take heed that by your implacable hatred to the truth and church of God you do not engage her prayers against you. These imprecatory prayers of the saints, when shot at the right mark, and duly put up, are murdering pieces, and strike dead where they light. " Shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily." Luke xviii. 7, 8. They are not empty words — as the imprecations of the wicked poured into the air, and there vanishing with their breath — but are received into heaven, and shall be sent back with thunder and lightning upon the pates of the wicked. David's prayer unravelled Ahithophel's fine-spun policy, and twisted his halter for him. The prayers of the saints are more to be feared — as once a great person said and felt — than an army of twenty thousand men in the field. Esther's fast hastened Raman's ruin, and Hezekiah's against Sennacherib brought his huge host to the slaughter, and fetched an angel from heaven to do the execution in one night upon them. — William Gurnall.