The Treasury of David (Psalms)

Verse 155. — "Salvation "! What music is there in that word, music that never tires, but is always new, that always rouses yet always rests us! It holds in itself all that our hearts would say. It is sweet vigour to us in the morning, and in the evening it is contented peace. It is a song that is always singing itself deep down in the delighted soul. Angelic ears are ravished by it up in heaven; and our Eternal Father himself listens to it with adorable complacency. It is sweet even to him out of whose mind is the music of a thousand worlds. To be saved 1 What is it to be saved in the fullest and utmost meaning? Who can tell? Eye hath not seen, nor ear heard. It is a rescue, and from such a shipwreck 1 It is a rest, and in such an unimaginable home 1 It is to lie down for ever in the bosom of God, in an endless rapture of insatiable contentment. — Frederick William Faber, 1853.

Verses 155, 156. — "Salvation is far from the wicked." "Great are thy tender mercies, O LORD." When the godly do think and speak of the damnable condition of the wicked, they should not be senseless of their own ill deserving, nor of God's grace which hath made the difference between the wicked and them. — David Dickson.

Verse 156. — "Great are thy tender mercies, O LORD." Two epithets he ascribes to God's mercies; first, he calls them "great," and then he calls them "tender " mercies. They are great in many respects: for continuance, they endure for ever; for largeness, they reach unto the heavens, and are higher than they; yea, they are above all the works of God. And this is for the comfort of poor sinners, whose sins are many and great: let them not despair; his mercies are greater and more; for since they are greater than all his works, how much more greater than thou and all thy sinful works 1 The other epithet he gives them is, that they are

"tender " mercies; because the Lord is easy to be entreated; for he is slow unto wrath, but ready to show mercy. S. James saith that the wisdom which is from above is " gentle, peaceable, easy to be entreated." If his grace in his children make them gentle and easy to be entreated, what shall we think of himself? Since he will have such pity In us poor creatures, that seventy times seven times in the day he will have us to forgive the offences of our brethren; Oh, what pity and compassion abound in himself 1 Thus we see our comfort is increased; that as his mercies are great, so are they tender; easily obtained, where they are earnestly craved. — William Cowper.

Verse 156. — The Psalmist, when speaking of the wretched condition of "the wicked," is naturally led to adore the mercies of the Lord which had " made him to differ." For indeed to this source alone must we trace the distinction between us and them. — Charles Bridges.

Verse 157. — "Persecutors." A participle from the verb rendered pursue, chase. "Enemies," as in verse 139, the authors of my distress. Until men are hunted and hounded by many enemies, who for the time have power, and are withal fierce and to some extent unscrupulous, they can have but a faint conception of the anguish of the prophet when he experienced the evils noted in this verse. Yet they did not move him from his constancy and integrity. — William S. Plumer.

Verse 158. — "I beheld the trangressors, and was grieved." Celerinus in Cyprian's Epistles, acquaints a friend with his great grief for the apostasy of a woman through fear of persecution; which afflicted him so much, that at the feast of Easter (the Queen of feasts in the primitive church) he wept night and day, and resolved never to know a moment's delight, till through the mercy of God she should be recovered. — Charles Bridges.

Verse 158. — "/ beheld the transgressors, and was grieved." Oh, if you have the hearts of Christians or of men in you, let them yearn towards your poor ignorant, ungodly neighbours. Alas, there is but a step betwixt them and death and hell: many hundred diseases are waiting ready to seize on them, and if they die unregenerate they are lost for ever. Have you hearts of rock, that cannot pity men in such a case as this? If you believe not the word of God, and the danger of sinners, why are you Christians yourselves? If you do believe it, why do you not bestir yourself to the helping of others? Do you not care who is damned, so you be saved? If so, you have sufficient cause to pity yourselves, for it is a frame of spirit utterly inconsistent with grace: should you not rather say, as the lepers of Samaria, Is it not a day of glad tidings, and do we sit still and hold our peace? 2 Kings vii. 9. Hath God had so much mercy on you, and will you ha\e no mercy on your poor neighbours? You need not go far to find objects for your pity: look but into your streets, or into the next house to you, and you will probably find some. Have you never an ignorant, an unregenerate neighbour that sets his heart on things below, and neglecteth eternity? What blessed place do you live in, where there is none such? If there be not some of them in thine own family, it is well; and yet art thou silent? Dost thou live close by them, or meet them in the streets, or labour with them, or travel with them, or sit and talk with them, and say nothing to them of their souls, or the life to come? If their houses were on fire, thou wouldst run and help them; and wilt thou not help them when their souls are almost at the fire of hell? If thou knewest but a remedy for their diseases thou wouldst tell it them, or else thou wouldst judge thyself guilty of their death. — Richard Baxter (1615 — 1691), in "The Saints' Everlasting Rest."

Verse 158. — "Grieved, because they kept not thy law." I never thought the world had been so wicked, when the Gospel began, as now I see it is; I rather hoped that every one would have leaped for joy to have found himself freed from the filth of the Pope, from his lamentable molestations of poor troubled consciences, and that through Christ they would by faith obtain the celestial treasure they sought after before with such vast cost and labour, though in vain. And especially I thought the bishops and universities would with joy of heart have received the true doctrines; but I have been lamentably deceived. Moses and Jeremiah, too, complained they had been deceived. — Martin Luther.

Verse 158. — "Grieved." The word that is here translated "grieved " is from katat, that signifies to loathe, abhor, and contend. I beheld the transgressors, and I loathed them; I beheld the transgressors, and I abhorred them; I beheld the transgressors, and I contended with them; but not so much because they were mine enemies, as because they were thine. — Thomas Brooks.

Verse 158. — The day when I first met Colonel Gardiner at Leicester, I happened to preach a lecture from Ps. cxix. 158: "/ beheld the transgressors, and was grieved; because, they kepi not thy word." I was large in describing that mixture of indignation and grief, strongly expressed by the original word there, with which a good man looks on the varying transgressors of the divine law; and in tracing the causes of that grief, as arising from a regard to the divine honour, and the interest of a Redeemer, and a compassionate concern for the misery such offenders bring on themselves, and for the mischief they do to the world about them. I little thought how exactly I was drawing Colonel Gardiner's character under each of those heads; and I have often reflected upon it as a happy providence, which opened a much speedier way than I could have expected, to the breast of one of the most amiable and useful friends which I ever expect to find upon earth. We afterwards sung a hymn, which brought over again some of the leading thoughts in the sermon, and struck him so strongly, that on obtaining a copy of it, he committed it to his memory, and used to repeat it with so forcible an accent, as showed how much every line expressed of his very soul. In this view the reader wrill pardon my inserting it; especially as I know not when I may get time to publish a volume of these serious though artless compositions, which I sent him in manuscript some years ago, and to which I have since made very large additions: —

Aribe, my tenderest thoughts, arise, To torrents melt my streaming eyes; And thou, my heart, with anguish feel Those evils which thou canst not heal.

See human nature sunk in shame; See scandals pour'd on Jesu's name; The Father wounded through the Son • The world abused, and souls undone.

See the short course of vain delight Closing in everlasting night; In flames that no abatement know, Though briny tears for ever flow.

My God, I feel the mournful scene;

My bowels yearn o'er dying men,

And fain my pity would reclaim,

And snatch the firebrands from the flame.

But feeble my compassion proves, And can but weep where most it loves; Thy own all-saving arm employ, And turn these drops of grief to joy.

Verse 159. — "Consider how I love thy precepts." Search me. Behold the evidence of my attachment to thy law. This is the confident appeal of one who was conscious that he was truly attached to God; that he really loved his law. It is similar to the appeal of Peter to the Saviour (John xxi. 17), " Lord, thou knowest all things; thou knowest that I love thee." A man who truly loves God may make this appeal without impropriety. He may be so confident, so certain, that he has true love for the character of God, that he may make a solemn appeal to him on the subject, as he might appeal to a friend, to his wife, to his son, to his daughter, with the utmost confidence that he loved them. A man ought to have such love for them, that he could affirm this without hesitation or doubt; a man ought to have such love for God, that he could affirm this with equal confidence and propriety. — Albert Barnes.

Verse 159. — "Consider how I love thy precepts." He saith not, consider how I perform thy precepts; but how I love them. The comfort of a Christian militant, in this body of sin, is rather in the sincerity and fervency of his affections than in the absolute perfection of his actions. He fails many times in his obedience to God's precepts, in regard of his action; but love in his affection still remains; so that both before the temptation to sin, and after it, there is a grief in his soul, that he should find in himself any corrupt will or desire, contrary to the holy will of the Lord his God; and this proves an invincible love in him to the precepts of God. — William Cowper.

Verse 159. — "Consider," etc. Translate (the Hebrew being the same as in verse 158) "Behold how I love thy precepts," as is evinced in that when " I beheld the transgressors I was grieved." He begs to God to behold this, not as meritorious of grace, but as a distinctive mark of a godly man. — A. R. Fausset.

Verse 159. — "I love thy precepts: quicken me." The love wherewith he loved God came from that love wherewith God first loved him. For by seeing the great love wherewith God loved him, he was moved and inforced to love God again. So that his meaning is thus much: Thou seest, Lord, that I am an enemy to sin in myself, for I forget not thy law; thou seest that I am an enemy to sin in others, for I am grieved to see them transgress thy law; wherefore, O Lord, "quicken me," and let thy loving mercy whereby thou hast created me and redeemed me in Christ, whereby thou hast delivered me from so many troubles, and enriched me with so many and continual benefits, renew, revive, quicken, and restore me. — Richard

Verse 159. — "Quicken me." Often as the Psalmist had repeated his prayer for quickening grace,* it was not a "vain repetition," or an empty sound. Each time was it enlivened with abundant faith, intense feeling of his necessity, and the vehemency of most ardent affection. If the consciousness of the faintness of our strength and the coldness of our affections should lead us to offer this petition a hundred times a day in this spirit, it would never fail of acceptance. — Charles Bridges.

Verse 159. — "According to thy lovingkindness." We need not desire to be quickened any further than God's lovingkindness will quicken us. — Matthew Henry.

Verse 160. — "Thy word is true from the beginning." Literally, "The beginning of thy word is truth," in antithesis to the " enduring for ever," in the future, in the next clause. Cocceius and Hengstenberg take it, " The sum of thy word is true," as in Numbers xxvi. 2; xxxi. 26. But the antithesis noticed above in the English version is thus lost; and the old versions support the English version. Also, if it were "the sum," the plural ought to follow, viz., " of thy words," not "word." — A. R. Fausset.

Verse 160. — "Thy word is true from the beginning," etc. As if he should say, I believe that thou wilt thus quicken me, because the very beginning of thy word is most just and true; and when thou didst enter into covenant with me, I did find that thou didst not deceive me, nor beguile me. And when by thy Spirit thou madest me believe thy covenant, thou meanedst truth; and I know that as thou didst promise, thou wilt perform, for thou art no more liberal in promising than faithful and just in performing, and thy judgment will be as righteous as thy promise is true. I know that as soon as thou speakest, truth proceedeth from thee; and even so I know thou wilt defend and preserve me, that thy judgments may shine as righteous in thee. — Richard Greenham.

Verse 160. — "Thy word is true from the beginning," etc. God's commandment and promise is exceeding broad, reaching to all times. Was a word of command " the guide of thy youth "? I assure thee it will be as good a staff of thine age. A good promise is a good nurse, both to the young babe and to the decrepid old man. Your apothecaries' best cordials in time will lose their spirits, and sometimes the stronger they are, the sooner. But hath a promise cheered thee, say, twenty, thirty, forty years ago? Taste it but now afresh, and thou shalt find it as fresh, and as full of refreshment as ever. If it hath been thy greatest joy in thy joyful youth, I tell thee, it hath as much joy in it for thy sad old age. That may be said of God's word, which the prophet saith of God himself (Isa. xlvi. 4): " And even to your old age I am he; and even to hoar hairs will I carry you." Doth not the Psalmist say as much here, "Thy word is true from the beginning "? It's well, it begins well. But will it last as well? Yes: he adds, "and every one of thy righteous judgments endureth for ever." Answerable to which is that other expression (verse 152), "Concerning thy testimonies, I have known of old that thou hast founded them for ever." " For ever," and " founded for ever." O sweet expression I O grounded comfort! Brethren, get acquainted with God's word and promise as soon as you can, and maintain that acquaintance everlastingly; and your knowledge of it shall not either go before, or go beyond its truth. Know it as soon and as long as you will or can, and you shall never find it tripping or failing; but you may after long experience of God say of it, "/ have known of old that thou hast founded it for ever."— Anthony Tuckney, 1599—1670.

pRINCES have persecuted me without a cause: but my heart standeth A in awe of thy word.

162 I rejoice at thy word, as one that findeth great spoil.

163 I hate and abhor lying: but thy law do I love.

164 Seven times a day do I praise thee because of thy righteous

165 Great peace have they which love thy law: and nothing shall offend them.

166 LORD, I have hoped for thy salvation, and done thy commandments.

167 My soul hath kept thy testimonies; and I love them exceedingly.

168 I have kept thy precepts and thy testimonies; for all my ways are before thee.

161. "Princes have persecuted me without a cause." Such persons ought to have known better; they should have had sympathy with one of their own rank. A man expects a fair trial at the hand of his peers: it is ignoble to be prejudiced. Moreover, if honour be banished from all other breasts it should remain in the bosom of kings, and honour forbids the persecution of the innocent. Princes are appointed to protect the innocent and avenge the oppressed, and it is a shame when they themselves become the assailants of the righteous. It was a sad case when the man of God found himself attacked by the judges of the earth, for eminent position added weight and venom to their enmity. It was well that the sufferer could truth fully assert that this persecution was without cause. He had not broken their laws, he had not injured them, he had not even desired to see them injured, he had not been an advocate of rebellion or anarchy, he had neither openly nor secretly opposed their power, and therefore, while this made their oppression the more inexcusable, it took away a part of its sting, and helped the brave-hearted servant of God to bear up. " But my heart standeth in awe of thy word." He might have been overcome by awe of the princes had it not been that a greater fear drove out the less, and he was swayed by awe of God's word. How little do crowns and sceptres become in the judgment of that man who perceives a more majestic royalty in the commands of his God. We are not likely to be disheartened by persecution, or driven by it into sin, if the word of God continually has supreme power over our minds.

162. "/ rejoice at thy word, as one that findeth great spoil." His awe did not prevent his joy; his fear of God was not of the kind which perfect love casts out, but of the sort which it nourishes. He trembled at the word of the Lord, and yet rejoiced at it. He compares his joy to that of one who has been long in battle, and has at last won the victory and is dividing the spoil. This usually falls to the lot of princes, and though David was not one with them in their persecutions, yet he had his victories, and his spoil was equal to their greatest gains. The profits made in searching the Scriptures were greater than the trophies of war. We too have to fight for divine truth; every doctrine costs us a battle, but when we gain a full understanding of it by personal struggles it becomes doubly precious to us. In these days godly men have a full share of battling for the word of God; may we have for our spoil a firmer hold upon the priceless word. Perhaps, however, the Psalmist may have rejoiced as one who comes upon hidden treasure for which he had not fought, in which case we find the analogy in the man of God who, while reading the Bible, makes grand and blessed discoveries of the grace of God laid up for him, — discoveries which surprise him, for he looked not to find such a prize. Whether we come by the truth as finders or as warriors fighting for it, the heavenly treasure should be equally dear to us. With what quiet joy does the ploughman steal home with his golden find 1 How victors shout as they share the plunder I How glad should that man be who has discovered his portion in the promises of holy writ, and is able to enjoy it for himself, knowing by the witness of the Holy Spirit that it is all his own.

163. "I hate and abhor lying." A double expression for an inexpressible loathing.

Falsehood in doctrine, in life, or in speech, falsehood in any form or shape, had become utterly detestable to the Psalmist. This was a remarkable state for an Oriental, for generally lying is the delight of Easterns, and the only wrong they see in it is a want of skill in its exercise so that the liar is found out. David himself had made much progress when he had come to this. He does not, however, alone refer to falsehood in conversation; he evidently intends perversity in faith and teaching. He set down all opposition to the God of truth as lying, and then he turned his whole soul against it in the intensest form of indignation. Godly men should detest false doctrine even as they abhor a lie. "But thy law do I love," because it is all truth. His love was as ardent as his hate. True men love truth, and hate lying. It is well for us to know which way our hates and loves run, and we may do essential service to others by declaring what are their objects. Both love and hate are contagious, and when they are sanctified the wider their influence the better.

164. "Seven times a day do I praise thee because of thy righteous judgments." He laboured perfectly to praise his perfect God, and therefore fulfilled the perfect number of songs. Seven may also intend frequency. Frequently he lifted up his heart in thanksgiving to God for his divine teachings in the word, and for his divine actions in providence. With his voice he extolled the righteousness of the Judge of all the earth. As often as ever he thought of God's ways a song leaped to his lips. At the sight of the oppressive princes, and at the hearing of the abounding falsehood around him, he felt all the more bound to adore and magnify God, who in all things is truth and righteousness. When others rob us of our praise it should be a caution to us not to fall into the same conduct towards our God, who is so much more worthy of honour. If we praise God when we are persecuted our music will be all the sweeter to him because of our constancy in suffering. If we keep clear of all lying, our song will be the more acceptable because it comes out of pure lips. If we never flatter men we shall be in the better condition for honouring the Lord. Do we praise God seven times a day? Do we praise him once in seven days?

165. "Great peace have they which love thy law." What a charming verse Is this I It deals not with those who perfectly keep the law, for where should such men be found? but with those who love it, whose hearts and hands are made to square with its precepts and demands. These men are ever striving, with all their hearts, to walk in obedience to the law, and though they are often persecuted they have peace, yea, great peace; for they have learned the secret of the reconciling blood, they have felt the power of the comforting Spirit, and they stand before the Father as men accepted. The Lord has given them to feel his peace, which passed all understanding. They have many troubles, and are likely to be persecuted by the proud, but their usual condition is that of deep calm — a peace too great for this little world to break. "And nothing shall offend them" or, " shall really injure them." " All things work together for good to them that love God, to them who are the called according to his purpose." It must needs be that offences come, but these lovers of the law are peacemakers, and so they neither give nor take offence. That peace which is founded upon conformity to God's will is a living and lasting one, worth writing of with enthusiasm, as the Psalmist here does.

166. "LORD, I have hoped for thy salvation, and done thy commandments." Here we have salvation by grace, and the fruits thereof. All David's hope was fixed upon God, he looked to him alone for salvation; and then he endeavoured most earnestly to fulfil the commands of his law. Those who place least reliance upon good works are very frequently those who have the most of them; that same divine teaching which delivers us from confidence in our own doings leads us to abound in every good work to the glory of God. In times of trouble there are two things to be done, the first is to hope in God, and the second is to do that which is right. The first without the second would be mere presumption: the second without the first mere formalism. It is wrell if in looking back we can claim to have acted in the way which is commanded of the Lord. If we have acted rightly towards God we are sure that he will act kindly with us.

167. "My soul hath kept thy testimonies." My outward life has kept thy precepts, and my inward life — my soul, has kept thy testimonies. God has borne testimony to many sacred truths, and these we hold fast as for life itself. The gracious man stores up the truth of God within his heart as a treasure exceedingly dear and precious — he keeps it. His secret soul, his inmost self, becomes the guardian of these divine teachings which are his sole authority in soul matters. "And I love them exceedingly." This was why he kept them, and having kept them this was the result of the keeping.

He did not merely store up revealed truth by way of duty, but because of a deep, unutterable affection for it. He felt that he could sooner die than give up any part of the revelation of God. The more we store our minds with heavenly truth, the more deeply shall we be in love with it: the more we see the exceeding riches of the Bible the more will our love exceed measure, and exceed expression.

168. "/ have kept thy precepts and thy testimonies." Both the practical and the doctrinal parts of God's word he had stored up, and preserved, and followed. It is a blessed thing to see the two forms of the divine word, equally known, equally valued, equally confessed: there should be no picking and choosing as to the mind of God. We know those who endeavour to be careful as to the precepts, but who seem to think that the doctrines of the gospel are mere matters of opinion, which they may shape for themselves. This is not a perfect condition of things. We have known others again who are very rigid as to the doctrines, and painfully lax with reference to the precepts. This also is far from right. When the two are " kept " with equal earnestness then have we the perfect man. "For all my ways are before thee." Probably he means to say that this was the motive of his endeavouring to be right both in head and heart, because he knew that God saw him, and under the sense of the divine presence he was afraid to err. Or else he is thus appealing to God to bear witness to the truth of what he has said. In either case it is no small consolation to feel that our heavenly Father knows all about us, and that if princes speak against us, and worldlings fill their mouths with cruel lies, yet he can vindicate us, for there is nothing secret or hidden from him.

We are struck with the contrast between this verse, which is the last of its octave, and verse 176, which is similarly placed in the next octave. This is a protest of innocence, " I have kept thy precepts," and that a confession of sin, " I have gone astray like a lost sheep." Both were sincere, both accurate. Experience makes many a paradox plain, and this is one. Before God we may be clear of open fault and yet at the same time mourn over a thousand heart-wanderings which need his restoring hand.

Verse 161. — "Princes have persecuted me." The evil is aggravated from the consideration that it is the very persons who ought to be as bucklers to defend us, who employ their strength in hurting us. Yea, when the afflicted are stricken by those in high places, they in a manner think that the hand of God is against them. There was also this peculiarity in the case of the prophet, that he had to encounter the grandees of the chosen people — men whom God had placed in such honourable stations, to the end they might be the pillars of the Church. — John Calvin.

Verse 161. — "Without a cause." 1 settle it as an established point with me, that the more diligently and faithfully I serve Christ, the greater reproach and the more injury I must expect. I have drank deep of the cup of slander and reproach of late, but I am in no wise discouraged; no, nor by, what is much harder to bear, the unsuccessfulness of my endeavours to mend this bad world. — Philip Doddridge.

Verse 161. — "Without a cause." We know what persecutions the body of Christ, that is, the holy Church, suffered from the kings of the earth. Let us therefore here also recognize the words of the Church: "Princes have persecuted me without a cause." For how had the Christians injured the kingdoms of the earth? Although their King promised them the kingdom of heaven, how, I ask, had they injured the kingdoms of earth? Did their King forbid his soldiers to pay and to render due service to the kings of the earth? Saith he not to the Jews who were striving to calumniate him, " Render therefore unto Ca?sar the things which are Csesar's; and unto God the things that are God's "? Matt. xxii. 21. Did he not even in his own person pay tribute from the mouth of a fish? Did not his forerunner, when the soldiers of this kingdom were seeking what they ought to do for their everlasting salvation, instead of replying, " Loose your belts, throw away your arms, desert your king, that ye may wage war for the Lord," answer, " Do violence to no man, neither accuse any falsely; and be content with your wages "? Luke iii. 14. Did not one of his soldiers, his most beloved companion, say to his fellow soldiers, the provincials, so to speak, of Christ, " Let every soul be subject unto the higher powers "? and a little lower he addeth, " Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. Owe no man anything, but to love one another." Rom. xiii. 1, 7, 8. Does he not enjoin the Church to pray even for kings themselves? How, then, have the Christians offended against them? What due have they not rendered? In what have not Christians obeyed the monarchs of earth? The kings of the earth therefore have persecuted the Christians without a cause. — Augustine.

Verse 161. — "But my heart standeth in awe of thy word." If there remains any qualm of fear on thy heart, fear from the wrath of bloody men threatening thes for thy profession of the truth, then to a heart inflamed with the love of truth, labour to add a heart filled with the fear of that wrath which God hath in store for all that apostatize from the truth. When you chance to burn your finger, you hold it to the fire, which being a greater fire draws out the other. Thus, when thy thoughts are scorched, and thy heart scared with the fire of man's wrath, hold them a while to hell fire, which God hath prepared for the fearful (Rev. xxi. 8), and all that run away from truth's colours (Heb. x. 39), and thou wilt lose the sense of the one for fear of the other. Ignosce imperator, saith the holy man, tu carcerem, Deus gehennam minatur; " Pardon me, O Emperor, if I obey not thy command; thou threatenest a prison, but God a hell." Observable is that ol David: " Princes have persecuted me without a cause: but my heart standeth in awe of thy word." He had no cause to fear them that had no cause to persecute him. One threatening out of the word, that sets the point of God's wrath to his heart, scares him more than the worst that the greatest on earth can do to him. Man's wrath, when hottest, is but a temperate climate to the wrath of the living God. They who have felt both have testified as much. Man's wrath cannot hinder the access of God's love to the creature, which hath made the saints sing in the fire, in spite of their enemies' teeth. But the creature under God's wrath is like one shut up in a close oven, no crevice is open to let any of the heat out, or any refreshing in to him. — William Gurnall.

Verse 161. — "My heart standeth in awe of thy word." There is an awe of the word, not that maketh us shy of it, but tender of violating it, or doing anything contrary to it. This is not the fruit of slavish fear, but of holy love; it is not afraid of the word, but delighteth in it, as it discovereth the mind of God to us; as in the next verse it is written, " I rejoice at thy word." This awe is called by a proper name, reverence, or godly fear; when we consider whose word it is, namely, the word of the Lord, who is our God, and hath a right to command what he pleaseth; to whose will and word we have already yielded ohedience, and devoted ourselves to walk worthy of him in all well-pleasing; who can find us out in all our failings, as knowing our very thoughts afar off (Ps. cxxxix. 2), and having all our ways before him, and being one of whom we read, — " He is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins " (Josh. xxiv. 19), that is to say, if we impenitently continue in them. Considering these things we receive the word with that trembling of heart which God so much respects. — Thomas Manton.

Verse 161. — "In awe of thy word." I would advise you all, that come to the reading or hearing of this book, which is the word of God, the most precious jewel, and most holy relic that remaineth upon earth, that ye bring with you the fear of God, and that ye do it with all due reverence, and use your knowledge thereof, not to vain glory of frivolous disputation, but to the honour of God, increase of virtue, and edification both of yourselves and others. — Thomas Cranmer, 1489 — 1555.

Verse 161. — "Awe of thy word." They that tremble at the convictions of the word may triumph in the consolations of it. — Matthew Henry.

Verse 162. — "I rejoice at thy word, as one that findelh great spoil." He never came to an ordinance but as a soldier to the spoil, after a great battle, as having a constant warfare with his corruptions that fought against his soul. Now he comes to see what God will say to him, and he will make himself a saver [or gainer], and get a booty out of every commandment, promise, or threatening he hears. — John Cotton (1585 — 1652), in "The way of life."

Verse 162. — "I rejoice at thy word." " Euripides," saith the orator, " hath in his well-composed tragedies more sentiments than sayings; " and Thucydides hath so stuffed every syllable of his history with substance, that the one runs parallel along with the other; Lysias's works are so well couched that you cannot take out the least word but you take away the whole sense with it; and Phocion had a special faculty of speaking much in a few words. The Cretians, in Plato's time (however degenerated in St. Paul's), were more weighty than wordy; Timanthes was famous in this, that in his pictures more things were intended than deciphered; and of Homer it is said that none could ever peer him for poetry. Then how much more apt and apposite are these high praises to the book of God, rightly called the Bible or the book, as if it were, as indeed it is, both for fitness of terms and fulness of truth, the only book to which (as Luther saith) all the books in the world are but waste paper. It is called the word, by way of eminency, because it must be the butt and boundary of all our words; and the scripture, as the lord paramount above all other words or writings of men collected into volumes, there being, as the Rabbins say, a mountain of sense hanging upon every tittle of it, whence may be gathered flowers and phrases to polish our speeches with, even sound words, that have a healing property in them, far above all filed phrases of human elocution. — Thomas Adams.

Verse 162. — "As one that ftndeth great spoil." This expressive image may remind us of the inward conflict to be endured in acquiring the spoils of this precious word. It is so contrary to our natural taste and temper, that habitual self-denial and struggle with the indisposition of the heart can alone enable us to "find the spoil." But what "great spoil " is divided as the fruit of the conflict I How rich and abundant is the recompense of the " good soldier of Jesus Christ," who is deter mined through the power of the Spirit to " endure hardness," until he overcome the reluctance of his heart to this spiritual duty. He shall "rejoice " in "finding great spoil." Sometimes — as the spoil with which the lepers enriched themselves in the Syrian camp — it may be found unexpectedly. Sometimes we see the riches and treasures contained in a passage or doctrine, long before we can make it our own. And often when we gird ourselves to the conflict with indolence, and wanderings, under the weakness of our spiritual perceptions and the power of unbelief, many a prayer, and many a sigh is sent up for Divine aid, before we are crowned with victory, and are enabled, as the fruit of our conquest joyfully to appropriate the word to our present need and distress. — Charles Bridges.

Verse 163. — "/ hate and abhor lying," etc. One sees here how the light on David's soul was increasing more and more unto the perfect day. In the earlier part of thi* Psalm, David in the recollection of his own sin had prayed, " Remove from me the way of lying," and the Lord had indeed answered his prayer, for he now declares his utter loathing of every false way: "/ hate and abhor lying." And we see, in some measure, the instrument by which the Holy Spirit wrought the change: "Thy law do I love "; nay, as he adds in a later verse, " I love them exceedingly." And so it ever must be, the heart must have some holier object of its affection to fill up the void, or there will be no security against a relapse into sin. I might talk for ever on the sin, the disgrace, and the danger of lying, and though at the time and for a time my words might have some influence, yet, unless the heart be filled with the love of God and of God's law, the first temptation would prove too powerful. The Bible teaches us this in a variety of ways. God says to Israel, not only " cease to do evil," but, " learn to do well." And still more pointedly does the apostle, when he was warring against drunkenness, say, " Be not drunk with wine, wherein is excess, — but be filled with the Spirit." — Barton Bouchier.

Verse 163. — "/ hate and abhor lying." "Lying," according to Scripture usage, not only signifies speaking contrary to what one thinks, but also thinking contrary to the truth of things, and, particularly, the giving to any other of that worship and glory which are due to the true God alone. It is to think and act aside from God's truth. The men who persecuted that godly man thought of earthly prosperity and power as they should not have thought; they judged God's servant falsely, and they thought wickedly of God himself. The man of God took a view of these things; he saw the wickedness and the vileness of them, and he continued — "False hood I hate and abhor: thy law do I love." From all the false and delusive ways of men, from all the pride and pomp that surround courts, from the sinful pleasures and pursuits of worldly men, as well as from the ostentatious idolatry of heathen nations, he could turn with heart delight to the contemplation of Jehovah, in that wonderful ritual which manifested the divine mercy in vicarious sacrifices, and observances, and festivals; and to that holy law which was given as man's rule of duty and grateful obedience, and all these he loved as the manifestations of God's grace. — John Stephen.

Verse 163. — "/ hate and abhor lying ": not only "hate " it, nor simply I "abhor " it, but "hate and abhor," to strengthen and increase the sense, and make it more vehement. Where the enmity is not great against the sin, the matter may be compounded and taken up; but David will have nothing to do with it, for he saith, — I loathe and abhor it, and hate it with a deadly hatred. Slight hatred of a sinful course is not sufficient to guard us against it. — Thomas Manton.

Verse 163. — Sin seemeth to have its name from the Hebrew word sana, to hate, the word here used, because it is most of all to be hated, as the greatest evil, as that which setteth us furthest from God the greatest good. None can hate it but those that love the law of God; for all hatred comes from love. A natural man may be angry with his sin, but hate it he cannot; nay, he may leave it, but not loathe it; if he did, he would loathe all sin as well as any one sin. — Abraham Wright.

Verse 163. — "Lying." All injustice is abominable: to do any sort of wrong is a heinous crime, but lying is that crime which, above all others, tendeth to the dissolution of society and disturbance of human life; which God therefore doth most loathe, and men have reason especially to detest. Of this the slanderer is most deeply guilty. "A witness of Belial scorneth judgment, and the mouth of the wicked devoureth iniquity," saith the wise man: Prov. xix. 28. He is indeed, according to just estimation, guilty of all kinds of injury, breaking all the second table of commands respecting our neighbour. Most distinctly he beareth false witness against his neighbour: he doth covet his neighbour's goods, for 'tis constantly out of such an irregular desire, for his own presumed advantage, to dispossess his neighbour of some good, and transfer it on himself, that the slanderer uttereth his tale: he is also a thief and robber of his good name, a deflowerer and defiler of his reputation, an assassin and murderer of his honour. So doth he \iolate all the rules of justice, and perpetrateth all sorts of wrong against his neighbour. — Isaac Barrow.

Verse 164. — "Seven times a day do I praise thee." Affections of the soul cannot long be kept secret; if they be strong they will break forth in actions. The love of God is like a fire in the heart of man, which breaks forth, and manifests itself in the obedience of his commandments, and praising him for his benefits; and this is it which David now protests, that the love of God was not idle in his heart, but made him fervent and earnest in praising God, so that "seven times a day " he did praise God. For by this number the carefulness of holy devotion is expressed, and the fervency of his love. In praising God he could not be satisfied, saith Basil. — William

Verse 164. — "Seven times a day do I praise thee." "As every grace," says Sibbes, " increaseth by exercise of itself, so doth the grace of prayer. By prayer we learn to pray." And thus it was with the Psalmist; he oftentimes anticipated the dawning of the morning for his exercise of prayer; and at midnight frequently arose to pour out his soul in prayer; now he adds that "seven times in a day," or as we might express it, " at every touch and turn," he finds opportunity for and delight in praise. Oh for David's spirit and David's practice 1 — Barton Bouchier.

Verse 164. — "Seven times a day do I praise thee." A Christian ought to give himself up eminently to this duty without limits. — Walter Marshall.

Verse 164. — "Seven times a day do I praise thee." Not as if he had seven set hours for this duty every day, as the Papists would have it, to countenance thenseven canonical hours, but rather a definite number is put for an indefinite, and so amounts to this, — he did very often in a day praise God; his holy heart taking the hint of every providence to carry him to heaven on this errand of prayer and praise. — William Gurnall.

Verse 164. — "Seven times a day." Some of the Jewish Rabbis affirm that David is here to be understood literally, observing, that the devout Hebrews were accustomed to praise God twice in the morning, before reading the ten commandments, and once after; twice in the evening before reading the same portion of inspiration, and twice after; which makes up the number of seven times a day. — James Anderson's note to Calvin in loc.

Verse 165. — "Great peace have they which love thy law." Amidst the storms and tempests of the world, there is a perfect calm in the breasts of those, who not only do the will of God, but "love " to do it. They are at peace with God, by the blood of reconciliation; at peace with themselves, by the answer of a good conscience, and the subjection of those desires which war against the soul; at peace with all men, by the spirit of charity; and the whole creation is so at peace with them that all things work together for their good. No external troubles can rob them of this "great peace," no " offences " or stumbling blocks, which are thrown in their way by persecution, or temptation, by the malice of enemies, or by the apostasy of friends, by anything which they see, hear of, or feel, can detain, or divert them from their course. Heavenly love surmounts every obstacle, and runs with delight the way of God's commandments. — George Home.

Verse 165. — "Great peace have they which love thy law." There have been Elis trembling for the ark of God, and Uzzahs putting out their hand in fear that it was going to fall; but in the midst of the deepest troubles through which the church has passed, and the fiercest storms that have raged about it, there have been true, faithful men of God who have never despaired. In every age there have been Luthers and Latimers, who have not only held fast their confidence, but whose peace has deepened with the roaring of the waves. The more they have been forsaken of men, the closer has been their communion with God. And with strong hold of him and of his promises, and hearts that could enter into the secret place of the Most High, although there has been everything without to agitate, threaten, and alarm, they have been guided into perfect peace. — James Martin, in "The Christian Mirror, and other Sermons," 1878.

Verse 165. — "Great peace have they which love thy law." Clearness of conscience is a help to comfortable thoughts. Yet observe, that peace is not so much affected as preserved by a good conscience and conversation; for though joy in the Holy Ghost will make its nest nowhere but in a holy soul, yet the blood of Christ only can speak peace; " being justified by faith, we have peace: " Rom. v. 1. An exact life will not make, but keep conscience quiet; an easy shoe does not heal a sore foot, but it keeps a sound one from hurt. Walking with God according to gospel rules hath peace entailed upon it, and that peace is such a treasure, as thereby a Christian may have his rejoicing from himself. Gal. vi. 4, 16. His own heart sings him a merry tune, which the threats and reproaches of the world cannot silence. The treasure of comfort is not expended in affliction; death itself doth not exhaust but increase and advance it to an eternal triumph. O the excellency and necessity of it! Paul laid it up for a death-bed cordial: " Our rejoicing is this, the testimony of our conscience: " 2 Cor. i. 12. And Hezekiah dares hold it up to God, as well as cheer himself up with it on approaching death. A conscience good in point of integrity will be good also in point of tranquillity: "The righteous are bold as a lion ": they have great peace that love and keep God's commandments: Prov. xxviii. 1; Ps. cxix. 165. And saith the apostle, " If our heart condemn us not, then have we confidence towards God " (1 John iii. 2), and I may add also, towards men. Oh 1 what comfort and solace hath a clear conscience! A conscientious man hath something within to answer accusations without; he hath such a rich treasure as will not fail in greatest straits and hazards. I shall conclude this with a notable saying of Bernard: — " The pleasures of a good conscience are the Paradise of souls, the joy of angels, a garden of delights, a field of blessing, the temple of Solomon, the court of God, the habitation of the Holy Spirit." — Oliver Heywood.

Verse 165. — "Great peace." Note that for " peace " the Hebrew word is rttof shalom: it signifies not only " peace," but also perfection, wholeness, prosperity, tranquillity, healthfulness, safety, the completion and consummation of every good thing, and so it is frequently taken by the Hebrews; hence in salutations wishing one the other well, they say, ^ oiVr, shalom lekha, i.e., " peace be with thee "; as if one should say, " may all things be prosperous with thee." — Thomas Le Blanc.

Verse 165. — "They which love thy law." To love a law may seem strange; but it is the only true divine life. To keep it because we are afraid of its penalties is only a form of fear or prudential consideration. To keep it to preserve a good name may be propriety and respectability. To keep it because it is best for society may be worldly self-interest. To keep it because of physical health may be the policy of epicurean philosophy. To keep it because we love it is to show that it is already part of us — has entered into the moral texture of our being. Sin then becomes distasteful, and temptations lose their power. — W. M. Statham, quoted in "A Homiletic Commentary on the Psalms," 1879.

Verse 165. — "And nothing shall offend them." Hebrew, " they shall have no stumblingblock." I John ii. 10, " There is none occasion of stumbling in him " who abides in the light, which makes him to see and avoid such stumblingblocks. Wealth, tribulation, temptation, which are the occasion to many of falling (Isa. viii. 14, 15; Ezek. iii. 20; vii. 19; xiv. 3, 4, 7), are not so to him. — A. R Faussett.

Verse 165. — Learn the true wisdom of those of you who are new creatures, and who love God's holy law. All of you who are really brought to Christ are changed into his image, so that you love God's holy law. " I delight in the law of God after the inward man." " The statutes of the Lord are right, rejoicing the heart ": Ps. xix. The world says: What a slave you are! you cannot have a little amuse ment on the Sabbath — you cannot take a Sabbath walk, or join a Sabbath tea-party; you cannot go to a dance or a theatre; you cannot enjoy the pleasures of sensual indulgence — you are a slave. I answer: Christ had none of these pleasures. He did not want them; nor do we. He knew what was truly wise, and good, and happy, and he chose God's holy law. He was the freest of all beings, and yet he knew no sin. Only make me free as Christ is free — this is all I ask. " Great peace have they which love thy law: and nothing shall offend them." — Robert Murray M'Cheyne, 1813—1843.

Verse 165. — "Nothing shall offend them." They that have this character of God's children, will not be stumbled at God's dispensations, let them be never so cross to their desires, because they have a God to fly unto in all their troubles, and a sure covenant to rest upon. Therefore the reproaches cast upon them, and on the way of God, do not scandalize them; for they have found God in that very way which others speak evil of; they are not so offended by anything that attends the way of God, as to dislike or forsake that way. Nevertheless we must take heed that we be not offended. — John Banyan.

Verse 166. — "LORD, I have hoped for thy salvation," etc. This is the true posture in which all the servants of God should desire to be found — hoping in his mercy, and doing his commands. How easy were it to demonstrate the connection between the mental feeling here recognized, and the obedience with which it is here associated! It is the hope of salvation which is the great and pervading motive to holiness, and it is the consciousness of obedience to the will of God which strengthens our hope of interest in the divine mercy. — John Morison.

Verse 166. — "LORD, I have hoped for thy salvation." This saying he borrowed from good old Jacob. Gen. xlix. 18. — John Trapp.

Verse 166. — "/ have done thy commandments." Set upon the practice of what you read. A student in physic doth not satisfy himself to read over a system or

body of physic, but he falls upon practising physic: the life-blood of religion lies in the practical part. Christians should be walking Bibles. Xenophon said, " Many read Lycurgus's laws, but few observe them." The word written is not only a rule of knowledge, but a rule of obedience; it is not only to mend our sight, but to mend our pace. David calls God's word " a lamp unto his feet " (verse 105). It was not only a light to his eyes to see by, but to his feet to walk by. By practice we trade with the talent of knowledge, and turn it to profit. This is a blessed reading of Scripture, when we fly from the sins which the word forbids, and espouse the doctrines which the word commands. Reading without practice will be but a torch to light men to hell. — Thomas Watson.

Verses 166, 167, 168. — He that casts the commands behind his back is very presumptuous in applying the promises to himself. That hope which is not accompanied with obedience will make a man ashamed. He that has learned the word of God knows that the law is not made void by faith, but established: Rom. iii. 31. Christ the Church's Head and Prophet, in his sermon upon the mount shows the extent of the law, requiring purity in the heart and thoughts, as well as in the life and actions, and condemns them " who shall break the least of these commands and shall teach men so "; but " those that teach and do them," he owns as great in his kingdom: Matt. v. 19. The law spoken on Mount Sinai is established by the Legislator Christ in Mount Zion as a rule of righteousness. And they who are rightly instructed, " which walk according to this rule," will have both heart and conversation ordered according to his direction, and " peace and mercy will be upon them," and hereby they will show themselves to be indeed the Israel of God. — Nathanael Vincent.

Verse 167. — My soul hath kept thy testimonies; and I love them exceedingly." Should he not have said, first, I have loved thy commandments, and so have kept them? Doubtless he did so; but he ran here in a holy and most heavenly circle, I have kept them and loved them, and loved them and kept them. If we love Christ, we shall also live the life of love in our measure, and his commandments will be most dear when himself is most precious. — Thomas Shepard, in "The Sound Believer," 1671.

Verse 167. — "My soul." It is a usual phrase among the Hebrews, when they would express their affection to anything, to say, "My soul ": as Ps. ciii. 1 and civ. 1, "My sou/, praise thou the Lord," and Luke i. "My soul doth magnify the Lord." — Richard Greenham.

Verse 167. — "/ love them exceedingly." It is only a reasonable return to God; for the Father loved me so exceedingly as not to spare his own Son, but to give him up for me; and the Son loved me so exceedingly that he gave himself to me, and gave me back to myself when I was lost in my sins, original and actual. — Gerhohus (1093—1169), in Neale and Littledale.

Verses 167, 168. — Let not our consciousness of daily failures make us shrink from this strong expression of confidence. It is alleged as an evidence of grace, not as a claim of merit, and therefore the most humble believer need not hesitate to adopt it as the expression of Christian sincerity before God. David aspired to no higher character than that of a poor sinner: but he was conscious of spirituality of obedience, " exceeding love " to the divine word, and an habitual walk under the eye of his God — the evidences of a heart (often mentioned in the Old Testament) " perfect with him." — Charles Bridges.

Verse 168. — "/ have kept thy precepts, for all my ways are before thee." When men are some way off in a king's eye they will be comely in their carriage; but when they come into his presence-chamber to speak with him they will be most careful. Because saints are always in God's sight, their constant deportment must be pious and seemly. — George Swinnock.

Verse 168. — "/ have kept thy precepts, etc. The Hebrew word icr, shamar, that is here rendered " kept," signifies to keep carefully, diligently, studiously, exactly. It signifies to keep as men keep prisoners, and to keep as a watchman keeps the city or the garrison; yea, to keep as a man would keep his very life. But now mark what was the reason that David kept the precepts and the testimonies of the Lord so carefully, so sincerely, so diligently, so studiously, and so exactly. Why, the reason you have in the latter part of the verse, " for all my ways are before thee." O sirs! it is as necessary for him that would be eminent in holiness, to set the Lord always before him, as it is necessary for him to breathe. In that 31st of Job you have a very large narrative of that height and perfection of holiness that Job had attained to, and the great reason that he gives you, for this is in the 4th verse, " Doth not he see my way, and count all my steps? " The eye of God had so strong an influence upon his heart and life, that it wrought him up to a very high pitch of holiness. — Thomas Brooks.

Verse 168. — "All my ways are before thee." That God seeth the secrets of our heart, is a point terrible to the wicked but joyful to the godly. The wicked are sorry that their heart is so open: it is a boiling pot of all mischief, a furnace and forgehouse for evil. It grieveth them that man should hear and see their words and actions; but what a terror is this — that their Judge, whom they hate, seeth their thought! If they could deny this, they would. But so many of them as are con vinced and forced to acknowledge a God, are shaken betimes with this also — that he is All-seeing. Others proceed more summarily, and at once deny the Godhead in their heart, and so destroy this conscience of his All-knowledge. But it is in vain: the more they harden their heart by this godless thought, the more fear is in them; while they choke and check their conscience that it crow not against them it checketh them with foresight of fearful vengeance, and for the present convinceth them of the omniscience of God, the more they press to suppress it. But the godly rejoice herein; it is to them a rule to square their thoughts by; they take no liberty of evil thinking, willing, wishing, or affecting, in their hearts. Where that candle shineth, all things are framed as worthy of him and of his sight, whom they know to be seeing their heart. — William Struther, 1633.

Verse 168. — "All my ways are before thee." Walk Christian, in the view of God's omniscience; say to thy soul, cave, videt Deus; take heed God seeth. It is under the rose, as the common phrase is, that treason is spoken, when subjects think they are far enough from their king's hearing; but did such know the prince to be under the window, or behind the hangings, their discourse would be more loyal. This made David so upright in his walking: "/ have kept thy precepts, for all my ways are before thee." If Alexander's empty chair, which his captains, when they met in counsel, set before them, did awe them so as to keep them in good order; how helpful would it be to set before ourselves the fact that God is looking upon us I The Jews covered Christ's face, and then buffeted him: Mark xiv. 65. So does the hypocrite; he first says in his heart, God sees not, or at least forgets that he sees, and then he makes bold to sin against him; like that foolish bird, which runs her head among the reeds, and thinks herself safe from the fowler, as if because she did not see her enemy, therefore he could not see her. Te mihi abscondam, non me tibi (Augustine). I may hide thee from my eye, but not myself from thine eye. — William Gurnall

T ET my cry come near before thee, O LORD: give me understanding *"J according to thy word.

170 Let my supplication come before thee: deliver me according to thy word.

171 My lips shall utter praise, when thou hast taught me thy statutes.

172 My tongue shall speak of thy word: for all thy commandments are righteousness.

173 Let thine hand help me; for I have chosen thy precepts.

174 I have longed for thy salvation, O LORD; and thy law is my delight.

175 Let my soul live, and it shall praise thee; and let thy judgments help me.

176 I have gone astray like a lost sheep; seek thy servant: for I do not forget thy commandments.

The Psalmist is approaching the end of the Psalm, and his petitions gather force and fervency; he seems to break into the inner circle of divine fellowship, and to come even to the feet of the great God whose help he is imploring. This nearness creates the most lowly view of himself, and leads him to close the Psalm upon his face in deepest self-humiliation, begging to be sought out like a lost sheep.

169. "Let my cry come near before thee, 0 LORD." He is tremblingly afraid lest he should not be heard. He is conscious that his prayer is nothing better than the cry of a poor child, or the groan of a wounded beast. He dreads lest it should be shut out from the ear of the most High, but he very boldly prays that it may come before God, that it may be in his sight, under his notice, and looked upon with his acceptance; yea, he goes further, and entreats, " Let my cry come near before thee, O Lord." He wants the Lord's attention to his prayer to be very close and considerate. He uses a figure of speech and personifies his prayer. We may picture his prayer as Esther, venturing into the royal presence, entreating an audience, and begging to find favour in the sight of the blessed and only Potentate. It is a very sweet thing to a suppliant when he knows of a surety that his prayer has obtained audience, when it has trodden the sea of glass before the throne, and has come even to the footstool of the glorious seat around which heaven and earth adore. It is to Jehovah that this prayer is expressed with trembling earnestness — our translators, filled with holy reverence, translate the word, " O LORD." We crave audience of none else, for we have confidence in none beside. " Give me understanding according to thy word." This is the prayer about which the Psalmist is so exceedingly anxious. With all his gettings he would get understanding, and whatever he misses he is resolved not to miss this priceless boon. He desires spiritual light arid understanding as it is promised in God's word, as it proceeds from God's word, and as it produces obedience to God's word. He pleads as though he had no understanding whatever of his own, and asks to have one given to him. " Give me understanding." In truth, he had an understanding according to the judgment of men, but what he sought was an understanding according to God's word, which is quite another thing. To understand spiritual things is the gift of God. To have a judgment enlightened by heavenly light and conformed to divine truth is a privilege which only grace can give. Many a man who is accounted wise after the manner of this world is a fool according to the word of the Lord. May we be among those happy children who shall all be taught of the Lord.

170. " Let my supplication come before thee." It is the same entreaty with a slight change of words. He humbly calls his cry a supplication, a sort of beggar's petition; and again he asks for audience and for answer. There might be hindrances in the way to an audience, and he begs for their removal — let it come. Other believers are heard — let my prayer come before thee. " Deliver me according to thy word." Rid me of mine adversaries, clear me of my slanderers, preserve me from my tempters, and bring me up out of all my afflictions even as thy word has led me to expect thou wilt do. It is for this that he seeks understanding. His enemies would succeed through his folly, if they succeeded at all; but if he exercised a sound discretion they would be baffled, and he would escape from them. The

Lord in answer to prayer frequently delivers his children by making them wise as serpents as well as harmless as doves.

171. " My lips shall utter praise, when thou hast taught me thy statutes." He will not always be pleading for himself, he will rise above all selfishness, and render thanks for the benefit received. He promises to praise God when he has obtained practical instruction in the life of godliness: this is something to praise for, no blessing is more precious. The best possible praise is that which proceeds from men who honour God, not only with their lips, but in their lives. We learn the music of heaven in the school of holy living. He whose life honours the Lord is sure to be a man of praise. David would not only be grateful in silence, but he would express that gratitude in appropriate terms: his lips would utter what his life had practised. Eminent disciples are wont to speak well of the master who instructed them, and this holy man, when taught the statutes of the Lord, promises to give all the glory to him to whom it is due.

172. "My tongue shall speak of thy word." When he had done singing he began preaching. God's tender mercies are such that they may be either said or sung. When the tongue speaks of God's word it lias a most fruitful subject; such speaking will be as a tree of life, whose leaves shall be for the healing of the people. Men will gather together to listen to such talk, and they will treasure it up in their hearts. The worst of us is that for the most part we are full of our own words, and speak but little of God's word. Oh, that we could come to the same resolve as this godly man, and say henceforth, " My tongue shall speak of thy word." Then should we break through our sinful silence; we should no more be cowardly and half hearted, but should be true witnesses for Jesus. It is not only of God's works that we are to speak, but of his word. We may extol its truth, its wisdom, its preciousness, its grace, its power; and then we may tell of all it has revealed, all it has promised, all it has commanded, all it has effected. The subject gives us plenty of sea-room; we may speak on for ever: the tale is for ever telling, yet untold. "For all thy commandments are righteousness." David appears to have been mainly enamoured of the preceptive part of the word of God, and concerning the precept his chief delight lay in its purity and excellence. When a man can speak this from his heart, his heart is indeed a temple of the Holy Ghost. He had said aforetime (verse 138), " Thy testimonies are righteous," but here he declares that they are righteousness itself. The law of God is not only the standard of right, but it is the essence of righteousness. This the Psalmist affirms of each and every one of the precepts without exception. He felt like Paul — " The law is holy, and the commandment holy and just good." When a man has so high an opinion of God's commandments it is little wonder that his lips should be ready to extol the ever-glorious One.

173. " Let thine hand help me." Give me practical succour. Do not entrust me to my friends or thy friends, but put thine own hand to the work. Thy hand has both skill and power, readiness and force: display all these qualities on my behalf. I am willing to do the utmost that I am able to do; but what I need is thine help, and this is so urgently required that if 1 have it not I shall sink. Do not refuse thy succour. Great as thy hand is, let it light on me, even me. The prayer reminds us of Peter walking on the sea and beginning to sink; he, too, cried, " Lord, help me," and the hand of his Master was stretched out for his rescue. " For / have chosen thy precepts." A good argument. A man may fitly ask help from God's hand when he has dedicated his own hand entirely to the obedience of the faith. " I have chosen thy precepts." His election was made, his mind was made up. In reference to all earthly rules and ways, in preference even to his own will, he had chosen to be obedient to the divine commands. Will not God help such a man in holy work and sacred service? Assureedly he will. If grace has given us the heart with which to will, it will also give us the hand with which to perform. Whenever, under the constraints of a divine call, we are engaged in any high and lofty enterprise, and feel it to be too much for our strength, we may always invoke the right hand of God in words like these.

174. " / have longed for thy salvation, O LORD." He speaks like old Jacob on his deathbed; indeed, all saints, both in prayer and in death, appear as one, in word, and deed, and mind. He knew God's salvation, and yet he longed for it; that is to say, he had experienced a share of it, and he was therefore led to expect something yet higher and more complete. There is a salvation yet to come, wi en we shall be clean delivered from the body of this death, set free from all the turmoil and trouble of this mortal life, raised above the temptations and assaults of Satan, and brought near unto our God, to be like him and with him for ever and ever. " I have longed for thy salvation, O Jehovah; and thy law is my delight." The first clause tells us what the saint longs for, and this informs us what is his present satisfaction. God's law, contained in the ten commandments, gives joy to believers. God's law, that is, the entire Bible, is a well-spring of consolation and enjoyment to all who receive it. Though we have not yet reached the fulness of our salvation, yet we find in God's word so much concerning a present salvation that we are even now delighted.

175. "Let my soul live." Fill it full of life, preserve it from wandering into the ways of death, give it to enjoy the indwelling of the Holy Ghost, let it live to the fulness of life, to the utmost possibilities of its new-created being. "And it shall praise thce." It shall praise thee for life, for new life, for thou art the Lord and Giver of Life. The more it shall live, the more it shall praise, and when it shall live in perfection it shall praise thee in perfection. Spiritual life is prayer and praise. "And let thy judgments help me." While I read the record of what thou hast done, in terror or in love, let me be quickened and developed. \Vh ile I see thy hand actually at work upon me, and upon others, chastening sin, and smiling upon righteousness, let me be helped both to live aright and to praise thee. Let all thy deeds in providence instruct me, and aid me in the struggle to overcome sin and to practise holiness. This is the second time he has asked for help in this portion; he was always in need of it, and so are we.

176. This is the finale, the conclusion of the whole matter: "/ have gone astray like a lost sheep " — often, wilfully, wantonly, and even hopelessly, but for thine interposing grace. In times gone by, before I was afflicted, and before thou hadsl fully taught me thy statutes, "I went astray" from the practical precepts, from the instructive doctrines, and from the heavenly experiences which thou hadst set before me. I lost my road, arid I lost myself. Even now I am apt to wander, and, in fact, have roamed already; therefore, Lord, restore me. "Seek thy servant." He was not like a dog, that somehow or other can find its way back; but he was like a lost sheep, which goes further and further away from home; yet still he was a sheep, and the Lord's sheep, his property, and precious in his sight, and therefore he hoped to be sought in order to be restored. However far lie might have wandered he was still not only a sheep, but God's " servant," and therefore he desired to be in his Master's house again, and once more honoured with commissions for his Lord. Had he been only a lost sheep he would not have prayed to be sought; but being also a " servant " he had the power to pray. He cries, " Seek thy servant," and he hopes to be not only sought, but forgiven, accepted, and taken into work again by his gracious Master.

Notice this confession; many times in the Psalm David has defended his own innocence against foul-mouthed accusers, but when he comes into the presence of the Lord his God he is ready enough to confess his transgressions. He here sums up, not only his past, but even his present life, under the image of a sheep which has broken from its pasture, forsaken the flock, left the shepherd, and brought itself into the wild wilderness, where it has become as a lost thing. The sheep bleats, and David prays, " Seek thy servant." His argument is a forcible one, — " for I do not forget thy commandments." I know the right, I approve and admire the right, what is more, I love the right, and long for it. I cannot be satisfied to continue in sin, I must be restored to the ways of righteousness. I have a home sickness after my God, I pine after the ways of peace; I do not and I cannot forget thy commandments, nor cease to know that I am always happiest and safest when I scrupulously obey them, and find all my joy in doing so. Now, if the grace of God enables us to maintain in our hearts the loving memory of God's commandments it will surely yet restore us to practical holiness. That man cannot be utterly lost whose heart is still with God. If he be gone astray in many respects, yet still, if he be true in his soul's inmost desires, he will be found again, and fully restored. Yet let the reader remember the first verse of the Psalm while he reads the last: the major blessedness lies not in being restored from wandering, but in being upheld in a blameless way even to the end. Be it ours to keep the crown of the causeway, never leaving the King's highway for By-path Meadow, or any other flowery path of sia May the Lord uphold us even to the end. Yet even then we shall not be able to boast with the Pharisee, but shall still pray with the publican, " God be merciful to me a sinner; " and with the Psalmist, " Seek thy servant."

This commences a new division ef the Psalm, indicated by the last letter of the Hebrew alphabet, the letter Tau, corresponding to our I, or th. — Albert

Verse 169. — "Let my cry come near before thee, O LORD." That is, as some will have it, Let this whole preceding Psalm, and all the petitions (whereof we have here a repetition) therein contained, be highly accepted in heaven. — John Trapp.

Verse 169. — "Let my cry come near before thee, O LORD." We are now come to the last section of this Psalm, wherein we see David more fervent in prayer than he was in the first, as ye shall easily observe by comparing them both together. The godly, the longer they speak to God, are the more fervent and earnest to speak to him; so that unless necessity compel them, they desire never to intermit conference with him.

Many prayers hath he made to God in this Psalm: now in the end he prays for his prayers, that the Lord would let them come before him. Some men send out prayers, but God turns them into sin, and puts them away back from him: therefore David seeks favour to his prayers. — William Cowper.

Verse 169. — "Give me understanding." This was the prayer of Solomon (1 Kings iii. 9), and we are told that it pleased the Lord, and as a reward he added temporal prosperity, which the young king had not asked. Yet Solomon meant less by his prayer than his father David did; for we see in him little trace of the deep devotion for which his father was so remarkable, The Psalmist here prays a deep prayer which can only be answered by the Holy Ghost himself enlightening the soul. The understanding is a most important member of our spiritual frame. Conscience is the understanding exercised upon moral questions, and if that be not right, where shall we be? Our understanding of the word of God comes by teaching, but also through experience we understand hardly anything till we experience it. Such an enlightening experience is the gift of God, and to him we must look for it in prayer. — C H. S.

Verse 169. — "Give me understanding." The especial work of the Holy Spirit in the illumination of our minds unto the understanding of the Scripture is called "understanding." The Psalmist prays "Give me understanding, and I shall keep thy law " (verse 34). So the apostle speaks to Timothy " Consider what I say; and the Lord give thee understanding in all things " 2 Tim. ii 7. Besides his own consideration of what was proposed unto him, which includes the due and diligent use of all outward means, it was moreover necessary that God should give him under standing by an inward effectual work of his Spirit, that he might comprehend the things wherein he was instructed. And the desire hereof, as of that without which there can be no saving knowledge of the word, nor advantage by it, the Psalmist expresseth emphatically, with great fervency of spirit in verse 144: " The righteous ness of thy testimony is everlasting.- give me understanding, and I shall live." Without this he knew that he could have no benefit by the everlasting righteousness of the testimonies of God. All understanding, indeed, however it be abused by the most, is the work and effect of the Holy Ghost, for " the inspiration of the Almighty giveth understanding ": Job xxxii. 8. So is this spiritual understanding in an especial manner the gift of God. In this " understanding " both the ability of our mind and the due exercise of it is included. This one consideration, *.hat the saints of God have with so much earnestness prayed that God would give them understanding as to his mind and will as revealed in the word, with his reiterated promises that he would so do, is of more weight with me than all the disputes of men to the contrary. No farther argument is necessary to prove that men do not understand the mind of God in the Scripture in a due manner, than their supposal and confidence that so they can do without the communication of a spiritual under standing unto them by the Holy Spirit. This self-confidence is directly contrary unto the plain, express testimonies of the word. — John Owen.

Verse 169. — "Give me understanding." Why should the man of God here pray for understanding? Had he not often prayed for it before? Was he a novice in knowledge, being a prophet? Doth not our Saviour Christ reprehend repetitions and babbling in prayer? True it is our Saviour Christ doth reprehend that babbling which is without faith and knowledge and a feeling of our wants; but he speaketh not against those serious repetitions which proceed from a plentiful knowledge,

abundant faith, and lively feeling of our necessities. Again, although it cannot be denied but he was a man of God, and had received great grace, yet God giveth knowledge to his dearest saints in this life but in part, and the most which we see and know is but little. Besides, when we have knowledge, and knowledge must be brought into practice, we shall find such difficulties, such waywardness, such forgetfulness, such wants, that although we have had with the prophet a very good direction in the general things of the word, which are universal and few, yet we shall find many distractions in our practices, which must be particular and many; and we shall either fail in memory by forgetfulness, or in judgment by blindness, or in affection by dulness. So easily may we slip when we think we may hold our journey on. Wherefore the man of God, through that examination which he took of his heart and affections, seeing those manifold straits and difficulties, prayeth in the verse following, not for the renewing of men in general in their troubles, but for the considering of his own particular condition. — Richard Greenhorn.

Verse 169. — "According to thy word." David here seeks understanding not carnally, for the wisdom of the flesh is death: but he seeks understanding according to God's word. Without this the wisdom of man is foolishness; and the more subtil he seems to be in his ways, the more deeply he involves himself in the snare of the devil. " They have rejected the word of the Lord; and what wisdom is in them? " Jer. viii. 9. But seeing he was an excellent prophet, and protested before that he had more understanding than the ancients, yea, than his teachers; how is it that he still prays for understanding? In answer to this we are to know, that there is a great difference between the gifts of nature and grace. Nature ofttimes gives to man very excellent gifts, as rare memory, knowledge, quick wit, strength, external beauty; but therewithal it teacheth not man to consider that in which he is wanting; whereof it comes to pass, that he wraxeth proud of that which he hath. This is a common thing to men in the state of nature, that of small gifts they conceive a great pride: but grace, as it gives to man more excellent gifts than nature can afford, so it teacheth him to look unto that which he wants, that he be not puffed up by considering that which he hath, but carried in all humility of heart to pray for that which he wants. — Abraham Wright.

Verse 170. — "Let my supplication come before thee," etc. The sincere worshipper cannot be contented with anything short of actual intercourse with God. The round of duty cannot please where the spirit of grace and supplication has not been vouchsafed. A filial disposition will pour itself forth in earnest longings after communion with God. Nor will the hope of gracious audience be founded on any other plea save that of the sure word of Jehovah's promise. It is in accordance with that word, and not in opposition to it, that the child of God expects to be heard. All his deliverance he feels to be from the Lord, and all that he looks for from heaven he anticipates in answer to prayer. O for more of that faith which makes its appeal to the divine veracity, and which looks with steadfast eye to the promise of a covenant-keeping God. — John Morison.

Verse 170. — "Let my supplication come before thee." Observe the order of the words here and in the preceding verse. First we had, " Let my cry come near; " then " Give me understanding," and that " according to thy word," and now we have "Let my prayer enter in (LXX., Syr., Arb., Vulg.,) before thee." Just so, if you wish for an interview with a man of very high rank, first you come near his house, then you ask for information and instruction as to his intentions, then you ask permission to enter, lest you should be driven away and refused admittance. Knock therefore at the door of the heavenly palace: knock, not with your bodily hand, but with the right hand of prayer. For the voice can knock as well as the hand, as it is written, " It is the voice of my Beloved that knocketh ": Cant. v. 2. And when you have knocked, see how you go in, lest after entering you should not get the sight of the King. For there are many who make their way into palaces, and do not at once get an audience of an earthly sovereign, but have to watch constantly to obtain an interview at last. Nor have they the choice of the opportunity, they come when they are sent for, and then present their petition, if they wish to be favourably received. — Ambrose, in Neale and Littledale.

Verse 171. — "My lips shall utter praise." You have stood at the fountain head of a stream of water, and admired while it bubbled up, and ran down in a clear rivulet, till at length it swelled the mighty river. Such is the allusion here.

The heart taught of God cannot contain itself, but breaks out in praise and singing. This would be the effect of divine illumination, and this would be felt to be a privilege^ yea, and a high duty. Have you not found so, believers, specially on communion occasions? Be assured, such utterances are the sign of a renewed heart; yea, of a heart filled with all gratitude of right feeling. — John Stephen. Verse 171. — "My lips shall utter praise," etc.

Keep in thy ways my feet, Then shall my lips divinely burn;

Then shall my songs be sweet.

Each sin I cast away shall make

My soul more strong to soar; Each deed of holiness shall wake

A strain divine the more.

My voice shall more delight thine ear

The more I wait on thee; Thy service bring my song more near

Verse 172. — "My tongue shall speak of thy word." One duty of thankfulness promised by David is, to speak of God's words for the edification of others. Every Christian man, as he is a priest to offer sacrifice unto God, so is he a prophet to teach his brethren; for unto us all stands that commandment, " Edify one another in their most holy faith." But, alas, ye shall see many Christians now, who at their tables, and in their companies, can speak freely upon any subject; only for spiritual matters, which concern the soul, there they are dumb, and cannot say with David, "My tongue shall speak of thy word." — William Cowper.

Verse 173. — "Let thine hand help me." David having before made promises of thankfulness, seeks now help from God, that he may perform them. Our sufficiency is not of ourselves, but of God; to will and to do are both from him. In temporal things men ofttimes take great pains with small profit; first, because they seek not to make their conscience good; next, because they seek not help from God: therefore they speed no better than Peter, who fished all night and got nothing till he cast his net in the name of the Lord. But in spiritual things we may far less look to prosper, if we call not for God's assistance: the means will not profit us unless God's blessing accompany them. There is preaching, but for the most part without profit; there is prayer, but it prevails not; there is hearing of the word, but without edifying; and all because in spiritual exercises instant prayer is not made unto God, that his hand may be with us to help us. — Abraham Wright.

Verse 173. — "/ have chosen thy precepts." Hath God given you a heart to make choice of his ways? O bless God I There was a time when you went on in giving pleasure to the flesh, and you saw then no better thing than such a kind of life, and the Lord hath been pleased to discover better things to you, so as to make you renounce your former ways, and to make choice of another way, in which your souls have found other manner of comforts, and satisfactions, and contentments than ever you did before. Bless God as David did: " Blessed be the Lord who hath given me counsel ".... Seeing God hath thus inclined your heart to himself, be for ever established in your choice: seeing God hath shown to you his ways, as Pilate said in another case, " That I have written I have written ": so say you, " That I have chosen I have chosen." — Jeremiah Burroughs, in "Moses his Choice."

Verses 173, 174. — "/ have chosen." "My delight." Cheerfulness accompanies election of a thing. Lumpishness is a sign we never chose it, but were forced to it. Such cheerfulness in service procures cheerfulness in mercies: Isa. Ixiv. 5, " Thou meetest him that rejoiceth and worketh righteousness." He puts to his hand to help such an one. Christ loves not melancholy and phlegmatic service; such a temper in acts of obedience is a disgrace to God and to religion: to God, it betrays us to have jealous thoughts of God, as though he were a hard master; to religion it makes others think duties are drudgeries, and not privileges. — Stephen Charnock.

Verse 174. — "/ have longed for thy salvation, O Loni>," etc. The thing which we learn hence out of David's joining these two together, / long for salvation, and thy law is my delight, is this, that it is not enough for a man to say, he longs and desires to be saved, unless he makes a conscience to use the appointed means to bring him thereunto. It had been but hypocrisy in David to say he longed for salvation, if his conscience had not been able to witness with him that the law was his delight. It is mere mockery for a man to say he longeth for bread, and prayeth to God every day to give him his daily bread, if he yet walk in nc calling, or else seek to get it by fraud and rapine, not staying himself at all upon God's providence. Who will imagine that a man wishoth for health, who either despiseth or neglecteth the means of his recovery? God hath in his own wisdom appointed a lawful means for every lawful thing; this means, being obediently used, the comfortable obtaining of the end may be confidently looked for; the means being not observed, to think to attain to the end is mere presumption. God will deliver Noah from the flood, but Noah must be "moved with reverence," and "prepare the ark " (Heb. xi. 7), or else he could not have escaped. He would save Lot from Sodom, but yet Lot must hie him out quickly, and not look behind him till he have entered Zoar: Gen. xix. 17. He was pleased to cure Hezekiah of the plague, but yet Hezekiah must take " a lump of flgs, and lay it upon his boil: " Isa. xxxviii. 21. He vouchsafed to preserve Paul and company at sea, yet the sailors must " abide in the ship," else ye cannot be saved, saith Paul: Acts xxvii. 31. — Samuel Hieron, 1572 — 1617.

Verse 174. — "I have longed for thy salvation." It is God's salvation proper that he must desire — "thy salvation " — for nothing else could satisfy his pure mind — perfect peace with God, perfect purity and perfect hope. Now if you ask what was God's way of delivering, and what was his way of salvation, the answer is, it was set forth in his word, and was what the Psalmist calls his "law." God's salvation and his law were discerned to be one. "1 have longed for thy salvation, 0 LORD; and thy law is my delight." — John Stephen.

Verse 174. — "/ have longed for thy salvation, O Lord." "Salvation," by the " hand," or arm of Jehovah (which is often in scripture a title of Messiah), hath been the object of the hopes, the desires, and " longing " expectations of the faithful, from Adam to this hour, and will continue so to be until he, who hath already visited us in great humility, shall come again in glorious majesty to complete our redemption and take us to himself. — George Home.

Verse 174. — "/ have longed for thy salvation, 0 LORD." For a present salvation from the guilt and power of sin, and for future salvation, in the full and everlasting enjoyment of God in heaven. David had the happiness to be a partaker, both of pardoning mercy and of sanctifying grace; yet still he longed for more of this salvation, that is, for a more assured faith of pardoning mercy, and larger measures of sanctifying grace. A gracious soul is insatiable; the more it hath received, the more it desires to receive. Enjoyment, instead of surfeiting, sharpens the appetite. Nay, so sweet is the relishing of spiritual things, that every renewed taste of them quenches the thirst for other things.

"Thy law is my delight." Here David chooses the term "law" for denoting the whole revelation of God's will, to remind us of the inseparable connexion between privilege and duty, faith and obedience, holiness and comfort; and to teach us that we ought to be thankful to God for the direction he hath given us in the road to heaven no less than for the promises by which we are assured of the possession of it. — Robert Walker, 1716—1783.

Verse 174. — "Thy law is my delight." Religion will decay or flourish as it is our duty or our delight. The mind is incapable of continued exertion for duty; but it readily falls in with "delight." Thus our duties become our privileges, while Christ is their source and life. Every step of progress is progress in happiness. This verse (of which experience is the best interpreter) is the believer's language in his lively, as well as in his fainting state. For the more he knows and enjoys of the Divine presence, the more he longs to know and enjoy it. — Charles Bridges.

Verse 174. — "Delight," in the plural, " delights," as in verses 24, 77, 92, 143. God's word is an abundant source of pleasure to his people. — William S. Plumer.

Verse 175. — "Let my soul live, and it shall praise thee," etc. This verse containeth three things, 1st. David's petition for life: "Let my soul live." "My soul; " that is, myself: the soul is put for the whole man. The contrary: " Let me die with the Philistines," said Samson (Judges xxi. 30); Hebrew, margin, " Let my soul die." His life was sought after by the cruelty of his enemies; and he desireth God to keep him alive.

2ndly. His argument from the aim of his life; "And it shall praise thee." The glorifying of God was his aim. The fruit of all God's benefits is to profit us, and praise God. David professeth that all the days of his life he would live in the sense and acknowledgment of such a benefit.

Srdly. The ground of his hope and confidence in the last clause: "And let thy judgments help me." Our hopes of help are grounded on God's judgments, whereby is meant his word. There are judgments decreed, and judgments executed; doctrinal judgments, and providential judgments. That place intimateth the distinction: " Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil: " Eccl. viii. 11. There is sententia lata et dilata. Here God's judgments are put for the sentence pronounced; and chiefly for one part of them, the promises of grace. As also, " I have hoped in thy judgments: " Ps. cxix. 43. Promises are the objects of hope. — Thomas Manton.

Verse 175. — "Let my soul live." What is the life that the Psalmist is now praying for, but the salvation for which he had just expressed his longing? The taste that he has received makes him hunger for a higher and more continued enjoyment — not for selfish gratification, but that he might employ himself in the praise of his God. Indeed, as we have drawn towards the close of this Psalm, we cannot but have observed that character of praise to pervade his experience, which has been generally remarked in the concluding Psalms of this sacred book. Much do we lose of spiritual strength for want of occupying ourselves more in the exercise of praise. — Charles Bridges.

Verse 175. — "Live and praise." The saint improves his earthly things for an heavenly end. Where layest thou up thy treasure? Dost thou bestow it on thy voluptuous appetite, thy hawks and thy hounds; or lockest thou it up in the bosom of Christ's poor members? What use makest thou of thy honour and greatness? To strengthen the hands of the godly or the wicked? And so of all thy other temporal enjoyments. A gracious heart improves them for God; when a saint prays for these things, he hath an eye to some heavenly end. If David prays for life, it is not that he may live, but "live and praise God." When he was driven from his regal throne by the rebellious arms of Absalom, see what his desire and hope were, 2 Sam. xv. 25: " The king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation." Mark, not shew me my crown, my palace, but the ark, the house of God. — William Gurnall.

Verse 175. — "Live and praise." Liveliness of soul is the Spirit's gift, and it will show itself in abounding praises. — Henry Law.

Verse 175. — "Let thy judgments help me." In the second clause it would be harsh to understand the word "judgments " of the commandments, to which it does not properly belong to give help. It seems, then, that the prophet, perceiving himself liable to numberless calamities— even as the faithful, by reason of the unbridled license of the wicked, dwell in this world as sheep among wolves, — calls upon God to protect him in the way of restraining, by his secret providence, the wicked from doing him harm. It is a very profitable doctrine, when things in the world are in a state of great confusion, and when our safety is in danger amidst so many and varied storms, to lift up our eyes to the judgments of God, and to seek a remedy in them. — John Calvin.

Though like a sheep estranged I stray, Yet have I not renounced thy way. Thine hand extend; thine own reclaim; Grant me to live, and praise thy name.

Verse 176. — "/ have gone astray like a lost sheep." Though a sheep go astray, yet it is soon called back by the voice of the shepherd: " My sheep hear my voice." Thus David when he went against Nabal was called back by the Lord's voice in a woman; and when he had slain Uriah he was brought again by Nathan. And therefore if we will be sheep, then though we sometimes go astray, yet we must be easily reclaimed. — Richard Greenham.

Verse 176. — "/ have gone astray like a lost sheep," driven out by storm, or dark day, or by the hunting of the dogs chased out from tl.e rest of the flock. — David Dickson.

Verse 176. — "/ have gone astray like a lost sheep," etc. And this is all the con clusion — "a lost sheep"! This long Psalm of ascriptions, praises, avowals, resolves, high hopes, ends in this, that he is a perishing sheep. But, stay, there is hope — "Seek thy servant." "I have gone astray like a lost sheep." The original is of the most extensive range, comprehending all time past, and also the habitual tendencies of the man. The believer feels that he had gone astray when the grace of God found him; that he had gone astray many times, had not the grace of God prevented it. He feels that he went astray on such and such unhappy occasions. He also feels that he hath gone astray in all that he hath done; and indeed that he is astray now. But the word expresses the habitual tendency likewise — I go astray like a lost sheep, and this rendering is in keeping with the prayer, "Seek thy servant." The third member is also properly rendered in keeping with it: "I go astray like a lost sheep; seek thy servant; for I do not forget thy commandments." All this is descriptive of the remaining corruption that is in the believer. He is not unmindful of the Lord; he has the root of the matter in him, the seed of divine life; yet he does go astray; whence the necessity of the prayer: "Seek thy servant." Isaiah's description of men, although conveyed in the same terms, is evidently more sweeping as the context words show: " All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all." This would seem to apply to the race of man. Rather is the experience of the Psalmist similar to that described by the apostle Paul: " I find a law, that when I would do good, evil is present with me. For I delight in the law of God, after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." And the Psalmist had the same remedy at the early period, as had the apostle in the later times; for God's salvation is one. The Psalmist's remedy was, "Seek thy servant; " the apostle's, " O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord." — John Stephen.

Verse 176. — "/ have gone astray." The original word signifies either the turning of the foot, or the turning of the heart, or both, out of the way. "/ have gone astray like a lost sheep; " that is, I have been deceived, and so have gone out of the way of thy holy commandments. Satan is an ill guide, and our hearts are no better: he that follows either, quickly loseth himself; and until God secketh us (as David prays in the next words), we cannot find our way when we are once out of it. — Joseph Caryl.

Verse 176. — "/ have gone astray." Gotthold one day saw a farmer carefully counting his sheep as they came from the field. Happening at the time to be in an anxious and sorrowful mood, he gave vent to his feelings and said: Why art thou cast down, my soul? and why disquieted with vexing thoughts? Surely thou must be dear to the Most High as his lambs are to this farmer. Art thou not better than many sheep? Is not Jesus Christ thy shepherd? Has not he risked his blood and life for thee? Hast thou no interest in his words: " I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand "? John x. 28. This man is numbering his flock; and thinkest thou that God does not also count and care for his believing children and elect, especially as his beloved Son has averred, that the very hairs of our head are all numbered? Matt. x. 30. During the day, I may perhaps have gone out of the way, and heed lessly followed my own devices; still, at the approach of evening, when the faithful Shepherd counts his lambs, he will mark my absence, and graciously seek and bring me back. Lord Jesus, "I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments." — Christian Scriver (1629 — 1693), in Gotlhold's Emblems.

Verse 176. — "I have gone astray," etc. Who is called "the man after God's own heart "? David, the Hebrew king, had fallen into sins enough — blackest crimes — there was no want of sin. And, therefore, unbelievers sneer, and ask, " Is this your man after God's own heart? " The sneer, it seems to me, is but a shallow one. What are faults, what are the outward details of a life, if the inner secret of it, the remorse, temptations, the often-baffled, never-ended struggle of it, be forgotten?.... David's life and history, as written for us in those Psalms of his, I consider to be the truest emblem ever given us of a man's moral progress and warfare here below. All earnest souls will ever discover in it the faithful struggle of an earnest human soul towards what is good and best. Struggle often baffled — sore baffled — driven as into entire wreck; yet a struggle never ended, ever with tears, repentance, true unconquerable purpose begun anew. — Thomas Carlyle (1795 — 1881), in "Heroes and Hero- Wor ship."