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This psalm teaches us upon what condition God made choice of the Jews to be his people, and placed his sanctuary in the midst of them. This condition was, that they should show themselves to be a peculiar and holy people, by leading a just and upright life.

1. O Jehovah, who shall dwell in thy tabernacle? Who shall rest in the mountain of thy holiness? 2. He who walketh in integrity, and doeth righteousness, and who speaketh truth in his heart.

1. O Jehovah, who shall dwell in thy tabernacle? As nothing is more common in the world than falsely to assume the name of God, or to pretend to be his people, and as a great part of men allow themselves to do this without any apprehension of the danger it involves, David, without stopping to speak to men, addresses himself to God, which he considers the better course; and he intimates, that if men assume the title of the people of God, without being so in deed and in truth, they gain nothing by their self-delusion, for God continues always like himself, and as he is faithful himself, so will he have us to keep faith with him in return. No doubt, he adopted Abraham freely, but, at the same time, he stipulated with him that he should live a holy and an upright life, and this is the general rule of the covenant which God has, from the beginning, made with his Church. The sum is, that hypocrites, who occupy a place in the temple of God, in vain pretend to be his people, for he acknowledges none as such but those who follow after justice and uprightness during the whole course of their life. David saw the temple crowded with a great multitude of men who all made a profession of the same religion, and presented themselves before God as to the outward ceremony; and, therefore, assuming the person of one wondering at the spectacle, he directs his discourse to God, who, in such a confusion and medley of characters, could easily distinguish his own people from strangers.

There is a threefold use of this doctrine. In the first place, If we really wish to be reckoned among the number of the children of God, the Holy Ghost teaches us, that we must show ourselves to be such by a holy and an upright life; for it is not enough to serve God by outward ceremonies, unless we also live uprightly, and without doing wrong to our neighbors. In the second place, As we too often see the Church of God defaced by much impurity, to prevent us from stumbling at what appears so offensive, a distinction is made between those who are permanent citizens of the Church, and strangers who are mingled among them only for a time. This is undoubtedly a warning highly necessary, in order that when the temple of God happens to be tainted by many impurities, we may not contract such disgust and chagrin as will make us withdraw from it. By impurities I understand the vices of a corrupt and polluted life. Provided religion continue pure as to doctrine and worship, we must not be so much stumbled at the faults and sins which men commit, as on that account to rend the unity of the Church. Yet the experience of all ages teaches us how dangerous a temptation it is when we behold the Church of God, which ought to be free from all polluting stains, and to shine in uncorrupted purity, cherishing in her bosom many ungodly hypocrites, or wicked persons. From this the Catharists, Novatians, and Donatists, took occasion in former times to separate themselves from the fellowship of the godly. The Anabaptists, at the present day, renew the same schisms, because it does not seem to them that a church in which vices are tolerated can be a true church. But Christ, in Matthew 25:32, justly claims it as his own peculiar office to separate the sheep from the goats; and thereby admonishes us, that we must bear with the evils which it is not in our power to correct, until all things become ripe, and the proper season of purging the Church arrive. At the same time, the faithful are here enjoined, each in his own sphere, to use their endeavors that the Church of God may be purified from the corruptions which still exist within her. And this is the third use which we should make of this doctrine. God's sacred barn-floor will not be perfectly cleansed before the last day, when Christ at his coming will cast out the chaff; but he has already begun to do this by the doctrine of his gospel, which on this account he terms a fan. We must, therefore, by no means be indifferent about this matter; on the contrary, we ought rather to exert ourselves in good earnest, that all who profess themselves Christians may lead a holy and an unspotted life. But above all, what God here declares with respect to all the unrighteous should be deeply imprinted on our memory; namely, that he prohibits them from coming to his sanctuary, and condemns their impious presumption, in irreverently thrusting themselves into the society of the godly. David makes mention of the tabernacle, because the temple was not yet built. The meaning of his discourse, to express it in a few words, is this, that those only have access to God who are his genuine servants, and who live a holy life.

2. He that walketh in integrity. Here we should mark, that in the words there is an implied contrast between the vain boasting of those who are only the people of God in name, or who make only a bare profession of being so, which consists in outward observances, and this indubitable and genuine evidence of true godliness which David commends. But it might be asked, As the service of God takes precedence of the duties of charity towards our neighbors, why is there no mention here made of faith and prayer; for, certainly, these are the marks by which the genuine children of God ought to have been distinguished from hypocrites? The answer is easy: David does not intend to exclude faith and prayer, and other spiritual sacrifices; but as hypocrites, in order to promote their own interests, are not sparing in their attention to a multiplicity of external religious observances, while their ungodliness, notwithstanding, is manifested outwardly in the life, seeing they are fall of pride, cruelty, violence, and are given to deceitfulness and extortion, - the Psalmist, for the purpose of discovering and drawing forth into the light all who are of such a character, takes the marks and evidences of true and sincere faith from the second table of the law. According to the care which every man takes to practice righteousness and equity towards his neighbors, so does he actually show that he fears God. David, then, is not here to be understood as resting satisfied with political or social justice, as if it were enough to render to our fellow-men what is their own, while we may lawfully defraud God of his right; but he describes the approved servants of God, as distinguished and known by the fruits of righteousness which they produce. In the first place, he requires sincerity; in other words, that men should conduct themselves in all their affairs with singleness of heart, and without sinful craft or cunning. Secondly, he requires justice; that is to say, that they should study to do good to their neighbors, hurt nobody, and abstain from all wrong. Thirdly, he requires truth in their speech, so that they may speak nothing falsely or deceitfully. To speak in the heart is a strong figurative expression, but it expresses more forcibly David's meaning than if he had said from the heart. It denotes such agreement and harmony between the heart and tongue, as that the speech is, as it were, a vivid representation of the hidden affection or feeling within.

3. He that slandereth not with his tongue, nor doeth evil to his companion, nor raiseth up a calumnious report against his neighbor.

David, after having briefly set forth the virtues with which all who desire to have a place in the Church ought to be endued, now enumerates certain vices from which they ought to be free. In the first place, he tells them that they must not be slanderers or detractors; secondly, that they must restrain themselves from doing any thing mischievous and injurious to their neighbors; and, thirdly, that they must not aid in giving currency to calumnies and false reports. Other vices, from which the righteous are free, we shall meet with as we proceed. David, then, sets down calumny and detraction as the first point of injustice by which our neighbors are injured. If a good name is a treasure, more precious than all the riches of the world, (Proverbs 22:1,) no greater injury can be inflicted upon men than to wound their reputation. It is not, however, every injurious word which is here condemned; but the disease and lust of detraction, which stirs up malicious persons to spread abroad calumnies. At the same time, it cannot be doubted that the design of the Holy Spirit is to condemn all false and wicked accusations. In the clause which immediately follows, the doctrine that the children of God ought to be far removed from all injustice, is stated more generally: Nor doeth evil to his companion. By the words companion and neighbor, the Psalmist means not only those with whom we enjoy familiar intercourse, and live on terms of intimate friendship, but all men, to whom we are bound by the ties of humanity and a common nature. He employs these terms to show more clearly the odiousness of what he condemns, and that the saints may have the greater abhorrence of all wrong dealing, since every man who hurts his neighbor violates the fundamental law of human society. With respect to the meaning of the last clause, interpreters are not agreed. Some take the phrase, to raise up a calumnious report, for to invent, because malicious persons raise up calumnies from nothing; and thus it would be a repetition of the statement contained in the first clause of the verse, namely, that good men should not allow themselves to indulge in detraction. But I think there is also here rebuked the vice of undue credulity, which, when any evil reports are spread against our neighbors, leads us either eagerly to listen to them, or at least to receive them without sufficient reason; whereas we ought rather to use all means to suppress and trample them under foot.¹ When any one is the bearer of invented falsehoods, those who reject them leave them, as it were, to fall to the ground; while, on the contrary, those who propagate and publish them from one person to another are, by an expressive form of speech, said to raise them up.

4. In his eyes the offcast [or reprobate² ] is despised; but he honoureth them that fear the Lord; when he hath sworn to his own hurt, he changeth not.

The first part of this verse is explained in different ways. Some draw from it this meaning, that the true servants of God are contemptible and worthless in their own estimation. If we adopt this interpretation, the copula and, which David does not express, must be supplied, making the reading thus, He is vile and despised in his own eyes. But besides the consideration, that, if this had been the sense, the words would probably have been joined together by the copula and, I have another reason which leads me to think that David had a different meaning, He compares together two opposite things, namely, to despise perverse and worthless characters, and to honor the righteous and those who fear God. In order that these two clauses may correspond with each other, the only sense in which I can understand what is here said about being despised is this, that the children of God despise the ungodly, and form that low and contemptuous estimate of them which their character deserves. The godly, it is true, although living a praiseworthy and virtuous life, are not inflated with presumption, but, on the contrary, are rather dissatisfied with themselves, because they feel how far short they are as yet of the perfection which is required. When, however, I consider what the scope of the passage demands, I do not think that we are here to view the Psalmist as commending humility or modesty, but rather a free and upright judgment of human character, by which the wicked, on the one hand, are not spared, while virtue, on the other, receives the honor which belongs to it; for flattery, which nourishes vices by covering them, is an evil not less pernicious than it is common. I indeed admit, that if the wicked are in authority, we ought not to carry our contempt of them the length of refusing to obey them in so far as a regard to our duty will permit; but, at the same time, we must beware of flattery and of accommodating ourselves to them, which would be to involve us in the same condemnation with them. He who not only seems to regard their wicked actions with indifference, but also honors them, shows that he approves of them as much as it is in his power. Paul therefore teaches us, (Ephesians 5:11,) that it is a species of fellowship with the unfruitful works of darkness when we do not reprove them. It is certainly a very perverse way of acting, when persons, for the sake of obtaining the favor of men, will indirectly mock God; and all are chargeable with doing this who make it their business to please the wicked. David, however, has a respect, not so much to persons as to wicked works. The man who sees the wicked honored, and by the applause of the world rendered more obstinate in their wickedness, and who willingly gives his consent or approbation to this, does he not, by so doing, exalt vice to authority, and invest it with sovereign power? "But woe," says the prophet Isaiah, (Isaiah 5:20,) "unto them that call evil good, and good evil; that put darkness for light, and light for darkness."

Nor ought it to be regarded as a rude or violent manner of speaking, when David calls base and wicked persons reprobates, although they may be placed in an exalted and honorable station. If (as Cicero affirms, in his book entitled The Responses of the Aruspices) the inspectors of the entrails of the sacrifices, and other heathen soothsayers, applied to worthless and abandoned characters the term rejected, although they excelled in dignity and riches, why should not a prophet of God be permitted to apply the name of degraded outcasts to all who are rejected by God? The meaning of the Psalmist, to express it in a few words, is, that the children of God freely judge of every man's doings, and that for the purpose of obtaining the favor of men, they will not stoop to vile flattery, and thereby encourage the wicked in their wickedness.

What follows immediately after, namely, to honor the righteous and those who fear God, is no mean virtue. As they are often, as it were, the filth and the offscouring of all things in the estimation of the world, so it frequently happens that those who show them favor and sympathy, excite against themselves every where the hatred of the world. The greater part of mankind, therefore, refuse the friendship of good men, and leave them to be despised, which cannot be done without grievous and heinous injury to God. Let us learn then not to value men by their estate or their money, or their transitory honors, but to hold in estimation godliness, or the fear of God. And certainly no man will ever truly apply his mind to the study of godliness who does not, at the same time, reverence the servants of God; as, on the other hand, the love we bear to them incites us to imitate them in sanctity of life.

When he hath sworn to his own hurt. The translation of the LXX. would agree very well with the scope of the passage, were it not that the points which are under the words in the Hebrew text will not bear such a sense.³ It is, indeed, no proof of the inaccuracy of their rendering, that it does not agree with the points; for, although the Jews have always used the points in reading, it is probable that they did not always express them in writing. I, however, prefer following the commonly received reading. And the meaning is, that the faithful will rather submit to suffer loss than break their word. When a man keeps his promises, in as far as he sees it to be for his own advantage, there is in this no argument to prove his uprightness and faithfulness. But when men make a promise to each other, there is nothing more common than from some slight loss which the performance of it would occasion, to endeavor to find a pretext for breaking their engagements. Every one considers with himself what is for his own advantage, and if it puts him to inconvenience or trouble to stand to his promises, he is ingenious enough to imagine that he will incur a far greater loss than there is any reason to apprehend. It seems, indeed, a fair excuse when a man complains that, if he does not depart from his engagement, he will suffer great loss. Hence it is, that we generally see so much unfaithfulness among men, that they do not consider themselves bound to perform the promises which they have made, except in so far as it will promote their own personal interest. David, therefore, condemning this inconstancy, requires the children of God to exhibit the greatest steadfastness in the fulfillment of their promises. Here the question might be asked, If a man, having fallen into the hands of a highwayman, promise him a sum of money to save his life, and if, in consequence of this, he is let go, should he in that case keep his promise? Again, if a man has been basely deceived, in entering into a contract, is it lawful for him to break the oath which he shall have made in such an engagement? With respect to the highwayman, he who confers upon him money falls into another fault, for he supports at his own expense a common enemy of mankind to the detriment of the public welfare. David does not impose upon the faithful such an alternative as this, but only enjoins them to show a greater regard to their promises than to their own personal interests, and to do this especially when their promises have been confirmed by an oath. As to the other case, namely, when a person has sworn, from being deceived and imposed upon by wicked artifice he ought certainly to hold the holy name of God in such veneration, as rather patiently to submit to loss than violate his oath. Yet it is perfectly lawful for him to discover or reveal the fraud which has been practiced upon him, provided he is not led to do so by a regard to his own personal interest; and there is, besides, nothing to hinder him from peaceably endeavoring to compromise the matter with his adversary. Many of the Jewish expositors restrict this passage to vows, as if David exhorted the faithful to perform their vows when they have promised to humble and afflict themselves by fasting. But in this they are mistaken. Nothing is farther from his meaning than this, for he discourses here only of the second table of the law, and of the mutual rectitude which men should maintain in their dealings with one another.

5. He putteth not out his money to usury, nor taketh bribes upon the innocent. He that doeth these things shall not be moved for ever.

In this verse David enjoins the godly neither to oppress their neighbors by usury, nor to suffer themselves to be corrupted with bribes to favor unrighteous causes. With respect to the first clause, as David seems to condemn all kinds of usury in general, and without exception, the very name has been every where held in detestation. But crafty men have invented specious names under which to conceal the vice; and thinking by this artifice to escape, they have plundered with greater excess than if they had lent on usury avowedly and openly. God, however, will not be dealt with and imposed upon by sophistry and false pretences. He looks upon the thing as it really is. There is no worse species of usury than an unjust way of making bargains, where equity is disregarded on both sides. Let us then remember that all bargains in which the one party unrighteously strives to make gain by the loss of the other party, whatever name may be given to them, are here condemned. It may be asked, Whether all kinds of usury are to be put into this denunciation, and regarded as alike unlawful? If we condemn all without distinction, there is a danger lest many, seeing themselves brought into such a strait, as to find that sin must be incurred, in whatever way they can turn themselves, may be rendered bolder by despair, and may rush headlong into all kinds of usury, without choice or discrimination. On the other hand, whenever we concede that something may be lawfully done this way, many will give themselves loose reins, thinking that a liberty to exercise usury, without control or moderation, has been granted them. In the first place, therefore, I would, above all things, counsel my readers to beware of ingeniously contriving deceitful pretexts, by which to take advantage of their fellow-men, and let them not imagine that any thing can be lawful to them which is grievous and hurtful to others.

With respect to usury, it is scarcely possible to find in the world a usurer who is not at the same time an extortioner, and addicted to unlawful and dishonorable gain. Accordingly, Cato⁴ of old justly placed the practice of usury and the killing of men in the same rank of criminality, for the object of this class of people is to suck the blood of other men. It is also a very strange and shameful thing, that, while all other men obtain the means of their subsistence with much toil, while husbandmen fatigue themselves by their daily occupations, and artisans serve the community by the sweat of their brow, and merchants not only employ themselves in labors, but also expose themselves to many inconveniences and dangers, — that money-mongers should sit at their ease without doing any thing, and receive tribute from the labor of all other people. Besides, we know that generally it is not the rich who are exhausted by their usury,⁵ but poor men, who ought rather to be relieved. It is not, therefore, without cause that God has, in Leviticus 25:35, 36, forbidden usury, adding this reason, "And if thy brother be waxen poor and fallen in decay with thee, then thou shalt relieve him; take thou no usury of him or increase." We see that the end for which the law was framed was, that men should not cruelly oppress the poor, who ought rather to receive sympathy and compassion.⁶ This was, indeed, a part of the judicial law which God appointed for the Jews in particular; but it is a common principle of justice which extends to all nations and to all ages, that we should keep ourselves from plundering and devouring the poor who are in distress and want, Whence it follows, that the gain which he who lends his money upon interest acquires, without doing injury to any one, is not to be included under the head of unlawful usury. The Hebrew word nsk, neshek, which David employs, being derived from another word, which signifies to bite, sufficiently shows that usuries are condemned in so far as they involve in them or lead to a license of robbing and plundering our fellow-men. Ezekiel, indeed, Ezekiel 18:17, and Ezekiel 22:12, seems to condemn the taking of any interest whatever upon money lent; but he doubtless has an eye to the unjust and crafty arts of gaining, by which the rich devoured the poor people. In short, provided we had engraven on our hearts the rule of equity, which Christ prescribes in Matthew 7:12,

"Therefore, all things whatsoever ye would that men should do to you, do ye even so to them,"

it would not be necessary to enter into lengthened disputes concerning usury.

What next follows in the text properly applies to judges who, being corrupted by presents and rewards, pervert all law and justice. It may, however, be extended farther, inasmuch as it often happens, that even private individuals are corrupted by bribes to favor and defend bad causes. David, therefore, comprehends, in general, all those corruptions by which we are led away from truth and uprightness. Some think that what is here intended is the rapacity of judges in extorting money from the innocent who are accused, as the price of their deliverance, when they ought rather to have protected and assisted them gratuitously. But it appears from the passages similar to this in Ezekiel, which we have quoted, that the sense is different.

He who doeth these things. This conclusion warns us again, that all who thrust themselves into the sanctuary of God are not permanent citizens of "the holy Jerusalem which is above;"⁷ but that hypocrites, and all who falsely assume the title of saints, shall at length be "cast out" with Ishmael whom they resemble. That which is ascribed in Psalm 46, to the whole Church, David here applies to every one of the faithful: He shall not be moved for ever. The reason of this which is there expressed is, because God dwells in the midst of Jerusalem. On the contrary, we know that he is far from the perfidious and the wicked, who approach him only with the mouth, and with reigned lips.

In the beginning David commends himself to the protection of God. He then meditates upon the benefits which he received from God, and thereby stirs himself up to thanksgiving. By his service, it is true, he could in no respect be profitable to God, but he, notwithstanding, surrenders and devotes himself entirely to him, protesting that he will have nothing to do with superstitions. He also states the reason of this to be, that full and substantial happiness consists in resting in God alone, who never suffers his own people to want any good thing.

Mictam of David.

As to the meaning of the word mictam, the Jewish expositors are not of one mind. Some derive it from ktm, catham,⁸ as if it were a golden crest or jewel. Others think it is the beginning of a song, which at that time was very common. To others it seems rather to be some kind of tune, and this opinion I am inclined to adopt.

1. Keep [or guard⁹ ] me, O God; for in thee do I trust.¹⁰

This is a prayer in which David commits himself to the protection of God. He does not, however, here implore the aid of God, in some particular emergency, as he often does in other psalms, but he beseeches him to show himself his protector during the whole course of his life, and indeed our safety both in life and in death depends entirely upon our being under the protection of God. What follows concerning trust, signifies much the same thing as if the Holy Spirit assured us by the mouth of David, that God is ready to succor all of us, provided we rely upon him with a sure and steadfast faith; and that he takes under his protection none but those who commit themselves to him with their whole heart. At the same time, we must be reminded that David, supported by this trust, continued firm and unmoved amidst all the storms of adversity with which he was buffeted.

2. Thou shalt say unto Jehovah, Thou art my Lord, my well-doing extendeth not unto thee. 3. Unto the saints who are on the earth, and to the excellent; all my delight is in them.

2. Thou shalt say unto Jehovah. David begins by stating that he can bestow nothing upon God, not only because God stands in no need of any thing, but also because mortal man cannot merit the favor of God by any service which he can perform to him. At the same time, however, he takes courage, and, as God accepts our devotion, and the service which we yield to him, David protests that he will be one of his servants. To encourage himself the more effectually to this duty he speaks to his own soul; for the Hebrew word which is rendered Thou shalt say, is of the feminine gender, which can refer only to the soul.¹¹ Some may prefer reading the word in the past tense, Thou hast said, which I think is unobjectionable, for the Psalmist is speaking of an affliction which had a continued abode in his soul. The import of his language is, I am, indeed, fully convinced in my heart, and know assuredly, that God can derive no profit or advantage from me; but notwithstanding this, I will join myself in fellowship with the saints, that with one accord we may worship him by the sacrifices of praise. Two things are distinctly laid down in this verse. The first is, that God has a right to require of us whatever he pleases, seeing we are wholly bound to Him as our rightful proprietor and Lord. David, by ascribing to him the power and the dominion of Lord, declares that both himself and all he possessed are the property of God. The other particular contained in this verse is, the acknowledgement which the Psalmist makes of his own indigence. My well-doing extendeth not unto thee. Interpreters expound this last clause in two ways. As lyk, aleyka, may be rendered upon thee, some draw from it this sense, that God is not brought under obligation, or in the least degree indebted to us, by any good deeds which we may perform to him; and they understand the term goodness in a passive sense, as if David affirmed that whatever goodness he received from God did not proceed from any obligation he had laid God under, or from any merit which he possessed. But I think the sentence has a more extensive meaning, namely, that let men strive ever so much to lay themselves out for God, yet they can bring no advantage to him. Our goodness extendeth not to him, not only because, having in himself alone an all-sufficiency, he stands in need of nothing,¹² but also because we are empty and destitute of all good things, and have nothing with which to show ourselves liberal towards him. From this doctrine, however, the other point which I have before touched upon will follow, namely, that it is impossible for men, by any merits of their own, to bring God under obligation to them, so as to make him their debtor. The sum of the discourse is, that when we come before God, we must lay aside all presumption. When we imagine that there is any good thing in us, we need not wonder if he reject us, as we thus take away from him a principal part of the honor which is his due. But, on the contrary, if we acknowledge that all the services which we can yield him are in themselves things of nought, and undeserving of any recompense, this humility is as a perfume of a sweet odour, which will procure for them acceptance with God.

3. Unto the saints who are on the earth. Almost all are agreed in understanding this place, as if David, after the sentence which we have just now been considering, had added, The only way of serving God aright is to endeavor to do good to his holy servants. And the truth is, that God, as our good deeds cannot extend to him, substitutes the saints in his place, towards whom we are to exercise our charity. When men, therefore, mutually exert themselves in doing good to one another, this is to yield to God right and acceptable service. We ought, doubtless, to extend our charity even to those who are unworthy of it, as our heavenly Father

"maketh his sun to rise on the evil and on the good," (Matthew 5:45;) but David justly prefers the saints to others, and places them in a higher rank. This, then, as I have said in the commencement, is the common opinion of almost all interpreters.¹³ But although I do not deny that this doctrine is comprehended under the words of David, I think he goes somewhat farther, and intimates that he will unite himself with the devout worshippers of God, and be their associate or companion; even as all the children of God ought to be joined together by the bond of fraternal unity, that they may all serve and call upon their common Father with the same affection and zeal.¹⁴ We thus see that David, after having confessed that he can find nothing in himself to bring to God, seeing he is indebted to him for every thing which he has, sets his affections upon the saints, because it is the will of God that, in this world, he should be magnified and exalted in the assembly of the just, whom he has adopted into his family for this end, that they may live together with one accord under his authority, and under the guidance of his Holy Spirit. This passage, therefore, teaches us that there is no sacrifice more acceptable to God than when we sincerely and heartily connect ourselves with the society of the righteous, and being knit together by the sacred bond of godliness, cultivate and maintain with them brotherly good-will. In this consists the communion of saints which separates them from the degrading pollutions of the world, that they may be the holy and peculiar people of God. He expressly speaks of the saints who are on the earth, because it is the will of God that, even in this world, there should be conspicuous marks, and as it were visible escutcheons,¹⁵ of his glory, which may serve to conduct us to himself. The faithful, therefore, bear his image, that, by their example, we may be stirred up to meditation upon the heavenly life. For the same reason, the Psalmist calls them excellent, or honorable, because there is nothing which ought to be more precious to us than righteousness and holiness, in which the brightness of God's Spirit shines forth; just as we are commanded in the preceding psalm to prize and honor those who fear God. We ought, therefore, highly to value and esteem the true and devoted servants of God, and to regard nothing as of greater importance than to connect ourselves with their society; and this we will actually do if we wisely reflect in what true excellence and dignity consist, and do not allow the vain splendor of the world and its deceitful pomps to dazzle our eyes.

4. Their sorrows shall be multiplied who offer to a stranger.¹⁶ I will not taste¹⁷ their libations¹⁸ of blood, nor will I take their names in my lips.

The Psalmist now describes the true way of maintaining brotherly concord with the saints, by declaring that he will have nothing to do with unbelievers and the superstitious. We cannot be united into the one body of the Church under God, if we do not break off all the bonds of impiety, separate ourselves from idolaters, and keep ourselves pure and at a distance from all the pollutions which corrupt and vitiate the holy service of God. This is certainly the general drift of David's discourse. But as to the words there is a diversity of opinion among expositors. Some translate the first word of the verse tsvvt, atsboth, by idols,¹⁹ and according to this rendering the meaning is, that after men in their folly have once begun to make to themselves false gods, their madness breaks forth without measure, until they accumulate an immense multitude of deities. As, however, this word is here put in the feminine gender, I prefer translating it sorrows or troubles, although it may still have various meanings. Some think it is an imprecation, and they read, Let their sorrows be multiplied; as if David, inflamed with a holy zeal, denounced the just vengeance of God against the superstitious. Others, whose opinions I prefer, do not change the tense of the verb, which in the Hebrew is future, Their sorrows shall be multiplied; but to me they do not seem to express, with sufficient clearness, what kind of sorrows David intends. They say, indeed, that wretched idolaters are perpetually adding to their new inventions, in doing which, they miserably torment themselves. But I am of opinion, that by this word there is, at the same time, denoted the end and issue of the pains which they take in committing it; it points out that they not only put themselves to trouble without any profit or advantage, but also miserably harass and busy themselves to accomplish their own destruction. As an incitement to him to withdraw himself farther from their company, he takes this as an incontrovertible principle, that, so far from deriving any advantage from their vain superstitions, they only, by their strenuous efforts in practising them, involve themselves in greater misery and wretchedness. For what must be the issue with respect to those miserable men who willingly surrender themselves as bond-slaves to the devil, but to be disappointed of their hope? even as God complains in Jeremiah, (Jeremiah 2:13,)

"They have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water."

In the next clause there is also some ambiguity. The Hebrew word mhr, mahar, which we have translated to offer, in the conjugation kal signifies to endow, or to give. But as, in the conjugation hiphil, it is more frequently taken for to run, or to make haste,²⁰ many have preferred this latter meaning, and interpret the clause thus, that superstitious persons eagerly hasten after strange gods. And in fact we see them rushing into their idolatries with all the impetuosity and recklessness of madmen running in the fields;²¹ and the prophets often upbraid them for this inconsiderate frenzy with which they are fired. I would, therefore, be much disposed to adopt this sense were it supported by the common usage of the language; but as grammarians observe that there is not to be found another similar passage in Scripture, I have followed, in my translation, the first opinion. In short, the sum of what the Psalmist says is this, That unbelievers, who lavish and squander away their substance upon their idols, not only lose all the gifts and offerings which they present to them, but also, by provoking the wrath of God against themselves, are continually increasing the amount of their miseries. Perhaps, also, the prophet has an allusion to the common doctrine of Scripture, that idolaters violate the promise of the spiritual marriage contracted with the true God, and enter into covenant with idols.²² Ezekiel (Ezekiel 16:33) justly upbraids the Jews, in that while the custom is for the lover to allure the harlot with presents, they, on the contrary, offered rewards to the idols to whom they prostituted and abandoned themselves. But the meaning which we have above given brings out the spirit of the passage, namely, that unbelievers, who honor their false gods by offering to them gifts, not only lose what is thus expended, but also heap up for themselves sorrows upon sorrows, because at last the issue will be miserable and ruinous to them.

I will not taste their libations of blood. By libations of blood some understand that there is a reference to sacrifices made of things acquired by murder or rapine. As, however, the prophet is not here inveighing against cruel and bloodthirsty men, but condemns, in general, all false and corrupt religious worship; and again, as he does not directly name sacrifices, but expressly speaks of the ceremony of taking the cup, and tasting a little of it, which was observed in offering sacrifices,²³ I have no doubt but that to this ceremony, as it was observed according to the law of God, he here tacitly opposes the drinking of blood in heathen sacrifices. We know that God, in order to teach his ancient people to hold in greater abhorrence murder and all cruelty, forbade them to eat or to drink blood either in their common food or in sacrifices. On the contrary, the histories of the heathen nations bear testimony that the custom of tasting the blood in their sacrifices prevailed among them. David, therefore, protests, that he will not only keep himself uncontaminated by the corrupt and false opinions by which idolaters are seduced, but that he will also take care not to show outwardly any token of his complying with or approving them. In the same sense we are to understand what follows immediately after, I will not take their names in my lips. This implies that he will hold idols in such hatred and detestation, as to keep himself from naming them as from execrable treason against the majesty of heaven. Not that it is unlawful to pronounce their names, which we frequently meet with in the writings of the prophets, but David felt he could not otherwise more forcibly express the supreme horror and detestation with which the faithful ought to regard false gods. This is also shown by the form of expression which he employs, using the relative only, their names, although he has not expressly stated before that he is speaking of idols. Thus, by his example, he enjoins believers not only to beware of errors and wicked opinions, but also to abstain from all appearance of giving their consent to them. He evidently speaks of external ceremonies, which indicate either the true religion, or some perverse superstition. If, then, it is unlawful for the faithful to show any token of consenting to or complying with the superstitions of idolaters, Nicodemuses (who falsely call themselves by this name²⁴) must not think to shelter themselves under the frivolous pretext that they have not renounced the faith, but keep it hidden within their hearts, when they join in the observance of the profane superstitions of the Papists. Some understand the words strangers and their names, as denoting the worshippers of false gods; but in my judgment David rather means the false gods themselves. The scope of his discourse is this: The earth is filled with an immense accumulation²⁵ of superstitions in every possible variety, and idolaters are lavish beyond all bounds in ornamenting their idols; but the good and the holy will ever regard all their superstitious inventions with abhorrence.

5. Jehovah is the portion of mine inheritance, and of my cup; thou sustainest my lot. 6. The lines have fallen to me in pleasant places; yea, I have a goodly heritage.

5. The Lord is the portion of mine inheritance. Here the Psalmist explains his sentiments more clearly. He shows the reason why he separates himself from idolaters, and resolves to continue in the church of God, why he shuns, with abhorrence, all participation in their errors, and cleaves to the pure worship of God; namely, because he rests in the only true God as his portion. The unhappy restlessness of those blind idolaters²⁶ whom we see going astray, and running about as if stricken and impelled by madness, is doubtless to be traced to their destitution of the true knowledge of God. All who have not their foundation and trust in God must necessarily be often in a state of irresolution and uncertainty; and those who do not hold the true faith in such a manner as to be guided and governed by it, must be often carried away by the overflowing floods of errors which prevail in the world.²⁷ This passage teaches us, that none are taught aright in true godliness but those who reckon God alone sufficient for their happiness. David, by calling God the portion of his lot, and his inheritance, and his cup, protests that he is so fully satisfied with him alone, as neither to covet any thing besides him, nor to be excited by any depraved desires. Let us therefore learn, when God offers himself to us, to embrace him with the whole heart, and to seek in him only all the ingredients and the fullness of our happiness. All the superstitions which have ever prevailed in the world have undoubtedly proceeded from this source, that superstitious men have not been contented with possessing God alone. But we do not actually possess him unless "he is the portion of our inheritance;" in other words, unless we are wholly devoted to him, so as no longer to have any desire unfaithfully to depart from him. For this reason, God, when he upbraids the Jews who had wandered from him as apostates,²⁸ with having run about after idols, addresses them thus, "Let them be thine inheritance, and thy portion." By these words he shows, that if we do not reckon him alone an all-sufficient portion for us, and if we will have idols along with him,²⁹ he gives place entirely to them, and lets them have the full possession of our hearts. David here employs three metaphors; he first compares God to an inheritance; secondly, to a cup; and, thirdly, he represents him as He who defends and keeps him in possession of his inheritance. By the first metaphor he alludes to the heritages of the land of Canaan, which we know were divided among the Jews by divine appointment, and the law commanded every one to be content with the portion which had fallen to him. By the word cup is denoted either the revenue of his own proper inheritance, or by synecdoche, ordinary food by which life is sustained, seeing drink is a part of our nourishment.³⁰ It is as if David had said, God is mine both in respect of property and enjoyment. Nor is the third comparison superfluous. It often happens that rightful owners are put out of their possession because no one defends them. But while God has given himself to us for an inheritance, he has engaged to exercise his power in maintaining us in the safe enjoyment of a good so inconceivably great. It would be of little advantage to us to have once obtained him as ours, if he did not secure our possession of him against the assaults which Satan daily makes upon us. Some explain the third clause as if it had been said, Thou art my ground in which my portion is situated; but this sense appears to me to be cold and unsatisfactory.

6. The lines³¹ have fallen to me. The Psalmist confirms more fully what he had already said in the preceding verse with respect to his resting, with a composed and tranquil mind, in God alone; or rather, he so glories in God as nobly to despise all that the world imagines to be excellent and desirable without him. By magnifying God in such honorable and exalted strains, he gives us to understand that he does not desire any thing more as his portion and felicity. This doctrine may be profitable to us in many ways. It ought to draw us away not only from all the perverse inventions of superstition, but also from all the allurements of the flesh and of the world. Whenever, therefore, those things present themselves to us which would lead us away from resting in God alone, let us make use of this sentiment as an antidote against them, that we have sufficient cause for being contented, since he who has in himself an absolute fullness of all good has given himself to be enjoyed by us. In this way we will experience our condition to be always pleasant and comfortable; for he who has God as his portion is destitute of nothing which is requisite to constitute a happy life.

7. I will magnify Jehovah, who giveth me counsel; even in the night my reins instruct me.³²

Last of all, David confesses that it was entirely owing to the pure grace of God that he had come to possess so great a good, and that he had been made a partaker of it by faith. It would be of no advantage to us for God to offer himself freely and graciously to us, if we did not receive him by faith, seeing he invites to himself both the reprobate and the elect in common; but the former, by their ingratitude, defraud themselves of this inestimable blessing. Let us, therefore, know that both these things proceed from the free liberality of God; first, his being our inheritance, and next, our coming to the possession of him by faith. The counsel of which David makes mention is the inward illumination of the Holy Spirit, by which we are prevented from rejecting the salvation to which he calls us, which we would otherwise certainly do, considering the blindness of our flesh.³³ Whence we gather, that those who attribute to the free will of man the choice of accepting or rejecting the grace of God basely mangle that grace, and show as much ignorance as impiety. That this discourse of David ought not to be understood of external teaching appears clearly from the words, for he tells us that he was instructed in the night when he was removed from the sight of men. Again, when he speaks of this being done in his reins, he doubtless means secret inspirations.³⁴ Farther, it ought to be carefully observed, that, in speaking of the time when he was instructed, he uses the plural number, saying, it was done in the nights. By this manner of speaking, he not only ascribes to God the beginning of faith, but acknowledges that he is continually making progress under his tuition; and, indeed, it is necessary for God, during the whole of our life, to continue to correct the vanity of our minds, to kindle the light of faith into a brighter flame, and by every means to advance us higher in the attainments of spiritual wisdom.

8. I have set Jehovah continually before me; because he is at my right hand, I shall not be moved. 9. Therefore my heart³⁵ is glad, my tongue rejoiceth; my flesh also dwelleth in confidence, [or in security.]

8. I have set Jehovah, etc. The Psalmist again shows the firmness and stability of his faith. To set God before us is nothing else than to keep all our senses bound and captive, that they may not run out and go astray after any other object. We must look to him with other eyes than those of the flesh, for we shall seldom be able to perceive him unless we elevate our minds above the world; and faith prevents us from turning our back upon him. The meaning, therefore, is, that David kept his mind so intently fixed upon the providence of God, as to be fully persuaded, that whenever any difficulty or distress should befall him, God would be always at hand to assist him. He adds, also, continually, to show us how he constantly depended upon the assistance of God, so that, amidst the various conflicts with which he was agitated, no fear of danger could make him turn his eyes to any other quarter than to God in search of succor. And thus we ought so to depend upon God as to continue to be fully persuaded of his being near to us, even when he seems to be removed to the greatest distance from us. When we shall have thus turned our eyes towards him, the masks and the vain illusions of this world will no longer deceive us.

Because he is at my right hand. I read this second clause as a distinct sentence from the preceding. To connect them together as some do in this way, I have set the Lord continually before me, because he is at my right hand, would give a meagre meaning to the words, and take away much of the truth which is taught in them, as it would make David to say, that he measured God's presence according to the experience he had of it; a mode of speaking which would not be at all becoming. I consider, therefore, the words, I have set the Lord continually before me, as a complete sentence, and David set the Lord before him for the purpose of constantly repairing to him in all his dangers. For his greater encouragement to hope well, he sets before himself what it is to have God's assistance and fatherly care, namely, that it implies his keeping firm and unmoved his own people with whom he is present. David then reckons himself secure against all dangers, and promises himself certain safety, because, with the eyes of faith, he beholds God as present with him. From this passage we are furnished with an argument which overthrows the fabrication of the Sorbonists,³⁶ that the faithful are in doubt with respect to their final perseverance; for David, in very plain terms, extends his reliance on the grace of God to the time to come. And, certainly, it would be a very miserable condition to be in, to tremble in uncertainty every moment, having no assurance of the continuance of the grace of God towards us.

9. Therefore my heart is glad. In this verse the Psalmist commends the inestimable fruit of faith, of which Scripture every where makes mention, in that, by placing us under the protection of God, it makes us not only to live in the enjoyment of mental tranquillity, but, what is more, to live joyful and cheerful. The principal, the essential part of a happy life, as we know, is to possess tranquillity of conscience and of mind; as, on the contrary, there is no greater infelicity than to be tossed amidst a multiplicity of cares and fears.

But the ungodly, however much intoxicated with the spirit of thoughtlessness or stupidity, never experience true joy or serene mental peace; they rather feel terrible agitations within, which often come upon them and trouble them, so much as to constrain them to awake from their lethargy. In short, calmly to rejoice is the lot of no man but of him who has learned to place his confidence in God alone, and to commit his life and safety to his protection. When, therefore, encompassed with innumerable troubles on all sides, let us be persuaded, that the only remedy is to direct our eyes towards God; and if we do this, faith will not only tranquillise our minds, but also replenish them with fullness of joy. David, however, not only affirms that he is glad inwardly; he also makes his tongue, yea, even his flesh, sharers of this joy. And not without cause, for true believers not only have this spiritual joy in the secret affection of their heart, but also manifest it by the tongue, inasmuch as they glory in God as He who protects them and secures their salvation. The word kvvd, kabod, properly signifies glory and excellence. I have, however, no doubt of its being here taken for the tongue,³⁷ as it is in Genesis 49:6; for otherwise the division which is obviously made in this verse of the person into three parts is not so distinct and evident. Farther, although the body is not free from inconveniences and troubles, yet as God defends and maintains not only our souls, but also our bodies, David does not speak groundlessly when he represents the blessing of dwelling in safety as extending to his flesh in common with his soul.

10. For thou wilt not leave my soul in the grave; neither wilt thou make thy Holy One to see the pit.³⁸

The Psalmist goes on to explain still more fully the preceding doctrine, by declaring that as he is not afraid of death, there is nothing wanting which is requisite to the completion of his joy. Whence it follows, that no one truly trusts in God but he who takes such hold of the salvation which God has promised him as to despise death. Moreover, it is to be observed, that David's language is not to be limited to some particular kind of deliverance, as in Psalm 49:15, where he says, "God hath redeemed my soul from the power of the grave," and in other similar passages; but he entertains the undoubted assurance of eternal salvation, which freed him from all anxiety and fear. It is as if he had said, There will always be ready for me a way of escape from the grave, that I may not remain in corruption. God, in delivering his people from any danger, prolongs their life only for a short time; but how slender and how empty a consolation would it be to obtain some brief respite, and to take breath for a short time, until death, coming at last, should terminate the course of our life,³⁹ and swallow us up without any hope of deliverance? Hence it appears that when David spake thus, he raised his mind above the common lot of mankind. As the sentence has been pronounced upon all the children of Adam, "Dust thou art, and unto dust shalt thou return," (Genesis 3:19,) the same condition in this respect awaits them all without exception. If, therefore, Christ, who is the first-fruits of those who rise again, does not come forth from the grave, they will remain for ever under the bondage of corruption. From this Peter justly concludes, (Acts 2:30,) that David could not have gloried in this manner but by the spirit of prophecy; and unless he had had a special respect to the Author of life, who was promised to him, who alone was to be honored with this privilege in its fullest sense. This, however, did not prevent David from assuring himself of exemption from the dominion of death by right, seeing Christ, by his rising from the dead, obtained immortality not for himself individually, but for us all. As to the point, that Peter (Acts 2:30) and Paul (Acts 13:33) contend that this prophecy was fulfilled in the person of Christ alone,⁴⁰ the sense in which we must understand them is this, that he was wholly and perfectly exempted from the corruption of the grave, that he might call his members into his fellowship, and make them partakers of this blessing,⁴¹ although by degrees, and each according to his measure. As the body of David, after death, was, in the course of time, reduced to dust, the apostles justly conclude that he was not exempted from corruption. It is the same with respect to all the faithful, not one of whom becomes a partaker of incorruptible life without being first subjected to corruption. From this it follows that the fullness of life which resides in the head alone, namely, in Christ, falls down upon the members only in drops, or in small portions. The question, however, may be asked, as Christ descended into the grave, was not he also subject to corruption? The answer is easy. The etymology or derivation of the two words here used to express the grave should be carefully attended to. The grave is called s'vl, sheol, being as it were an insatiable gulf, which devours and consumes all things, and the pit is called scht, shachath, which signifies corruption. These words, therefore, here denote not so much the place as the quality and condition of the place, as if it had been said, The life of Christ will be exempted from the dominion of the grave, inasmuch as his body, even when dead, will not be subject to corruption. Besides, we know that the grave of Christ was filled, and as it were embalmed with the life-giving perfume of his Spirit, that it might be to him the gate to immortal glory. Both the Greek and Latin Fathers, I confess, have strained these words to a meaning wholly different, referring them to the bringing back of the soul of Christ from hell. But it is better to adhere to the natural simplicity of the interpretation which I have given, that we may not make ourselves objects of ridicule, to the Jews; and farther, that one subtilty, by engendering many others, may not involve us in a labyrinth. In the second clause mention is without doubt made of the body; and we know it to be a mode of speaking very common with David intentionally to repeat the same thing twice, making a slight variation as to words. It is true, we translate nphs, nephesh, by soul, but in Hebrew it only signifies the vital breath, or life itself

11. Thou wilt make me to know the path of life; fullness of joy is in thy countenance, pleasures are at thy right hand for evermore.

The Psalmist confirms the statement made in the preceding verse, and explains the way in which God will exempt him from the bondage of death, namely, by conducting and bringing him at length safely to the possession of eternal life. Whence we again learn what I have already observed, that this passage touches upon the difference which there is between true believers and aliens, or reprobates, with respect to their everlasting state. It is a mere cavil to say, that when David here speaks of the path of life being shown to him, it means the prolongation of his natural life. It is to form a very low estimate, indeed, of the grace of God to speak of him as a guide to his people in the path of life only for a very few years in this world. In this case, they would differ nothing from the reprobate, who enjoy the light of the sun in common with them. If, therefore, it is the special grace of God which he communicates to none but his own children, that David here magnifies and exalts, the showing of the way of life, of which he speaks, must undoubtedly be viewed as extending to a blessed immortality; and, indeed, he only knows the way of life who is so united to God that he lives in God, and cannot live without him.

David next adds, that when God is reconciled to us, we have all things which are necessary to perfect happiness. The phrase, the countenance of God, may be understood either of our being beheld by him, or of our beholding him; but I consider both these ideas as included, for his fatherly favor, which he displays in looking upon us with a serene countenance, precedes this joy, and is the first cause of it, and yet this does not cheer us until, on our part, we behold it shining upon us. By this clause David also intended distinctly to express to whom those pleasures belong, of which God has in his hand a full and an overflowing abundance. As there are with God pleasures sufficient to replenish and satisfy the whole world, whence comes it to pass that a dismal and deadly darkness envelopes the greater part of mankind, but because God does not look upon all men equally with his friendly and fatherly countenance, nor opens the eyes of all men to seek the matter of their joy in him, and no where else? Fulness of joy is contrasted with the evanescent allurements and pleasures of this transitory world, which, after having diverted their miserable votaries for a time, leave them at length unsatisfied, famished, and disappointed. They may intoxicate and glut themselves with pleasures to the greatest excess, but, instead of being satisfied, they rather become wearied of them through loathing; and, besides, the pleasures of this world vanish away like dreams. David, therefore, testifies that true and solid joy in which the minds of men may rest will never be found any where else but in God; and that, therefore, none but the faithful, who are contented with his grace alone, can be truly and perfectly happy.