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This psalm is neither intermingled with prayers, nor does it complain of miseries for the purpose of obtaining relief; but it contains simply a thanksgiving, from which it appears that it was composed when David had obtained peaceable possession of the kingdom, and lived in prosperity, and in the enjoyment of all he could desire. That he might not, therefore, in the time of his great prosperity, be like worldly men, who, when they seem to themselves to be fortunate,¹ bury God in forgetfulness, and luxuriously plunge themselves into their pleasures, he delights himself in God, the author of all the blessings which he enjoyed. And he not only acknowledges that the state of tranquillity in which he now lives, and his exemption from all inconveniences and troubles, is owing to the goodness of God; but he also trusts that through his providence he will continue happy even to the close of his life, and for this end that he may employ himself in his pure worship.

1. Jehovah is my shepherd, I shall not want.² 2. He maketh me to lie down in pastures of grass; he leadeth me to gently flowing waters.³ 3. He restoreth my soul; he leadeth me by the paths of righteousness for his name's sake. 4. Though I should walk in the valley of the shadow of death, I will fear no evil: for thou art with me; thy staff and thy crook comfort me.

1. Jehovah is my shepherd. Although God, by his benefits, gently allures us to himself, as it were by a taste of his fatherly sweetness, yet there is nothing into which we more easily fall than into a forgetfulness of him, when we are in the enjoyment of peace and comfort. Yea, prosperity not only so intoxicates many, as to carry them beyond all bounds in their mirth, but it also engenders insolence, which makes them proudly rise up and break forth against God. Accordingly, there is scarcely a hundredth part of those who enjoy in abundance the good things of God, who keep themselves in his fear, and live in the exercise of humility and temperance, which would be so becoming.⁴ For this reason, we ought the more carefully to mark the example which is here set before us by David, who, elevated to the dignity of sovereign power, surrounded with the splendor of riches and honors, possessed of the greatest abundance of temporal good things, and in the midst of princely pleasures, not only testifies that he is mindful of God, but calling to remembrance the benefits which God had conferred upon him,⁵ makes them ladders by which he may ascend nearer to Him. By this means he not only bridles the wantonness of his flesh, but also excites himself with the greater earnestness to gratitude, and the other exercises of godliness, as appears from the concluding sentence of the psalm, where he says, "I shall dwell in the house of Jehovah for a length of days." In like manner, in the 18th psalm, which was composed at a period of his life when he was applauded on every side, by calling himself the servant of God, he showed the humility and simplicity of heart to which he had attained, and, at the same time, openly testified his gratitude, by applying himself to the celebration of the praises of God.

Under the similitude of a shepherd, he commends the care which God, in his providence, had exercised towards him. His language implies that God had no less care of him than a shepherd has of the sheep who are committed to his charge. God, in the Scripture, frequently takes to himself the name, and puts on the character of a shepherd, and this is no mean token of his tender love towards us. As this is a lowly and homely manner of speaking, He who does not disdain to stoop so low for our sake, must bear a singularly strong affection towards us. It is therefore wonderful, that when he invites us to himself with such gentleness and familiarity, we are not drawn or allured to him, that we may rest in safety and peace under his guardianship. But it should be observed, that God is a shepherd only to those who, touched with a sense of their own weakness and poverty, feel their need of his protection, and who willingly abide in his sheepfold, and surrender themselves to be governed by him. David, who excelled both in power and riches, nevertheless frankly confessed himself to be a poor sheep, that he might have God for his shepherd. Who is there, then, amongst us, who would exempt himself from this necessity, seeing our own weakness sufficiently shows that we are more than miserable if we do not live under the protection of this shepherd? We ought to bear in mind, that our happiness consists in this, that his hand is stretched forth to govern us, that we live under his shadow, and that his providence keeps watch and ward over our welfare. Although, therefore, we have abundance of all temporal good things, yet let us be assured that we cannot be truly happy unless God vouchsafe to reckon us among the number of his flock. Besides, we then only attribute to God the office of a Shepherd with due and rightful honor, when we are persuaded that his providence alone is sufficient to supply all our necessities.⁶ As those who enjoy the greatest abundance of outward good things are empty and famished if God is not their shepherd; so it is beyond all doubt that those whom he has taken under his charge shall not want a full abundance of all good things. David, therefore, declares that he is not afraid of wanting any thing, because God is his Shepherd.

2. He maketh me to lie down in pastures of grass. With respect to the words, it is in the Hebrew, pastures, or fields of grass, for grassy and rich grounds. Some, instead of translating the word n'vt, neoth, which we have rendered pastures, render it shepherds' cots or lodges. If this translation is considered preferable, the meaning of the Psalmist will be, that sheep-cots were prepared in rich pasture grounds, under which he might be protected from the heat of the sun. If even in cold countries the immoderate heat which sometimes occurs is troublesome to a flock of sheep, how could they bear the heat of the summer in Judea, a warm region, without sheepfolds? The verb rvph, rabats, to lie down, or repose, seems to have a reference to the same thing. David has used the phrase, the quiet waters, to express gently flowing waters; for rapid streams are inconvenient for sheep to drink in, and are also for the most part hurtful. In this verse, and in the verses following, he explains the last clause of the first verse, I shall not want. He relates how abundantly God had provided for all his necessities, and he does this without departing from the comparison which he employed at the commencement. The amount of what is stated is, that the heavenly Shepherd had omitted nothing which might contribute to make him live happily under his care. He, therefore, compares the great abundance of all things requisite for the purposes of the present life which he enjoyed, to meadows richly covered with grass, and to gently flowing streams of water; or he compares the benefit or advantage of such things to sheep-cots; for it would not have been enough to have been fed and satisfied in rich pasture, had there not also been provided waters to drink, and the shadow of the sheep-cot to cool and refresh him.

3. He restoreth my soul As it is the duty of a good shepherd to cherish his sheep, and when they are diseased or weak to nurse and support them, David declares that this was the manner in which he was treated by God. The restoring of the soul, as we have translated it, or the conversion of the soul, as it is, literally rendered, is of the same import as to make anew, or to recover, as has been already stated in the 19th psalm, at the seventh verse. By the paths of righteousness, he means easy and plain paths.⁷ As he still continues his metaphor, it would be out of place to understand this as referring to the direction of the Holy Spirit. He has stated a little before that God liberally supplies him with all that is requisite for the maintenance of the present life, and now he adds, that he is defended by him from all trouble. The amount of what is said is, that God is in no respect wanting to his people, seeing he sustains them by his power, invigorates and quickens them, and averts from them whatever is hurtful, that they may walk at ease in plain and straight paths. That, however, he may not ascribe any thing to his own worth or merit, David represents the goodness of God as the cause of so great liberality, declaring that God bestows all these things upon him for his own name's sake. And certainly his choosing us to be his sheep, and his performing towards us all the offices of a shepherd, is a blessing which proceeds entirely from his free and sovereign goodness, as we shall see in the sixty-fifth psalm.

4. Though I should walk. True believers, although they dwell safely under the protection of God, are, notwithstanding, exposed to many dangers, or rather they are liable to all the afflictions which befall mankind in common, that they may the better feel how much they need the protection of God. David, therefore, here expressly declares, that if any adversity should befall him, he would lean upon the providence of God. Thus he does not promise himself continual pleasures; but he fortifies himself by the help of God courageously to endure the various calamities with which he might be visited. Pursuing his metaphor, he compares the care which God takes in governing true believers to a shepherd's staff and crook, declaring that he is satisfied with this as all-sufficient for the protection of his life. As a sheep, when it wanders up and down through a dark valley, is preserved safe from the attacks of wild beasts and from harm in other ways, by the presence of the shepherd alone, so David now declares that as often as he shall be exposed to any danger, he will have sufficient defense and protection in being under the pastoral care of God.

We thus see how, in his prosperity, he never forgot that he was a man, but even then seasonably meditated on the adversities which afterwards might come upon him. And certainly, the reason why we are so terrified, when it pleases God to exercise us with the cross, is, because every man, that he may sleep soundly and undisturbed, wraps himself up in carnal security. But there is a great difference between this sleep of stupidity and the repose which faith produces. Since God tries faith by adversity, it follows that no one truly confides in God, but he who is armed with invincible constancy for resisting all the fears with which he may be assailed.⁸ Yet David did not mean to say that he was devoid of all fear, but only that he would surmount it so as to go without fear wherever his shepherd should lead him. This appears more clearly from the context. He says, in the first place, I will fear no evil; but immediately adding the reason of this, he openly acknowledges that he seeks a remedy against his fear in contemplating, and having his eyes fixed on, the staff of his shepherd: For thy staff and thy crook comfort me. What need would he have had of that consolation, if he had not been disquieted and agitated with fear? It ought, therefore, to be kept in mind, that when David reflected on the adversities which might befall him, he became victorious over fear and temptations, in no other way than by casting himself on the protection of God. This he had also stated before, although a little more obscurely, in these words, For thou art with me. This implies that he had been afflicted with fear. Had not this been the case, for what purpose could he desire the presence of God?⁹ Besides, it is not against the common and ordinary calamities of life only that he opposes the protection of God, but against those which distract and confound the minds of men with the darkness of death. For the Jewish grammarians think that tslmvt, tsalmaveth, which we have translated the shadow of death, is a compound word, as if one should say deadly shade.¹⁰ David here makes an allusion to the dark recesses or dens of wild beasts, to which when an individual approaches he is suddenly seized at his first entrance with an apprehension and fear of death. Now, since God, in the person of his only begotten Son, has exhibited himself to us as our shepherd, much more clearly than he did in old time to the fathers who lived under the Law, we do not render sufficient honor to his protecting care, if we do not lift our eyes to behold it, and keeping them fixed upon it, tread all fears and terrors under our feet.¹¹

5. Thou wilt prepare a table before me in the presence of my persecutors: thou wilt anoint my head with oil; my cup overflows. 6. Surely goodness and mercy will follow me all the days of my life; and I shall dwell in the house of Jehovah for a length of days.

5. Thou wilt prepare. These words, which are put in the future tense, here denote a continued act. David, therefore, now repeats, without a figure, what he has hitherto declared, concerning the beneficence of God, under the similitude of a shepherd. He tells us that by his liberality he is supplied with all that is necessary for the maintenance of this life. When he says, Thou preparest a table before me, he means that God furnished him with sustenance without trouble or difficulty on his part, just as if a father should stretch forth his hand to give food to his child. He enhances this benefit from the additional consideration, that although many malicious persons envy his happiness, and desire his ruin, yea, endeavor to defraud him of the blessing of God; yet God does not desist from showing himself liberal towards him, and from doing him good. What he subjoins concerning oil, has a reference to a custom which then prevailed. We know that in old time, ointments were used at the more magnificent feasts, and no man thought he had honourably received his guests if he had not perfumed them therewith. Now, this exuberant store of oil, and also this overflowing cup, ought to be explained as denoting the abundance which goes beyond the mere supply of the common necessaries of life; for it is spoken in commendation of the royal wealth with which, as the sacred historian records, David had been amply furnished. All men, it is true, are not treated with the same liberality with which David was treated; but there is not an individual who is not under obligation to God by the benefits which God has conferred upon him, so that we are constrained to acknowledge that he is a kind and liberal Father to all his people. In the meantime, let each of us stir up himself to gratitude to God for his benefits, and the more abundantly these have been bestowed upon us, our gratitude ought to be the greater. If he is ungrateful who, having only a coarse loaf, does not acknowledge in that the fatherly providence of God, how much less can the stupidity of those be tolerated, who glut themselves with the great abundance of the good things of God which they possess, without having any sense or taste of his goodness towards them? David, therefore, by his own example, admonishes the rich of their duty, that they may be the more ardent in the expression of their gratitude to God, the more delicately he feeds them. Farther, let us remember, that those who have greater abundance than others are bound to observe moderation not less than if they had only as much of the good things of this life as would serve for their limited and temperate enjoyment. We are too much inclined by nature to excess; and, therefore, when God is, in respect of worldly things, bountiful to his people, it is not to stir up and nourish in them this disease. All men ought to attend to the rule of Paul, which is laid down in Philippians 4:12, that they "may know both how to be abased, and how to abound." That want may not sink us into despondency, we need to be sustained by patient endurance; and, on the other hand, that too great abundance may not elate us above measure, we need to be restrained by the bridle of temperance. Accordingly, the Lord, when he enriches his own people, restrains, at the same time, the licentious desires of the flesh by the spirit of confidence, so that, of their own accord, they prescribe to themselves rules of temperance. Not that it is unlawful for rich men to enjoy more freely the abundance which they possess than if God had given them a smaller portion; but all men ought to beware, (and much more kings,) lest they should be dissolved in voluptuous pleasures. David, no doubt, as was perfectly lawful, allowed himself larger scope than if he had been only one of the common people, or than if he had still dwelt in his father's cottage, but he so regulated himself in the midst of his delicacies, as not at all to take pleasure in stuffing and fattening the body. He knew well how to distinguish between the table which God had prepared for him and a trough for swine. It is also worthy of particular notice, that although David lived upon his own lands, the tribute money and other revenues of the kingdom, he gave thanks to God just as if God had daily given him his food with his own hand. From this we conclude that he was not blinded with his riches, but always looked upon God as his householder, who brought forth meat and drink from his own store, and distributed it to him at the proper season.

6. Surely goodness and mercy. Having recounted the blessings which God had bestowed upon him, he now expresses his undoubted persuasion of the continuance of them to the end of his life. But whence proceeded this confidence, by which he assures himself that the beneficence and mercy of God will accompany him for ever, if it did not arise from the promise by which God is accustomed to season the blessings which he bestows upon true believers, that they may not inconsiderately devour them without having any taste or relish for them? When he said to himself before, that even amidst the darkness of death he would keep his eyes fixed in beholding the providence of God, he sufficiently testified that he did not depend upon outward things, nor measured the grace of God according to the judgment of the flesh, but that even when assistance from every earthly quarter failed him, his faith continued shut up in the word of God. Although, therefore, experience led him to hope well, yet it was principally on the promise by which God confirms his people with respect to the future that he depended. If it is objected that it is presumption for a man to promise himself a continued course of prosperity in this uncertain and changing world, I answer, that David did not speak in this manner with the view of imposing on God a law; but he hoped for such exercise of God's beneficence towards him as the condition of this world permits, with which he would be contented. He does not say, My cup shall be always full, or, My head shall be always perfumed with oil; but in general he entertains the hope that as the goodness of God never fails, he will be favorable towards him even to the end.

I will dwell in the house of Jehovah. By this concluding sentence he manifestly shows that he does not confine his thoughts to earthly pleasures or comforts; but that the mark at which he aims is fixed in heaven, and to reach this was his great object in all things. It is as if he had said, I do not live for the mere purpose of living, but rather to exercise myself in the fear and service of God, and to make progress daily in all the branches of true godliness. He makes a manifest distinction between himself and ungodly men, who take pleasure only in filling their bellies with luxuriant fare. And not only so, but he also intimates that to live to God is, in his estimation, of so great importance, that he valued all the comforts of the flesh only in proportion as they served to enable him to live to God. He plainly affirms, that the end which he contemplated in all the benefits which God had conferred upon him was, that he might dwell in the house of the Lord. Whence it follows, that when deprived of the enjoyment of this blessing, he made no account of all other things; as if he had said, I would take no pleasure in earthly comforts, unless I at the same time belonged to the flock of God, as he also writes in another place,

"Happy is that people that is in such a case: yea, happy is that people whose God is the Lord," (Psalm 144:15.)

Why did he desire so greatly to frequent the temple, but to offer sacrifices there along with his fellow-worshippers, and to improve by the other exercises of religion in meditation upon the celestial life? It is, therefore, certain that the mind of David, by the aid of the temporal prosperity which he enjoyed, was elevated to the hope of the everlasting inheritance. From this we conclude, that those men are brutish who propose to themselves any other felicity than that which arises from drawing near to God.

As God stands related to all mankind as their Creator and Governor, David, from this consideration, magnifies the special favor which God manifested towards the children of Abraham, in choosing them to be his peculiar people, in preference to the rest of mankind, and in erecting his sanctuary as his house that he might dwell among them. He shows, at the same time, that although the sanctuary was open to all the Jews, God was not near to all of them, but only to those who feared and served him in sincerity, and who had cleansed themselves from the pollutions of the world, in order to devote themselves to holiness and righteousness. Moreover, as the grace of God was more clearly manifested after the temple was built, he celebrates that grace in a strain of splendid poetry, to encourage true believers with the more alacrity to persevere in the exercise of serving and honoring him.

1. The earth is Jehovah's, and the fullness thereof;¹² the world, and they that dwell therein: 2. For he hath founded it upon the seas, and established it upon the floods. 3. Who shall ascend unto the hill of Jehovah? who shall stand in his holy place? 4. He who is clean of hands, and pure of heart; who hath not lifted up his soul to vanity, nor sworn deceitfully.

1. The earth is Jehovah's. We will find in many other places the children of Abraham compared with all the rest of mankind, that the free goodness of God, in selecting them from all other nations, and in embracing them with his favor, may shine forth the more conspicuously. The object of the beginning of the psalm is to show that the Jews had nothing of themselves which could entitle them to approach nearer or more familiarly to God than the Gentiles. As God by his providence preserves the world, the power of his government is alike extended to all, so that he ought to be worshipped by all, even as he also shows to all men, without exception, the fatherly care he has about them. But since he preferred the Jews to all other nations, it was indispensably necessary that there should be some sacred bond of connection between him and them, which might distinguish them from the heathen nations. By this argument David invites and exhorts them to holiness. He tells them that it was reasonable that those whom God had adopted as his children, should bear certain marks peculiar to themselves, and not be altogether like strangers. Not that he incites them to endeavor to prejudice God against others, in order to gain his exclusive favor; but he teaches them, from the end or design of their election, that they shall then have secured to them the firm and peaceful possession of the honor which God had conferred upon them above other nations, when they devote themselves to an upright and holy life.¹³ In vain would they have been collected together into a distinct body, as the peculiar people of God, if they did not apply themselves to the cultivation of holiness. In short, the Psalmist pronounces God to be the King of the whole world, to let all men know that, even by the law of nature, they are bound to serve him. And by declaring that he made a covenant of salvation with a small portion of mankind, and by the erection of the tabernacle, gave the children of Abraham the symbol of his presence, thereby to assure them of his dwelling in the midst of them, he teaches them that they must endeavor to have purity of heart and of hands, if they would be accounted the members of his sacred family.

With respect to the word fullness, I admit that under it all the riches with which the earth is adorned are comprehended, as is proved by the authority of Paul; but I have no doubt that the Psalmist intends by the expression men themselves, who are the most illustrious ornament and glory of the earth. If they should fail, the earth would exhibit a scene of desolation and solitude, not less hideous than if God should despoil it of all its other riches. To what purpose are there produced so many kinds of fruit, and in so great abundance, and why are there so many pleasant and delightful countries, if it is not for the use and comfort of men?¹⁴ Accordingly, David explains, in the following clause, that it is principally of men that he speaks. It is his usual manner to repeat the same thing twice, and here the fullness of the earth, and the inhabitants of the world, have the same meaning. I do not, however, deny that the riches with which the earth abounds for the use of men, are comprehended under these expressions. Paul, therefore, (1 Corinthians 10:26) when discoursing concerning meats, justly quotes this passage in support of his argument, maintaining that no kind of food is unclean, because, "the earth is the Lord's, and the fullness thereof."

2. For he hath founded it upon the seas. The Psalmist here confirms the truth, that men are rightfully under the authority and power of God, so that in all places and countries they ought to acknowledge him as King. And he confirms it from the very order manifested in the creation; for the wonderful providence of God is clearly reflected in the whole face of the earth. In order to prove this, he brings forward the proof of it, which is most evident. How is it that the earth appears above the water, but because God purposely intended to prepare a habitation for men? Philosophers themselves admit, that as the element of the water is higher than the earth, it is contrary to the nature of the two elements¹⁵ for any part of the earth to continue uncovered with the waters, and habitable. Accordingly, Job (Job 28:11, 25) extols, in magnificent terms, that signal miracle by which God restrains the violent and tempestuous ragings of the sea, that it may not overwhelm the earth, which, if not thus restrained, it would immediately do and produce horrible confusion. Nor does Moses forget to mention this in the history of the creation. After having narrated that the waters were spread abroad so as to cover the whole earth, he adds, that by an express command of God they retired into one place, in order to leave empty space for the living creatures which were afterwards to be created, (Genesis 1:9) From that passage we learn that God had a care about men before they existed, inasmuch as he prepared for them a dwelling-place and other conveniences; and that he did not regard them as entire strangers, seeing he provided for their necessities, not less liberally than the father of a family does for his own children. David does not here dispute philosophically concerning the situation of the earth, when he says, that it has been founded upon the seas. He uses popular language, and adapts himself to the capacity of the unlearned. Yet this manner of speaking, which is taken from what may be judged of by the eye, is not without reason. The element of earth, it is true, in so far as it occupies the lowest place in the order of the sphere, is beneath the waters; but the habitable part of the earth is above the water, and how can we account for it, that this separation of the water from the earth remains stable, but because God has put the waters underneath, as it were for a foundation? Now, as from the creation of the world, God extended his fatherly care to all mankind, the prerogative of honor, by which the Jews excelled all other nations, proceeded only from the free and sovereign choice by which God distinguished them.

3. Who shall ascend unto. It being very well known that it was of pure grace that God erected his sanctuary, and chose for himself a dwelling-place among the Jews, David makes only a tacit reference to this subject.¹⁶ He insists principally on the other point contained in the verse, that of distinguishing true Israelites from the false and bastards. He takes the argument by which he exhorts the Jews to lead a holy and righteous life from this, that God had separated them from the rest of the world, to be his peculiar inheritance. The rest of mankind, it is true, seeing they were created by him, belong to his empire; but he who occupies a place in the church is more nearly related to him. All those, therefore, whom God receives into his flock he calls to holiness; and he lays them under obligations to follow it by his adoption. Moreover, by these words David indirectly rebukes hypocrites, who scrupled not falsely to take to themselves the holy name of God, as we know that they are usually lifted up with pride, because of the titles which they take without having the excellencies which these titles imply, contenting themselves with bearing only outside distinctions;¹⁷ yea, rather he purposely magnifies this singular grace of God, that every man may learn for himself, that he has no right of entrance or access to the sanctuary, unless he sanctify himself in order to serve God in purity. The ungodly and wicked, it is true, were in the habit of resorting to the tabernacle; and, therefore, God, by the Prophet Isaiah, (Isaiah 1:12) reproaches them for coming unworthily into his courts, and wearing the pavement thereof. But David here treats of those who may lawfully enter into God's sanctuary. The house of God being holy, if any rashly, and without a right, rush into it, their corruption and abuse are nothing else but polluting it. As therefore they do not go up thither lawfully, David makes no account of their going up; yea, rather, under these words there is included a severe rebuke, of the conduct of wicked and profane men, in daring to go up into the sanctuary, and to pollute it with their impurity. On this subject I have spoken more fully on the 15th psalm. In the second part of the verse he seems to denote perseverance, as if he had said, Who shall go up into the hill of Sion, to appear and stand in the presence of God? The Hebrew word qvm, kum, it is true, sometimes signifies to rise up, but it is generally taken for to stand, as we have seen in the first psalm. And although this is a repetition of the same idea, stated in the preceding clause, it is not simply so, but David, by expressing the end for which they ought to go up, illustrates and amplifies the subject; and this repetition and amplification we find him often making use of in other psalms. In short, how much soever the wicked were mingled with the good in the church, in the time of David, he declares how vain a thing it is to make an external profession unless there be, at the same time, truth in the inward man. What he says concerning the tabernacle of the covenant must be applied to the continual government of the church.

4. He who is clean of hands, and pure of heart. Under the purity of the hands and of the heart, and the reverence of God's name, he comprehends all religion, and denotes a well ordered life. True purity, no doubt, has its seat in the heart, but it manifests its fruits in the works of the hands. The Psalmist, therefore, very properly joins to a pure heart the purity of the whole life; for that man acts a ridiculous part who boasts of having a sound heart, if he does not show by his fruits that the root is good. On the other hand, it will not suffice to frame the hands, feet, and eyes, according to the rule of righteousness, unless purity of heart precede outward continence. If any man should think it absurd that the first place is given to the hands, we answer without hesitation, that effects are often named before their causes, not that they precede them in order, but because it is sometimes advantageous to begin with things which are best known. David, then, would have the Jews to bring into the presence of God pure hands, and these along with an unfeigned heart. To lift up, or to take his soul, I have no doubt is here put for to swear. It is, therefore, here required of the servants of God, that when they swear, they do it with reverence and in good conscience,¹⁸ and, under one particular, by synecdoche, is denoted the duty of observing fidelity and integrity in all the affairs of life. That mention is here made of oaths, appears from the words which immediately follow, And hath not sworn deceitfully, which are added as explanatory of what goes before. As, however, there is a twofold reading of the Hebrew word for soul, that is to say, as it may be read, my soul, or his soul, on account of the point hirek, some Jewish commentators read, Who hath not lifted up my soul to vanity,¹⁹ and understand the word my as spoken of God, an exposition which I reject as harsh and strained. It is a manner of speaking which carries in it great emphasis, for it means, that those who swear offer their souls as pledges to God. Some, however, may perhaps prefer the opinion, that to lift up the soul, is put for to apply it to lying, an interpretation to the adoption of which I have no great objection, for it makes little difference as to the sense. A question may here be raised — it may be asked, why David does not say so much as one word concerning faith and calling upon God. The reason of this is easily explained. As it seldom happens that a man behaves himself uprightly and innocently towards his brethren, unless he is so endued with the true fear of God as to walk circumspectly before him, David very justly forms his estimate of the piety of men towards God by the character of their conduct towards their fellow-men. For the same reason, Christ (Matthew 23:23) represents judgment, mercy, and faith, as the principal points of the law; and Paul calls "charity" at one time "the end of the law," (1 Timothy 1:5) and at another "the bond of perfection" (Colossians 3:14.)

5. He shall receive blessing from Jehovah, and righteousness from the God of his salvation. 6. This is the generation of them that seek him, of them that seek thy face, O Jacob!²⁰ Selah.

5. He shall receive blessing. The more effectually to move the minds of the Israelites, David declares that nothing is more desirable than to be numbered among the flock of God, and to be members of the church. We must here consider that there is an implied contrast between true Israelites and those of them who were degenerate and bastards. The more license the wicked give themselves, the more presumptuous are they in pretending to the name of God, as if he were under obligation to them, because they are adorned with the same outward symbols or badges as true believers. Accordingly, the demonstrative pronoun this, in the following verse, is of great weight, for it expressly excludes all that bastard generation which gloried only in the mask of external ceremonies. And in this verse, when he speaks of blessing, he intimates that it is not those who boast of being the servants of God, while they have only the name, who shall be partakers of the promised blessing, but those only who answer to their calling with their whole heart, and without hypocrisy. It is, as we have already observed, a very powerful inducement to godliness and an upright life, when the faithful are assured that they do not lose their labor in following righteousness, since God has in reserve for them a blessing which cannot fail them. The word righteousness may be explained two ways. It either means all the benefits of God, by which he proves himself to be righteous and faithful towards his people in keeping his promises to them, or it denotes the fruit or reward of the believer's righteousness. Indeed, David's meaning is abundantly manifest. He intends to show on the one hand, that it is not to be expected that the fruit or reward of righteousness will be bestowed on those who unrighteously profane God's sacred worship; and on the other hand, that it is impossible for God to disappoint his true worshippers; for it is his peculiar office to give evidence of his righteousness by doing them good.

6. This is the generation. I have just now observed, that by the demonstrative pronoun this, the Psalmist erases from the catalogue of the servants of God all counterfeit Israelites, who, trusting only to their circumcision and the sacrifices of beasts, have no concern about offering themselves to God; and yet, at the same time, they rashly thrust themselves into the church. Such persons may pretend to have delight in the service of God, by often coming to his temple, but they have no other design than to withdraw themselves from him as far as they can. Now, as nothing was more common in the mouths of each of them than to say, that they all belonged to the holy seed, the Psalmist has limited the name of holy generation to the true observers of the law; as if he had said, All who have sprung from Abraham, according to the flesh, are not, on that account, his legitimate children. It is, no doubt, truly said in many other places, as we shall see in Psalm 27, that those sought the face of God who, to testify their godliness, exercised themselves in the ceremonies before the ark of the covenant; that is to say, if they were brought thither by a pure and holy affection. But as hypocrites seek God externally in a certain way, as well as true saints, while yet they shun him by their windings and false pretences,²¹ David here declares that God is not sought in truth unless there go before a zealous cultivation of holiness and righteousness. To give the sentence greater emphasis, he repeats it, using the second person, and addressing his discourse to God.²² It is as if he summoned before the judgment-seat of God hypocrites, who account it nothing falsely to use the name of God before the world; and he thus teaches us, that whatever they may say in their empty talk among men, the judgment of God will be a very different matter. He adds the word Jacob, for the confirmation of the same doctrine putting it for those who were descended from Jacob; as if he had said, Although circumcision distinguishes all the seed of Jacob according to the flesh from the Gentiles, yet we can only distinguish the chosen people by the fear and reverence of God, as Christ said, "Behold an Israelite indeed, in whom is no guile!" (John 1:47.)

7. Lift up your heads, O ye gates! and be ye lifted up, ye everlasting doors! and the King of glory shall enter in. 8. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. 9. Lift up your heads, O ye gates! Be ye lifted up, ye everlasting doors! and the King of glory shall enter in. 10. Who is this King of glory? Jehovah of hosts, he is the King of glory. Selah.

7. Lift up your heads, O ye gates! The magnificent and splendid structure of the temple, in which there was more outward majesty than in the tabernacle, not being yet erected, David here speaks of the future building of it. By doing this, he encourages the pious Israelites to employ themselves more willingly, and with greater confidence, in the ceremonial observances of the law. It was no ordinary token of the goodness of God that he condescended to dwell in the midst of them by a visible symbol of his presence, and was willing that his heavenly dwelling-place should be seen upon earth. This doctrine ought to be of use to us at this day; for it is an instance of the inestimable grace of God, that so far as the infirmity of our flesh will permit, we are lifted up even to God by the exercises of religion. What is the design of the preaching of the word, the sacraments, the holy assemblies, and the whole external government of the church, but that we may be united to God? It is not, therefore, without good reason that David extols so highly the service of God appointed in the law, seeing God exhibited himself to his saints in the ark of the covenant, and thereby gave them a certain pledge of speedy succor whenever they should invoke him for aid. God, it is true, "dwelleth not in temples made with hands," nor does he take delight in outward pomp; but as it was useful, and as it was also the pleasure of God, that his ancient people, who were rude, and still in their infancy, should be lifted up to him by earthly elements, David does not here hesitate to set forth to them, for the confirmation of their faith, the sumptuous building of the temple, to assure them that it was not a useless theater; but that when they rightly worshipped God in it, according to the appointment of his word, they stood as it were in his presence, and would actually experience that he was near them. The amount of what is stated is, that in proportion as the temple which God had commanded to be built to him upon mount Sion, surpassed the tabernacle in magnificence, it would be so much the brighter a mirror of the glory and power of God dwelling among the Jews. In the meantime, as David himself burned with intense desire for the erection of the temple, so he wished to inflame the hearts of all the godly with the same ardent desire, that, aided by the rudiments of the law, they might make more and more progress in the fear of God. He terms the gates, everlasting, because the promise of God secured their continual stability. The temple excelled in materials and in workmanship, but its chief excellence consisted in this, that the promise of God was engraven upon it, as we shall see in Psalm 132:14, "This is my rest for ever." In terming the gates everlasting, the Psalmist, at the same time, I have no doubt, makes a tacit contrast between the tabernacle and the temple. The tabernacle never had any certain abiding place, but being from time to time transported from one place to another, was like a wayfaring man. When, however, mount Sion was chosen, and the temple built, God then began to have there a certain and fixed place of abode. By the coming of Christ, that visible shadow vanished, and it is therefore not wonderful that the temple is no longer to be seen upon mount Sion, seeing it is now so great as to occupy the whole world. If it is objected, that at the time of the Babylonish captivity the gates which Solomon had built were demolished, I answer, God's decree stood fast, notwithstanding that temporary overthrow; and by virtue of it, the temple was soon after rebuilt; which was the same as if it had always continued entire. The Septuagint has from ignorance corrupted this passage.²³ The Hebrew word r'sym, rashim, which we have rendered heads, is no doubt sometimes taken metaphorically for princes; but the word your, which is here annexed to it, sufficiently shows that we cannot draw from it another sense than this — that the gates lift up their heads, otherwise we must say, Your princes. Some, therefore, think that kings and magistrates are here admonished of their duty, which is to open up the way, and give entrance to God. This is a plausible interpretation, but it is too much removed from the design and words of the prophet. Above all, from the natural sense of the words, we may perceive how foolishly and basely the Papists have abused this passage for the confirmation of the gross and ridiculous notion by which they introduce Christ as knocking at the gate of the infernal regions, in order to obtain admission.²⁴ Let us, therefore, learn from this, to handle the holy word of God with sobriety and reverence, and to hold Papists in detestation, who, as it were, make sport of corrupting and falsifying it in this manner, by their execrable impieties.²⁵

8. Who is this King of glory? etc The praises by which the power of God is here magnified are intended to tell the Jews that he did not sit idle in his temple, but took up his abode in it, in order to show himself ready to succor his people. It is to be observed, that there is great weight both in the interrogation, and in the repetition of the same sentence. The prophet assumes the person of one who wonders thereby to express with greater effect that God comes armed with invincible power to maintain and save his people, and to keep the faithful in safety under his shadow. We have already said, that when God is spoken of as dwelling in the temple, it is not to be understood as if his infinite and incomprehensible essence had been shut up or confined within it; but that he was present there by his power and grace, as is implied in the promise which he made to Moses,

"In all places where I record my name, I will come unto thee, and I will bless thee," (Exodus 20:24.)

That this was no vain and empty promise, but that God truly dwelt in the midst of the people, is what the faithful experienced who sought him not superstitiously, as if he had been fixed to the temple, but made use of the temple and of the service which was performed in it for elevating their hearts to heaven. The amount of what is stated is, that whenever the people should call upon God in the temple, it would manifestly appear, from the effect which would follow, that the ark of the covenant was not a vain and an illusory symbol of the presence of God, because he would always stretch forth his omnipotent arm for the defense and protection of his people. The repetition teaches us that true believers cannot be too constant and diligent in meditation on this subject. The Son of God, clothed with our flesh, has now shown himself to be King of glory and Lord of hosts, and he is not entered into his temple only by shadows and figures, but really and in very deed, that he may dwell in the midst of us. There is, therefore, nothing to hinder us from boasting that we shall be invincible by his power. Mount Sion, it is true, is not at this day the place appointed for the sanctuary, and the ark of the covenant is no longer the image or representation of God dwelling between the cherubim; but as we have this privilege in common with the fathers, that, by the preaching of the word and the sacraments, we may be united to God, it becomes us to use these helps with reverence; for if we despise them by a detestable pride, God cannot but at length utterly withdraw himself from us.