Commentary on the Whole Bible, vols. 1–4 and 6

It is the probable conjecture of some very good interpreters that David penned this psalm upon occasion, and just at the time, of a great storm of thunder, lightning, and rain, as the eighth psalm was his meditation in a moon-light night and the nineteenth in a sunny morning. It is good to take occasion from the sensible operations of God's power in the kingdom of nature to give glory to him. So composed was David, and so cheerful, even in a dreadful tempest, when others trembled, that then he penned this psalm; for, "though the earth be removed, yet will we not fear." I. He calls upon the great ones of the world to give glory to God, ver. 1, 2. II. To convince them of the goodness of that God whom they were to adore, he takes notice of his power and terror in the thunder, and lightning, and thunder-showers (ver. 3-9), his sovereign dominion over the world (ver. 10), and his special favour to his church, ver. 11. Great and high thoughts of God should fill us in singing this psalm.

A psalm of David.

1 Give unto the Lord, O ye mighty, give unto the Lord glory and strength. 2 Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness. 3 The voice of the Lord is upon the waters: the God of glory thundereth: the Lord is upon many waters. 4 The voice of the Lord is powerful; the voice of the Lord is full of majesty. 5 The voice of the Lord breaketh the cedars; yea, the Lord breaketh the cedars of Lebanon. 6 He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. 7 The voice of the Lord divideth the flames of fire. 8 The voice of the Lord shaketh the wilderness; the Lord shaketh the wilderness of Kadesh. 9 The voice of the Lord maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory. 10 The Lord sitteth upon the flood; yea, the Lord sitteth King for ever. 11 The Lord will give strength unto his people; the Lord will bless his people with peace.

In this psalm we have,

I. A demand of the homage of the great men of the earth to be paid to the great God. Every clap of thunder David interpreted as a call to himself and other princes to give glory to the great God. Observe, 1. Who they are that are called to this duty: "O you mighty (v. 1), you sons of the mighty, who have power, and on whom that power is devolved by succession and inheritance, who have royal blood running in your veins!" It is much for the honour of the great God that the men of this world should pay their homage to him; and they are bound to do it, not only because, high as they are, he is infinitely above them, and therefore they must bow to him, but because they have their power from him, and are to use it for him, and this tribute of acknowledgment they owe to him for it. 2. How often this call is repeated; Give unto the Lord, and again, and a third time, Give unto the Lord. This intimates that the mighty men are backward to this duty and are with difficulty persuaded to it, but that it is of great consequence to the interests of God's kingdom among men that princes should heartily espouse them. Jerusalem flourishes when the kings of the earth bring their glory and honour into it, Rev. xxi. 24. 3. What they are called to do—to give unto the Lord, not as if he needed any thing, or could be benefited by any gifts of ours, nor as if we had any thing to give him that is not his own already (Who hath first given to him?), but the recognition of his glory, and of his dominion over us, he is pleased to interpret as a gift to him: "Give unto the Lord your own selves, in the first place, and then your services. Give unto the Lord glory and strength; acknowledge his glory and strength, and give praise to him as a God of infinite majesty and irresistible power; and whatever glory or strength he has by his providence entrusted you with offer it to him, to be used for his honour, in his service. Give him your crowns; let them be laid at his feet; give him your sceptres, your swords, your keys, put all into his hand, that you, in the use of them, may be to him for a name and a praise." Princes value themselves by their glory and strength; these they must ascribe to God, owning him to be infinitely more glorious and powerful than they. This demand of homage from the mighty must be looked upon as directed either to the grandees of David's own kingdom, the peers of the realm, the princes of the tribes (and it is to excite them to a more diligent and constant attendance at God's altars, in which he had observed them very remiss), or to the neighbouring kings whom he by his sword had made tributaries to Israel and now would persuade to become tributaries to the God of Israel. Crowned heads must bow before the King of kings. What is here said to the mighty is said to all: Worship God; it is the sum and substance of the everlasting gospel, Rev. xiv. 6, 7. Now we have here, (1.) The nature of religious worship; it is giving to the Lord the glory due to his name, v. 2. God's name is that whereby he has made himself known. There is a glory due to his name. It is impossible that we should give him all the glory due to his name; when we have said and done our best for the honour of God's name, still we come infinitely short of the merit of the subject; but when we answer that revelation which he has made of himself, with suitable affections and adorations, then we give him some of that glory which is due to his name. If we would, in hearing and praying, and other acts of devotion, receive grace from God, we must make it our business to give glory to God. (2.) The rule of the performance of religious exercises; Worship the Lord in the beauty of holiness, which denotes, [1.] The object of our worship; the glorious majesty of God is called the beauty of holiness, 2 Chron. xx. 21. In the worship of God we must have an eye to his beauty, and adore him, not only as infinitely awful and therefore to be feared above all, but as infinitely amiable and therefore to be loved and delighted in above all; especially we must have an eye to the beauty of his holiness; this the angels fasten upon in their praises, Rev. iv. 8. Or, [2.] The place of worship. The sanctuary then was the beauty of holiness, Ps. xlviii. 1, 2; Jer. xvii. 12. The beauty of the sanctuary was the exact agreement of the worship there performed with the divine appointment—the pattern in the mount. Now, under the gospel, solemn assemblies of Christians (which purity is the beauty of) are the places where God is to be worshipped. Or, [3.] The manner of worship. We must be holy in all our religious performances, devoted to God, and to his will and glory. There is a beauty in holiness, and it is that which puts an acceptable beauty upon all the acts of worship.

II. Good reason given for this demand. We shall see ourselves bound to give glory to God if we consider,

1. His sufficiency in himself, intimated in his name Jehovah—I am that I am, which is repeated here no fewer than eighteen times in this short psalm, twice in every verse but three, and once in two of those three; I do not recollect that there is the like in all the book of psalms. Let the mighty ones of the earth know him by this name and give him the glory due to it.

2. His sovereignty over all things. Let those that rule over men know there is a God that rules over them, that rules over all. The psalmist here sets forth God's dominion,

(1.) In the kingdom of nature. In the wonderful effects of natural causes, and the operations of the powers of nature, we ought to take notice of God's glory and strength, which we are called upon to ascribe to him; in the thunder, and lightning, and rain, we may see, [1.] His glory. It is the God of glory that thunders (thunders is the noise of his voice, Job xxxvii. 2), and it declares him a God of glory, so awful is the sound of the thunder, and so bright the flash of its companion, the lightning; to the hearing and to the sight nothing is more affecting than these, as if by those two learning senses God would have such proofs of his glory to the minds of men as should leave the most stupid inexcusable. Some observe that there were then some particular reasons why thunder should be called the voice of the Lord, not only because it comes from above, is not under the direction or foresight of any man, speaks aloud, and reaches far, but because God often spoke in thunder, particularly at Mount Sinai, and by thunder discomfited the enemies of Israel. To speak it the voice of the God of glory, it is here said to be upon the water, upon many waters (v. 3); it reaches over the vast ocean, the waters under the firmament; it rattles among the thick clouds, the waters above the firmament. Every one that hears the thunder (his ear being made to tingle with it) will own that the voice of the Lord is full of majesty (Ps. xxix. 4), enough to make the highest humble (for none can thunder with a voice like him) and the proudest tremble—for, if his voice be so terrible, what is his arm? Every time we hear it thunder, let our hearts be thereby filled with great, and high, and honourable thoughts of God, in the holy adorings and admirings of whom the power of godliness does so much consist. O Lord our God! thou art very great. [2.] His power (v. 4): The voice of the Lord is powerful, as appears by the effects of it; for it works wonders. Those that write natural histories relate the prodigious effects of thunder and lightning, even out of the ordinary course of natural causes, which must be resolved into the omnipotence of the God of nature. First, Trees have been rent and split by thunderbolts, v. 5, 6. The voice of the Lord, in the thunder, often broke the cedars, even those of Lebanon, the strongest, the stateliest. Some understand it of the violent winds which shook the cedars, and sometimes tore off their aspiring tops. Earthquakes also shook the ground itself on which the trees grew, and made Lebanon and Sirion to dance; the wilderness of Kadesh also was in like manner shaken (v. 8), the trees by winds, the ground by earthquakes, and both by thunders, of which I incline rather to understand it. The learned Dr. Hammond understands it of the consternations and conquest of neighbouring kingdoms that warred with Israel and opposed David, as the Syrians, whose country lay near the forest of Lebanon, the Amorites that bordered on Mount Hermon, and the Moabites and Ammonites that lay about the wilderness of Kadesh. Secondly. Fires have been kindled by lightnings and houses and churches thereby consumed; hence we read of hot thunderbolts (Ps. lxxviii. 48); accordingly the voice of the Lord, in the thunder, is here said to divide the flames of fire (v. 7), that is, to scatter them upon the earth, as God sees fit to direct them and do execution by them. Thirdly, The terror of thunder makes the hinds to calve sooner, and some think more easily, than otherwise they would. The hind is a timourous creature, and much affected with the noise of thunder; and no marvel, when sometimes proud and stout men have been made to tremble at it. The emperor Caligula would hide himself under his bed when it thundered. Horace, the poet, owns that he was reclaimed from atheism by the terror of thunder and lightning, which he describes somewhat like this of David, lib. 1, ode 34. The thunder is said here to discover the forest, that is, it so terrifies the wild beasts of the forest that they quit the dens and thickets in which they hid themselves are so are discovered. Or it throws down the trees, and so discovers the ground that was shaded by them. Whenever it thunders let us think of this psalm; and, whenever we sing this psalm, let us think of the dreadful thunder-claps we have sometimes heard, and thus bring God's words and his works together, that by both we may be directed and quickened to give unto him the glory due unto his name; and let us bless him that there is another voice of his besides this dreadful one, by which God now speaks to us, even the still small voice of his gospel, the terror of which shall not make us afraid.

(2.) In the kingdom of providence, v. 10. God is to be praised as the governor of the world of mankind. He sits upon the flood; he sits King for ever. He not only sits at rest in the enjoyment of himself, but he sits as King in the throne which he has prepared in the heavens (Ps. ciii. 19), where he takes cognizance of, and gives orders about, all the affairs of the children of men, and does all according to his will, according to the counsel of his will. Observe, [1.] The power of his kingdom: He sits upon the flood. As he has founded the earth, so he has founded his own throne, upon the floods, Ps. xxiv. 2. The ebbings and flowings of this lower world, and the agitations and revolutions of the affairs in it, give not the least shake to the repose nor to the counsels of the Eternal Mind. The opposition of his enemies is compared to the flood (Ps. xciii. 3, 4); but the Lord sits upon it; he crushes it, conquers it, and completes his own purposes in despite of all the devices that are in men's hearts. The word here translated the flood is never used but concerning Noah's flood; and therefore some think it is that which is here spoken of. God did sit upon that flood as a Judge executing the sentence of his justice upon the world of the ungodly that was swept away by it. And he still sits upon the flood, restraining the waters of Noah, that they turn not again to cover the earth, according to his promise never to destroy the earth any more by a flood, Gen. ix. 11; Isa. liv. 9. [2.] The perpetuity of his kingdom; He sits King for ever; no period can, or shall, be put to his government. The administration of his kingdom is consonant to his counsels from eternity and pursuant to his designs for eternity.

(3.) In the kingdom of grace. Here his glory shines most brightly, [1.] In the adorations he receives from the subjects of that kingdom (v. 9). In his temple, where people attend his discoveries of himself and his mind and attend him with their praises, every one speaks of his glory. In the world every man sees it, or at least may behold it afar off (Job xxxvi. 25); but it is only in the temple, in the church, that it is spoken of to his honour. All his works do praise him (that is, they minister matter for praise), but his saints only do bless him, and speak of his glory of his works, Ps. cxlv. 10. [2.] In the favours he bestows upon the subjects of that kingdom, v. 11. First, He will qualify them for his service: He will give strength to his people, to fortify them against every evil work and to furnish them for every good work; out of weakness they shall be made strong; nay, he will perfect strength in weakness. Secondly, He will encourage them in his service: He will bless his people with peace. Peace is a blessing of inestimable value, which God designs for all his people. The work of righteousness is peace (great peace have those that love thy law); but much more the crown of righteousness: the end of righteousness is peace; it is endless peace. When the thunder of God's wrath shall make sinners tremble the saints shall lift up their heads with joy.

This is a psalm of thanksgiving for the great deliverances which God had wrought for David, penned upon occasion of the dedicating of his house of cedar, and sung in that pious solemnity, though there is not any thing in it that has particular reference to that occasion. Some collect from divers passages in the psalm itself that it was penned upon his recovery from a dangerous fit of sickness, which might happen to be about the time of the dedication of his house. I. He here praises God for the deliverances he had wrought for him, ver. 1-3. II. He calls upon others to praise him too, and encourages them to trust in him, ver. 4, 5. III. He blames himself for his former security, ver. 6, 7. IV. He recollects the prayers and complaints he had made in his distress, ver. 8-10. With them he stirs up himself to be very thankful to God for the present comfortable change, ver. 11, 12. In singing this psalm we ought to remember with thankfulness any like deliverances wrought for us, for which we must stir up our selves to praise him and by which we must be engaged to depend upon him.

A psalm and song at the dedication of the house of David.

1 I will extol thee, O Lord; for thou hast lifted me up, and hast not made my foes to rejoice over me. 2 O Lord my God, I cried unto thee, and thou hast healed me. 3 O Lord, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit. 4 Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness. 5 For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.

It was the laudable practice of the pious Jews, and, though not expressly appointed, yet allowed and accepted, when they had built a new house, to dedicate it to God, Deut. xx. 5. David did so when his house was built, and he took possession of it (2 Sam. v. 11); for royal palaces do as much need God's protection, and are as much bound to be at his service, as ordinary houses. Note, The houses we dwell in should, at our first entrance upon them, be dedicated to God, as little sanctuaries. We must solemnly commit ourselves, our families, and all our family affairs, to God's guidance and care, must pray for his presence and blessing, must devote ourselves and all ours to his glory, and must resolve both that we put away iniquity far from our tabernacles and that we and our houses will serve the Lord both in the duties of family worship and in all instances of gospel obedience. Some conjecture that this psalm was sung at the re-dedication of David's house, after he had been driven out of it by Absalom, who had defiled it with his incest, and that it is a thanksgiving for the crushing of that dangerous rebellion. In these verses,

I. David does himself give God thanks for the great deliverances he had wrought for him (v. 1): "I will extol thee, O Lord! I will exalt thy name, will praise thee as one high and lifted up, I will do what I can to advance the interest of thy kingdom among men. I will extol thee, for thou hast lifted me up, not only up out of the pit in which I was sinking, but up to the throne of Israel." He raiseth up the poor out of the dust. In consideration of the great things God has done to exalt us, both by his providence and by his grace, we are bound, in gratitude, to do all we can to extol his name, though the most we can do is but little. Three thing magnify David's deliverance:—1. That it was the defeat of his enemies. They were not suffered to triumph over him, as they would have done (though it is a barbarous thing) if he had died of this sickness or perished in this distress: see Ps. xli. 11. 2. That it was an answer to his prayers (v. 2): I cried unto thee. All the expressions of the sense we have of our troubles should be directed to God, and every cry be a cry to him; and giving way, in this manner, to our grief, will ease a burdened spirit. "I cried to thee, and thou hast not only heard me, but healed me, healed the distempered body, healed the disturbed and disquieted mind, healed the disordered distracted affairs of the kingdom." This is what God glories in, I am the Lord that healeth thee (Exod. xv. 26), and we must give him the glory of it. 3. That it was the saving of his life; for he was brought to the last extremity, dropping into the grave, and ready to go down into the pit, and yet rescued and kept alive, v. 3. The more imminent our dangers have been, the more eminent our deliverances have been, the more comfortable are they to ourselves and the more illustrious proofs of the power and goodness of God. A life from the dead ought to be spent in extolling the God of our life.

II. He calls upon others to join with him in praise, not only for the particular favours God has bestowed upon him, but for the general tokens of his good-will to all his saints (v. 4): Sing unto the Lord, O you saints of his! All that are truly saints he owns for his. There is a remnant of such in this world, and from them it is expected that they sing unto him; for they are created and sanctified, made and made saints, that they may be to him for a name and a praise. His saints in heaven sing to him; why should not those on earth be doing the same work, as well as they can, in concert with them? 1. They believe him to be a God of unspotted purity; and therefore let them sing to him; "Let them give thanks at the remembrance of his holiness; let them praise his holy name, for holiness is his memorial throughout all generations." God is a holy God; his holiness is his glory; that is the attribute which the holy angels, in their praises, fasten most upon, Isa. vi. 3; Rev. iv. 8. We ought to be much in the mention and remembrance of God's holiness. It is a matter of joy to the saints that God is a holy God; for then they hope he will make them holy, more holy. None of all God's perfections carries in it more terror to the wicked, nor more comfort to the godly, than his holiness. It is a good sign that we are in some measure partakers of his holiness if we can heartily rejoice and give thanks at the remembrance of it. 2. They have experienced him to be a God gracious and merciful; and therefore let them sing to him. (1.) We have found his frowns very short. Though we have deserved that they should be everlasting, and that he should be angry with us till he had consumed us, and should never be reconciled, yet his anger endureth but for a moment, v. 5. When we offend him he is angry; but, as he is slow to anger and not soon provoked, so when he is angry, upon our repentance and humiliation his anger is soon turned away and he is willing to be at peace with us. If he hide his face from his own children, and suspend the wonted tokens of his favour, it is but in a little wrath, and for a small moment; but he will gather them with everlasting kindness, Isa. liv. 7, 8. If weeping endureth for a night, and it be a wearisome night, yet as sure as the light of the morning returns after the darkness of the night, so sure will joy and comfort return in a short time, in due time, to the people of God; for the covenant of grace is as firm as the covenant of the day. This word has often been fulfilled to us in the letter. Weeping has endured for a night, but the grief has been soon over and the grievance gone. Observe, As long as God's anger continues so long the saints' weeping continues; but, if that be but for a moment, the affliction is but for a moment, and when the light of God's countenance is restored the affliction is easily pronounced light and momentary. (2.) We have found his smiles very sweet; In his favour is life, that is, all good. The return of his favour to an afflicted soul is as life from the dead; nothing can be more reviving. Our happiness is bound up in God's favour; if we have that, we have enough, whatever else we want. It is the life of the soul, it is spiritual life, the earnest of life eternal.

6 And in my prosperity I said, I shall never be moved. 7 Lord, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled. 8 I cried to thee, O Lord; and unto the Lord I made supplication. 9 What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth? 10 Hear, O Lord, and have mercy upon me: Lord, be thou my helper. 11 Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness; 12 To the end that my glory may sing praise to thee, and not be silent. O Lord my God, I will give thanks unto thee for ever.

We have, in these verses, an account of three several states that David was in successively, and of the workings of his heart towards God in each of those states—what he said and did, and how his heart stood affected; in the first of these we may see what we are too apt to be, and in the other two what we should be.

I. He had long enjoyed prosperity, and then he grew secure and over-confident of the continuance of it (v. 6, 7): "In my prosperity, when I was in health of body and God had given me rest from all my enemies, I said I shall never be moved; I never thought either of having my body distempered or my government disturbed, not had any apprehensions of danger upon any account." Such complete victories had he obtained over those that opposed him, and such a confirmed interest had he in the hearts of his people, such a firmness of mind and such a strong constitution of body, that he thought his prosperity fixed like a mountain; yet this he ascribes, not to his own wisdom or fortitude, but to the divine goodness. Thou, through thy favour, hast made my mountain to stand strong, v. 7. He does not look upon it as his heaven (as worldly people do, who make their prosperity their felicity), only his mountain; it is earth still, only raised a little higher than the common level. This he thought, by the favour of God, would be perpetuated to him, imagining perhaps that, having had so many troubles in the beginning of his days, he had had his whole share and should have none in his latter end, or that God, who had given him such tokens of his favour, would never frown upon him. Note, 1. We are very apt to dream, when things are well with us, that they will always be so, and never otherwise. To-morrow shall be as this day. As if we should think, when the weather is once fair, that it will be ever fair; whereas nothing is more certain than that it will change. 2. When we see ourselves deceived in our expectations, it becomes us to reflect, with shame, upon our security, as our folly, as David does here, that we may be wiser another time and may rejoice in our prosperity as though we rejoiced not, because the fashion of it passes away.

II. On a sudden he fell into trouble, and then he prayed to God, and pleaded earnestly for relief and succour.

1. His mountain was shaken and he with it; it proved, when he grew secure, that he was least safe: "Thou didst hide thy face and I was troubled, in mind, body, or estate." In every change of his condition he still kept his eye upon God, and, as he ascribed his prosperity to God's favour, so in his adversity he observed the hiding of God's face, to be the cause of it. If God hide his face, a good man is certainly troubled, though no other calamity befal him; when the sun sets night certainly follows, and the moon and all the stars cannot make day.

2. When his mountain was shaken he lifted up his eyes above the hills. Prayer is a salve for every sore; he made use of it accordingly. Is any afflicted? Is any troubled? Let him pray. Though God hid his face from him, yet he prayed. If God, in wisdom and justice, turn from us, yet it will be in us the greatest folly and injustice imaginable if we turn from him. No; let us learn to pray in the dark (v. 8): I cried to thee, O Lord! It seems God's withdrawings made his prayers the more vehement. We are here told, for it seems he kept account of it,

(1.) What he pleaded, v. 9. [1.] That God would be no gainer by his death: What profit is there in my blood? implying that he would willingly die if he could thereby do any real service to God or his country (Phil. ii. 17), but he saw not what good could be done by his dying in the bed of sickness, as might be if he had died in the bed of honour. "Lord," says he, "wilt thou sell one of thy own people for nought and not increase thy wealth by the price?" Ps. xliv. 12. Nay [2.] That, in his honour, God would seem to be a loser by his death: Shall the dust praise thee? The sanctified spirit, which returns to God, shall praise him, shall be still praising him; but the dust, which returns to the earth, shall not praise him, nor declare his truth. The services of God's house cannot be performed by the dust; it cannot praise him; there is none of that device or working in the grave, for it is the land of silence. The promises of God's covenant cannot be performed to the dust. "Lord," says David, "if I die now, what will become of the promise made to me? Who shall declare the truth of that?" The best pleas in prayer are those that are taken from God's honour; and then we ask aright for life when we have that in view, that we may live and praise him.

(2.) What he prayed for, v. 10. He prayed for mercy to pardon (Have mercy upon me), and for grace to help in time of need—Lord, be thou my helper. On these two errands we also may come boldly to the throne of grace, Heb. iv. 16.

III. In due time God delivered him out of his troubles and restored him to his former prosperity. His prayers were answered and his mourning was turned into dancing, v. 11. God's anger now endured but for a moment, and David's weeping but for a night. The sackcloth with which, in a humble compliance with the divine Providence, he had clad himself, was loosed; his griefs were balanced; his fears were silenced; his comforts returned; and he was girded with gladness: joy was made his ornament, was made his strength, and seemed to cleave to him, as the girdle cleaves to the loins of a man. As David's plunge into trouble from the height of prosperity, and then when he least expected it, teaches us to rejoice as though we rejoiced not, because we know not how near trouble may be, so his sudden return to a prosperous condition teaches us to weep as though we wept not, because we know not how soon the storm may become a calm and the formidable blast may become a favourable gale. But what temper of mind was he in upon this happy change of the face of his affairs? What does he say now? He tells us, v. 12. 1. His complaints were turned into praises. He looked upon it that God girded him with gladness to the end that he might be the sweet psalmist of Israel (2 Sam. xxiii. 1), that his glory might sing praise to God, that is, his tongue (for our tongue is our glory, and never more so than when it is employed in praising God) or his soul, for that is our glory above the beasts, that must be employed in blessing the Lord, and with that we must make melody to him in singing psalms. Those that are kept from being silent in the pit must not be silent in the land of the living, but fervent, and constant, and public, in praising God. 2. These praises were likely to be everlasting: I will give thanks unto thee for ever. This bespeaks a gracious resolution that he would persevere to the end in praising God and a gracious hope that he should never want fresh matter for praise and that he should shortly be where this would be the everlasting work. Blessed are those that dwell in God's house; they will be still praising him. Thus must we learn to accommodate ourselves to the various providences of God that concern us, to want and to abound, to sing of mercy and judgment, and to sing unto God for both.