Psalms 30:1–31:13

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, Deu 20:5. David did so when his house was built, and he took possession of it (Sa2 5:11); 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 (Psa 30:1): "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 Psa 41:11. 2. That it was an answer to his prayers (Psa 30:2): 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 (Exo 15:26), 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, Psa 30:3. 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 (Psa 30:4): 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 6:3; Rev 4:8. 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, Psa 30:5. 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 54:7, Isa 54:8. 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.

Psalm 30:1-3 1. I will extol thee, O Jehovah! for thou hast lifted me up, [622] and hast not made my foes to rejoice over me. 2. O Jehovah my God! I have cried to thee, and thou hast healed me. 3. O Jehovah! thou hast brought up my soul from the grave; thou hast quickened me from among those who go down [623] into the pit. 1. I will extol thee, O Jehovah! As David had been brought, as it were, from the grave to the life-giving air, he promises to extol the name of God. It is God who lifts us up with his own hand when we have been plunged into a profound gulf; and therefore it is our duty, on our part, to sing his praises with our tongues. By the foes who, he says, obtained no matter of rejoicing over him, we may understand both domestic and foreign enemies. Although wicked and evil disposed persons flattered him with servile adulation, they at the same time cherished secret hatred against him, and were ready to insult him as soon as an opportunity should occur. In the second verse, he concludes that he was preserved by the favor of God, alleging in proof of this, that when he was at the very point of death he directed his supplications to God alone, and that he immediately felt that he had not done so in vain. When God hears our prayers, it is a proof which enables us to conclude with certainty that he is the author of our salvation, and of the deliverance which we obtain. As the Hebrew word rph', rapha, signifies to heal, interpreters have been led, from this consideration, to restrict it to sickness. But as it is certain, that it sometimes signifies to restore, or to set up again, and is moreover applied to an altar or a house when they are said to be repaired or rebuilt, it may properly enough mean here any deliverance. The life of man is in danger in many other ways than merely from disease; and we know that it is a form of speech which occurs every where in the Psalms, to say that David was restored to life whenever the Lord delivered him from any grievous and extreme danger. For the sake of amplification, accordingly, he immediately adds, Thou hast brought up my soul from the grave He reckoned that he could not sufficiently express in words the magnitude of the favor which God had conferred upon him, unless he compared the darkness of that period to a grave and pit, into which he had been forced to throw himself hastily, to protect his life by hiding, until the flame of insurrection was quenched. As one restored to life, therefore, he proclaims that he had been marvellously delivered from present death, as if he had been restored to life after he had been dead. And assuredly, it appears from sacred history, how completely he was overwhelmed with despair on every side. Footnotes: [622] Ainsworth reads, "Thou hast drawn up me," which he explains to mean, "drawn as out of a pit of waters;" "for," says he, "this word is used for drawing of waters,' Exodus 2:16; waters signifying troubles." "dlytvy, Thou hast drawn me up as it were out of a dungeon." -- Rogers' Book of Psalms. [623] "D'entre ceux que descendent." -- Fr.

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 (Psa 30:6, Psa 30:7): "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, Psa 30:7. 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. Tomorrow shall be as this day. As if we should think, when the weather is once fair, that it will be even 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 (Psa 30:8): 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, Psa 30:9. [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 (Phi 2:17), 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?" Psa 44:12. 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, Psa 30:10. 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 4:16. 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, Psa 30:11. 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, Psa 30:12. 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 (Sa2 23:1), 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.

Psalm 30:4-5 4. Sing unto Jehovah, O ye who are his meek ones! and acknowledge the memorial of his holiness. [624] 5. For his anger is only for a moment [625] but life [626] is in his favor; weeping will lodge in the evening, and rejoicing shall come in the morning. 4. Sing unto Jehovah. The better to testify his gratitude, David calls upon all the saints to join with him in singing the praises of God; and under one class he describes the whole body. As he had been preserved beyond all expectation, and by this instance had been instructed concerning God's continual and infinite goodness towards all the godly, he breaks forth into this exhortation, in which he includes the general deliverance of the whole church as well as his own. He rehearses not only what God had been to himself, but also how bountifully and promptly he is accustomed to assist his people. In short, confirmed by one particular instance he turns his thoughts to the general truth. The meaning of the Hebrew term chsydym, chasidim, which we have translated meekness, by which David often describes the faithful, has been already shown in the sixteenth Psalm. Their heavenly adoption ought to excite them to the exercise of beneficence, that they may imitate their Father's disposition, "who maketh his sun to rise on the evil and on the good," (Matthew 5:45.) There is nothing in which men resemble God more truly than in doing good to others. The memorial of his holiness, in the second clause of the verse, may refer to the tabernacle; as if David had exhorted all the children of God to go before the ark of the covenant, which was the memorial of God's presence. The Hebrew letter [627] l, lamed, often denotes a place. I readily subscribe, however, to their opinion, who think that memorial signifies the same thing as name; for God has assuredly rendered himself worthy of remembrance by his works, which are a bright representation of his glory, the sight of which should stir us up to praise him. 5. For his anger is only for a moment. It is beyond all controversy that life is opposed here to for a moment, and consequently signifies long continuance, or the constant progress of time from day to day. David thus intimates that if God at any time chastise his people, he not only mitigates the rigour of their punishment, but is immediately appeased, and moderates his anger; whereas he prolongs his kindness and favor for a long time. And, as I have already observed, he chose rather to couch his discourse in general terms, than to speak particularly of himself, that the godly might all perceive that this continued manifestation of God's favor belongs to them. We are hereby taught, however, with how much meekness of spirit, and with what prompt obedience he submitted his back to God's rod. We know that from the very first bloom of youth, during almost his whole life, he was so tried by a multiplied accumulation of afflictions, that he might have been accounted miserable and wretched above all other men; yet in celebrating the goodness of God, he acknowledges that he had been lightly afflicted only for a short period, and as it were in passing. Now, what inspired him with so great meekness and equanimity of mind was, that he put a greater value upon God's benefits, and submitted himself more quietly to the endurance of the cross, than the world is accustomed to do. If we are prosperous, we devour God's blessings without feeling that they are his, or, at least, we indolently allow them to slip away; but if any thing sorrowful or adverse befall us, we immediately complain of his severity, as if he had never dealt kindly and mercifully with us. In short, our own fretfulness and impatience under affliction makes every minute an age; while, on the other hand, our repining and ingratitude lead us to imagine that God's favor, however long it may be exercised towards us, is but for a moment. It is our own perversity, therefore, in reality, which hinders us from perceiving that God's anger is but of short duration, While his favor is continued towards us during the whole course of our life. Nor does God in vain so often declare that he is merciful and gracious to a thousand generations, long-suffering, slow to anger, and ready to forgive. And as what he says by the prophet Isaiah has a special reference to the kingdom of Christ, it must be daily fulfilled, "For a small moment have I afflicted thee, but with everlasting mercies will I gather thee," (Isaiah 54:7.) Our condition in this world, I confess, involves us in such wretchedness, and we are harassed by such a variety of afflictions, that scarcely a day passes without some trouble or grief. Moreover, amid so many uncertain events, we cannot be otherwise than full of daily anxiety and fear. Whithersoever, therefore, men turn themselves, a labyrinth of evils surrounds them. But however much God may terrify and humble his faithful servants, with manifold signs of his displeasure, he always be-sprinkles them with the sweetness of his favor to moderate and assuage their grief. If they weigh, therefore his anger and his favor in an equal balance, they will always find it verified, that while the former is but for a moment, the latter continues to the end of life; nay, it goes beyond it, for it were a grievous mistake to confine the favor of God within the boundaries of this transitory life. And it is unquestionably certain, [628] that none but those whose minds have been raised above the world by a taste of heavenly life really experience this perpetual and uninterrupted manifestation of the divine favor, which enables them to bear their chastisements with cheerfulness. Paul, accordingly, that he may inspire us with invincible patience, refers to this in 2 Corinthians 4:17, "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen." In the meantime, it is to be observed that God never inflicts such heavy and continued chastisements on his people, without frequently mitigating them, and sweetening their bitterness with some consolation. Whoever, therefore, directs his mind to meditation upon the heavenly life, will never faint under his afflictions, however long continued; and, comparing them with the exceeding great and manifold favors of God towards him, he will put such honor on the latter as to judge that God's goodness, in his estimation, outweighs his displeasure a hundred-fold. In the second clause, David repeats the same thing figuratively: Weeping will lodge in the evening, and rejoicing shall come in the morning He does not simply mean, that the affliction would be only for one night, but that if the darkness of adversity should fall upon the people of God, as it were, in the evening, or at the setting of the sun, light would soon after arise upon them, to comfort their sorrow-stricken spirits. The amount of David's instruction is, that were we not too headstrong, we would acknowledge that the Lord, even when he appears to overwhelm us for a time with the darkness of affliction, always seasonably ministers matter of joy, just as the morning arises after the night. Footnotes: [624] "Ou chantez afin qu'il soit memoire." -- Fr. marg. "Or sing, that he may be remembered." [625] Literally, "There is but a moment in his anger;" and this is also the literal rendering of the Hebrew. [626] "C'est, un long temps." -- Note, Fr. marg. "That is, a long time." [627] lzkr, lezeker, at the memorial. [628] "Et de faict, c'est un poinct tout resolu." -- Fr.

Psalm 30:6-10 6. And in my tranquillity [629] I had said, I shall never be moved. 7. O Jehovah! in thy good pleasure thou hast established strength to my mountain: thou hast hidden thy face, I have been terrified. 8. O Jehovah! I cried to thee, and to my Lord [630] I made my supplication. 9. What profit is there in my blood, when I go down into the pit? [631] Shall the dust praise thee? shall it declare thy truth? 10. Hear, O Jehovah! and have mercy upon me: O Jehovah! Be thou my helper. 6. And in my tranquillity I had said. This is the confession which I formerly mentioned, in which David acknowledges that he had been justly and deservedly punished for his foolish and rash security, in forgetting his mortal and mutable condition as a man, and in setting his heart too much on prosperity. By the term tranquillity, he means the quiet and flourishing state of his kingdom. Some translate the Hebrew word slvh, shiluah, which we have rendered tranquillity, by abundance, in which sense it is often used in other places; but the word tranquillity agrees better with the context; as if David had said, When fortune smiled upon me on every side, and no danger appeared to occasion fear, my mind sunk as it were into a deep sleep, and I flattered myself that my happy condition would continue, and that things would always go on in the same course. This carnal confidence frequently creeps upon the saints when they indulge themselves in their prosperity, and so to speak, wallow upon their dunghill. [632] Hence Jeremiah (Jeremiah 31:18) compares himself to a wild bullock before the Lord tamed him and accustomed him to the yoke. This may at first sight appear to be but a small crime, yet we may gather from its punishment how much it is displeasing to God; nor will we wonder at this when we consider the root from which it springs and the fruits which it bears. As deaths innumerable continually hover before our eyes, and as there are so many examples of change to awaken us to fear and caution, those must be bewitched with devilish pride who persuade themselves that their life is privileged above the common lot of the world. They see the whole earth jumbled together in undistinguishing variety, and its individual parts in a manner tossed hither and thither; and yet, as if they did not belong to the human race, they imagine that they shall always continue stable and liable to no changes. Hence that wantonness of the flesh, with which they so licentiously indulge their lusts; hence their pride and cruelty, and neglect of prayer. How indeed should those flee to God, who have no sense of their need to instigate or move them to that? The children of God have also a pious security of their own, which preserves their minds in tranquillity amidst the troublesome storms of the world; like David, who, although he had seen the whole world made to shake, yet leaning upon the promise of God, was bound to hope well concerning the continuance of his kingdom. But although the faithful, when raised aloft on the wings of faith, despise adversity, yet, as they consider themselves liable to the common troubles of life, they lay their account with enduring them, -- are every hour prepared to receive wounds, -- shake off their sluggishness, and exercise themselves in the warfare to which they know that they were appointed, - and with humility and fear put themselves under God's protection; nor do they consider themselves safe anywhere else than under his hand. It was otherwise with David, who, when ensnared by the allurements of his prosperous state, promised himself unbroken tranquillity not from the word of God but from his own feelings. The same thing also occurred to the pious King Hezekiah, who, although lately afflicted with a sore disease, as soon as all was well and according to his wish, was hurried by the vanity of the flesh to pride and vain boasting, (2 Chronicles 32:24.) By this we are taught to be on our guard when in prosperity, that Satan may not bewitch us with his flatteries. The more bountifully God deals with any one, the more carefully ought he to watch against such snares. It is not, indeed, probable that David had become so hardened as to despise God and defy all misfortunes, like many of the great men of this world, who, when immersed among their luxuries and surfeitings, insolently scoff at all God's judgments; but an effeminate listlessness having come over his mind, he became more lukewarm in prayer, nor did he depend on the favor of God; in short, he put too much confidence in his uncertain and transitory prosperity. 7. O Jehovah! of thy good pleasure. This verse describes the difference which exists between the confidence which is founded upon the word of God and the carnal security which springs from presumption. True believers, when they rely upon God, are not on that account neglectful of prayer. On the contrary, looking carefully at the multitude of dangers by which they are beset, and the manifold instances of human frailty which pass before their eyes, they take warning from them, and pour out their hearts before God. The prophet now failed in duty as to this matter; because, by anchoring himself on his present wealth and tranquillity, or spreading his sails to the prosperous winds, he depended not on the free favor of God in such a manner as to be ready at any time to resign into his hands the blessings which he had bestowed upon him. The contrast should be observed between that confidence of stability which arises from the absence of trouble, and that which rests upon the gracious favor of God. When David says that strength was established to his mountain, some interpreters expound it of mount Zion. Others understand by it a stronghold or fortified tower, because in old time fortresses were usually built upon mountains and lofty places. I understand the word metaphorically to signify a solid support, and therefore readily admit that the prophet alludes to mount Zion. David thus blames his own folly, because he considered not, as he ought to have done, that there was no stability in the nest which he had formed for himself, but in God's good will alone. Thou hast hidden thy face. Here he confesses, that, after he was deprived of God's gifts, this served to purge his mind as it were by medicine from the disease of perverse confidence. A marvellous and incredible method surely, that God, by hiding his face, and as it were bringing on darkness, should open the eyes of his servant, who saw nothing in the broad light of prosperity. But thus it is necessary that we be violently shaken, in order to drive away the delusions which both stifle our faith and hinder our prayers, and which absolutely stupify us with a soothing infatuation. And if David had need of such a remedy, let us not presume that we are endued with so good a state of heart as to render it unprofitable for us to be in want, in order to remove from us this carnal confidence, which is as it were diseased repletion which would otherwise suffocate us. We have, therefore, no reason to wonder, though God often hides his face from us, when the sight of it, even when it shines serenely upon us, makes us so wretchedly blind. 8. O Jehovah! I cried unto thee. Now follows the fruit of David's chastisement. He had been previously sleeping profoundly, and fostering his indolence by forgetfulness; but being now awakened all on a sudden with fear and terror, he begins to cry to God. As the iron which has contracted rust cannot be put to any use until it be heated again in the fire, and beaten with the hammer, so in like manner, when carnal security has once got the mastery, no one can give himself cheerfully to prayer, until he has been softened by the cross, and thoroughly subdued. And this is the chief advantage of afflictions, that while they make us sensible of our wretchedness, they stimulate us again to supplicate the favor of God. 9. What profit is there in my blood? Some explain the verse after this manner: What will it avail me to have lived, unless thou prolongest my life till I shall have finished the course of my vocation? But this exposition seems too strained, especially as the term blood here signifies death, not life: as if David had said, What profit wilt thou derive from my death? This interpretation is farther confirmed by the following clause, where he complains that his lifeless body will then be useless for celebrating the praises of God. And he seems expressly to mention the truth of God, to intimate that it would be unsuitable to the character of God to take him out of the world by an untimely death, before God had accomplished the promise which he had made to him concerning his future heir. As there is a mutual relation between God's promises and our faith, truth is, as it were, the medium by which God openly shows that he does not merely make liberal promises to us in words, to feed us with empty hopes, and afterwards to disappoint us. Moreover, to obtain a longer life, David draws an argument from the praises of God, to celebrate which we are born and nourished: as if he had said, For what purpose hast thou created me, O God! but that through the whole course of my life I may be a witness and a herald of thy grace to set forth the glory of thy name? But my death will cut short the continuance of this exercise, and reduce me to eternal silence. A question, however, arises here, Does not, it may be said, the death of true believers glorify God as well as their life? We answer, David speaks not simply of death, but adds a circumstance which I have already treated of in the sixth Psalm. As God had promised him a successor, the hope of living longer being taken from him, he had good reason to be afraid lest this promise should be frustrated by his death, and was therefore compelled to exclaim, What profit is there in my blood? It highly concerned the glory of God that he should be preserved alive, until by obtaining his desire, he should be able to bear witness to God's faithfulness in completely fulfilling his promise to him. By inquiring in the end of the verse, Shall the dust praise thee? he does not mean that the dead are altogether deprived of power to praise God, as I have already shown in the sixth Psalm. If the faithful, while encumbered with a burden of flesh, exercise themselves in this pious duty, how should they desist from it when they are disencumbered, and set free from the restraints of the body? It ought to be observed, therefore, that David does not professedly treat of what the dead do, or how they are occupied, but considers only the purpose for which we live in this world, which is this, that we may mutually show forth to one another the glory of God. Having been employed in this exercise to the end of our life, death at length comes upon us and shuts our mouth. 10. Hear, O Jehovah! In this clause the Psalmist softens and corrects his former complaint; for it would have been absurd to expostulate with God like one who despaired of safety, and to leave off in this fretful temper. Having asked, therefore, with tears, what profit God would derive from his death, he encourages himself to a more unconstrained manner of prayer, and, conceiving new hope, calls upon God for mercy and help. He puts God's favor, however, in the first place, from whom alone he could expect the help which he implored. Footnotes: [629] "C'est, en ma prosperite." -- Note, Fr. marg. "That is, in my prosperity." [630] Our author here uses Dominus; but in the Hebrew it is yhvh, Yehovah [631] The Septuagint has "Eis diathoran" -- to corruption. The rendering of Jerome is the same, "In corruptionem." [632] "Qu'ils se mignardent en leur prosperite, et par maniere de dire, croupessent sur leur fumier. -- Fr.

Psalm 30:11-12 11. Thou hast turned my mourning into dancing; thou hast loosed my sackcloth, and girded me with gladness. 12. That my glory may sing praise to thee, and not be silent: O Jehovah my God! I will set forth thy praise for ever. 11. Thou hast turned my mourning into dancing. David concludes the psalm as he had begun it, with thanksgiving. He affirms that it was by the help and blessing of God that he had escaped safe; and he then adds, that the final object of his escape was, that he might employ the rest of his life in celebrating the praises of God. Moreover, he shows us that he was not insensible or obdurate under his afflictions, but mourned in heaviness and sorrow; and he also shows that his very mourning had been the means of leading him to pray to God to deprecate his wrath. Both these points are most worthy of our observation, in order, first, that we may not suppose that the saints are guilty of stoical insensibility, depriving them of all feeling of grief; and, secondly, that we may perceive that in their mourning they were exercised to repentance. This latter he denotes by the term sackcloth. It was a common practice among the ancients to clothe themselves with sackcloth when mourning, [633] for no other reason, indeed, than that like guilty criminals, they might approach their heavenly Judge, imploring his forgiveness with all humility, and testifying by this clothing their humiliation and dissatisfaction with themselves. [634] We know also that the orientals were addicted beyond all others to ceremonies. We perceive, therefore, that David, although he patiently submitted himself to God, was not free from grief. We also see that his sorrow was "after a godly sort," as Paul speaks, (2 Corinthians 7:10;) for to testify his penitence he clothed himself with sackcloth. By the term dancing, he does not mean any wanton or profane leaping, but a sober and holy exhibition of joy like that which sacred Scripture mentions when David conveyed the ark of the covenant to its place, (2 Samuel 6:16.) If we may conjecture, however, we may gather from this, that the great danger of which David speaks in this psalm is by some improperly restricted to sickness, as it was very improbable that he would put on sackcloth when he was confined to a sick-bed. This, indeed, would not be a sufficient reason of itself, but in a doubtful case, as this is, it is not destitute of force. David therefore means, that, laying aside his mourning apparel, he returned from a state of heaviness and sorrow to joy; and this he ascribes to the grace of God alone, asserting that he had been his deliverer. 12. That my glory may sing praise to thee. In this verse he more fully expresses his acknowledgement of the purpose for which God had preserved him from death, and that he would be careful to render him a proper return of gratitude. Some refer the word glory to the body, and some to the soul, or the higher powers of the mind. Others, as the pronoun my, which we have supplied, is not in the Hebrew text, prefer to translate it in the accusative case, supplying the word every man, in this way: That every man may celebrate thy glory; as if the prophet had said, This is a blessing worthy of being celebrated by the public praises of all men. But as all these interpretations are strained, I adhere to the sense which I have given. The Hebrew word kvvd, kebod, which signifies glory, it is well known, is sometimes employed metaphorically to signify the tongue, as we have seen in Psalm 16:9. And as David adds immediately after, I will celebrate thy praise for ever, the context demands that he should particularly speak of his own duty in this place. His meaning, therefore, is, O Lord, as I know that thou hast preserved me for this purpose, that thy praises may resound from my tongue, I will faithfully discharge this service to thee, and perform my part even unto death. To sing, and not be silent, is a Hebrew amplification; as if he had said, My tongue shall not be mute, or deprive God of his due praise; it shall, on the contrary, devote itself to the celebration of his glory. Footnotes: [633] This custom was not confined to the Israelites. It was practiced also among the heathen nations. An instance of this is recorded in Jonah 3:5-8. It appears from Plutarch, that this was also sometimes practiced among the Greeks. The Hebrew word for sackcloth is sq, sak; and it is remarkable that the word sak exists in various languages, denoting the same thing. It shows the unaffected character of real sorrow, leading men to neglect the adorning of their persons, when we find several nations manifesting it by wearing the same dismal garb, and employing a word of the same sound to express it. [634] "Ne monstrant qu'abjection et desplaisanee d'eux-mesmes. -- Fr. Footnotes: [620] "Se recognoissans estrangers, et que c'estoit luy qui les y logeoit et leur bailloit demeurance." -- Fr. [621] "Quand l'homme allegoit qu'il n'avoit encores dedid sa maison." -- Fr.

The terms describe extreme danger. soul--or, "myself." grave--literally, "hell," as in Psa 16:10. hast kept me . . . pit--quickened or revived me from the state of dying (compare Psa 28:1).

remembrance--the thing remembered or memorial. holiness--as the sum of God's perfections (compare Psa 22:3), used as name (Exo 3:15; Psa 135:13).

Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.

What particular prosperity is meant we do not know; perhaps his accession to the throne. In his self-complacent elation he was checked by God's hiding His face (compare Psa 22:24; Psa 27:9).

As in Psa 6:5; Psa 88:10; Isa 38:18, the appeal for mercy is based on the destruction of his agency in praising God here, which death would produce. The terms expressing relief are poetical, and not to be pressed, though "dancing" is the translation of a word which means a lute, whose cheerful notes are contrasted with mourning, or (Amo 5:16) wailing.

sackcloth--was used, even by kings, in distress (Ch1 21:16; Isa 37:1) but "gladness," used for a garment, shows the language to be figurative.

Though "my" is supplied before "glory" it is better as in Psa 16:9, to receive it as used for tongue, the organ of praise. The ultimate end of God's mercies to us is our praise to Him. Next: Psalms Chapter 31

1. “I will extol thee.” I will have high and honourable conceptions of thee, and give them utterance in my best music. Others may forget thee, murmur at thee, despise thee, blaspheme thee, but “I will extol thee,” for I have been favoured above all others. I will extol thy name, thy character, thine attributes, thy mercy to me, thy great forbearance to my people; but, especially will I speak well of thyself; “I will extol thee,” O Jehovah, this shall be my cheerful and constant employ. “For thou hast lifted me up.” Here is an antithesis, “I will exalt thee, for thou hast exalted me.” I would render according to the benefit received. The Psalmist’s praise was reasonable. He had a reason to give for the praise that was in his heart. He had been drawn up like a prisoner from a dungeon, like Joseph out of the pit, and therefore he loved his deliverer. Grace has uplifted us from the pit of hell, from the ditch of sin, from the Slough of Despond, from the bed of sickness, from the bondage of doubts and fears: have we no song to offer for all this? How high has our Lord lifted us? Lifted us up into the children’s place, to be adopted into the family; lifted us up into union with Christ, “to sit together with him in heavenly places.” Lift high the name of our God, for he has lifted us above the stars. “And hast not made my foes to rejoice over me.” This was the judgment which David most feared out of the three evils; he said, let me fall into the hand of the Lord, and not into the hand of man. Terrible indeed were our lot if we were delivered over to the will of our enemies. Blessed be the Lord, we have been preserved from so dire a fate. The devil and all our spiritual enemies have not been permitted to rejoice over us; for we have been saved from the fowler’s snare. Our evil companions, who prophesied that we should go back to our old sins, are disappointed. Those who watched for our halting, and would fain say, “Aha! Aha! So would we have it!” have watched in vain until now. O happy they whom the Lord keeps so consistent in character that the lynx eyes of the world can see no real fault in them. Is this our case? let us ascribe all the glory to him who has sustained us in our integrity. 2. “O Lord my God, I cried unto thee, and thou hast healed me.” David sent up prayers for himself and for his people when visited with the pestilence. He went at once to head-quarters, and not roundabout to fallible means. God is the best physician, even for our bodily infirmities. We do very wickedly and foolishly when we forget God. It was a sin in Asa that he trusted to physicians and not to God. If we must have a physician, let it be so, but still let us go to our God first of all; and, above all, remember that there can be no power to heal in medicine of itself; the healing energy must flow from the divine hand. If our watch is out of order, we take it to the watchmaker; if body or soul be in an evil plight, let us resort to him who created them, and has unfailing skill to put them in right condition. As for our spiritual diseases, nothing can heal these evils but the touch of the Lord Christ: if we do but touch the hem of his garment, we shall be made whole, while if we embrace all other physicians in our arms, they can do us no service. “O Lord my God.” Observe the covenant name which faith uses—“my God.” Thrice happy is he who can claim the Lord himself to be his portion. Note how David’s faith ascends the scale; he sang “O Lord” in the first verse, but it is “O Lord my God,” in the second. Heavenly heart-music is an ascending thing, like the pillars of smoke which rose from the altar of incense. “I cried unto thee.” I could hardly pray, but I cried; I poured out my soul as a little child pours out its desires. I cried to my God: I knew to whom to cry; I did not cry to my friends, or to any arm of flesh. Hence the sure and satisfactory result—“Thou hast healed me.” I know it. I am sure of it. I have the evidence of spiritual health within me now: glory be to thy name! Every humble suppliant with God who seeks release from the disease of sin, shall speed as well as the Psalmist did, but those who will not so much as seek a cure, need not wonder if their wounds putrefy and their soul dies. 3. “O Lord, thou hast brought up my soul from the grave.” Mark, it is not, “I hope so;” but it is, “Thou hast; thou hast; thou hast”—three times over. David is quite sure, beyond a doubt, that God has done great things for him, whereof he is exceeding glad. He had descended to the brink of the sepulchre, and yet was restored to tell of the forbearance of God; nor was this all, he owned that nothing but grace had kept him from the lowest hell, and this made him doubly thankful. To be spared from the grave is much; to be delivered from the pit is more; hence there is growing cause for praise, since both deliverances are alone traceable to the glorious right hand of the Lord, who is the only preserver of life, and the only Redeemer of our souls from hell.

4. “Sing unto the Lord, O ye saints of his.” “Join my song; assist me to express my gratitude.” He felt that he could not praise God enough himself, and therefore he would enlist the hearts of others. “Sing unto the Lord, O ye saints of his.” David would not fill his choir with reprobates, but with sanctified persons, who could sing from their hearts. He calls to you, ye people of God, because ye are saints: and if sinners are wickedly silent, let your holiness constrain you to sing. You are his saints—chosen, blood-bought, called, and set apart for God; sanctified on purpose that you should offer the daily sacrifice of praise. Abound ye in this heavenly duty. “Sing unto the Lord.” It is a pleasing exercise; it is a profitable engagement. Do not need to be stirred up so often to so pleasant a service. “And give thanks.” Let your songs be grateful songs, in which the Lord’s mercies shall live again in joyful remembrance. The very remembrance of the past should tune our harps, even if present joys be lacking. “At the remembrance of his holiness.” Holiness is an attribute which inspires the deepest awe, and demands a reverent mind; but still give thanks at the remembrance of it. “Holy, holy, holy!” is the song of seraphim and cherubim; let us join it not dolefully, as though we trembled at the holiness of God, but cheerfully, as humbly rejoicing in it. 5. “For his anger endureth but a moment.” David here alludes to those dispensations of God’s providence which are the chastisement ordered in his paternal government towards his erring children, such as the plague which fell upon Jerusalem for David’s sins; these are but short judgments, and they are removed as soon as real penitence sues for pardon and presents the great and acceptable sacrifice. What a mercy is this, for if the Lord’s wrath smoked for a long season, flesh would utterly fail before him. God puts up his rod with great readiness as soon as its work is done; he is slow to anger and swift to end it. If his temporary and fatherly anger be so severe that it had need be short, what must be the terror of eternal wrath exercised by the Judge towards his adversaries? “In his favour is life.” As soon as the Lord looked favourably upon David, the city lived, and the king’s heart lived too. We die like withered flowers when the Lord frowns, but his sweet smile revives us as the dews refresh the fields. His favour not only sweetens and cheers life, but it is life itself, the very essence of life. Who would know life, let him seek the favour of the Lord. “Weeping may endure for a night;” but nights are not for ever. Even in the dreary winter the day-star lights his lamp. It seems fit that in our nights the dews of grief should fall. When the Bridegroom’s absence makes it dark within, it is meet that the widowed soul should pine for a renewed sight of the Well-beloved. “But joy cometh in the morning.” When the Sun of Righteousness comes, we wipe our eyes, and joy chases out intruding sorrow. Who would not be joyful that knows Jesus? The first beams of the morning bring us comfort when Jesus is the day-dawn, and all believers know it to be so. Mourning only lasts till morning: when the night is gone the gloom shall vanish. This is adduced as a reason for saintly singing, and forcible reason it is; short nights and merry days call for the psaltery and harp.

6. “In my prosperity.” When all his foes were quiet, and his rebellious son dead and buried, then was the time of peril. Many a vessel founders in a calm. No temptation is so bad as tranquility. “I said, I shall never be moved.” Ah! David, you said more than was wise to say, or even to think, for God has founded the world upon the floods, to show us what a poor, mutable, movable, inconstant world it is. Unhappy he who builds upon it! He builds himself a dungeon for his hopes. Instead of conceiving that we shall never be moved, we ought to remember that we shall very soon be moved altogether. Nothing is abiding beneath the moon. Because I happen to be prosperous to-day, I must not fancy that I shall be in my high estate to-morrow. As in a wheel, the uppermost spokes descend to the bottom in due course, so is it with mortal conditions. There is a constant revolution; many who are in the dust to-day shall be highly elevated to-morrow; while those who are now aloft shall soon grind the earth. Prosperity had evidently turned the Psalmist’s head, or he would not have been so self-confident. He stood by grace, and yet forgot himself, and so met with a fall. Reader, is there not much of the same proud stuff in all our hearts? let us beware lest the fumes of intoxicating success get into our brains and make fools of us also. 7. “Lord, by thy favour thou hast made my mountain to stand strong.” He ascribed his prosperity to the Lord’s favour—so far good, it is well to own the hand of the Lord in all our stability and wealth. But observe that the good in a good man is not unmingled good, for this was alloyed with carnal security. His state he compares to a mountain, a molehill would have been nearer—we never think too little of ourselves. He boasted that his mountain stood strong, and yet he had before, in Psalm xxix., spoken of Sirion and Lebanon as moving like young unicorns. Was David’s state more firm than Lebanon? Ah, vain conceit, too common to us all! How soon the bubble bursts when God’s people get conceit into their heads, and fancy that they are to enjoy immutability beneath the stars, and constancy upon this whirling orb. How touchingly and teachingly God corrected his servant’s mistake: “Thou didst hide thy face, and I was troubled.” There was no need to come to blows, a hidden face was enough. This proves, first, that David was a genuine saint, for no hiding of God’s face on earth would trouble a sinner; and, secondly, that the joy of the saint is dependent upon the presence of his Lord. No mountain, however firm, can yield us rest when our communion with God is broken, and his face is concealed. However, in such a case, it is well to be troubled. The next best thing to basking in the light of God’s countenance, is to be thoroughly unhappy when that bliss is denied us. “Lord, let me weep for nought for sin! And after none but thee! And then I would—O that I might, A constant weeper be!”

8. “I cried to thee, O Lord.” Prayer is the unfailing resource of God’s people. If they are driven to their wits’ end, they may still go to the mercy-seat. When an earthquake makes our mountain tremble, the throne of grace still stands firm, and we may come to it. Let us never forget to pray, and let us never doubt the success of prayer. The hand which wounds can heal: let us turn to him who smites us, and he will be entreated of us. Prayer is better solace than Cain’s building a city, or Saul’s seeking for music. Mirth and carnal amusements are a sorry prescription for a mind distracted and despairing: prayer will succeed where all else fails. 9. In this verse we learn the form and method of David’s prayer. It was an argument with God, an urging of reasons, a pleading of his cause. It was not a statement of doctrinal opinions, nor a narration of experience, much less a sly hit at other people under pretence of praying to God, although all these things and worse have been substituted for holy supplication at certain prayer-meetings. He wrestled with the angel of the covenant with vehement pleadings, and therefore he prevailed. Head and heart, judgment and affections, memory and intellect were all at work to spread the case aright before the Lord of love. “What profit is there in my blood, when I go down to the pit?” Wilt thou not lose a songster from thy choir, and one who loves to magnify thee? “Shall the dust praise thee? shall it declare thy truth?” Will there not be one witness the less to thy faithfulness and veracity? Spare, then, thy poor unworthy one for thine own name sake! 10. “Hear, O Lord, and have mercy upon me.” A short and comprehensive petition, available at all seasons, let us use it full often. It is the publican’s prayer; be it ours. If God hears prayer, it is a great act of mercy; our petitions do not merit a reply. “Lord, be thou my helper.” Another compact, expressive, ever fitting prayer. It is suitable to hundreds of the cases of the Lord’s people; it is well becoming in the minister when he is going to preach, to the sufferer upon the bed of pain, to the toiler in the field of service, to the believer under temptation, to the man of God under adversity; when God helps, difficulties vanish. He is the help of his people, a very present help in trouble. The two brief petitions of this verse are commended as ejaculations to believers full of business, denied to those longer seasons of devotion which are the rare privilege of those whose days are spent in retirement.

11. Observe the contrast, God takes away the mourning of his people; and what does he give them instead of it? Quiet and peace? Ay, and a great deal more than that. “Thou hast turned for me my mourning into dancing.” He makes their hearts to dance at the sound of his name. He takes off their sackcloth. That is good. What a delight to be rid of the habiliments of woe! But what then? He clothes us. And how? With some common dress? Nay, but with that royal vestment which is the array of glorified spirits in heaven. “Thou hast girded me with gladness.” This is better than to wear garments of silk or cloth of gold, bedight with embroidery and bespangled with gems. Many a poor man wears this heavenly apparel wrapped around his heart, though fustian and corduroy are his only outward garb; and such a man needs not envy the emperor in all his pomp. Glory be to thee, O God, if, by a sense of full forgiveness and present justification, thou hast enriched my spiritual nature, and filled me with all the fulness of God. 12. “To the end”—namely, with this view and intent—“that my glory”—that is, my tongue or my soul—“may sing praise to thee, and not be silent.” It would be a shameful crime, if, after receiving God’s mercies, we should forget to praise him. God would not have our tongues lie idle while so many themes for gratitude are spread on every hand. He would have no dumb children in the house. They are all to sing in heaven, and therefore they should all sing on earth. Let us sing with the poet:— “I would begin the music here, And so my soul should rise: Oh for some heavenly notes to bear My passions to the skies.” “O Lord my God, I will give thanks unto thee for ever.” “I’ll praise him in life; I’ll praise him in death; I’ll praise him as long as he lendeth me breath; And say when the death-dew lies cold on my brow. If ever I loved thee, my Jesus, ’tis now.”

2. It is then whole Christ who speaketh. “I will exalt Thee, O Lord, for Thou hast taken Me up” (ver. 1). I will praise Thy high Majesty, O Lord, for Thou hast taken Me up. “Thou hast not made Mine enemies to rejoice over Me.” And those, who have so often endeavoured to oppress Me with various persecutions throughout the world, Thou hast not made to rejoice over Me.

3. “O Lord, My God, I have cried unto Thee, and Thou hast healed Me” (ver. 2). O Lord, My God, I have cried unto Thee, and I no longer bear about a body enfeebled and sick by mortality.

4. “O Lord, Thou hast brought back My Soul from hell, and Thou hast saved Me from them that go down into the pit” (ver. 3). Thou hast saved Me from the condition of profound darkness, and the lowest slough of corruptible flesh.

5. “Sing to the Lord, O ye saints of His.” The prophet seeing these future things, rejoiceth, and saith, “Sing to the Lord, O ye saints of His. And make confession of the remembrance of His holiness” (ver. 4). And make confession to Him, that He hath not forgotten the sanctification, wherewith He hath sanctified you, although all this intermediate period belong to your desires.

6. “For in His indignation is wrath” (ver. 5). For He hath avenged against you the first sin, for which you have paid by death. “And life in His will.” And life eternal, whereunto you could not return by any strength of your own, hath He given, because He so would. “In the evening weeping will tarry.” Evening began, when the light of wisdom withdrew from sinful man, when he was condemned to death: from this evening weeping will tarry, as long as God’s people are, amid labours and temptations, awaiting the day of the Lord. “And exultation in the morning.” Even to the morning, when there will be the exultation of the resurrection, which hath shone forth by anticipation in the morning resurrection of the Lord.

7. “But I said in my abundance, I shall not be moved for ever” (ver. 6). But I, that people which was speaking from the first, said in mine abundance, suffering now no more any want, “I shall not be moved for ever.”

8. “O Lord, in Thy will Thou hast afforded strength unto my beauty” (ver. 7). But that this my abundance, O Lord, is not of myself, but that in Thy will Thou hast afforded strength unto my beauty, I have learnt from this, “Thou turnedst away Thy Face from me, and I became troubled;” for Thou hast sometimes turned away Thy Face from the sinner, and I became troubled, when the illumination of Thy knowledge withdrew from me.

9. “Unto Thee, O Lord, will I cry, and unto my God will I pray” (ver. 8). And bringing to mind that time of my trouble and misery, and as it were established therein, I hear the voice of Thy First-Begotten, my Head, about to die for me, and saying “Unto Thee, O Lord, will I cry, and unto My God will I pray.” 10. “What profit” is there in the shedding of My blood, whilst I go down to corruption? “Shall dust confess unto Thee?” For if I shall not rise immediately, and My body shall become corrupt, “shall dust confess unto Thee?” that is, the crowd of the ungodly, whom I shall justify by My resurrection? “Or declare Thy truth?” Or for the salvation of the rest declare Thy truth? 11. “The Lord hath heard, and had mercy on Me, the Lord hath become My helper.” Nor did “He suffer His holy One to see corruption” Ps. xvi. 10.

12. “Thou hast turned My mourning into joy to Me” (ver. 11). Whom I, the Church, having received, the First-Begotten from the dead, Rev. i. 5.

13. “That my glory should sing unto Thee, and I should not be pricked” (ver. 12). That now, not my humiliation, but my glory should not lament, but should sing unto Thee, for that now out of humiliation Thou hast exalted me; and that I should not be pricked with the consciousness of sin, with the fear of death, with the fear of judgment. “O Lord, my God, I will confess unto Thee for ever.” And this is my glory, O Lord, my God, that I should confess unto Thee for ever, that I have nothing of myself, but that all my good is of Thee, who art “God, All in all.” 1 Cor. xv. 28. [This Psalm was used at Easter and Pentecost. Compare Cyprian, vol. v. p. 525, A.N.F.—C.]

I will extol thee, O Lord,.... Or "lift thee up on high" (k). The Lord is high in his name, he is the most High; and in his nature, there is none besides him, nor like unto him; and in place, he dwells in the high and holy place; he is above all, angels and men; he is above all gods; he is the King of kings, and Lord of lords; he cannot be higher than he is: to extol him, therefore, is to declare him to be what he is; to exalt him in high praises of him, which the psalmist determined to do, for the following reasons; for thou hast lifted me up; or "drawn me up", or "out" (l); from the pit of nature; the low estate of unregeneracy; the pit wherein is no water: the horrible pit, the mire and clay of sin and misery, in which all men, while unconverted, are; and out of which they cannot lift themselves, being without strength, yea, dead in sin: this is God's work; he takes out of this pit, he draws out of it by his efficacious grace; he raises up the poor out of the dust, and lifts up the beggar from the dunghill; and this is an instance of his grace and mercy, and requires a new song of praise: or this may regard some great fall by sin, from which he was restored, through the grace and power of God; or deliverance from great troubles, compared to waters, out of which he was drawn, Psalm 18:16; and was lifted up above his enemies; and agrees very well with his being brought to his palace and throne again, upon the defeat of Absalom; and hast not made my foes to rejoice over me; as Satan does over unregenerate sinners, when he possesses their hearts, and keeps the house and goods in peace; and as the men of the world do over fallen saints, when forsaken by the Lord, and afflicted by him, and are under the frowns of his providence; but the conspirators against David were not suffered to succeed and rejoice over him, which they otherwise would have done; and for this he praises the Lord. (k) "superexaltabo te", Cocceius; "elevabo te", Michaelis. (l) "me sursum extraxisti", Cocceius; so Michaelis; "thou hast drawn me up", Ainsworth.

O Lord my God, I cried unto thee,.... In the time of his distress and trouble; and whither should he go but unto his covenant God and Father? and thou hast healed me: either of some bodily disease that attended him; for the Lord is the physician of the body, as well as of the soul; and that either immediately, or by giving a blessing to means used; and the glory of such a mercy should be given to him: or else of soul diseases, which are natural and hereditary, epidemical, nauseous, mortal, and incurable, but by the grace of God and blood of Christ; and the healing: of them either respects the pardon of them at first conversion; for healing diseases, and forgiving iniquities, signify one and the same thing; or else fresh discoveries and applications of pardoning grace, after falls into sin, which are an healing backslidings, and restoring comforts; and this is God's work; none can heal but himself, and he does it effectually, universally, and freely, and which calls for thankfulness, Psalm 103:1; or this may be understood in a civil sense, of restoring him to his house, his throne and kingdom, and the peace of it.

O Lord, thou hast brought up my soul from the grave,.... When his life being in danger, was near unto it, Job 33:22; otherwise the soul dies not, nor does it lie and sleep in the grave; or "thou hast brought up my soul from hell" (m); that is, delivered him from those horrors of conscience and terrors of mind, by reason of sin, which were as hell itself unto him; see Psalm 116:3; thou hast kept me alive: preserved his corporeal life when in danger, and maintained his spiritual life; and quickened him by his word, under all his afflictions, and kept him from utter and black despair; that I should not go down to the pit; either of the grave or hell. There is in this clause a "Keri" and a "Cetib"; a marginal reading, and a textual writing: according to the latter it is, "from them that go down to the pit"; which some versions (n) follow; that is, thou hast preserved me from going along with them, and being where and as they are: our version follows the former; the sense is the same. (m) "ab inferno", V. L. Pagninus, Montanus, Gejerus, Michaelis; so Ainsworth. (n) So Sept. V. L. Pagninus, Musculus, Gejerus, Michaelis, Ainsworth.

Sing unto the Lord, O ye saints of his,.... Such to whom he has been gracious and merciful, and has blessed with pardoning grace, and justifying righteousness, adoption, and a right to eternal life; and who are holy godly persons; in whose hearts principles of grace and holiness are formed; and who are kind and bountiful to others: all which the word (o) here used signifies: and these are the Lord's; they are set apart for him, and they are sanctified by him; and therefore should sing his praises, both vocally, and with melody in their hearts; and give thanks at the remembrance of his holiness; which is essential to him, and in which he is glorious; and which appears in all his ways and works of providence and grace, and both in the redemption and sanctification of his people; and besides this, there is the holiness of Christ, which is imputed to his saints, and the sanctification of the Spirit, which is wrought in them; and at the remembrance of each of these it highly becomes them to give thanks to the Lord, since hereby they are made meet to be partakers of his kingdom and glory. (o) "quos ipse benignitate prosequitur", Junius & Tremellius; so Tigurine version.

For his anger endureth but a moment,.... Anger is not properly in God, he being a simple, uncompounded, immovable, and unchangeable being; nor is it ever towards his people in reality, unless anger is distinguished from wrath, and is considered as consistent with his everlasting and invariable love to them; but only in their apprehension, he doing those things which in some respects are similar to those which men do when they are angry; he turns away from them and hides his face, he chides, chastises, and afflicts, and then they conclude he is angry; and when he returns again and takes off his hand, manifests his pardoning love, and comforts them, then they understand it that his anger is turned away from them; for in this improper sense of it, and as his children conceive of it, it is but for a moment, or a very short time: he forsakes them but for a moment, and their light afflictions endure no longer, Isaiah 54:7; in his favour is life; by which is meant his free love and favour in Christ towards his people; and designs either the duration of it, that it lives and always is, even when he seems to be angry, and that it lasts as long as life does, yea, to all eternity; neither death nor life can separate from it; or the object of it, God delighting not in the death but the life of a sinner; or rather the effects of it, it is what makes the present life to be properly life, and really comfortable; without it men may be said rather to be dead than to live, notwithstanding all enjoyments; and therefore it is better than life, abstracted from it, Psalm 63:3; it quickens the soul in a spiritual sense, and makes grace lively; it invigorates faith, encourages hope, and makes love to abound, and it issues in eternal life; weeping may endure for a night; the allusion is to the time when afflictions are usually most heavy and pressing upon persons, when they most feel them, or, however, are free from diversion, and at leisure to bemoan themselves; and may point at the season of weeping, and cause of it, the night of affliction, or of darkness and desertion, and denotes the short continuance of it; weeping is here represented as a person, and as a lodger, for the word may be rendered "lodge" (p); but then it is as a wayfaring man, who continues but for a night; see Isaiah 17:14; but joy cometh in the morning; alluding to the time when all nature is fresh and gay, when man rises cheerful from his rest, darkness removes, light breaks forth, and the sun rises and sheds its beams, and everything looks pleasant and delightful; moreover, the mercies of God are new every morning, which cause joy, and call for thankfulness; and especially it is a time of joy after weeping and darkness, when the sun of righteousness arises with healing in his wings; as it will be to perfection in the resurrection morn, when the dead in Christ will rise first, and be like to him, and reign with him for evermore. (p) "diversetur", Junius & Tremellius, Piscator; "lodgeth", Ainsworth.

And in my prosperity,.... Either outward prosperity, when he was settled in his kingdom, and as acknowledged king by all the tribes of Israel, and had gotten the victory over all his enemies, and was at rest from them round about; or inward and spiritual prosperity, having a spiritual appetite for the word, being in the lively exercise of grace, growing in it, and in the knowledge of Christ; favoured with communion with God, having flesh discoveries of pardoning grace and mercy, corruptions being subdued, the inward man renewed with spiritual strength, and more fruitful in every good word and work. This being the case, I said, I shall never be moved; so in outward prosperity men are apt to sing a requiem to themselves, and fancy it will always be thus with them, be in health of body, and enjoying the affluence of temporal things, and so put away the evil day in one sense and another from them; and even good men themselves are subject to this infirmity, Job 29:18; and who also, when in comfortable frames of soul, and in prosperous circumstances in spiritual things, are ready to conclude if will always be thus with them, or better. Indeed they can never be moved as to their state and condition with respect to God; not from his heart, where they are set as a seal; nor out of the arms of Christ, and covenant of grace; nor out of the family of God; nor from a state of justification and grace; but they may be moved as to the exercise of grace and discharge of duty, in which they vary; and especially when they are self-confident, and depend upon their own strength for the performance of these things, and for a continuance in such frames, which seems to have been David's case; and therefore he corrects himself, and his sense of things, in Psalm 30:7.

Lord, by thy favour thou hast made my mountain to stand strong,.... The psalmist found himself mistaken, and acknowledges it; that as it was not owing to his own merit that he enjoyed the prosperity that he did, so neither was the continuance of it owing to his goodness, power, and strength, but to the free grace and favour of God; as the church of God is compared to a mountain, and the several individuals of believers are like to Mount Zion, so the soul of a child of God may be called his mountain, which is made strong by the Lord as to its state in Christ, being set on him, the Rock of ages, and sure foundation, where it is safe and secure; and as to its grace, whenever it is in any strong exercise, which is altogether owing to the favour of God, and continues as long as he pleases; thou didst hide thy face, and I was troubled; the Lord may hide his face from his people, and yet their state be safe; their mountain stands strong in that respect; yet this generally produces a change of frames; it gives trouble, and faith and hope become feeble and languid in their acts and exercises; this shows the changeableness of frames, that they are not to be depended upon; that they are entirely owing to the pleasure of God, and that rejoicing only should be in him: very likely some regard is had to the affair of Absalom's rebellion, which came unawares, unthought of, when David was in the greatest prosperity and security.

I cried to thee, O Lord,.... In his trouble, when the Lord had hid his face from him, and he was sensible that he had departed from him: he was not stupid and unaffected with it; nor did he turn his back upon God, and seek to others; but he cried after a departing God, which showed love to him, and some degree of faith in him, by looking again towards his holy temple, and waiting upon him until he returned; and unto the Lord I made supplication; in the most humble manner; entreating his grace and mercy, and that he would again show him his face and favour.

What profit is there in my blood?.... Should that be shed, and he die by the hands of his enemies, through divine permission: death is not profitable to a man's self by way of merit; it does not atone for sin, satisfy justice, and merit heaven; even the death of martyrs, and of such who shed their blood, died in the cause of Christ, and for his sake, is not meritorious; it does not profit in such sense: there is profit in no blood but in the blood of Christ, by which peace is made, pardon procured, and redemption obtained. Indeed death is consequentially profitable to good men; it is an outlet of all sorrows and afflictions, and the inlet of joy and happiness; it is the saints' passage to heaven, and upon it they are immediately with Christ, and rest from their labours: nor is there profit in the blood of the saints to them that shed it; for when inquisition is made for it, vengeance will be taken on them who have shed it, and blood will be given them to drink, as will be particularly to antichrist: nor is there any profit in it to the Lord himself; which seems to be what is chiefly designed, since it is used by the psalmist as an argument with him in prayer, that he might not be left by him, and to his enemies, so as to perish, since no glory could accrue to God by it from them; they would not give him thanks for it, but ascribe it to themselves, and say their own hand had done it; so far, the psalmist suggests, would his death be from being profitable to God, that it would rather be a loss to the interest of religion; since he had not as yet fully restored religion, and settled the pure worship of God in order, and made the preparations for the building the house of God he intended. God may be glorified in the death of his people; either by their dying in the faith of interest in him; or by suffering death for his name's sake; but, in a strict sense, there is nothing either in life or death in which man can be profitable unto God; see Job 22:2; some understand this of life; because the life is in the blood: as if the sense was, of what advantage is life to me? it would have been better for the if I had never been born, had had no life and being at all, if I must for ever be banished from thy presence, and go down to the pit of hell, which they suppose is designed in the following phrase; when I go down to the pit; though the grave seems rather to be meant, and the former sense is best; shall the dust praise thee? that is, men, whose original is dust, being reduced to dust again, as the body at death, when laid in the grave, and corrupted there, is; this lifeless dust cannot praise the Lord: the soul indeed dies not with the body; nor does it sleep in the grave with it; nor is it unemployed in heaven; but is continually engaged in the high praises of God: but the sense of the psalmist is, that should he die, and be buried, and be reduced to dust, he should no more praise the Lord in the land of the living, among men, to the glory of divine grace and goodness; so that this revenue of his glory would be lost. Shall it declare thy truth? either the truth of the Gospel, which lies in the word of God; or rather the faithfulness of God in the performance of his promises; see Psalm 40:10.

Hear, O Lord, and have mercy upon me,.... By lifting up the light of his countenance again upon him; by manifesting and applying his pardoning grace to him, and by delivering him out of all his afflictions; Lord, be thou my helper; in this time of trouble; for he knew that vain was the help of man; and he was entirely in the right to betake himself to the Lord, who was able to help him, when none else could.

Those hast turned for me my mourning into dancing,.... This, with what follows, expresses the success he had in seeking the Lord by prayer and supplication; there was a sudden change of things, as it often is with the people of God; sometimes they are mourning by reason of sin, their own and others; or on account of afflictions; or because of spiritual decays; or through the temptations of Satan; or, as it was the case of the psalmist now, because of the hidings of God's face; but this mourning is exchanged for joy and gladness when the Lord discovers his pardoning love, revives his work in their souls, takes off his afflicting hand from them, rebukes the tempter, and delivers out of his temptations, and shows himself, his grace and favour; thou hast put off my sackcloth; which was used in mourning for relations, and in times of calamity and distress, and as a token of humiliation and repentance, Genesis 37:34; and girded me with gladness; by these phrases the same thing is signified as before; see Isaiah 61:3.

To the end that my glory may sing praise to thee, and not be silent,.... Meaning either his soul, the more noble and glorious part of him; or the members of his body, his tongue, which is the glory of it, and with which he glorified God; see Psalm 16:9; compared with Acts 2:26, this was the end that was to be answered by changing the scene of things; and which was answered; O Lord my God, I will give thanks unto thee for ever; to the end of life, as long as he had a being, and to all eternity, Psalm 104:33. Jerom interprets the whole psalm of the resurrection of Christ.

healed me--Affliction is often described as disease (Psa 6:2; Psa 41:4; Psa 107:20), and so relief by healing.

troubled--confounded with fear (Psa 2:5).

Faith and prayer must go together. He that believes, let his pray - I believe, therefore I have spoken: and he that prays, let him believe, for the prayer of faith is the prevailing prayer. We have both here. I. David, in distress, is very earnest with God in prayer for succour and relief. This eases a burdened spirit, fetches in promised mercies, and wonderfully supports and comforts the soul in the expectation of them. He prays, 1. That God would deliver him (Psa 31:1), that his life might be preserved from the malice of his enemies, and that an end might be put to their persecutions of him, that God, not only in his mercy, but in righteousness, would deliver him, as a righteous Judge betwixt him and his unrighteous persecutors, that he would bow down his ear to his petitions, to his appeals, and deliver him, Psa 31:2. It is condescension in God to take cognizance of the case of the greatest and best of men; he humbles himself to do it. The psalmist prays also that he would deliver him speedily, lest, if the deliverance were long deferred, his faith should fail. 2. That if he did not immediately deliver him out of his troubles, yet he would protect and shelter him in his troubles; "Be thou my strong rock, immovable, impregnable, as a fastness framed by nature, and my house of defence, a fortress framed by art, and all to save me." Thus we may pray that God's providence would secure to us our lives and comforts, and that by his grace we may be enabled to think ourselves safe in him, Pro 18:10. 3. That his case having much in it of difficulty, both in respect of duty and in respect of prudence, he might be under the divine guidance: "Lord, lead me and guide me (Psa 31:3), so order my steps, so order my spirit, that I may never do any thing unlawful and unjustifiable - against my conscience, nor unwise and indiscreet - against my interest." Those that resolve to follow God's direction may in faith pray for it. 4. That his enemies being very crafty, as well as very spiteful, God would frustrate and baffle their designs against him (Psa 31:4): "Pull me out of the net that they have laid privily for me, and keep me from the sin, the trouble, the death, they aim to entrap me in." II. In this prayer he gives glory to God by a repeated profession of his confidence in him and dependence on him. This encouraged his prayers and qualified him for the mercies he prayed for (Psa 31:1): "In thee, O Lord! do I put my trust, and not in myself, or any sufficiency of my own, or in any creature; let me never be ashamed, let me not be disappointed of any of that good which thou hast promised me and which therefore I have promised myself in thee." 1. He had chosen God for his protector, and God had, by his promise, undertaken to be so (Psa 31:3): "Thou art my rock and my fortress, by thy covenant with me and my believing consent to that covenant; therefore be my strong rock," Psa 31:2. Those that have in sincerity avouched the Lord for theirs may expect the benefit of his being so; for God's relations to us carry with them both name and thing. Thou art my strength, Psa 31:4. If God be our strength, we may hope that he will both put his strength in us and put forth his strength for us. 2. He gave up his soul in a special manner to him (Psa 31:5): Into thy hands I commit my spirit. (1.) If David here looks upon himself as a dying man, by these words he resigns his departing soul to God who gave it, and to whom, at death, the spirit returns. "Men can but kill the body, but I trust in God to redeem my soul from the power of the grave," Psa 49:15. He is willing to die if God will have it so; but let my soul fall into the hands of the Lord, for his mercies are great. With these words our Lord Jesus yielded up the ghost upon the cross, and made his soul an offering, a free-will offering for sin, voluntarily laying down his life a ransom. By Stephen's example we are taught in, our dying moment, to eye Christ at God's right hand, and to commit our spirits to him: Lord Jesus, receive my spirit. But, 2. David is here to be looked upon as a man in distress and trouble. And, [1.] His great care is about his soul, his spirit, his better part. Note, Our outward afflictions should increase our concern for our souls. Many think that while they are perplexed about their worldly affairs, and Providence multiplies their cares about them, they may be excused if they neglect their souls; whereas the greater hazard our lives and secular interests lie at the more we are concerned to look to our souls, that, though the outward man perish, the inward man may suffer no damage (Co2 4:16), and that we may keep possession of our souls when we can keep possession of nothing else, Luk 21:19. [2.] He thinks the best he can do for the soul is to commit it into the hand of God, and lodge that great trust with him. He had prayed (Psa 31:4) to be plucked out of the net of outward trouble, but, as not insisting upon that (God's will be done), he immediately lets fall that petition, and commits the spirit, the inward man, into God's hand. "Lord, however it goes with me, as to my body, let it go well with my soul." Note, It is the wisdom and duty of every one of us solemnly to commit our spirits into the hands of God, to be sanctified by his grace, devoted to his honour, employed in his service, and fitted for his kingdom. That which encourages us to commit our spirits into the hand of God is that he has not only created, but redeemed, them; the particular redemptions of the Old Testament church and the Old Testament saints were typical of our redemption by Jesus Christ, Gen 48:16. The redemption of the soul is so precious that it must have ceased for ever if Christ had not undertaken it; but, by redeeming our souls, he has not only acquired an additional right and title to them, which obliges us to commit them to him as his own, but has shown the extraordinary kindness and concern he has for them, which encourages us to commit them to him, to be preserved to his heavenly kingdom (Ti2 1:12): "Thou hast redeemed me, O Lord God of truth! redeem me according to a promise which thou wilt be true to." III. He disclaimed all confederacy with those that made an arm of flesh their confidence (Psa 31:6): I have hated those that regard lying vanities - idolaters (to some), who expect aid from false gods, which are vanity and a lie - astrologers, and those that give heed to them, so others. David abhorred the use of enchantments and divinations; he consulted not, nor even took notice of, the flight of birds or entrails of beasts, good omens or bad omens; they are lying vanities, and he not only did not regard them himself, but hated the wickedness of those that did. He trusted in God only, and not in any creature. His interest in the court or country, his retreats or strongholds, even Goliath's sword itself - these were lying vanities, which he could not depend upon, but trusted in the Lord only. See Psa 40:4; Jer 17:5. IV. He comforted himself with his hope in God, and made himself, not only easy, but cheerful, with it, Psa 31:7. Having relied on God's mercy, he will be glad and rejoice in it; and those know not how to value their hope in God who cannot find joy enough in that hope to counterbalance their grievances and silence their griefs. V. He encouraged himself in this hope with the experiences he had had of late, and formerly, of God's goodness to him, which he mentions to the glory of God; he that has delivered doth and will. 1. God had taken notice of his afflictions and all the circumstances of them: "Thou hast considered my trouble, with wisdom to suit relief to it, with condescension and compassion regarding the low estate of they servant." 2. He had observed the temper of his spirit and the workings of his heart under his afflictions: "Thou hast known my soul in adversities, with a tender concern and care for it." God's eye is upon our souls when we are in trouble, to see whether they be humbled for sin, submissive to the will of God, and bettered by the affliction. If the soul, when cast down under affliction, has been lifted up to him in true devotion, he knows it. 3. He had rescued him out of the hands of Saul when he had him safe enough in Keilah (Sa1 23:7): "Thou hast not shut me up into the hand of the enemy, but set me at liberty, in a large room, where I may shift for my own safety," Psa 31:8. Christ's using those words (Psa 31:5) upon the cross may warrant us to apply all this to Christ, who trusted in his Father and was supported and delivered by him, and (because he humbled himself) highly exalted, which it is proper to think of when we sing these verses, as also therein to acknowledge the experience we have had of God's gracious presence with us in our troubles and to encourage ourselves to trust in him for the future.

Psalm 31:1-4 1. In thee, O Jehovah! have I put my trust, let me not be ashamed for ever: deliver me in thy righteousness. 2. Incline thine ear unto me, deliver me speedily; be unto me a strong rock, a house of defense to save me. 3. For thou art my rock and my fortress: and for thy name's sake thou wilt lead and guide me. [635] 4. Pluck me out of the net which they have hidden for me; for thou art my strength. 1. In thee, O Jehovah! have I put my trust. Some are of opinion that this psalm was composed by David, after he had most unexpectedly escaped out of the wilderness of Maon; to which I do not object, although it is only a doubtful conjecture. Certainly he celebrates one or more of the greatest of his dangers. In the commencement he tells us what kind of prayer he offered in his agony and distress; and its language breathes affection of the most ardent nature. He takes it for a ground of hope that he trusted in the Lord, or continued to trust in him; for the verb in the past tense seems to denote a continued act. He held it as a principle, that the hope which depends upon God cannot possibly be disappointed. Meanwhile, we see how he brings forward nothing but faith alone; promising himself deliverance only because he is persuaded that he will be saved by the help and favor of God. But as this doctrine has been expounded already, and will yet occur oftener than once, it is sufficient at present to have glanced at it. Oh! that all of us would practice it in such a manner as that, whenever we approach to God, we may be able with David to declare that our prayers proceed from this source, namely, from a firm persuasion that our safety depends on the power of God. The particle signifying for ever may be explained in two ways. As God sometimes withdraws his favor, the meaning may not unsuitably be, Although I am now deprived of thy help, yet cast me not off utterly, or for evermore. Thus David, wishing to arm himself with patience against his temptations, would make a contrast between these two things, -- being in distress for a time, and remaining in a state of confusion. [636] But if any one choose rather to understand his words in this way, "Whatever afflictions befall me, may God be ready to help me, and ever and anon stretch forth his hand to me, as the case requires," I would not reject this meaning any more than the other. David desires to be delivered in the righteousness of God, because God displays his righteousness in performing his promise to his servants. It is too much refinement of reasoning to assert that David here betakes himself to the righteousness which God freely bestows on his people, because his own righteousness by works was of no avail. Still more out of place is the opinion of those who think that God preserves the saints according to his righteousness; that is to say, because having acted so meritoriously, justice requires that they should obtain their reward. It is easy to see from the frequent use of the term in The Psalms, that God's righteousness means his faithfulness, in the exercise of which he defends all his people who commit themselves to his guardianship and protection. David, therefore, confirms his hope from the consideration of the nature of God, who cannot deny himself, and who always continues like himself. 2. incline thine ear unto me. These words express with how much ardor David's soul was stimulated to pray. He affects no splendid or ornate language, as rhetoricians are wont to do; but only describes in suitable figures the vehemence of his desire. In praying that he may be delivered speedily there is shown the greatness of his danger, as if he had said, All will soon be over with my life, unless God make haste to help me. By the words, house of defense, fortress, and rock, he intimates, that, being unable to resist his enemies, his hope rests only on the protection of God. 3. For thou art my rock. This verse may be read as one sentence, thus: As thou art like a tower for my defense, for thy name's sake direct and guide me during my whole life. And thus the conjunction, as in many similar cases, would be superfluous. But I rather prefer a different sense, namely, that David, by interjecting this reflection, encourages himself not only to earnestness in prayer, but also in the confident hope of obtaining his requests. We know, at all events, that it is usual with him to mingle such things in his prayers as may serve to remove his doubts, and to confirm his assurance. Having, therefore, expressed his need, he assures himself, in order to encourage and animate himself, that his prayer shall certainly have a happy answer. He had formerly said, Be thou my strong rock and fortress; and now he adds, Assuredly thou art my rock, and my fortress: intimating, that he did not throw out these words rashly, like unbelievers, who, although they are accustomed to ask much from God, are kept in suspense by the dread of uncertain events. From this he also draws another encouragement, that he shall have God for his guide and governor during the whole course of his life. He uses two words, lead and guide, to express the same thing, and this he does (at least so I explain it) on account of the various accidents and unequal vicissitudes by which the lives of men are tried: as if he had said, Whether I must climb the steep mountain, or struggle along through rough places, or walk among thorns, I trust that thou wilt be my continual guide. Moreover, as men will always find in themselves matter for doubt, if they look to their own merits, [637] David expressly asks that God may be induced to help him for his own name's sake, or from regard to his own glory, as, properly speaking, there is no other thing which can induce him to aid us. It must therefore be remembered, that God's name, as it is opposed to all merit whatever, is the only cause of our salvation. In the next verse, under the metaphor of a net, he appears to designate the snares and artifices with which his enemies encompassed him. We know that conspiracies were frequently formed against his life, which would have left him no room for escape; and as his enemies were deeply skilled in policy, and hating him with an inconceivable hatred, were eagerly bent on his destruction, it was impossible for him to be saved from them by any human power. On this account he calls God his strength; as if he had said, He alone is sufficient to rend asunder all the snares with which he sees his afflicted people entangled. Footnotes: [635] "Ou, adresse moy et conduy." -- Fr. marg. "Or, do thou direct and guide me." [636] "Feroit une antithese entre ces deux choses, Estre en destresse pour un temps, et demeurer confus." -- Fr. [637] "Si los hommes regardent a leur dignite." -- Fr.

Psalm 31:5-8 5. Into thy hand I commit my spirit, for thou hast redeemed me, O Jehovah! God of truth. 6. I hate all that give heed to lying vanities; but I have trusted in Jehovah. 7. I will be glad and rejoice in thy goodness, because thou hast regarded my affliction: thou hast known my soul in distresses. 8. And thou hast not shut me up in the hand of mine enemy: [638] thou hast set my feet in a large place. 5. Into thy hand I commit my spirit. David again declares his faith to God, and affirms that he had such high thoughts of his providence, as to cast all his cares upon it. Whoever commits himself into God's hand and to his guardianship, not only constitutes him the arbiter of life and death to him, but also calmly depends on him for protection amidst all his dangers. The verb is in the future tense, "I will commit," and it unquestionably denotes a continued act, and is therefore fitly translated into the present tense. It is also to be observed, that no man can possibly commit his life to God with sincerity, but he who considers himself exposed to a thousand deaths, and that his life hangs by a thread, or differs almost nothing from a breath which passes suddenly away. David being thus at the point of despair, leaves nothing to himself to do but this -- to go on his way, trusting in God as the keeper and governor of his life. It is marvellous, that, although many things distress us all, scarcely one in a hundred is so wise as to commit his life into God's hand. Multitudes live from day to day as merry and careless as if they were in a quiet nest, free from all disturbance; but as soon as they encounter any thing to terrify them, they are ready to die for anguish. It thus happens that they never betake themselves to God, either because they deceive themselves with vain delusions, flattering themselves that all will yet be well, [639] or because they are so stricken with dread and stupified with amazement, that they have no desire for his fatherly care. Farther, as various tempests of grief disturb us, and even sometimes throw us down headlong, or drag us from the direct path of duty, or at least remove us from our post, the only remedy which exists for setting these things at rest is to consider that God, who is the author of our life, is also its preserver. This, then, is the only means of lightening all our burdens, and preserving us from being swallowed up of over-much sorrow. Seeing, therefore, that God condescends to undertake the care of our lives, and to support them, although they are often exposed to various sorts of death, let us learn always to flee to this asylum; nay, the more that any one is exposed to dangers, let him exercise himself the more carefully in meditating on it. In short, let this be our shield against all dangerous attacks -- our haven amidst all tossings and tempests -- that, although our safety may be beyond all human hope, God is the faithful guardian of it; and let this again arouse us to prayer, that he would defend us, and make our deliverance sure. This confidence will likewise make every man forward to discharge his duty with alacrity, and constantly and fearlessly to struggle onward to the end of his course. How does it happen that so many are slothful and indifferent, and that others perfidiously forsake their duty, but because, overwhelmed with anxiety, they are terrified at dangers and inconveniences, and leave no room for the operation of the providence of God? To conclude, whoever relies not on the providence of God, so as to commit his life to its faithful guardianship, has not yet learned aright what it is to live. On the other hand, he who shall entrust the keeping of his life to God's care, will not doubt of its safety even in the midst of death. We must therefore put our life into God's hand, not only that he may keep it safely in this world, but also that he may preserve it from destruction in death itself, as Christ's own example has taught us. As David wished to have his life prolonged amidst the dangers of death, so Christ passed out of this transitory life that his soul might be saved in death. This is a general prayer, therefore, in which the faithful commit their lives to God, first, that he may protect them by his power, so long as they are exposed to the dangers of this world; and, secondly, that he may preserve them safe in the grave, where nothing is to be seen but destruction. We ought farther to assure ourselves, that we are not forsaken of God either in life or in death; for those whom God brings safely by his power to the end of their course, he at last receives to himself at their death. This is one of the principal places of Scripture which are most suitable for correcting distrust. It teaches us, first, that the faithful ought not to torment themselves above measure with unhappy cares and anxieties; and, secondly, that they should not be so distracted with fear as to cease from performing their duty, nor decline and faint in such a manner as to grasp at vain hopes and deceitful helps, nor give way to fears and alarms; and, in fine, that they should not be afraid of death, which, though it destroys the body, cannot extinguish the soul. This, indeed, ought to be our principal argument for overcoming all temptations, that Christ, when commending his soul to his Father, undertook the guardianship of the souls of all his people. Stephen, therefore, calls upon him to be his keeper, saying, "Lord Jesus, receive my spirit," (Acts 7:59.) As the soul is the seat of life, it is on this account, as is well known, used to signify life. Thou hast redeemed me. Some translate the past tense here into the future; but, in my opinion, without any reason. For it is evident to me, that David is here encouraging himself to continued confidence in God, by calling to remembrance the proofs of his favor which he had already experienced. [640] It is no small encouragement to us for the future, to be assuredly persuaded that God will watch over our life, because he hath been our deliverer already. Hence the epithet by which David recognises God. He calls him true or faithful, because he believes that he will continue the same to him for ever that he has already been. Accordingly, this is as it were a bond by which he joins to the former benefits which God had conferred upon him confidence in prayer, and the hope of aid for the time to come: as if he had said, Lord, thou who art ever the same, and changest not thy mind like men, hast already testified in very deed that thou art the defender of my life: now, therefore, I commit my life, of which thou hast been the preserver, into thy hands. What David here declares concerning his temporal life, Paul transfers to eternal salvation. "I know," says he, "whom I have believed, and am persuaded that he is able to keep that which I have committed to him," (2 Timothy 1:12.) And surely, if David derived so much confidence from temporal deliverance, it is more than wicked and ungrateful on our part, if the redemption purchased by the blood of Christ does not furnish us with invincible courage against all the devices of Satan. 6. I hate all that give heed to lying vanities. In order the better to express that his faith was firmly fixed on God, he affirms that he was free from the vile affections which usually turn away our minds from God, and under which unbelievers for the most part labor. For we know that by contrasting things which are opposite, a subject is better illustrated. To restrict the Hebrew word hvl, hebel, which we have rendered vanities, to magical arts, as some interpreters do, is absurd. [641] I confess, indeed, that the Orientals were so much addicted to these impostures, that it was a common evil among them. But as the devices by which Satan ensnares the minds of men, and the allurements by which he draws them away from God, are innumerable, it is not at all probable that the prophet mentions one species only. Whatever vain hopes, therefore, we form to ourselves, which may draw us off from our confidence in God, David generally denominates vanities, yea, false or lying vanities, because, although they feed us for a time with magnificent promises, in the end they beguile and disappoint us. He affirms, therefore, that casting away the vanities which men usually invent to support their hopes, he relies solely on God. And as men not only intoxicate themselves personally with the deceitful allurements of the world, but in this respect also deceive one another, the prophet expressly declares, with a view that we may carefully avoid them, unless we wish to be wilfully entangled in their dangerous toils, that he hated all who involved themselves in such lies. The second clause, I have trusted in Jehovah, must be read in connection with the first, because it both assigns the cause of his hatred of lying vanities, and shows that it is impossible for men to have any true faith in God, unless they abhor whatever would draw them away from him. 7. I will be glad and rejoice in thy goodness. Here is inserted a thanksgiving, although many are rather of opinion that David's prayer is suspended, and that he makes a vow, when he shall be delivered from present danger. But as no condition is annexed, I am rather inclined to think that stopping all at once in the middle of his prayer, he promises himself a deliverance, for which he will have abundant matter for giving thanks. Nor is it to be wondered at that different feelings are mingled in the psalms in which David has set forth his own temptations, as well as the resistance which his faith made to them, considering also that when he sung the praises of God, after having already obtained deliverance from him, he embraces different periods in his song, as he here says, that God had regarded his affliction, intimating by this the effect of the assistance which God had afforded him. And that he may the better confirm this, he adds, that he had not been delivered into the hands of his enemies: in which words there is an implied antithesis, namely, that when he was encompassed on every side by severe afflictions, he was marvellously delivered by God. This is also farther intimated by the following sentence, Thou hast set my feet in a large place, [642] which denotes a sudden and unexpected change. Footnotes: [638] Dr Geddes observes, that this is the literal translation of the Hebrew words; "but," says he, "as negative propositions in Hebrew are often equivalent in sense to opposite positives, I deemed it better to use an equivalent as more agreeable to what precerdes and follows." His rendering is, "Rescued me from the hand of mine enemy." [639] "Se faisans a croire que de leur faict ce ne sera que triomphe." -- Fr. [640] Horsley, while his translation is similar to that of Calvin, "Thou hast delivered me," takes a somewhat different view of the meaning. "Thou hast, i.e., Thou most surely wilt. -- The thing is as certain as if it were done." [641] Hammond considers "vanities" as referring to the practice of superstitiously having recourse to auguries and divinations for advice and direction, a practice which prevailed among the heathen, when they met with any difficulty or danger. To the responses of augury, they showed the greatest regard; although they were deceived and disappointed in the confidence which they reposed in them. David declares that he detested all such practices, and trusted for aid to God alone. French and Skinner, by lying vanities, understand idols. "Idols," says Walford, "are often thus denominated; though the term is not to be confined to this sense, as all the pursuits of iniquity may be justly comprehended under it. - Vide Deuteronomy 32:21; Jonah 2:8." [642] "There is a contrast in the expression between the straits to which he had been confined, and the freedom which was now bestowed upon him." -- Walford.

Psalm 31:9-13 9. Have mercy upon me, O Jehovah! for I am in trouble: mine eye, my soul, and my belly, are consumed by reason of anger. 10. For my life is wasted by reason of grief, and my years with groaning; my strength faileth in my sorrow, and my bones are consumed. 11. I was a reproach by reason of all mine enemies, yea, exceedingly to my neighbors, and a fear to my acquaintances; and they who saw me abroad fled from me. 12. I am forgotten as one dead, I am become like a broken vessel. 13. For I have heard the railing of many, [643] and fear encloseth me on every side, while they consult together against me, and plot to take away my life. 9. Have mercy upon me, O Jehovah! To move God to succor him, he magnifies the greatness of his misery and grief by the number of his complaints; not that God needs arguments to persuade him, but because he allows the faithful to deal familiarly with him, that they may disburden themselves of their cares. The greater the number of afflictions with which they are oppressed, the more do they encourage themselves, while bewailing them before God, in the hope of obtaining his assistance. These forms of expression may seem hyperbolical, but it is obvious that it was David's purpose to declare and set forth what he had felt in his own person. First, he says that his eyes, his soul, and his belly, were consumed with grief. From this it appears that it was neither lightly nor for a short time that he was thus tormented and vexed by these calamities. Indeed, he was endued with so much meekness of spirit that he would not allow himself to be excited easily, and by a slight circumstance, nor vexed by immoderate sorrow. He had also been for a long time inured to the endurance of troubles. We must, therefore, admit that his afflictions were incredibly severe, when he gave way to such a degree of passion. By the word anger, too, he shows that he was not at all times of such iron-like firmness, or so free from sinful passion, as that his grief did not now and then break forth into an excess of impetuosity and keenness. Whence we infer that the saints have often a severe and arduous conflict with their own passions; and that although their patience has not always been free from peevishness, yet by carefully wrestling against it, they have at last attained this much, that no accumulation of troubles has overwhelmed them. By life some understand the vital senses, an interpretation which I do not altogether reject. But I prefer to explain it as simply meaning, that, being consumed with grief, he felt his life and his years sliding away and failing. And by these words again, David bewails not so much his pusillanimity of mind as the grievousness of his calamities; although he was by no means ashamed to confess his infirmity, for which he was anxiously seeking a remedy. When he says, that his strength failed under his sorrow, some interpreters prefer reading, under his iniquity; and I confess that the Hebrew word vn, on, bears both significations, [644] nay, more frequently it signifies an offense or a fault. But as it is sometimes used for punishment, I have chosen the sense which appears most agreeable to the context. And although it is true that David was accustomed to ascribe the afflictions which he at any time suffered to his own fault, yet, as he is only recounting his miseries here, without mentioning the cause of them, it is probable that, according to his usual manner, he expresses the same thing twice by different words. 11. I was a reproach by reason of all mine enemies. Others translate thus - more than mine enemies, and as the Hebrew letter m, mem, is often used as a sign of comparison, they interpret this clause to mean that David's friends and acquaintances reproached him more than all his enemies. But, in my opinion, he intended to express a different idea, namely, that as he was everywhere hated, and his enemies had induced almost the whole realm to take part with them against him, he had an evil name even among his friends and neighbors; just as popular opinion, like a violent tempest, usually carries all before it. I suppose, therefore, that the Hebrew copula v, vau, is used for the sake of amplification, to show that David was an object of detestation, not only to strangers to whom he was formerly unknown, but also to his principal friends. He adds, likewise, that when they saw him abroad they fled from him By the adverb, abroad, he means to say, that they did not think the miserable man worthy of a near approach to them; nay, that they fled from the very sight of him, at however great a distance, lest the contagion of his misery should reach them, and because they reckoned it would be injurious and disgraceful to them to show him any sign of friendship. 12. I am forgotten as one dead. The Psalmist still pursues the same idea, and complains that he was as completely blotted out of all men's remembrance as if he had been dead. The memory of some men after their death flourishes for a time among survivors, but it more frequently vanishes; for there is no longer any intercourse between the quick and the dead, nor can the living be of any farther service to the dead. David illustrates this idea by the metaphor of a broken vessel, [645] which denotes utter contempt and meanness; as if he had said, that he was accounted no longer worthy of any place or respect. He adds, in fine, that he was railed upon by the multitude, and agitated with terrors. I would, however, prefer translating the Hebrew word rvym, rabbim, by the great, [646] rather than by many. When great men, who are often as powerful in judgment as in authority, slander and defame us as wicked persons, this adds to the indignity with which we are treated, because, whatever they say in condemnation of us has the effect of prejudicing the common people against us. It will therefore be very suitable to understand the words as meaning that David was ignominiously condemned by the whole order of the nobility; and thus the innocence of this afflicted man was thrown into the shade by their greatness. This interpretation is confirmed by what immediately follows:-- Fear encloseth me on every side, [647] while they consult together against me. As he is still speaking of the same persons, it is certain that this language applies more appropriately to the nobles than to the common people. Moreover, we see that the primary object of the wicked in the deceitful counsels by which they conspired to destroy David, was to create among the whole people hatred against him as a wicked and reprobate man. We also see that while they mangled his reputation, they did it in such a manner as that they covered their wickedness under the appearance of grave and considerate procedure, in consulting among themselves to destroy him as a man who no longer ought to be tolerated on the earth. It is not to be wondered at, therefore, that his mind was wounded, as we have just seen, by so many and so sharp temptations. Footnotes: [643] "Ou, des grans." -- Fr. marg. "Or, of the great." [644] "The word vk," says Hammond, "as it signifies sin, so it signifies also the punishment of sin, Isaiah 53:6, 11;" and in this last sense this critic here understands it, that it may be connected with grief and sighing, which are mentioned in the preceding clause, and may express those miseries which David's sins had brought upon him. "vz" observes Rogers, "signifies here and in some other places, affliction, the punishment or consequence of sin; see Genesis 4:13; 1 Samuel 28:10; 2 Kings 7:9," etc. - Book of Psalms in Hebrew, metrically arranged, vol. 2, p.188. The Septuagint reads, in poverty or affliction, in which it is followed by the Syriac and Vulgate. [645] "I am become like a broken vessel;" that is, utterly neglected as being worthless. [646] Horsley takes the same view. He reads, "the mighty." [647] "Fearfulness on every side, or terror round about. In Heb., magor missabib, which name Jeremiah gave to Pashur the priest, signifying that he should be a terror to himself and to all his friends; Jeremiah 20:3, 4." -- Ainsworth. Horsley reads, "Truly I heard the angry muttering of the mighty, of them that are the general dread." On this he has the following note: "msvyv mgvr, I take this to be a phrase describing the mighty, whose malignant threats against him he overheard, as persons universally dreaded for their power and their cruelty."

He seeks help in God's righteous government (Psa 5:8), and begs for an attentive hearing, and speedy and effectual aid. With no other help and no claim of merit, he relies solely on God's regard to His own perfections for a safe guidance and release from the snares of his enemies. On the terms "rock," &c., (compare Psa 17:2; Psa 18:2, Psa 18:50; Psa 20:6; Psa 23:3; Psa 25:21).

commit my spirit--my life, or myself. Our Saviour used the words on the Cross [Luk 23:46], not as prophetical, but, as many pious men have done, as expressive of His unshaken confidence in God. The Psalmist rests on God's faithfulness to His promises to His people, and hence avows himself one of them, detesting all who revere objects of idolatry (compare Deu 32:21; Co1 8:4).

mine eye, &c.--denotes extreme weakness (compare Psa 6:7). grief--mingled sorrow and indignation (Psa 6:7). soul and . . . belly--the whole person.

Though the effects ascribed to grief are not mere figures of speech-- spent . . . consumed--must be taken in the modified sense of wasted and decayed. iniquity--or, suffering by it (see on Psa 40:12).

among--or, literally, "from," or, "by" my enemies. The latter clauses describe the progress of his disgrace to the lowest degree, till,

1. “In thee, O Lord, do I put my trust.” Nowhere else do I fly for shelter, let the tempest howl as it may. The Psalmist has one refuge, and that the best one. He casts out the great sheet anchor of his faith in the time of storm. Let other things be doubtful, yet the fact that he relies upon Jehovah, David lays down most positively; and he begins with it, lest by stress of trial he should afterwards forget it. This avowal of faith is the fulcrum by means of which he labours to uplift and remove his trouble; he dwells upon it as a comfort to himself and a plea with God. No mention is made of merit, but faith relies upon divine favour and faithfulness, and upon that alone. “Let me never be ashamed.” How can the Lord permit the man to be ultimately put to shame who depends alone upon him? This would not be dealing like a God of truth and grace. It would bring dishonour upon God himself if faith were not in the end rewarded. It will be an ill day indeed for religion when trust in God brings no consolation and no assistance. “Deliver me in thy righteousness.” Thou art not unjust to desert a trustful soul, or to break thy promises; thou wilt vindicate the righteousness of thy mysterious providence, and give me joyful deliverance. Faith dares to look even to the sword of justice for protection: while God is righteous, faith will not be left to be proved futile and fanatical. How sweetly the declaration of faith in this first verse sounds, if we read it at the foot of the cross, beholding the promise of the Father as yea and amen through the Son; viewing God with faith’s eye as he stands revealed in Jesus crucified. 2. “Bow down thine ear to me.” Condescend to my low estate; listen to me attentively as one who would hear every word. Heaven with its transcendent glories of harmony might well engross the divine ear, but yet the Lord has an hourly regard to the weakest moanings of his poorest people. “Deliver me speedily.” We must not set times and seasons, yet in submission we may ask for swift as well as sure mercy. God’s mercies are often enhanced in value by the timely haste which he uses in their bestowal; if they came late they might be too late—but he rides upon a cherub, and flies upon the wings of the wind when he intends the good of his beloved. “Be thou my strong rock.” Be my Engedi, my Adullam; my immutable, immovable, impregnable, sublime, resort. “For an house of defence to save me,” wherein I may dwell in safety, not merely running to thee for temporary shelter, but abiding in thee for eternal salvation. How very simply does the good man pray, and yet with what weight of meaning! he uses no ornamental flourishes, he is too deeply in earnest to be otherwise than plain: it were well if all who engage in public prayer would observe the same rule. 3. “For thou art my rock and my fortress.” Here the tried soul avows yet again its full confidence in God. Faith’s repetitions are not vain. The avowal of our reliance upon God in times of adversity is a principal method of glorifying him. Active service is good, but the passive confidence of faith is not one jot less esteemed in the sight of God. The words before us appear to embrace and fasten upon the Lord with a fiducial grip which is not to be relaxed. The two personal pronouns, like sure nails, lay hold upon the faithfulness of the Lord. O for grace to have our heart fixed in firm unstaggering belief in God! The figure of a rock and a fortress may be illustrated to us in these times by the vast fortress of Gibraltar, often besieged by our enemies, but never wrested from us: ancient strongholds, though far from impregnable by our modes of warfare, were equally important in those remoter ages—when in the mountain fastnesses, feeble bands felt themselves to be secure. Note the singular fact that David asked the Lord to be his rock (verse 2) because he was his rock; and learn from it that we may pray to enjoy in experience what we grasp by faith. Faith is the foundation of prayer. “Therefore for thy name’s sake lead me, and guide me.” The Psalmist argues like a logician with his fors and therefores. Since I do sincerely trust thee, saith he, O my God, be my director. To lead and to guide are two things very like each other, but patient thought will detect different shades of meaning, especially as the last may mean provide for me. The double word indicates an urgent need—we require double direction, for we are fools, and the way is rough. Lead me as a soldier, guide me as a traveller! lead me as a babe, guide me as a man; lead me when thou art with me, but guide me even if thou be absent; lead me by thy hand, guide me by thy word. The argument used is one which is fetched from the armoury of free grace: not for my own sake, but for thy name’s sake guide me. Our appeal is not to any fancied virtue in our own names, but to the glorious goodness and graciousness which shine resplendent in the character of Israel’s God. It is not possible that the Lord should suffer his own honour to be tarnished, but this would certainly be the case if those who trusted him should perish. This was Moses’ plea, “What wilt thou do unto thy great name?” 4. “Pull me out of the net that they have laid privily for me.” The enemies of David were cunning as well as mighty; if they could not conquer him by power, they would capture him by craft. Our own spiritual foes are of the same order—they are of the serpent’s brood, and seek to ensnare us by their guile. The prayer before us supposes the possibility of the believer being caught like a bird; and, indeed, we are so foolish that this often happens. So deftly does the fowler do his work that simple ones are soon surrounded by it. The text asks that even out of the meshes of the net the captive one may be delivered; and this is a proper petition, and one which can be granted; from between the jaws of the lion and out of the belly of hell can eternal love rescue the saint. It may need a sharp pull to save a soul from the net of temptation, and a mighty pull to extricate a man from the snares of malicious cunning, but the Lord is equal to every emergency, and the most skilfully placed nets of the hunter shall never be able to hold his chosen ones. Woe unto those who are so clever at net laying: they who tempt others shall be destroyed themselves. Villains who lay traps in secret shall be punished in public. “For thou art my strength.” What an inexpressible sweetness is to be found in these few words! How joyfully may we enter upon labours, and how cheerfully may we endure sufferings when we can lay hold upon celestial power. Divine power will rend asunder all the toils of the foe, confound their politics and frustrate their knavish tricks; he is a happy man who has such matchless might engaged upon his side. Our own strength would be of little service when embarrassed in the nets of base cunning, but the Lord’s strength is ever available; we have but to invoke it, and we shall find it near at hand. If by faith we are depending alone upon the strength of the strong God of Israel, we may use our holy reliance as a plea in supplication. 5. “Into thine hand I commit my spirit.” These living words of David were our Lord’s dying words, and have been frequently used by holy men in their hour of departure. Be assured that they are good, choice, wise, and solemn words; we may use them now and in the last tremendous hour. Observe, the object of the good man’s solicitude in life and death is not his body or his estate, but his spirit; this is his jewel, his secret treasure; if this be safe, all is well. See what he does with his pearl! He commits it to the hand of his God: it came from him, it is his own, he has aforetime sustained it, he is able to keep it, and it is most fit that he should receive it. All things are safe in Jehovah’s hands; what we entrust to the Lord will be secure, both now and in that day of days towards which we are hastening. Without reservation the good man yields himself to his heavenly Father’s hand; it is enough for him to be there; it is peaceful living and glorious dying to repose in the care of heaven. At all times we should commit and continue to commit our all to Jesus’ sacred care, then, though life may hang on a thread, and adversities may multiply as the sands of the sea, our soul shall dwell at ease, and delight itself in quiet resting places. “Thou hast redeemed me, O Lord God of truth.” Redemption is a solid basis for confidence. David had not known Calvary as we have done, but temporal redemption cheered him; and shall not eternal redemption yet more sweetly console us? Past deliverances are strong pleas for present assistance. What the Lord has done he will do again, for he changes not. He is a God of veracity, faithful to his promises, and gracious to his saints; he will not turn away from his people. 6. “I have hated them that regard lying vanities.” Those who will not lean upon the true arm of strength, are sure to make to themselves vain confidences. Man must have a god, and if he will not adore the only living and true God, he makes a fool of himself, and pays superstitious regard to a lie, and waits with anxious hope upon a base delusion. Those who did this were none of David’s friends; he had a constant dislike to them: the verb includes the present as well as the past tense. He hated them for hating God; he would not endure the presence of idolaters; his heart was set against them for their stupidity and wickedness. He had no patience with their superstitious observances, and calls their idols vanities of emptiness, nothings of nonentity. Small courtesy is more than Romanists and Puseyites deserve for their fooleries. Men who make gods of their riches, their persons, their wits, or anything else, are to be shunned by those whose faith rests upon God in Christ Jesus; and so far from being envied, they are to be pitied as depending upon utter vanities. “But I trust in the Lord.” This might be very unfashionable, but the Psalmist dared to be singular. Bad example should not make us less decided for the truth, but the rather in the midst of general defection we should grow the more bold. This adherence to his trust in Jehovah is the great plea employed all along: the troubled one flies into the arms of his God, and ventures everything upon the divine faithfulness.

7. “I will be glad and rejoice in thy mercy.” For mercy past he is grateful, and for mercy future, which he believingly anticipates, he is joyful. In our most importunate intercessions, we must find breathing time to bless the Lord: praise is never a hindrance to prayer, but rather a lively refreshment therein. It is delightful at intervals to hear the notes of the high-sounding cymbals when the dolorous sackbut rules the hour. Those two words, glad and rejoice, are an instructive reduplication, we need not stint ourselves in our holy triumph; this wine we may drink in bowls without fear of excess. “For thou hast considered my trouble.” Thou hast seen it, weighed it, directed it, fixed a bound to it, and in all ways made it a matter of tender consideration. A man’s consideration means the full exercise of his mind; what must God’s consideration be? “Thou hast known my soul in adversities.” God owns his saints when others are ashamed to acknowledge them; he never refuses to know his friends. He thinks not the worse of them for their rags and tatters. He does not misjudge them and cast them off when their faces are lean with sickness, or their hearts heavy with despondency. Moreover, the Lord Jesus knows us in our pangs in a peculiar sense, by having a deep sympathy towards us in them all; when no others can enter into our griefs, from want of understanding them experimentally, Jesus dives into the lowest depths with us, comprehending the direst of our woes, because he has felt the same. Jesus is a physician who knows every case; nothing is new to him. When we are so bewildered as not to know our own state, he knows us altogether. He has known us and will know us: O for grace to know more of him! “Man, know thyself,” is a good philosophic precept, but “Man, thou art known of God,” is a superlative consolation. Adversities in the plural—“Many are the afflictions of the righteous.” 8. “And hast not shut me up into the hand of the enemy.” To be shut up in one’s hand is to be delivered over absolutely to his power; now, the believer is not in the hand of death or the devil, much less is he in the power of man. The enemy may get a temporary advantage over us, but we are like men in prison with the door open; God will not let us be shut up, he always provides a way of escape. “Thou hast set my feet in a large room.” Blessed be God for liberty: civil liberty is valuable, religious liberty is precious, spiritual liberty is priceless. In all troubles we may praise God if these are left. Many saints have had their greatest enlargements of soul when their affairs have been in the greatest straits. Their souls have been in a large room when their bodies have been lying in Bonner’s coalhole, or in some other narrow dungeon. Grace has been equal to every emergency; and more than this, it has made the emergency an opportunity for displaying itself.

9. “Have mercy upon me, O Lord, for I am in trouble.” Now, the man of God comes to a particular and minute description of his sorrowful case. He unbosoms his heart, lays bare his wounds, and expresses his inward desolation. This first sentence pithily comprehends all that follows, it is the text for his lamenting discourse. Misery moves mercy—no more reasoning is needed. “Have mercy” is the prayer; the argument is as prevalent as it is plain and personal, “I am in trouble.” “Mine eye is consumed with grief.” Dim and sunken eyes are plain indicators of failing health. Tears draw their salt from our strength, and floods of them are very apt to consume the source from which they spring. God would have us tell him the symptoms of our disease, not for his information, but to show our sense of need. “Yea, my soul and my belly [or body].” Soul and body are so intimately united, that one cannot decline without the other feeling it. We, in these days, are not strangers to the double sinking which David describes; we have been faint with physical suffering, and distracted with mental distress; when two such seas meet, it is well for us that the Pilot at the helm is at home in the midst of the waterfloods, and makes storms to become the triumph of his art. 10. “For my life is spent with grief, and my years with sighing.” It had become his daily occupation to mourn; he spent all his days in the dungeon of distress. The sap and essence of his existence was being consumed, as a candle is wasted while it burns. His adversities were shortening his days, and digging for him an early grave. Grief is a sad market to spend all our wealth of life in, but a far more profitable trade may be driven there than in Vanity Fair; it is better to go to the house of mourning than the house of feasting. Black is good wear. The salt of tears is a healthy medicine. Better spend our years in sighing than in sinning. The two members of the sentence before us convey the same idea; but there are no idle words in Scripture, the reduplication is the fitting expression of fervency and importunity. “My strength faileth because of mine iniquity.” David sees to the bottom of his sorrow, and detects sin lurking there. It is profitable trouble which leads us to trouble ourselves about our iniquity. Was this the Psalmist’s foulest crime which now gnawed at his heart, and devoured his strength? Very probably it was so. Sinful morsels, though sweet in the mouth, turn out to be poison in the bowels: if we wantonly give a portion of our strength to sin, it will by-and-by take the remainder from us. We lose both physical, mental, moral, and spiritual vigour by iniquity. “And my bones are consumed.” Weakness penetrated the innermost parts of his system, the firmest parts of his frame felt the general decrepitude. A man is in a piteous plight when he comes to this. 11. “I was a reproach among all mine enemies.” They were pleased to have something to throw at me: my mournful estate was music to them, because they maliciously interpreted it to be a judgment from heaven upon me. Reproach is little thought of by those who are not called to endure it, but he who passes under its lash knows how deep it wounds. The best of men may have the bitterest foes, and be subjected to the most cruel taunts. “But especially among my neighbours.” Those who are nearest can stab the sharpest. We feel most the slights of those who should have shown us sympathy. Perhaps David’s friends feared to be identified with his declining fortunes, and therefore turned against him in order to win the mercy if not the favour of his opponents. Self interest rules the most of men: ties the most sacred are soon snapped by its influence, and actions of the utmost meanness are perpetrated without scruple. “And a fear to mine acquaintance.” The more intimate before, the more distant did they become. Our Lord was denied by Peter, betrayed by Judas, and forsaken by all in the hour of his utmost need. All the herd turn against a wounded deer. The milk of human kindness curdles when a despised believer is the victim of slanderous accusations. “They that did see me without fled from me.” Afraid to be seen in the company of a man so thoroughly despised, those who once courted his society hastened from him as though he had been infected with the plague. How villainous a thing is slander which can thus make an eminent saint, once the admiration of his people, to become the general butt, the universal aversion of mankind! To what extremities of dishonour may innocence be reduced! 12. “I am forgotten as a dead man out of mind.” All David’s youthful prowess was now gone from remembrance: he had been the saviour of his country, but his services were buried in oblivion. Men soon forget the deepest obligations; popularity is evanescent to the last degree: he who is in every one’s mouth to-day may be forgotten by all to-morrow. A man had better be dead than be smothered in slander. Of the dead we say nothing but good, but in the Psalmist’s case they said nothing but evil. We must not look for the reward of philanthropy this side of heaven, for men pay their best servants but sorry wages, and turn them out of doors when no more is to be got out of them. “I am like a broken vessel,” a thing useless, done for, worthless, cast aside, forgotten. Sad condition for a king! Let us see herein the portrait of the King of kings in his humiliation, when he made himself of no reputation, and took upon him the form of a servant. 13. “For I have heard the slander of many.” One slanderous viper is death to all comfort—what must be the venom of a whole brood? What the ear does not hear the heart does not rue; but in David’s case the accusing voices were loud enough to break in upon his quiet—foul mouths had grown so bold, that they poured forth their falsehoods in the presence of their victim. Shimei was but one of a class, and his cry of “Go up, thou bloody man,” was but the common speech of thousands of the sons of Belial. All Beelzebub’s pack of hounds may be in full cry against a man, and yet he may be the Lord’s anointed. “Fear was on every side.” He was encircled with fearful suggestions, threatenings, remembrances, and forebodings; no quarter was clear from incessant attack. “While they took counsel together against me, they devised to take away my life.” The ungodly act in concert in their onslaughts upon the excellent of the earth: it is to be wondered at that sinners should often be better agreed than saints, and generally set about their wicked work with much more care and foresight than the righteous exhibit in holy enterprises. Observe the cruelty of a good man’s foes! they will be content with nothing less than his blood—for this they plot and scheme. Better fall into the power of a lion than under the will of malicious persecutors, for the beast may spare its prey if it be fed to the full, but malice is unrelenting and cruel as a wolf. Of all fiends the most cruel is envy. How sorely was the Psalmist bestead when the poisoned arrows of a thousand bows were all aimed at his life! Yet in all this his faith did not fail him, nor did his God forsake him. Here is encouragement for us.

2. “In Thee, O Lord, have I trusted, let Me not be put to confusion for ever” (ver. 1). In Thee, O Lord, have I trusted, let Me never be confounded, whilst they shall insult Me as one like other men. “In Thy righteousness rescue Me, and deliver Me.” And in Thy righteousness rescue Me from the pit of death, and deliver Me out of their company.

3. “Bend down Thine ear unto Me” (ver. 2). Hear Me in My humiliation, nigh at hand unto Me. “Make haste to deliver Me.” Defer not to the end of the world, as with all who believe on Me, My separation from sinners. “Be unto Me a God who protecteth Me.” Be unto Me God, and Protector. “And a house of refuge, that Thou mayest save Me.” And as a house, wherein taking refuge I may be saved.

4. “For Thou art My strength, and My refuge” (ver. 3). For Thou art unto Me My strength to bear My persecutors, and My refuge to escape them. “And for Thy Name’s sake Thou shalt be My guide, and shalt nourish Me.” And that by Me Thou mayest be known to all the Gentiles. I will in all things follow Thy will; and, by assembling, by degrees, Saints unto Me, Thou shalt fulfil My body, and My perfect stature.

5. “Thou shalt bring Me out of this trap, which they have hidden for Me” (ver. 4). Thou shalt bring Me out of these snares, which they have hidden for Me. “For Thou art My Protector.”

6. “Into Thy hands I commend My Spirit” (ver. 5). To Thy power I commend My Spirit, soon to receive It back. “Thou hast redeemed Me, O Lord God of truth.” Let the people too, redeemed by the Passion of their Lord, and joyful in the glorifying of their Head, say, “Thou hast redeemed me, O Lord God of truth.”

7. “Thou hatest them that hold to vanity uselessly” (ver. 6). Thou hatest them that hold to the false happiness of the world. “But I have trusted in the Lord.” 8. “I will be glad, and rejoice in Thy mercy:” which doth not deceive me. “For Thou hast regarded My humiliation:” wherein Thou hast subjected me to vanity in hope. Rom. viii. 20.

9. “And hast not shut me up into the hands of the enemy” (ver. 8). And hast not shut me up, that I should have no opening for recovering unto liberty, and be given over for ever into the power of the devil, ensnaring me with the desire of this life, and terrifying me with death. “Thou hast set my feet in a large room.” The resurrection of my Lord being known, and mine own being promised me, my love, having been brought out of the straits of fear, walks abroad in continuance, into the expanse of liberty.

10. “Have mercy on me, O Lord, for I am troubled” (ver. 9). But what is this unlooked-for cruelty of the persecutors, striking such dread into me? “Have mercy on me, O Lord.” For I am now no more alarmed for death, but for torments and tortures. “Mine eye hath been disordered by anger.” I had mine eye upon Thee, that Thou shouldest not abandon me: Thou art angry, and hast disordered it. “My soul, and my belly.” By the same anger my soul hath been disturbed, and my memory, whereby I retained what my God hath suffered for me, and what He hath promised me. 11. “For my life hath failed in pain” (ver 10). For my life is to confess Thee, but it failed in pain, when the enemy had said, Let them be tortured until they deny Him. “And my years in groanings.” The time that I pass in this world is not taken away from me by death, but abides, and is spent in groanings. “My strength hath been weakened by want.” I want the health of this body, and racking pains come on me: I want the dissolution of the body, and death forbears to come: and in this want my confidence hath been weakened. “And my bones have been disturbed.” And my stedfastness hath been disturbed. 12. “I have been made a reproach above all mine enemies” (ver 11). All the wicked are my enemies; and nevertheless they for their wickednesses are tortured only till they confess: I then have overpassed their reproach, I, whose confession death doth not follow, but racking pains follow upon it. “And to my neighbours too much.” This hath seemed too much to them, who were already drawing near to know Thee, and to hold the faith that I hold. “And a fear to mine acquaintance.” And into my very acquaintance I struck fear by the example of my dreadful tribulation. “They that did see me, fled without from me.” Because they did not understand my inward and invisible hope, they fled from me into things outward and visible.

13. “I have been forgotten, as one dead from the heart” (ver. 12). And they have forgotten me, as if I were dead from their hearts. “I have become as a lost vessel.” I have seemed to myself to be lost to all the Lord’s service, living in this world, and gaining none, when all were afraid to join themselves unto me.

14. “For I have heard the rebuking of many dwelling by in a circuit” (ver. 13). For I have heard many rebuking me, in the pilgrimage of this world near me, following the circuit of time, and refusing to return with me to the eternal country. “Whilst they were assembling themselves together against me, they conspired that they might take my soul.” That my soul, which should by death easily escape from their power, might consent unto them, they imagined a device, whereby they would not suffer me even to die.

In thee, O Lord, do I put my trust,.... Not in any creature, but in the Lord Jehovah; the Targum, "in thy Word"; the essential Logos, or Word, which was in the beginning with God, and was God, and so an equal object of faith, trust, and confidence, as Jehovah the Father: this act includes a trusting all with God, body and soul, and the welfare of them, in time, and to eternity; and a trusting him for all things, both of providence and grace, and for both grace and glory, and is a continued act; for the psalmist does not say, "I have trusted", or "I will trust", but "I do"; and this was a very consider able thing to do in this time of his distress: the Lord is to be trusted in at all times; let me never be ashamed; neither in this world, nor in that to come. The believer has no reason to be ashamed of anything in this life but sin, and the imperfection of his own righteousness, and his trust in it; not of the Lord, in whom he trusts; nor of his Word, or Son, the Lord Jesus Christ, in whom he believes as his Saviour and Redeemer; nor of the Spirit, and his work of grace upon him; nor of his faith, hope, trust, and confidence in them; nor of the Gospel, the means of faith, and of the support of it; nor of, the reproaches, afflictions, and sufferings, he endures for the sake of Christ and his Gospel; nor of his ordinances and his people; nor will he be ashamed hereafter at the coming of Christ, when he will appear in his righteousness, be clothed with white robes, have palms in his hands, and shall stand at his right hand, and be received into glory; deliver me in thy righteousness; not in his own, by which he knew there was no acceptance with God, no justification before him, nor any deliverance and salvation from sin and death; but by the righteousness of God, which the Son of God has wrought out, God the Father accepts of and imputes, and the Spirit of God reveals and applies; by this there is deliverance from sin, its guilt, and damning power, and from the curses and condemnation of the law, and from wrath to come, and from the second death.

Bow down thine ear to me,.... Which is said after the manner of men, who, when they give attention, and listen to anything, stoop, and incline the ear; and this for God to do, as he sometimes does, is wonderful condescending grace! deliver me speedily; which shows that he was in great danger, and his case required haste: the Lord does help right early, and is sometimes a present help in time of need, and delivers at once, as soon as the mercy is asked for; be thou my strong rock: for shelter and security from enemies, as well as to build his everlasting salvation on, and to stand firmly upon, and out of danger; for an house of defence to save me; both for an house to dwell in, Lord being the dwelling place of his people in all generations, and a strong habitation to which they may continually resort; and for protection and safety, their place of defence in him being the munition of rocks, a strong hold, and a strong tower from the enemy.

For thou art my rock and my fortress,.... What he prayed for he knew him to be, and to have been in times past, and could claim his interest in him; and therefore entreats that he would appear to be to him what he was in himself, and what he had been to him; therefore for thy name's sake lead me, and guide me; either as a shepherd does his flock, gently, as they are able to bear it; into the green pastures of the word and ordinances, and beside the still waters of divine love, and to the overflowing fountain, and fulness of grace in himself; or as a general leads and guides his army; Christ being a Leader and Commander of the people, and the great Captain of their salvation, and who being at the head of them, they fear no enemy; or as a guide leads and directs such as are ignorant, and out of the way. The psalmist desires the Lord would lead him in the way of truth and paths of righteousness, according to his word; and guide him with his counsel, and by his Spirit, that so he might walk in the way in which he should go; and this he entreats he would do "for his name's sake"; not for any merit or worthiness in him; but for the glory of his own name, and for the honour of his free grace and mercy, for which the Lord often does many things; he defers his anger, he purges away the sins of his people, he forgives their transgressions, and remembers their sins no more, for his name's sake.

Pull me out of the net that they have laid privily for me,.... The Ziphites, and Saul, and his men; the former intending treacherously to betray him, and the latter encompassing him about in order to take him; and such was his danger and difficulty, that he saw none but God could deliver him; and he it is that breaks the nets of men, and the snares of the devil, which they secretly lay for the people of God, that they may stumble, and fall, and be taken, and delivers them out of them; for thou art my strength; the author, giver, and maintainer, both of his natural and spiritual strength; and who was able, and was only able, to pull him out of the net, and extricate him out of the difficulties in which he was.

Into thine hand I commit my spirit,.... Either his life, as to a faithful Creator and Preserver, who was the God of his life, gave him it, and upheld his soul in it; or his soul, and the eternal salvation of it, which he committed into the hand of the Lord his Redeemer, where he knew it would be safe, and out of whose hands none can pluck; or this he might say, as apprehensive of immediate death, through the danger he was in; and therefore commits his spirit into the hands of God, to whom he knew it belonged, and to whom it returns at death, and dies not with the body, but exists in a separate state, and would be immediately with him. Our Lord Jesus Christ used the same words when he was expiring on the cross, and seems to have taken them from hence, or to refer to these, Luke 23:46; thou hast redeemed me, O Lord God of truth; which may be understood, either of the temporal redemption of his life from destruction in times past, which encouraged him to commit his life into the hands of God now, who was the same, and changed not; or of spiritual and eternal redemption from sin by the blood of Christ, and which the psalmist speaks of as if it was past, though it was to come, because of the certainty of it; just as Isaiah speaks of the incarnation and sufferings of Christ, Isaiah 9:6; and of which he was assured, because the Lord, who had provided, appointed, and promised the Redeemer, was the God of truth, and was faithful to every word of promise; and Christ, who had engaged to be the Redeemer, was faithful to him that appointed him; and having an interest therefore in this plenteous redemption, by virtue of which he was the Lord's, he committed himself into his hands.

I have hated them that regard lying vanities,.... Soothsaying and divination, as Aben Ezra and others think; made use of by kings, and generals of armies, to know when it was proper to go out to war, and what success they should have; see Ezekiel 21:21; but such men and their practices David abhorred; he took no such methods when in distress, but applied to the Lord, and trusted in him; or rather idol gods, as Jarchi, and others, who are vanity, and the work of errors, and are nothing in the world; see Jonah 2:8; all will worship and superstition may be included in this phrase, which being not according to the will and word of God, is worshipping in vain, and carries off from true spiritual worship; and so is a lying vanity, and to be detested, and the abettors of it: as also all errors and heresies; these are great swelling words of vanity, and are lies in hypocrisy; and likewise all immorality and wickedness, which spring from the vanity of the mind, and promise much liberty and pleasure, but deceive, and therefore lying; yea, all worldly enjoyments are vanity and vexation of spirit, and are fallacious and deceitful when trusted in; and indeed every false trust and confidence may come under this name; such as trust in riches, in wisdom and knowledge, in carnal descent, and privileges, in a moral and legal righteousness, and even in a bare profession of true religion, and a subjection to Gospel ordinances; for there is no true object of trust, no Redeemer and Saviour, but the Lord: now such as regard those lying vanities are they that look to them, love them, embrace them, and put their confidence in them; and such are to be "hated"; not their persons, but their principles and practices, and they themselves are to be shunned and abstained from; but I trust in the Lord; the God of truth, that cannot lie, deny himself, nor deceive; who is unchangeable, and without any variableness, or shadow of turning.

I will be glad, and rejoice in thy mercy,.... Both because of the nature of it, which is large and abundant, free and sovereign, from everlasting to everlasting, and is communicated in and through Christ, and is a good ground of hope and trust; and because of the effects of it, or what it has produced; for to it are owing the covenant of grace, and all the sure mercies of it; the mission of Christ, and redemption by him; regeneration, and the forgiveness of sins, and even eternal life and glory; besides a multitude of blessings, deliverances, and salvations in Providence; on account of all which there is great reason for joy and gladness; of which the following are particulars; for thou hast considered my trouble; inward, arising from indwelling sin, doubts and fears, desertions and darkness, and Satan's temptations; and outward, from the world, and the men of it, and by reason of bodily afflictions: now the Lord looks upon the troubles of his people, and upon them in them, with an eye of pity and compassion; he sympathizes with them; he considers the nature of their trouble, their weakness to bear it, and the best way, in tans, and time to deliver out of it; he working all things after the counsel of his own will; see Exodus 3:7; thou hast known my soul in adversities; that is, the Lord had took notice of him, approved of him, loved him, had visited him, and made known his love to him, and owned him for his own, and had chosen him in the furnace of affliction; a time and season when oftentimes friends and acquaintance are shy, and will not look upon men, know them, and own them; but the Lord does otherwise, and which is another reason of joy and gladness in his mercy.

And hast not shut me up into the hand of the enemy,.... When in Keilah, in the wilderness of Ziph, and Maon, and encompassed about by Saul and his army, 1 Samuel 23:7; nor does the Lord suffer his people to be shut up under the power of sin and Satan, so that they cannot come forth in the exercise of grace, and the discharge of duty: but he brings their souls out of prison, that they may praise his name; thou hast set my feet in a large room; at full liberty from his enemies; Saul and his army being called off from pursuing him, by tidings of an invasion by the Philistines, 1 Samuel 23:27; and this is the case of the saints when they are brought to Christ, to walk by faith at large on him; when grace is drawn forth into exercise, and spiritual knowledge is increased, and they are delivered from their enemies; or, however, can look upon them as conquered ones, and are sure of victory over them, and at last of an entire deliverance from them; see Psalm 4:1.

Have mercy upon me, O Lord, for I am in trouble,.... A sudden change of case and frame this! and so it is with the people of God; as soon as, out of one trouble, they are in another; these are what are appointed for them, and lie in their pathway to heaven, and are necessary; and under them it is quite right to betake themselves to the Lord, who is a merciful God; and it is best to cast themselves upon his mercy, having no merit of their own to plead with him; and they may freely tell him all their distresses, as the psalmist here does, and hope for grace and mercy to help them in time of need; mine eye, is consumed with grief; expressed by tears; through the multitude of which, by reason of trouble, his sight was greatly harmed; according to Jarchi, the word signifies, that his sight was so dim as is a man's when he puts a glass before his eyes, to see what is beyond the glass: this shows that the invention of spectacles was before the year 1105; for in that year Jarchi died; and proves it more early than any other writer has pretended to (a); for the commonly received opinion is, that they were invented at the latter end of the thirteenth or beginning of the fourteenth century; but the apostle, as A-Lapide thinks, respects them, in 1 Corinthians 13:12; and they are mentioned by Plautus (b), who lived almost two hundred years before the birth of Christ: the same Jarchi observes on Psalm 6:7; yea, my soul and my belly; perhaps he could not eat his food, or digest it, which brought upon him internal disorders, and even brought his soul or life into danger. (a) See Chambers's Dictionary on the word "Spectacles". (b) Vid. Ainsworth's Lat. Dict. in voce "Conspicill". & Panciroll. Rer. Memorab. par. 2. tit. 15. & Salmath. in ib. p. 268.

For my life is spent with grief, and my years with sighing,.... Which shows the continuance of his troubles, and that his whole life had been, as it were, an uninterrupted series of sorrows; my strength faileth because of mine iniquity; this opens the source and spring of all his grief and trouble; his sin, and the sin of his nature, in which he was conceived and born; indwelling sin, which remained and worked in him; and it may be also the sin of unbelief, which beset him, and prevailed in him, notwithstanding the instances of divine goodness, the declarations of grace, the discoveries of love, and the exceeding great and precious promises he had made to him; as also his daily sins and infirmities, and very likely some great backslidings, which had brought grief of soul upon aim, and which grief affected the several parts of his body. Sin was the cause of the failure of natural strength in Adam and his posterity; of diseases and death, by which their strength is weakened in the way; and was the cause of impairing moral strength in men to do that which is good, and has a very great influence on the spiritual strength of the Lord's people, in the exercise of grace; and my bones are consumed; which are the firmest and strongest parts of the human body, and the support of it.

I was a reproach among all mine enemies,.... This is a common case of the people of God; and though it may be the least of their afflictions, yet it is not grateful to the flesh; and it is as it is made: under divine supports saints rejoice, and take pleasure in reproaches, that they are counted worthy to bear them, and esteem them as great riches; at other times they seize and feed upon their spirits, and are ready to break their hearts; but especially among my neighbours; who knew him, and knew he did not deserve to be so treated; and who ought, as neighbours, to have loved him, and done all good offices to him; so that this is an aggravation both of their sin and his distress; and a fear to mine acquaintance; not that they were afraid that he should do them any mischief; but they were afraid to own him, and to do him any service; unless the sense is, that they were afraid that evil would befall him, that he should not escape with his life; which, though it may express the affectionate concern of his friends, yet shows the danger he was exposed to; they that did see me without fled from me; as if he had something very pestilential and infectious about him.

I am forgotten as a dead man out of mind,.... Either by his friends, being out of sight, out of mind; as even the nearest relations and acquaintance are, in process of time, when dead, Ecclesiastes 9:5; or by the Lord; which shows the weakness of his faith, the uncomfortable frame he was in, through darkness and desertion; see Psalm 88:5; I am like a broken vessel; or a "perishing vessel" (c); or "a vessel of perdition" (d): the Septuagint version renders it "a lost vessel" (e); one entirely useless, wholly lost, and irrecoverably so; like a broken vessel, which can never be put together again, Isaiah 30:14; a most sad apprehension he had of himself, as if his case was desperate, and he a vessel of wrath; compare with this, Romans 9:22. (c) "sicut vas periens", Montanus, Cocceius, Gejerus. (d) So Ainsworth. (e) V. L. Pagninus, Musculus, Piscator.

For I have heard the slander of many,.... Both enemies and neighbours; fear was on every side; his enemies were a "Magormissabib" to him, Jeremiah 20:3; encompassed him around, so that he was in fear from every quarter; while they took counsel together against me; how to apprehend him, and what to do with him; they devised to take away my life; nothing short of that would satisfy; but life is in the hand of God; men may devise, but God disappoints, and his counsel stands; hence the psalmist was encouraged, after all, to trust in him, in this time of imminent danger, as follows.

hast known my soul, &c.--had regard to me in trouble.

shut me up . . . enemy--abandon to (Sa1 23:11). large room--place of safety (compare Psa 18:19).

In the foregoing verses David had appealed to God's righteousness, and pleaded his relation to him and dependence on him; here he appeals to his mercy, and pleads the greatness of his own misery, which made his case the proper object of that mercy. Observe, I. The complaint he makes of his trouble and distress (Psa 31:9): "Have mercy upon me, O Lord! for I am in trouble, and need thy mercy." The remembrance he makes of his condition is not much unlike some even of Job's complaints. 1. His troubles had fixed a very deep impression upon his mind and made him a man of sorrows. So great was his grief that his very soul was consumed with it, and his life spent with it, and he was continually sighing, Psa 31:9, Psa 31:10. Herein he was a type of Christ, - who was intimately acquainted with grief and often in tears. We may guess by David's complexion, which was ruddy and sanguine, by his genius for music, and by his daring enterprises in his early days, that his natural disposition was both cheerful and firm, that he was apt to be cheerful, and not to lay trouble to his heart; yet here we see what he is brought to: he has almost wept out his eyes, and sighed away his breath. Let those that are airy and gay take heed of running into extremes, and never set sorrow at defiance; God can find out ways to make them melancholy if they will not otherwise learn to be serious. 2. His body was afflicted with the sorrows of his mind (Psa 31:10): My strength fails, my bones are consumed, and all because of my iniquity. As to Saul, and the quarrel he had with him, he could confidently insist upon his righteousness; but, as it was an affliction God laid upon him, he owns he had deserved it, and freely confesses his iniquity to have been the procuring cause of all his trouble; and the sense of sin touched him to the quick and wasted him more than all his calamities. 3. His friends were unkind and became shy of him. He was a fear to his acquaintance, when they saw him they fled from him, Psa 31:11. They durst not harbour him nor give him any assistance, durst not show him any countenance, nor so much as be seen in his company, for fear of being brought into trouble by it, now that Saul had proclaimed him a traitor and outlawed him. They saw how dearly Ahimelech the priest had paid for aiding and abetting him, though ignorantly; and therefore, though they could not but own he had a great deal of wrong done him, yet they had not the courage to appear for him. He was forgotten by them, as a dead man out of mind (Psa 31:12), and looked upon with contempt as a broken vessel. Those that showed him all possible respect when he was in honour at court, now that he had fallen into disgrace, though unjustly, were strange to him. Such swallow-friends the world is full of, that are gone in winter. Let those that fall on the losing side not think it strange if they be thus deserted, but make sure a friend in heaven, that will not fail them, and make use of him. 4. His enemies were unjust in their censures of him. They would not have persecuted him as they did if they had not first represented him as a bad man; he was a reproach among all his enemies, but especially among his neighbours, Psa 31:11. Those that had been the witnesses of his integrity, and could not but be convinced in their consciences that he was an honest man, were the most forward to represent him quite otherwise, that they might curry favour with Saul. Thus he heard the slander of many; every one had a stone to throw at him, because fear was in every side; that is, they durst not do otherwise, for he that would not join with his neighbours to accuse David was looked upon as disaffected to Saul. Thus the best of men have been represented under the worst characters by those that resolved to give them the worst treatment. 5. His life was aimed at and he went in continual peril of it. Fear was on every side, and he knew that, whatever counsel his enemies took against him, the design was not to take away his liberty, but to take away his life (Psa 31:13), a life so valuable, so useful, to the good services of which all Israel owed so much, and which was never forfeited. Thus, in all the plots of the Pharisees and Herodians against Christ, still the design was to take away his life, such are the enmity and cruelty of the serpent's seed. II. His confidence in God in the midst of these troubles. Every thing looked black and dismal round about him, and threatened to drive him to despair: "But I trusted in thee, O Lord! (Psa 31:14) and was thereby kept from sinking." His enemies robbed him of his reputation among men, but they could not rob him of his comfort in God, because they could not drive him from his confidence in God. Two things he comforted himself with in his straits, and he went to God and pleaded them with him: - 1. "Thou art my God; I have chosen thee for mine, and thou hast promised to be mine;" and, if he be ours and we can by faith call him so, it is enough, when we can call nothing else ours. "Thou art my God; and therefore to whom shall I go for relief but to thee?" Those need not be straitened in their prayers who can plead this; for, if God undertake to be our God, he will do that for us which will answer the compass and vast extent of the engagement. 2. My times are in thy hand. Join this with the former and it makes the comfort complete. If God have our times in his hand, he can help us; and, if he be our God, he will help us; and then what can discourage us? It is a great support to those who have God for their God that their times are in his hand and he will be sure to order and dispose of them for the best, to all those who commit their spirits also into his hand, to suit them to their times, as David here, Psa 31:5. The time of life is in God's hands, to lengthen or shorten, embitter or sweeten, as he pleases, according to the counsel of his will. Our times (all events that concern us, and the timing of them) are at God's disposal; they are not in our own hands, for the way of man is not in himself, not in our friends' hands, nor in our enemies' hands, but in God's; every man's judgment proceedeth from him. David does not, in his prayers, prescribe to God, but subscribe to him. "Lord, my times are in thy hand, and I am well pleased that they are so; they could not be in a better hand. Thy will be done." III. His petitions to God, in this faith and confidence, 1. He prays that God would deliver him out of the hand of his enemies (Psa 31:15), and save him (Psa 31:16), and this for his mercies' sake, and not for any merit of his own. Our opportunities are in God's hand (so some read it), and therefore he knows how to choose the best and fittest time for our deliverance, and we must be willing to wait that time. When David had Saul at his mercy in the cave those about him said, "This is the time in which God will deliver thee," Sa1 24:4. "No," says David, "the time has not come for my deliverance till it can be wrought without sin; and I will wait for that time; for it is God's time, and that is the best time." 2. That God would give him the comfort of his favour in the mean time (Psa 31:16): "Make they face to shine upon thy servant; let me have the comfortable tokens and evidences of thy favour to me, and that shall put gladness in my heart in the midst of all my griefs." 3. That his prayers to God might be answered and his hopes in God accomplished (Psa 31:17): "Let me not be ashamed of my hopes and prayers, for I have called upon thee, who never saidst to thy people, Seek in vain, and hope in vain." 4. That shame and silence might be the portion of wicked people, and particularly of his enemies. They were confident of their success against David, and that they should run him down and ruin him. "Lord," says he, "let them be made ashamed of that confidence by the disappointment of their expectations," as those that opposed the building of the wall about Jerusalem, when it was finished, were much cast down in their own eye, Neh 6:16. Let them be silent in the grave. Note, Death will silence the rage and clamour of cruel persecutors, whom reason would not silence. In the grave the wicked cease from troubling. Particularly, he prays for (that is, he prophesies) the silencing of those that reproach and calumniate the people of God ( Psa 31:18): Let lying lips be put to silence, that speak grievous things proudly and contemptuously against the righteous. This is a very good prayer which, (1.) We have often occasion to put up to God; for those that set their mouth against the heavens commonly revile the heirs of heaven. Religion, in the strict and serious professors of it, are every where spoken against, [1.] With a great deal of malice: They speak grievous things, on purpose to vex them, and hoping, with what they say, to do them a real mischief. They speak hard things (so the word is), which bear hard upon them, and by which they hope to fasten indelible characters of infamy upon them. [2.] With a great deal of falsehood: They are lying lips, taught by the father of lies and serving his interest. [3.] With a great deal of scorn and disdain: They speak proudly and contemptuously, as if the righteous, whom God has honoured, were the most despicable people in the world, and not worthy to be set with the dogs of their flock. One would think they thought it no sin to tell a deliberate lie if it might but serve to expose a good man either to hatred or contempt. Hear, O our God! for we are despised. (2.) We may pray in faith; for these lying lips shall be put to silence. God has many ways of doing it. Sometimes he convinces the consciences of those that reproach his people, and turns their hearts. Sometimes by his providence he visibly confutes their calumnies, and brings forth the righteousness of his people as the light. However, there is a day coming when God will convince ungodly sinners of the falsehood of all the hard speeches that have spoken against his people and will execute judgment upon them, Jde 1:14, Jde 1:15. Then shall this prayer be fully answered, and to that day we should have an eye in the singing of it, engaging ourselves likewise by well-doing, if possible, to silence the ignorance of foolish men, Pe1 2:15.

he is forgotten as one dead, and contemned as a useless broken vessel.

For--introduces further reasons for his prayer, the unjust, deliberate, and murderous purposes of his foes.