This Psalm is a blessed and general thanksgiving for the infinite, unspeakable, and never-failing mercies of God, both with respect to the body and the soul. In this golden and glorious Psalm, the Psalmist’s design is to embrace and set forth a summary, as it were, to all priests and ministers of the word; as a pattern for the subject matter of all sermons, exhortations, and Psalms to be delivered to the people: that all false and wicked doctrine might be avoided, and also all false worship of God; and that God might be worshipped truly with that worship required by the first commandment of the Decalogue.
For this ought to be the sum and substance of all true worship,—“Let us praise the Lord, for he is good, for his mercy endureth for ever:” that is, praise, laud, and proclaim, without ceasing, the infinite largeness of his grace. Learn ye, from his word, that as he hath promised, so he is ever present with us, and continually bestows his blessings upon us; and that the riches of his goodness are boundless and inexhaustible.
To fortify our hearts, therefore, against the devil, (whose whole aim and employment is to destroy in our hearts faith in God, and the knowledge of his goodness and mercy, and to cast us under doubting and sorrow,) the Psalmist repeats this holy sentence at the end of every verse—“For his mercy endureth for ever:” by which words, so often repeated, the holy man wishes to impress and fix on our hearts the doctrine of grace and the worship of the first commandment: as if he had said, it is the infinite goodness of God, and not any human works or merits of your own, that has done all these wonderful things for you. It is the pure and unspeakable greatness of God’s goodness and grace, that pours forth all these things upon you, and therefore they are poured forth upon you freely and without any merit or deserving of yours, and even while you are wholly undeserving of such mercies.
In this repeated expression also the Psalmist refers, after the manner of the prophets, to the promise of Christ to come; for it was from no works of men, nor from any merit of theirs, that the promise of Christ was given unto Abraham, which said, “In thy seed shall all the nations of the earth be blessed.”
Learn, thou, therefore, to rehearse and impress upon thine own heart, and on the hearts of others also, this repeated conclusion of each verse; that it may be a bulwark for thee against the devil, who is ever maliciously jeering our temptations, and saying, that it is not the mercy of God, but his judgment, that “endureth for ever.” Hypocrites and enthusiasts sing not, nor can sing, this blessed conclusion of the verses, “For his mercy endureth for ever.” They can only sing, ‘For our goodness endureth for ever.’ But do thou, Christian brother, hold fast this doctrine of a Davidical heart; the truly divine and heavenly doctrine of the remission of sins; a remission “enduring for ever,” and which sin can never destroy; which alone overcomes the devil and all errors, and which alone can give the conscience rest under all temptations, and the agonizing conflicts of death.
PSALM CXXXVII.
The constancy of the Jews in captivity.—The prophet curseth Edom and Babel.
By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.
We hanged our harps upon the willows in the midst thereof.
For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.
How shall we sing the LORD’S song in a strange land?
If I forget thee, O Jerusalem, let my right hand forget her cunning.
If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.
Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.
O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us.
Happy shall he be, that taketh and dasheth thy little ones against the stones.
This Psalm is a prayer in the persons of the captives of Babylon; whether we understand it as having been written after the captivity, or before it in the way of prophecy. The captives here pray for the city of Jerusalem; that is, for the place of the word and the worship of God; for all these things had been destroyed by the Babylonians.
This Psalm shows us that the first concern of all that fear and know God should be the preservation of a place for the ministration of the word, and for the true religion and true worship of God. For, as here, when Jerusalem is destroyed, Babylon and Edom, and all other wicked nations rejoice, and triumph over the grief and the tears of the people of God, which adds great bitterness to their afflictions. But such enemies shall never enjoy their triumph unpunished of God. They themselves shall be laid waste in their appointed time, and shall be utterly overthrown and laid in ruins and in ashes; their flourishing youth shall be destroyed by the sword, their children shall be dashed against the stones, and neither age nor sex shall find mercy. But Israel and the people of God shall remain for evermore. In this manner fell Babylon, that queen of nations: and in the same manner also shall fall all the Babylonians and Edomites in our day, who rejoice, like their forefathers, in the afflictions and calamities of the true church of God.
PSALM CXXXVIII.
David praiseth God for the truth of his word.—He prophesieth that the kings of the earth shall praise God.—He professeth his confidence in God.
A Psalm of David.
I will praise thee with my whole heart: before the gods will I sing praise unto thee.
I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.
All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.
Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD.
Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.
Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.
The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the work of thine own hands.
This is a Psalm of general thanksgiving unto God for all his help against enemies: and it prays that the kingdom of Christ may come; and it prophesies also that even kings and nations shall hear the gospel, shall render thanks unto God for the same, and shall know and worship him in truth; and shall acknowledge the eternal kingdom of Christ, namely, his exaltation over all things, and over every name that is named; and that he succours, helps, and saves humble, tempted, and afflicted sinners.
In the conclusion of the Psalm, the Psalmist prays, “Forsake not the work of thine own hands;” that is, Raise up, establish, and preserve this promised kingdom of Christ, for the sake of which thou hast chosen this people.
PSALM CXXXIX.
David praiseth God for his allseeing providence, and for his infinite mercies.—He defieth the wicked.—He prayeth for sincerity.
To the chief Musician. A Psalm of David.
O LORD, thou hast searched me, and known me.
Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.
Thou compassest my path and my lying down, and art acquainted with all my ways.
For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.
Thou hast beset me behind and before, and laid thine hand upon me.
Such knowledge is too wonderful for me; it is high, I cannot attain unto it.
Whither shall I go from thy spirit? or whither shall I flee from thy presence?
If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.
If I take the wings of the morning, and dwell in the uttermost parts of the sea;
Even there shall thy hand lead me, and thy right hand shall hold me.
If I say, Surely the darkness shall cover me; even the night shall be light above me.
Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.
For thou hast possessed my reins: thou hast covered me in my mother’s womb.
I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.
My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.
Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
How precious also are thy thoughts unto me, O God! how great is the sum of them!
If I should count them, they are more in number than the sand: when I awake, I am still with thee.
Surely thou wilt slay the wicked, O God: depart from me, therefore, ye bloody men.
For they speak against thee wickedly, and thine enemies take thy name in vain.
Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?
I hate them with perfect hatred: I count them mine enemies.
Search me, O God, and know my heart: try me, and know my thoughts:
And see if there be any wicked way, and lead me in the way everlasting.
This is a high and glorious Psalm of thanksgiving, wherein the Psalmist, with a marvellous fervour of spirit, touches on that all-high matter,—God’s predestination of all things; and proclaims that incomprehensibleness of the divine wisdom and goodness, whereby, in a wonderful manner, he himself and all men, with all their affairs, all their works and all their thoughts, both the greatest and the least, were predestinated of God from everlasting. This manifold wisdom of God is incomprehensible to flesh and blood!
“Thou, O Lord (saith the Psalmist) hast searched me out and known me; thou knowest me altogether; thou understandest my thoughts long before they are conceived by me. Wherever I move, whithersoever I go, thou surroundest me on every side; and being ever present with me, thou beholdest all my undertakings, and my works, and my ways, and all that I think of doing or undertaking. There is no speech, not even the least word, upon my tongue, but thou, O God, knowest it, before I utter it. Thine eyes beheld me, when yet imperfect in my mother’s womb; and thou didst wonderfully form and fashion me there.” And (ver. 6) the Psalmist exclaims, “Such knowledge is too high and wonderful; no mortal thought can attain unto it.”
Here, it is as if the Psalmist had said, it is not in the capacity or powers of any mortal to think or determine how he will lead his life, what he will undertake, what he will do, what he will speak, what he will think, where he will go, or to, or from, or in what place he will turn; but all our acts, motions, and thoughts, are nothing less than the works of God ever present with us, doing and ruling all things as he will. And hence (ver. 19.) he utters his indignation against the wicked; saying, “Surely thou wilt slay the wicked, O God.” Here he burns with zeal against hypocrites, who, being ignorant of all the works and words of God, and utterly blind and mad, ascribe all their doings to their own works and merits.
These mortals are perpetually putting forth and boasting of their own ability and works, and are ever relying on their own doings and merits, and ascribing unto themselves that glory which belongs to God alone; whereas they have not one of their words in their own power, as of, or from, themselves; but all their words and thoughts are in the hand of God.—This glory, I say, they arrogate to themselves, when they are all the while so far from the wisdom of God and his divine works, that they neither know themselves nor any one part of themselves; nor understand how they were formed or fashioned in the womb of their mother; nor what their own body is, nor what are its properties and organs; nor what their eyes are, nor what their brain is; nor what the origin and nature of that motion is, by which their body is moved; and, in a word, when they know not what the soul and this natural life are; nor whence arise all those various motions and affections of the mind within, nor how they are uttered outwards by the tongue.
When, therefore, this whole that we are, and this all that we do, are not our own wisdom or doing, but God’s; and since we cannot comprehend these earthly things; since, I say, we neither can know nor do any one of these earthly and corporal things, as of ourselves; how awful a sin is that enormous arrogance, whereby we profess that we have so much power in ourselves and in our free-will, that we can understand God, and do his divine and spiritual works, and deliver ourselves from sin, and death, and hell.
Wherefore (ver. 20.) the Psalmist utters his holy indignation against such hypocrites and teachers of human works and doings; saying, “Thine enemies speak blasphemously against thee, O Lord, and they are proud and lifted up against thee without cause. Guard thou me, and prove and try me, that I may continue in the right way; the way that is true and eternal;” that is, in the way of the knowledge of the word of thy grace.
PSALM CXL.
David prayeth to be delivered from Saul and Doeg.—He prayeth against them.—He comforteth himself by confidence in God.
To the chief Musician. A Psalm of David.
Deliver me, O LORD, from the evil man: preserve me from the violent man;
Which imagine mischiefs in their heart: continually are they gathered together for war.
They have sharpened their tongues like a serpent; adders’ poison is under their lips. Selah.
Keep me, O LORD, from the hands of the wicked; preserve me from the violent man, who have purposed to overthrow my goings.
The proud have hid a snare for me, and cords: they have spread a net by the way-side: they have set gins for me. Selah.
I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD.
O GOD the LORD, the strength of my salvation; thou hast covered my head in the day of battle.
Grant not, O LORD, the desires of the wicked; further not his wicked device, lest they exalt themselves. Selah.
As for the head of those that compass me about, let the mischief of their own lips cover them.
Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.
Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him.
I know that the LORD will maintain the cause of the afflicted, and the right of the poor.
Surely the righteous shall give thanks unto thy name; the upright shall dwell in thy presence.
This Psalm is an ardent prayer against those hypocrites, who not only cause many offences, and lay many nets and snares for them that go on the right way, but proceed with terrible threats and unceasing cruelty against all who will not approve and follow their errors and wicked ways.
The Psalmist therefore here prays that God would be pleased to disappoint their counsels and purposes, and all the wicked plots which they form, and devise, and to turn them on themselves and on their own heads; that all these enemies of the people of God may perish with that horrible judgment with which Pharaoh perished in the Red Sea, who, being at the same time struck with lightning from heaven, and overwhelmed with the waves of the sea, was utterly destroyed.
This Psalm affords an abundant consolation to the godly; as the Psalmist saith in its conclusion, “The wicked shall fall into their own nets, whilst that I at all times escape.”
PSALM CXLI.
David prayeth that his suit may be acceptable, his conscience sincere, and his life safe from snares.
A Psalm of David.
LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.
Set a watch, O LORD, before my mouth; keep the door of my lips.
Incline not my heart to any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.
Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.
When their judges are overthrown in stony places, they shall hear my words; for they are sweet.
Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth.
But mine eyes are unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute.
Keep me from the snares which they have laid for me, and the gins of the workers of iniquity.
Let the wicked fall into their own nets, whilst that I withal escape.
This Psalm also is a fervent prayer, wherein the Psalmist prays to be delivered from wicked teachers, who pretend to speak of peace, and craftily use soft and flattering words, after they have found that they can prevail nothing by terrors and threats. “Let the righteous,” saith he, “smite me:” that is, I had rather that true and faithful teachers should rebuke and condemn me, and reprove my ways, than that hypocrites should flatter me and applaud me as a saint.
And farther, (saith the Psalmist) although I suffer affliction for the sake of that true and sound doctrine to which I cleave, and though, by afflictions returning again and again, my bones be broken in pieces and scattered like clods of earth before the penetrating and dividing plough; yet I had rather be reproved and smitten by godly and true teachers, and so acknowledge my sin, and rest upon the promise of God, than hear all the flattering words of those hypocrites who deceive themselves and others; and who pretend to have peace with God, when there is no such peace unto them. For all such teachers and their hypocrisies shall be hurled, as it were, from a mighty precipice, and they shall suddenly be dashed to pieces and shall perish together; their glory shall be hurried into confusion, and their end shall be utter destruction; and then it shall appear how bitter their pleasing doctrine is.
PSALM CXLII.
David sheweth that in his trouble all his comfort was in prayer unto God.
Maschil of David; a Prayer when he was in the cave.
I cried unto the LORD with my voice: with my voice unto the LORD did I make my supplication.
I poured out my complaint before him: I shewed before him my trouble.
When my spirit was overwhelmed within me, then thou knewest my path; in the way wherein I walked have they privily laid a snare for me.
I looked on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul.
I cried unto thee, O LORD: I said, Thou art my refuge, and my portion in the land of the living.
Attend unto my cry; for I am brought very low: deliver me from my persecutors: for they are stronger than I.
Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shall deal bountifully with me.
This Psalm is a prayer; wherein the Psalmist, being now surrounded with peril on every side, cries unto God out of prison, as it were, by reason of the great cruelty and malice of false teachers, who persecuted him on account of the word.
As the people of Israel were a stiff-necked people, their Cainish malice and bitterness had so hardened them, that they stoned, rejected, and killed the true prophets, on account of their preaching of the word, and maintaining the true worship of God; and had given themselves up to hypocrisy and idolatry; and all this, their histories of them testify; as does Christ also, (Matt. xxiii.) and Stephen. (Acts vii.)
Hence, as these things were fully known, so we find most of the Psalms grievously complaining of the cruel malice of false prophets and hypocrites. And just in the same way, from the very beginning, hypocrites and false teachers have afflicted the true church of God; and the true saints in all ages found it necessary to cry unto God continually, against all such hypocrites and Cainish pretenders to saintship. All this is abundantly testified by the histories of the times of Elijah and king Ahab and Jezebel; when all the true prophets of the Lord were compelled to flee and to hide themselves, to escape the furious cruelty of these adversaries; all which histories might have been adduced as examples in this Psalm. And the recent times of the Arian heresy afford also a plain example of the same persecution and malice, when all the catholic bishops were compelled to flee; for Satan neither can nor will endure the pure word of God!
PSALM CXLIII.
David prayeth for favour in judgment.—He complaineth of his griefs.—He strengtheneth his faith by meditation and prayer.—He prayeth for grace, for deliverance, for sanctification, for destruction of his enemies.
A Psalm of David.
Hear my prayer, O LORD; give ear to my supplications: in thy faithfulness answer me, and in thy righteousness.
And enter not into judgment with thy servant: for in thy sight shall no man living be justified.
For the enemy hath persecuted my soul; he hath smitten my life down to the ground: he hath made me to dwell in darkness, as those that hath been long dead.
Therefore is my spirit overwhelmed within me: my heart within me is desolate.
I remember the days of old; I meditate on all thy works: I muse on the work of thy hands.
I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Selah.
Hear me speedily, O LORD; my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit.
Cause me to hear thy loving-kindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee.
Deliver me, O LORD, from mine enemies: I flee unto thee to hide me.
Teach me to do thy will; for thou art my God: thy Spirit is good; lead me into the land of uprightness.
Quicken me, O LORD, for thy name’s sake: for thy righteousness’ sake bring my soul out of trouble.
And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant.
This is a prayer, expressing the deep feelings of an afflicted and agonizing conscience. The Psalmist, being in the midst of the sense and peril of sin, and terrified at the judgment of God, begs of God not to enter into judgment with him, and firmly cleaves to the promise of mercy, and of the remission of sins. He complains, on the other hand, of hypocrites and teachers of the law and of works; by means of whom, as his instruments, the devil terribly harasses the godly, and loads them with various trials and straits of mind and conscience, and endeavours to draw them away from the certainty of the divine promise unto doubt; in which state, consciences are horribly shaken with fear and darkness, and the dread of the wrath of an unappeased God.
“The enemy,” saith David, “hath persecuted my soul; he hath made me to dwell in darkness, as those that have been long dead; therefore my spirit is overwhelmed within me.” Here David refers to those straits into which consciences are cast by those who lay upon them burdens too heavy to be borne, (as Christ saith concerning the Pharisees, Matt. xxiii.) And yet will not so much as touch them with one of their fingers. And hence this Psalm blessedly shows that there is no sure or solid consolation for consciences, save for those who depend on the promise of the free remission of sins, and on the word of God’s grace: “Enter not,” saith David, “into judgment with thy servant, O Lord, for in thy sight shall no man living be justified.”
That afflicted hearts and consciences can find rest in no other way than this, all the scriptural histories bear witness. All the holy patriarchs, from the beginning of the world, were justified before God by the free, unmerited imputation of righteousness, and not by their own works; as Peter also testifies (Acts xv.) concerning the law, “Why tempt ye God; to lay upon us a yoke which neither we nor our fathers were able to bear. But we believe that by the grace of our Lord Jesus Christ, we shall be saved, as they.”
“I remember,” says David again, “the days of old, I meditate on the works of thy hands;” as if he had added, ‘By these, thy works from the beginning, I comfort and support myself in all my temptations: for all the great saints from the beginning were saved, not by any merit of their own righteousness, but by grace alone: they were delivered from sin and from the wrath of God, by faith in Christ the promised seed: as Abraham also was, by the same grace of God in Christ, called out of idolatry.’ Joshua xxiv. 2, 3.
Therefore God leaves here no ground for any mortal’s boasting in his own works and merits: and yet, by this doctrine of works Satan hath never ceased to distress and torment consciences, contrary to the manifest words and works of God.
PSALM CXLIV.
David blesseth God for his mercy both to him and to man.—He prayeth that God would powerfully deliver him from his enemies.—He promiseth to praise God.—He prayeth for the happy state of the kingdom.
A Psalm of David.
Blessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight:
My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me.
LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him!
Man is like to vanity: his days are as a shadow that passeth away.
Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke.
Cast forth lightning, and scatter them: shoot out thine arrows and destroy them.
Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children;
Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.
I will sing a new song unto thee, O God: upon a psaltry and an instrument of ten strings will I sing praises unto thee.
It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword.
Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood:
That our sons may be as plants grown up in their youth; that our daughters may be as cornerstones, polished after the similitude of a palace:
That our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets:
That our oxen may be strong to labour; that there be no breaking in, nor going out; that there be no complaining in our streets.
Happy is that people that is in such a case: yea, happy is that people whose God is the LORD.
This is a blessed Psalm of thanksgiving for kings, princes, and all magistrates. David here, as a king and a magistrate himself, who had to govern the state and carry on wars, confesses that all prosperous and happy government, all success at home and abroad, all the arts of peace, and all victory in war, are the good gifts of God; and that a man can no more effect these things by human wisdom or strength, or by any ability of his own, than he can hold the millions of minds of nations bound unto himself, and make their multitudes obey him alone: for what could any mortal man do towards preserving whole kingdoms, and cities, and provinces in quiet from sedition and commotions amid all the infinite malice of the devil and the world? Every mortal man would fail, like a vanishing shadow, before the thought of such an undertaking.
But the God of all majesty, as Isaiah saith, is the Lord of all the kingdoms and kings of the earth. He, as Daniel saith, removes and establishes kingdoms. That monarch of heaven and earth also taketh down one king and sitteth up another. And he it is, who, in the time of peace, curbs the wills and holds the minds of the multitude, and stills all civil commotions like the waves of the sea, against all the raised winds of the devil. And it is the same God also, who, in the time of war, terrifieth the enemies of a nation, and maketh their hearts to tremble, when he thunders in the heavens, when he touches the mountains and great hills of nations and of peoples: he is terrible; and who can stand before him? When he strikes the hearts of the enemy with fear, it is easy for us to conquer. But what human wisdom or power can strike this terror, or do or ordain such mighty things?
David then prays against the deeds of his own people, and rebukes their ungodliness. The Israelites, because they had that especial honour and glory of being the people of God, were above all people of a stiff-neck; proud, seditious, avaricious, envious, unbelieving, and disobedient; and all these things they manifested in their conduct to Moses, to David himself, and to other godly kings. And although they saw David, in the same manner as Moses before him, with the manifest presence of God, and with great and divine miracles, governing the state, and conducting wars successfully, in the midst of the assaults of enemies on every side; yet falling into pride and security, from a confidence in their high title, as the people of God; they showed themselves to be no better than those of their forefathers, of whom Moses saith, “Ye have always been a rebellious and stiff-necked people before the Lord, from the day that I first knew you.” For the people of David were carnally affected and ungodly; and were as if they had said, ‘Command, and command again, if thou wilt; expect, and expect still; and why dost thou preach unto us faith, whereas we all the while continue in affliction? Those whom God favors, and to whom he shows mercy, he blesses: to them he gives wives, children, riches, houses, lands, and all things, and happiness in all things; and happy are the people that are in such a case.’ Nor were false prophets wanting, to dwell upon temporal promises in their preaching, and to withstand the true prophets; denying that those were the favorites of God who were not blessed with temporal prosperities; and saying that all the saints of God were so blessed.
Against these, therefore, David now most fervently prays, and encourages himself in heart and in faith by his past experiences of God’s mercies and deliverances. “If, (saith David,) thou hast aforetime delivered me from the sword of Goliath, and hast given me the victory, as thou hast done also unto other kings; so now defend me from this ungodly, hardened, and unbelieving people; who neither regard God nor his civil ministers; who care not with what evils a good king is surrounded in his government, nor what perils of war prevail, nor what blessings of peace are enjoyed; but are an ignorant and unfeeling herd; the very dregs and sink of men: yea, very swine, who regard nothing but their belly; whom it is more difficult to rule, than to conduct the most fierce and perilous wars.” Exactly like unto these are some of our nobles and citizens and countrymen now; who, for the sake of their belly, trample and spit upon all true religion and good learning; and indeed on all things human and divine.
David here attacks these ungodly ones with a most severe rebuke; calling them “strange children;” hereby cutting up that glorying of theirs, wherein they boasted of being the children of Abraham, and the peculiar people of God: and yet were all the while worse than any heathen nation, and were false children and strangers; for they honoured God with their mouth and with their lips, while their heart was far from him.
PSALM CXLV.
David praiseth God for his fame, for his goodness, for his kingdom, for his providence, for his saving mercy.
David’s Psalm of praise.
I will extol thee, my God, O king; and I will bless thy name for ever and ever.
Every day will I bless thee; and I will praise thy name for ever and ever.
Great is the LORD, and greatly to be praised; and his greatness is unsearchable.
One generation shall praise thy works to another, and shall declare thy mighty acts.
I will speak of the glorious honour of thy majesty, and of thy wondrous works.
And men shall speak of the might of thy terrible acts: and I will declare thy greatness.
They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness.
The LORD is gracious and full of compassion; slow to anger, and of great mercy.
The LORD is good to all and his tender mercies are over all his works.
All thy works shall praise thee, O LORD; and thy saints shall bless thee.
They shall speak of the glory of thy kingdom, and talk of thy power;
To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.
Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.
The LORD upholdeth all that fall, and raiseth up all those that be bowed down.
The eyes of all wait upon thee; and thou givest them their meat in due season.
Thou openest thine hand, and satisfiest the desire of every living thing.
The LORD is righteous in all his ways, and holy in all his works.
The LORD is nigh unto all them that call upon him, to all that call upon him in truth.
He will fulfil the desire of them that fear him: he also will hear their cry, and will save them.
The LORD preserveth all them that love him: but all the wicked will he destroy.
My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever.