PSALM LIX.
David prayeth to be delivered from his enemies.—He complaineth of their cruelty.—He trusteth in God.—He prayeth against them.—He praiseth God.
To the chief Musician, Al-taschith, Michtam of David; when Saul sent, and they watched the house to kill him.
Deliver me from mine enemies, O my God: defend me from them that rise up against me.
Deliver me from the workers of iniquity, and save me from bloody men.
For, lo, they lie in wait for my soul; the mighty are gathered against me; not for my transgression, nor for my sin, O LORD.
They run and prepare themselves without my fault: awake to help me, and behold.
Thou, therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah.
They return at evening: they make a noise like a dog, and go round about the city.
Behold, they belch out with their mouth; swords are in their lips; for who, say they, doth hear?
But thou, O LORD, shalt laugh at them: thou shalt have all the heathen in derision.
Because of his strength will I wait upon thee: for God is my defence.
The God of my mercy shall prevent me; God shall let me see my desire upon my enemies.
Slay them not, lest my people forget: scatter them by thy power; and bring them down, O LORD our shield.
For the sin of their mouth, and the words of their lips, let them even be taken in their pride; and for cursing and lying which they speak.
Consume them in wrath, consume them, that they may not be; and let them know that God ruleth in Jacob unto the ends of the earth. Selah.
And at evening let them return, and let them make a noise like a dog, and go round about the city.
Let them wander up and down for meat, and grudge, if they be not satisfied.
But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.
Unto thee, O my strength, I will sing: for God is my defence, and the God of my mercy.
This Psalm is a prayer; and may be very properly understood as offered up in the person of Christ, complaining of, and prophecying concerning the Jews; on whom, on account of their denial of Christ, and their rejection of the gospel, the awful judgments of God should fall; but yet, not so as to destroy the whole nation entirely; but, in such a manner, as to make of them an example to all future nations;—that they should be scattered abroad as exiles, and left vagabonds among all nations; and should be punished by being given up to blindness, and maddened fury; so as not to be able to teach anything, or say anything, but blasphemies against Christ. And this we see fulfilled in them in reality: for all their books and commentaries are replete with the most bitter reproaches and blasphemies against Christ and his gospel. And, for this their wickedness, they suffer dreadful and unceasing punishments: for they ‘go about the city like hungry dogs,’ seeking food, and finding it not.
The meaning of this prophecy is, therefore, that at the end, after the times of the apostles, the Jews should be left as exiles, should be banished from their own land, should wander about as outcasts, should be oppressed under foreign jurisdictions, should be driven out from one country to another, and should be cast out without any certain dwelling-place; and that they should seek out any corner of the world, where they might collect together again the wrecks and remains of their kingdom, and endeavour to find out another one to lead them, but should be frustrated in every attempt. And their exile and dispersion shall remain unfinished until the end appointed: till then, they shall remain and waste away like famished dogs, and run and smell about round the cities, and gape like dogs, but shall not be filled: and they shall perish without a king, and without a kingdom.
But with respect to the history of this Psalm, it may rightly be understood as referring to David, praying against the heirs of Saul and the Saulites; who, being at length stripped of their kingdom, wandered about like yawning and hungry dogs, ejected from their kingdom, and forsaken and held in contempt, until they all utterly perished. For God declared that the house of Saul should not be raised up; though the posterity of Saul greatly desired his kingdom.
PSALM LX.
David, complaining to God of former judgment,—now, upon better hope, prayeth for deliverance.—Comforting himself in God’s promises, he craveth that help whereon he trusteth.
To the chief Musician upon Shushan-eduth, Michtam of David, to teach; when he strove with Aram-naharaim and with Aram-zobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand.
O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.
Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.
Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment.
Thou hast given a banner to them that feared thee, that it may be displayed because of the truth. Selah.
That thy beloved may be delivered; save with thy right hand and hear me.
God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;
Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.
Who will bring me into the strong city? who will lead me into Edom?
Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?
Give us help from trouble: for vain is the help of man.
Through God we shall do valiantly: for he it is that shall tread down our enemies.
This is a signal thanksgiving. David gives thanks for the happy state of his kingdom, in which religion and political government flourished and prospered; for, in these two things, well-ordered, consist all things divine and human. Before the time of David, in the days of Saul, all things were in disorder, and the kingdom was in a declining state; as the former verses of the Psalm show. The Philistines had greatly afflicted the Israelites: so much so that even the ark of the Lord was despised and profaned.
Again, in the reign of Saul, all things were carried on with injury, oppression, and wickedness: which is always the case, when God forsakes magistrates, and suffers them to go on in their own ways. And the example of David, who was obliged to have recourse to such various, wise, and cautious means for safety, shows that the palace of Saul was full of Ahithophels, and of all such pests of religion and good government.
But, says David, “Thou, O Lord, hast given a sign to them that feared thee, that they may display it, and may believe and be assured, that thou art present with them.” For God had given to his own a sign, and had left it to them; by which, all those that believed in the grace of God, might be comforted; namely, the ark of the covenant and the mercy-seat; which God had delivered, by signal miracles, out of the hand of the Philistines. For God had promised and declared, that he would hear all those that called upon him before this ark, and this mercy-seat; and that he would there vouchsafe his presence.
At the end of the Psalm, he enumerates all his countries and his people; and, in a very striking and eminent way, extols the true worship of God, the true religion. “God (saith he) speaks in his holiness (or sanctuary); I will rejoice:” that is, God is present in my kingdom by his word, which is there preached: in this I will rejoice.
He enumerates, in order, these countries: Succoth, Shechem, Gilead, Manasseh, Ephraim, Judah, Moab, Philistia. And, at the end, he confesses, that, to defend and protect all these, by a good government, and to ensure them victory against all their enemies,—against Edom and Philistia, (that is to carry on war and to extend dominions, successfully,) is not in the power of human wisdom or human strength; “For vain (saith he) is the help of man. All successful valour and victory are from God.” Why he does not mention by name more countries than these nine, it belongs to a full commentary to explain; the narrow limits, therefore, of our present summary, will not allow us to enter upon that explanation.
We may sing this Psalm to the honour of God also, because in the church of Christ, God is continually making new orchards and gardens; and daily increasing the number of its churches and parishes; in which the word of God is preached; in which the sacraments are administered in a godly manner; and in which there are various gifts of the Holy Spirit.
PSALM LXI.
David fleeth to God upon his former experience.—He voweth perpetual service unto him, because of his promises.
To the chief Musician upon Neginah. A Psalm of David.
Hear my cry, O God; attend unto my prayer.
From the end of the earth will I cry unto thee, when my heart is overwhelmed; lead me to the rock that is higher than I.
For thou hast been a shelter for me, and a strong tower from the enemy.
I will abide in thy tabernacle for ever; I will trust in the covert of thy wings. Selah.
For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.
Thou wilt prolong the king’s life; and his years as many generations.
He shall abide before God for ever: O prepare mercy and truth, which may preserve him.
So will I sing praise unto thy name for ever, that I may daily perform my vows.
This is a prayer against the enemies of the people of God, and especially also for magistrates, and for the king—that God would increase faith in him, and further him in the knowledge of his holy name and word; that he may walk in faith and in the fear of God; that his government may be happy and endure; and that religion and good government may not be injured and distracted by seditions and wars. For Solomon, in his Proverbs, says, “That for the sins of the people, God changes kings and kingdoms.” But where there are many kings, there, (according to the manner of all human vicissitudes,) what one builds up, another casts down: as the proverb goes, “A new king, a new law,”—all changes in a state are dangerous: happy is that kingdom, therefore, which, being once well constituted, is long preserved in the same state.
PSALM LXII.
David professing his confidence in God discourageth his enemies.—In the same confidence he encourageth the godly.—No trust is to be put in worldly things.—Power and mercy belong to God.
To the chief Musician, to Jeduthun. A Psalm of David.
Truly my soul waiteth upon God: from him cometh my salvation.
He only is my rock and my salvation; he is my defence; I shall not be greatly moved.
How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.
They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.
My soul, wait thou only upon God; for my expectation is from him.
He only is my rock and my salvation: he is my defence; I shall not be moved.
In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.
Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.
Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.
God hath spoken once; twice have I heard this; that power belongeth unto God.
Also unto thee, O LORD, belongeth mercy: for thou renderest to every man according to his work.
This Psalm contains most excellent doctrine: it greatly exalts the dignity of faith, showing how firm a safeguard faith in God is, and what a strong defence it is against all the evils of life. On the other hand, the Psalmist shows the vanity of all confidence in men;—that nothing is more vain, or more fallacious than to trust in man. ‘God (says he) is my rock, my strength, and my defence: God is my hope, my salvation, my strength, my glory, my life, and my trust. God is my safe protection. God is my faithful helper; who never deceives me. Therefore, vain are the sons of men. The sons of men are all liars:’ that is, all human things are deceiving, uncertain, and cannot be held fast.
Many are to be found, who trust in the favour of kings and princes; and on that account, they are puffed up with pride and insolence, and oppress others with the more confidence; and especially if they see their wall bowing down and giving way; that is, if they see a man declining in his affairs, who was once in prosperity; or if they see him not protected by wealth and influence against injury: such an one as this, they endeavour to overthrow wholly; and to that end, ingratiate themselves with the powerful, and wind themselves into their affections, on whose favour they depend; as on a propitious deity.
But such see not how fallacious the favour of men is, and how variable and uncertain their wills are; in a word, they see not that “vain is the help of man!” Nor will they believe it to be vain, until they find it out by experience, and are brought to lament their error; as Cicero and many other wise men have done. Cicero exclaims with respect to Octavius, ‘O how vain was all my reputation for being a wise man, &c.! O how far was I from being wise indeed; though I sometimes evinced that wisdom which was esteemed to be such; but in vain!’ Thus writes he in his epistle to Octavius.—Therefore the sum of all religion is ‘Trust in God and injure not thy neighbour!’ So shalt thou rightly conduct thyself before both God and men!
PSALM LXIII.
David’s thirst for God.—His manner of blessing God.—His confidence of his enemies’ destruction, and his own safety.
A Psalm of David, when he was in the wilderness of Judah.
O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;
To see thy power and thy glory, so as I have seen thee in the sanctuary.
Because thy loving-kindness is better than life, my lips shall praise thee.
Thus will I bless thee while I live: I will lift up my hands in thy name.
My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips:
When I remember thee upon my bed, and meditate on thee in the night watches.
Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.
My soul followeth hard after thee: thy right hand upholdeth me.
But those that seek my soul, to destroy it, shall go into the lower parts of the earth.
They shall fall by the sword: they shall be a portion for foxes.
But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.
This is a prayer containing the deep feelings of an afflicted heart, thirsting after the word of God, which is the word of consolation! David called thus upon God, when he fled from the face of Saul, and lay hid in the wilderness of Judah. “My soul thirsteth for thee; my flesh longeth for thee, that I may see thee in thy sanctuary.” O how fervently does he desire to be present in the tabernacle, and before the mercy-seat in the sanctuary! And to hear the word of God, in the assembly of those who there truly worshipped him? He complains, also, bitterly against the Saulites; who so hostilely lay in wait for his life, that he could be in safety no where; and was compelled to be away from the place of the worship of God; even away from the sanctuary.—Notwithstanding all this, however, he raises himself up with a holy firmness, and magnanimity, and glories in being king, depending on the choice and promise of God; by which he comforts and sustains himself during the time of that most miserable flight and calamity.
This Psalm may be used by those who are under the oppression of tyrants, who feel a hungering and thirsting after the word of God, and who can, under their calamity, glory in being the sons and heirs of God, because they have the knowledge of Christ, and love the word; and who can persevere in this confidence, until the impious Saul be destroyed, and David exalted; that is, until God raise up and comfort those that fear him.
PSALM LXIV.
David prayeth for deliverance, complaining of his enemies.—He promiseth himself to see such an evident destruction of his enemies, as the righteous shall rejoice at it.
To the chief Musician, a Psalm of David.
Hear my voice, O God, in my prayer: preserve my life from fear of the enemy.
Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity.
Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words;
That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not.
They encourage themselves in an evil matter; they commune of laying snares privily; they say, Who shall see them?
They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep.
But God shall shoot at them with an arrow; suddenly shall they be wounded.
So they shall make their own tongue to fall upon themselves; all that see them shall flee away.
And all men shall fear, and shall declare the work of God: for they shall wisely consider of his doing.
The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.
This is a most ardent prayer, full of the feelings of a heart under great straits, by reason of the unceasing and infinite malice of the devil, the perfidy of men, and the ingratitude of the world.
David here cries unto God, on account of having experienced so much treachery, even from those of his own household, (as always is the case, in the cause of religion). He cries to the Lord against his betrayers and his most virulent slanderers,—those vipers, who, by wicked speeches, and all the arts of perfidy and malice, did not cease to plot against him. Of this base gang were his own son Absalom, Ahithophel, and others like them; and especially many in the court of Saul; Doeg, &c.
He continues, however, perseveringly to comfort and console himself;—that, by the just judgment of God, these same enemies shall bring evil upon their own heads; and that those very base and viperous tongues, which now cannot rest nor cease to slander, shall only wound themselves; as, in the end, it happened unto Absalom, Ahithophel, and Doeg.
In the same way also, we ought to pray against all those vipers, our enemies, in the halls of kings, bishops, and princes: who attack us with satanic craft and hatred, and with all the arts of wickedness. But they shall fall themselves into the snares which they have laid, (as we have seen it exemplified in numberless instances;) and they shall only plan mischief which shall fall upon their own heads; that men may openly behold and see the works of God, and acknowledge that God himself has visited them.
PSALM LXV.
David praiseth God for his grace.—The blessedness of God’s chosen by reason of benefits.
To the chief Musician. A Psalm and Song of David.
Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed.
O thou that hearest prayer, unto thee shall all flesh come.
Iniquities prevail against me: as for our transgressions, thou shalt purge them away.
Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.
By terrible things in righteousness wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea:
Which by his strength setteth fast the mountains; being girded with power:
Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people.
They also that dwell in the uttermost parts are afraid of thy tokens: thou makest the outgoings of the morning and evening to rejoice.
Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it.
Thou waterest the ridges thereof abundantly; thou settlest the furrows thereof; thou makest it soft with showers; thou blessest the springing thereof.
Thou crownest the year with thy goodness; and thy paths drop fatness.
They drop upon the pastures of the wilderness; and the little hills rejoice on every side.
The pastures are clothed with flocks; the valleys also are covered over with corn: they shout for joy, they also sing.
This is a remarkable Psalm of thanksgiving; (and all productions of this kind were formed by the prophet out of the First Commandment,) wherein thanks are rendered unto God, because he preserves among his people (to whom he has given his word against Satan, heretics, and all adversaries) the true religion, and the true worship of God; and because he preserves also political peace, and guards the state from all seditions, wars and tumults; and dispels all the storms of the counsels of war, slaughter and bloodshed. For war is nothing less than a horrible storm and tempest, which hurls into confusion all things divine and human; and throws them into a perturbation, like as when the waves of the sea rage with violence.
The Psalmist gives thanks to God that he preserves peace;—(in which one thing are contained all the treasures of good;) that he gives rain from heaven and fruitful seasons; and that he crowns the year with his goodness: that is, that during the revolution of the year, he accomplishes and performs, as it were, a certain round of divine blessing and goodness. For, in the spring, there first appear the blossoms; and then, shortly after, the strawberries and cherries; and then, ere long, plums, apples, and berries of various juice and virtue; (to say nothing about the perpetual verdure of the herbs which flourishes all the while, and is continually revived with fresh supplies of dew). To these we are to add, the infinite variety of herbs and odours. And then, at the time of harvest, our barns are filled with wheat, rye, barley, and corn, and grain of every kind. In the autumn, our presses overflow with wine of an infinite variety of taste and fragrance, and our vats are filled to the brim. Thus the Lord fills the whole revolution of the year, and every part of it, with his overflowing and infinite goodness: and indeed every single fruit is, as it were, a fund, and a world of the goodness of God.
But how few are there, in general, who think about these numberless and valuable blessings, and render thanks unto God for them? Alas! we have innumerable examples of the impious manner in which the noble, the powerful, and the rich, have abused the saving doctrine of faith and Christian liberty, and also that peace which God has hitherto miraculously preserved to us:—we have numberless examples, I say, of the manner in which they have abused these great blessings, to their own lusts, as Sodom and Gomorrah did:—but they shall be visited with Sodom and Gomorrah’s judgment.
You see, therefore, that those in the kingdom of David, and among the people of Israel who composed these Psalms, were excellent and great men. For these are spiritual and truly divine poems. No poems ever equalled these. No poets, not even Homer himself, ever equalled these poets, who thus speak of God, his works, and his creatures. These Psalms contain the greatest and most weighty things, in a marvellous brevity of expression!
PSALM LXVI.
David exhorteth to praise God, to observe his great works, to bless him for his gracious benefits.—He voweth for himself religious service to God.—He declareth God’s special goodness to himself.
To the chief Musician, a Song or Psalm.
Make a joyful noise unto God, all ye lands:
Sing forth the honour of his name; make his praise glorious.
Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.
All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah.
Come and see the works of God he is terrible in his doing toward the children of men.
He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him.
He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.
O bless our God, ye people, and make the voice of his praise to be heard;
Which holdeth our soul in life, and suffereth not our feet to be moved.
For thou, O God, hast proved us: thou hast tried us, as silver is tried.
Thou broughtest us into the net; thou laidst affliction upon our loins.
Thou hast caused men to ride over our heads: we went through fire and through water; but thou broughtest us out into a wealthy place.
I will go into thy house with burnt-offerings; I will pay thee my vows,
Which my lips have uttered, and my mouth hath spoken, when I was in trouble.
I will offer unto thee burnt-sacrifices of fatlings, with the incense of rams: I will offer bullocks with goats. Selah.
Come and hear, all ye that fear God, and I will declare what he hath done for my soul.
I cried unto him with my mouth, and he was extolled with my tongue.
If I regard iniquity in my heart, the LORD will not hear me:
But verily God hath heard me; he hath attended to the voice of my prayer.
Blessed be God, which hath not turned away my prayer, nor his mercy from me.
This is a general thanksgiving, for God’s having rescued and delivered his people so often out of the hands of their enemies, and out of the very jaws of death itself; as he did at the Red Sea. The Books of Judges and Kings are full of these deliverances.
These deliverances are no less great and wonderful, at this day, in the church, when God delivers those that fear him out of temptations, both internal and external. For Satan, of whom that earthly Pharaoh was so especial a type, being inflamed with so horrible a desire of distressing and destroying, daily persecutes the church: and he would, if he could, so harm every single one of the godly, and so beset them on every side, that they should see nothing but death, and an angry God: out of all these things, however, God delivers his own.
PSALM LXVII.
A prayer for the enlargement of God’s kingdom, to the joy of the people, and the increase of God’s blessings.
To the chief Musician on Neginoth, a Psalm or Song.
God be merciful unto us, and bless us; and cause his face to shine upon us. Selah.
That thy way may be known upon earth, thy saving health among all nations.
Let the people praise thee, O God; let all the people praise thee.
O let the nations be glad, and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth. Selah.
Let the people praise thee, O God; let all the people praise thee.
Then shall the earth yield her increase; and God, even our God, shall bless us.
God shall bless us; and all the ends of the earth shall fear him.
This is a prophecy concerning the kingdom of Christ; foretelling, that it should be a spiritual kingdom, in which grace and the remission of sins should be proclaimed, not only in Judea, but throughout all nations. “Let the people praise thee, O God, yea let all the people praise thee; for thou judgest the people righteously, &c.” That is, thou reignest, by the Gospel, throughout all nations: thou judgest all: (that is, all sinners in the hypocrisy of nature,) that they may be brought to give thanks unto thee for thy mercy, and may rejoice, and praise the blessings of the gospel.
This sacrifice of praise, this offering of thanks, is the highest worship of God, and is a sacrifice truly acceptable unto him, (as we have continually observed;) for David does not here say, ‘The nations shall become proselytes, and shall be circumcised, and shall flock to Jerusalem:’ but “The nations shall remain uncircumcised, and shall, nevertheless, sing praises unto God, and shall laud and magnify him:” that is, the gospel shall be preached among all nations, and the kingdom of Christ shall arise, the kingdom of grace and of the mercy of God.
PSALM LXVIII.
A prayer at the removing of the ark.—An exhortation to praise God for his mercies, for his care of the church, for his great works.
To the chief Musician, A Psalm or Song of David.
Let God arise, let his enemies be scattered: let them also that hate him flee before him.
As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish in the presence of God.
But let the righteous be glad: let them rejoice before God; yea, let them exceedingly rejoice.
Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.
A father of the fatherless, and a judge of the widows, is God in his holy habitation.
God setteth the solitary in families: he bringeth out those which are bound with chains; but the rebellious dwell in a dry land.
O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:
The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.
Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary.
Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.
The LORD gave the word: great was the company of those that published it.
Kings of armies did flee apace; and she that tarried at home divided the spoil.
Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.
When the Almighty scattered kings in it, it was white as snow in Salmon.
The hill of God is as the hill of Bashan; an high hill, as the hill of Bashan.
Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the LORD will dwell in it for ever.
The chariots of God are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place.
Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.
Blessed be the LORD, who daily loadeth us with benefits, even the God of our salvation. Selah.
He that is our God is the God of salvation; and unto God the LORD belong the issues from death.
But God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses.
The LORD said, I will bring again from Bashan; I will bring my people again from the depths of the sea:
That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.
They have seen thy goings, O GOD; even the goings of my God, my King, in the sanctuary.
The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels.
Bless ye God in the congregations, even the LORD from the fountain of Israel.
There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali.
Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.
Because of thy temple at Jerusalem shall kings bring presents unto thee.
Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war.
Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.
Sing unto God, ye kingdoms of the earth; O sing praises unto the LORD; Selah:
To him that rideth upon the heaven of heavens which were of old: lo, he doth send out his voice, and that a mighty voice.
Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.
O God, thou art terrible out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God.