Charles H. Spurgeon

Whole Psalm. The exordium or beginning of this Psalm is the most grand and striking that can possibly be imagined—the speaker GOD, the audience an assembled world! We cannot compare or assimilate the scene here presented to us with any human resemblance; nor do I imagine that earth will ever behold such a day till that hour when the trumpet of the archangel shall sound and shall gather all the nations of the earth from the four winds, from one end of heaven to the other; when the dead, small and great, shall stand before God, and the sea shall give up the dead which are in it, and death and hell shall deliver up the dead that are in them. Barton Bouchier.

Verse 1. El, Elohim, Jehovah has spoken! So reads the Hebrew. Andrew A. Bonar.

Verse 1. (first clause). Some have observed that these three names, El, Elohim, Jehovah, here mentioned, have three very distinct accents set to them, and which being joined to a verb singular (dbd), hath spoken, contains the mystery of the trinity of Persons in the unity of the divine Essence. John Gill.

Verse 1. And called the earth, etc., i.e., all the inhabitants of the earth he has commanded to come as witnesses and spectators of the judgment. Simon de Muis.

Verses 1-5.

No more shall atheists mock his long delay;
His vengeance sleeps no more; behold the day!
Behold!—the Judge descends; his guards are nigh,
Tempests and fire attend him down the sky.
When God appears, all nature shall adore him.
While sinners tremble, saints rejoice before him.
Heaven, earth and hell, draw near; let all things come,
To hear my justice, and the sinner's doom;
But gather first my saints (the Judge commands),
Bring them, ye angels, from their distant lands.
When Christ returns, wake every cheerful passion,
And shout, ye saints; he comes for your salvation.
—Isaac Watts.

Verse 5. Gather, etc. To whom are these words addressed? Many suppose to the angels, as the ministers of God's will; but it is unnecessary to make the expression more definite than it is in the Psalm. J. J. Stewart Perowne.

Verse 5. My saints, the objects of my mercy, those whom I have called and specially distinguished. The term is here descriptive of a relation, not of an intrinsic quality. J. A. Alexander.

Verse 5. Gather my saints together unto me. There is a double or twofold gathering to Christ. There is a gathering unto Christ by faith, a gathering within the bond of the covenant, a gathering into the family of God, a gathering unto the root of Jesse, standing up for an ensign of the people. "In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious." Isa 11:10. This is the main end of the gospel, the great work of ministers, the gathering of sinners unto Christ. But then there is a gathering at the general judgment; and this is the fathering that is here spoken of. This gathering is consequential to the other. Christ will gather none to him at the last day but those that are gathered to him by faith here; he will give orders to gather together unto him all these, and none but these, that have taken hold of his covenant.

I would speak of Christ's owning and acknowledging the saints at his second coming. His owning and acknowledging them is imported in his giving these orders: Gather my saints together unto me. ... Now upon this head I mention the things following:—1. Saintship will be the only mark of distinction in that day. There are many marks of distinction now; but these will all cease, and this only will remain. 2. Saintship will then be Christ's badge of honour. Beware of mocking at saintship, or sanctity, holiness and purity; for it is Christ's badge of honour, the garments with which his followers are clothed, and will be the only badge of honour at the great day. 3. Christ will forget and mistake none of the saints. Many of the saints are forgotten here, it is forgotten that such persons were in the world, but Christ will forget and mistake none of them at the great day; he will give forth a list of all his saints, and give orders to gather them all unto him. 4. He will confess, own, and acknowledge them before his Father, and his holy angels. Mt 10:32 Lu 12:8 Re 3:5. They are to go to my Father's house, and they are to go thither in my name, in my right, and at my back; and so it is necessary I should own and acknowledge them before my Father. But what need is there for his owning them before the angels? Answer. They are to be the angel's companions, and so it is necessary he should own them before the angels. This will be like a testimonial for them unto the angels. Lastly. The evidences of his right to and propriety in them, will then be made to appear. Mal 3:17: "And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels." It is too late for persons to become his then; so the meaning is, they shall evidently appear to be mine. James Scot, 1773.

Verse 5. Gather my saints together unto me. Our text may be considered as the commission given by the great Judge to his angels—those ministering spirits who do his will, hearkening to the voice of his power. The language of the text is in accordance with that which was uttered by our Lord when, alluding to the coming of the Son of Man, he says, "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." But previous to this final, this general gathering together of his saints to judgment, Jehovah gathers them together in various ways, in various places, and by various means, both of providence and of grace. Previous to his being seated on a throne of judgment, we behold him sitting on a throne of mercy, and we hear him saying, Gather my saints together unto me. These words lead us to notice—I. The characters described, My saints. II. The command issued, Gather my saints together unto me.

1. THE CHARACTERS HERE DESCRIBED—my saints, we are to understand my holy ones—those who have been sanctified and set apart by God. None of us possess this character by nature. We are born sinners, and there is no difference; but by divine grace we experience a change of nature, and consequently a change of name. The title of saint is frequently given to the people of God in derision. "Such an one, "says a man of the world, "is one of your saints." But, my brethren, no higher honour can be conferred upon us than to be denominated saints, if we truly deserve that character; but in what way do we become saints? We become saints—1. By divine choice. The saints are the objects of everlasting love; their names are written in the Lamb's book of life; and it is worthy of remark that wherever the people of God are spoken of in sacred Scripture, as the objects of that everlasting love, it is in connection with their personal sanctification. Observe, they are not chosen because they are saints, nor because it is foreseen that they will be so, but they are chosen to be saints; sanctification is the effect and the only evidence of election. We become saints—2. By a divine change which is the necessary consequence of this election. An inward, spiritual, supernatural, universal change is effected in the saints by the power of the Holy Ghost. Thus they are renewed in the spirit of their minds, and made partakers of a divine nature...Remember, then, this important truth, that Christians are called by the gospel to be saints; that you are Christians, not so much by your orthodoxy as by your holiness; that you are saints no further than as you are holy in all manner of conversation. 3. The people of God furnish an evidence of being saints by their godly conduct. "By their fruits, "not by their feelings; not by their lips, not by their general profession, but, "by their fruits shall ye know them." 4. The character of the saints is evidenced by divine consecration. The people of God are called holy inasmuch as they are dedicated to God. It is the duty and the privilege of saints to consecrate themselves to the service of God. Even a heathen philosopher could say, "I lend myself to the world, but I give myself to the gods. But we possess more light and knowledge, and are therefore laid under greater obligation than was Seneca."

2. THE COMMAND ISSUED. Gather my saints together unto me. Jehovah gathers his saints to himself in various ways. 1. He gathers them to himself in their conversion. The commission given by Christ to his ministers is, "Go ye forth into all the world, and preach the gospel to every creature, "or in other words, Gather my saints together unto me. The gospel is to be preached to sinners in order that they may become saints. 2. Saints are gathered together by God in public worship. 3. He gathers his saints together to himself in times of danger. When storms appear to be gathering around them, he is desirous to screen them from the blast. He say to them, in the language of Isaiah, "Come, my people, and enter into thy chamber—the chamber of my perfections and my promises—enter into thy chamber and shut the doors about thee, and hide thyself until the calamity is overpast."

Verse 4. God gathers his saints together in the service of his church. Thus Christ collected his apostles together to give them their apostolic commission to go and teach all nations. At the period of the Reformation, the great Head of the church raised up Luther and Calvin, together with other eminent reformers, in order that they might light up a flame in Europe, yea, throughout the world, that the breath of popery should never be able to blow out. 5. God gathers his saints together in death, and at the resurrection. "Precious in the sight of the Lord is the death of his saints." This is the commission which death is habitually receiving—"Go, death, and gather such and such of my saints unto me." As the gardener enters the garden, and plucks up the full blown flower and the ripened fruit, so Jesus Christ enters the garden of his church and gathers his saints to himself; for he says, "Father, I will that all they whom thou hast given me may be with me, where I am, and behold my glory." Condensed from J. Sibree's "Sermon preached at the reopening of Surrey Chapel, August 29th, 1830."

Verse 5. (second clause). Made, or ratifying a covenant; literally, cutting, striking, perhaps in allusion to the practice of slaying and dividing victims as a religious rite, accompanying solemn compacts. (See Ge 15:10-18.) The same usage may be referred to in the following words, over sacrifice, i.e., standing over it: or on sacrifice, i.e., founding the engagement on a previous appeal to God. There is probably allusion to the great covenant transaction recorded in Ex 24:4-8. This reference to sacrifice shows clearly that what follows was not intended to discredit or repudiate that essential symbol of the typical or ceremonial system. J. A. Alexander.

Verse 5. Made a covenant with me. Formerly soldiers used to take an oath not to flinch from their colours, but faithfully to cleave to their leaders; thus they called sacramentum militaire, a military oath; such an oath lies upon every Christian. It is so essential to the being of a saint, that they are described by this, Gather together unto me; those that have made a covenant with me. We are not Christians till we have subscribed this covenant, and that without any reservation. When we take upon us the profession of Christ's name, we enlist ourselves in his muster roll, and by it do promise that we will live and die with him in opposition to all his enemies ...He will not entertain us till we resign up ourselves freely to his disposal, that there may be no disputing with is commands afterwards, but, as one under his authority, go and come at his word. William Gurnall.

Verse 6. The heavens shall declare his righteousness. It is the manner of Scripture to commit the teaching of that which it desires should be most noticeable and important to the heavens and the earth: for the heavens are seen by all, and their light discovers all things. Here it speaks of the heavens, not the earth, because these are everlasting, but not the earth. Geier and Muis, in Poole's Synopsis.

Verse 8. I will not reprove thee for thy sacrifices; i.e., for thy neglect of them, but for thy resting in them, sticking in the bark, bringing me the bare shell without the kernel, not referring to the right end and use, but satisfying thyself in the work done. John Trapp.

Verse 8. I will not reprove thee for thy sacrifices or thy burnt offerings continually before me. Those words to have been, which our translators supply, may be left out, and the sense remain perfect: or if those words be continued, then the negative particle not, is to be reassumed out of the first part of the verse, and the whole read thus, I will not reprove thee for thy sacrifices, or thy burnt offerings not to have been continually before me. That is, I will not charge thee with a neglect of outward duty or worship, the inward or spiritual (of which he speaks, Ps 50:14), being that which is most pleasing unto me. Joseph Caryl.

Verses 8-9. It is the very remonstrance which our Lord himself makes against the Pharisees of his days, for laying so much stress on the outward observance of their own traditions, the washing of pots and cups and other such like things; the paying of tithes of anise and mint and cummin; the ostentatious fulfilment of all ceremonious observances in the eyes of men, the exalting the shadow to the exclusion of the substance. And have we not seen the like in our own days, even to the very vestment of the minister, the obeisance of the knee, and the posture of the body? as if the material church were all in all, and God were not Spirit, that demanded of those that worshipped him that they should worship him in spirit and in truth; as if the gold and ornaments of the temple were far beyond the hidden man of the heart in that which is incorruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. Barton Bouchier.

Verse 10. "For to me (belongs) every beast of the forest, the cattle in hills of a thousand." This last idiomatic phrase may either mean a thousand hills, or hills where the cattle rove by thousands, with probable allusion to the hilly grounds of Bashan beyond Jordan. According to etymology, the noun in the first clause means an animal, and that in the second beasts or brutes in general. But when placed in antithesis, the first denotes a wild beast, and the second domesticated animals or cattle. Both words were necessary to express God's sovereign propriety in the whole animal creation. Thus understood, the verse assigns a reason for the negative assertion in the one before it. Even if God could stand in need of animal oblations, for his own sake, or for their sake, he would not be under the necessity of coming to man for them, since the whole animal creation is his property and perfectly at his disposal. J. A. Alexander.

Verses 11-12. We show our scorn of God's sufficiency, by secret thoughts of meriting from him by any religious act, as though God could be indebted to us, and obliged by us. As though our devotions could bring a blessedness to God more than he essentially hath; when indeed "our goodness extends not to him." Ps 16:2. Our services to God are rather services to ourselves, and bring a happiness to us, not to God. This secret opinion of merit (though disputed among the Papists, yet) is natural to man; and this secret self pleasing, when we have performed any duty, and upon that account expect some fair compensation from God, as having been profitable to him; God intimates this: "The wild beasts of the field are mine. If I were hungry, I would not tell thee; for the world is mine, and the fulness thereof." He implies, that they wronged his infinite fulness, by thinking that he stood in need of their sacrifices and services, and that he was beholden to them for their adoration of him. All merit implies a moral or natural insufficiency in the person of whom we merit, and our doing something for him, which he could not, or at least so well do for himself. It is implied in our murmuring at God's dealing with us as a course of cross providences, wherein men think they have deserved better at the hands of God by their service, than to be cast aside and degraded by him. In our prosperity we are apt to have secret thoughts that our enjoyments were the debts God owes us, rather than gifts freely bestowed upon us. Hence it is that men are more unwilling to part with their righteousness than with their sins, and are apt to challenge salvation as a due, rather than beg it as an act of grace. Stephen Charnock.

Verse 12. If I were hungry, etc. Pagan sacrifices were considered as feasts of the gods. Daniel Cresswell.

Verse 13. Will I eat the flesh of bulls, or drink the blood of goats? That is, did I want anything I would not tell thee; but hast thou indeed such gross notions of me, as to imagine that I have appointed and required the blood and flesh of animals for their own sake and not with some design? Dost thou think I am pleased with these, when they are offered without faith, love, and gratitude? Nay, offer the sacrifice of praise, etc. Render to me a spiritual and reasonable service, performing thy engagements, and then thou wilt find me a very present help in trouble. B. Boothroyd.

Verse 15. Call upon me, etc. Prayer is like the ring which Queen Elizabeth gave to the Earl of Essex, bidding him if he were in any distress send that ring to her, and she would help him. God commandeth his people if they be in any perplexity to send this ring to him: Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me. George Swinnock.

Verse 15. Call upon me in the day of trouble, etc. Who will scrape to a keeper for a piece of venison who may have free access to the master of the game to ask and have? Hanker not after other helpers, rely on him only, fully trusting him in the use of such means as he prescribes and affords. God is jealous, will have no co-rival, nor allow thee (in this case) two strings to thy bow. He who worketh all in all must be unto thee all in all; of, through, and to whom are all things, to him be all praise for ever. Ro 11:36. George Gipps, in "A Sermon preached (before God, and from him) to the Honourable House of Commons," 1645.

Verse 15. Call upon me in the day of trouble, etc. The Lord hath promised his children supply of all good things, yet they must use the means of impetration; by prayer. He feed the young ravens when they call upon him. Ps 147:9. He feeds the young ravens, but first they call upon him. God withholds from them that ask not, lest he should give to them that desire not. (Augustine.) David was confident that by God's power he should spring over a wall; yet not without putting his own strength and agility to it. Those things we pray for, we must work for. (Augustine.) The carter in Isidore, when his cart was overthrown, would needs have his god Hercules come down from heaven, to help him up with it; but whilst he forbore to set his own shoulder to it, his cart lay still. Abraham was as rich as any of our aldermen, David as valiant as any of our gentlemen, Solomon as wise as any of our deepest naturians, Susanna as fair as any of our painted pieces. Yet none of them thought that their riches, valour, policy, beauty, or excellent parts could save them; but they stirred the sparks of grace, and bestirred themselves in pious work. And this is our means, if our meaning be to be saved. Thomas Adams.

Verse 15. I will deliver thee: properly, I will draw forth with my own mighty hand, and plant thee in liberty and prosperity. Hermann Venema.

Verse 16. Unto the wicked God saith, What hast thou to do to declare my statutes? etc. "As snow in summer, and as rain in harvest, so honour is not seemly for a fool." Is it not? No wonder then that divine wisdom requires us ourselves to put off the old man (as snakes put off their skins) before we take on us the most honourable office of reproving sin; a duty which above any other brings praise to God, and profit to men; insomuch that God hath not a more honourable work that I know of to set us about. And what think you? Are greasy scullions fit to stand before kings? Are dirty kennel rakers fit to be plenipotentiaries or ambassadors? Are unclean beasts fit to be made lord almoners, and sent to bestow the king's favours? Are swine fit to cast pearl, and the very richest pearl of God's royal word? No man dreams it; consequently none can believe himself qualified or commissioned to be a reprover of sin "till he is washed, till he is sanctified, till he is justified in the name of our Lord Jesus Christ, and by the Spirit of our God." A lunatick beggar in Athens would not believe but that all the ships in the harbour were his. His mistake exceeded not theirs, who persuade themselves that this richer office is theirs, before they are "alive from the dead, "and "born of the Spirit, "before they are returned to God or to themselves. The Duke of Alva is said to have complained that `his king sent him in fetters to fight for him; 'because without his pardon given him, and while he was a prisoner, he employed him in war. But the Supreme King is a more merciful one, and orders our charity to begin at home; making it our first duty to break off our sins; and then when we have put off these our shackles, go to fight his battles. Daniel Burgess (1645—1712-13) in "The Golden Sufferers."

Verse 16. The wicked. By whom are meant, not openly profane sinners; but men under a profession of religion, and indeed who were teachers of others, as appears from the following expostulations with them: the Scribes, Pharisees, and doctors among the Jews, are designed, and so Kimchi interprets it of their wise men, who learnt and taught the law, but did not act according to it. John Gill.

Verse 16. What hast thou to do to declare my statutes? etc. All the medieval writers teach us, even from the Mosaic law, concerning the leper, how the writer of this Psalm only put in words what those statutes expressed in fact. For so it is written: "The leper in whom the plague is, ...he shall put a covering upon his upper lip." As they all, following Origen, say: Let them who are themselves of polluted lips, take good heed not to teach others. Or, to take it in the opposite way, see how Isaiah would not speak to his people, because he was a man of polluted lips, and he dwelt among a people of polluted lips, till they had been touched with the living coal from the altar; and by that, as by a sacrament of the Old Testament, a sentence of absolution had been pronounced upon them. J. M. Neale.

Verse 16. (second clause). Emphasis is laid on the phrase, to declare God's statutes, which both denotes such an accurate knowledge of them as one may obtain by numbering them, and a diligent and public review of them. Properly speaking the word is derived from the Arabic, and signifies to reckon in dust, for the ancients were accustomed to calculate in dust finely sprinkled over tablets of the Abacus. Hermann Venema.

Verse 16. But unto the wicked God saith, What has thou to do...to take my covenant into thy mouth? For whom is the covenant made but for the wicked? If men were not wicked or sinful what needed there a covenant of grace? The covenant is for the wicked, and the covenant brings grace enough to pardon those who are most wicked; why, then, doth the Lord say to the wicked, What hast thou to do to take my covenant unto thy mouth? Observe what follows, and his meaning is expounded: Seeing thou hatest to be reformed. As if God had said, You wicked man, who protects you sin, and holds it close, refusing to return and hating to reform; what hast thou to do to meddle with my covenant? Lay off thy defiled hands. He that is resolved to hold his sin takes hold of the covenant in vain, or rather he lets it go, while he seems to hold it. Woe unto them who sue for mercy while they neglect duty. Joseph Caryl.

Verse 16. When a minister does not do what he teaches, this makes him a vile person; nay, this makes him ridiculous, like Lucian's apothecary, who had medicines in his shop to cure the cough, and told others that he had them, and yet was troubled with it himself. With what a forehead canst thou stand in a pulpit and publish the laws of God, and undertake the charge of souls, that when thine own nakedness appears, when thy tongue is of a larger size than thy hands, thy ministry is divided against itself, thy courses give thy doctrine the lie; thou sayest that men must be holy, and thy deeds do declare thy mouth's hypocrisy; thou doest more mischief than a hundred others. William Fenner.

Verse 17. And castest my words behind thee. Thou castest away contemptuously, with disgust and detestation, as idols are cast out of a city; or as Moses indignantly dashed to the earth the tables of the law. Martin Geier.

Verse 17. My words: apparently the ten commandments, accustomed to be called the ten words, by which God is often said to have made his covenant with Israel. Hermann Venema.

Verse 18. When thou sawest a thief, then thou consentedst with him; or didst run with him. This was literally true of the Scribes and Pharisees; they devoured widow's houses, and robbed them of their substance, under a pretext of long prayers; they consented to the deeds of Barabbas, a robber, when they preferred him to Jesus Christ; and they joined with the thieves on the cross in reviling him; and, in a spiritual sense, they stole away the word of the Lord, every man from his neighbour; took away the key of knowledge from the people, and put false glosses upon the sacred writings. John Gill.

Verse 18. Thou consentedst with him; became his accomplice. Sunetreces. LXX, i.e., you helped him to carry off his booty and to make his escape. Samuel Horsley.

Verse 18. Thou consentedst with him. Or, thou runnest along with him. Hast been partaker with; namely, thou art his companion; a term taken from commerce of merchants, or from banquets made after the ancient manner, to which divers did contribute, and had their shares therein. John Diodati.

Verse 18. (last clause). To give entertainment to them we know to be dissolute, is to communicate with their sins. Thomas Adams.

Verse 19. Thou givest thy mouth to evil, etc. Thou givest. Hebrew, thou sendest forth; to wit, free; for the word is used of men dismissing their wives or their servants, whom they left to their freedom. Thou hast an unbridled tongue, and castest off all restraints of God's law, and of thine own conscience, and givest thy tongue liberty to speak what you please, though it be offensive and dishonourable to God, and injurious to thy neighbour, or to thy own soul; which is justly produced as an evidence of their hypocrisy. To evil, either to sinful or mischievous speeches. Frameth deceit, i.e., uttereth lies or fair words, wherewith to circumvent those who deal with them. Matthew Poole.

Verse 19. The ninth commandment is now added to the other two, as being habitually violated by the person here addressed. J. A. Alexander.

Verse 20. Thou sittest and speakest, etc. A man may both speak and do evil while he sits still and doth nothing; an idle posture may serve the turn for such work as that. Joseph Caryl.

Verse 20. Thou sittest and speakest against thy brother, etc. When you are sitting still, and have nothing else to do, you are ever injuring your neighbour with your slanderous speech. Your table talk is abuse of your nearest friends. Samuel Horsley.

Verse 20. Thine own mother's son. To understand the force of this expression, it is necessary to bear in mind that polygamy was allowed amongst the Israelites. Those who were born to the same father were all brethren, but a yet more intimate relationship subsisted between those who had the same mother, as well as the same father. French and Skinner.

Verse 21. These things hast thou done, and I kept silence. Neither sleep nor slumber, nor connivance, nor neglect of anything can be incident to God. Because he doth not execute present judgment and visible destruction upon sinners, therefore blasphemy presumptuously infers—will God trouble himself about such petty matters? So they imagined of their imaginary Jupiter. Non vacat exiguis rebus adesse Jovem. What a narrow and finite apprehension this is of God! He that causes and produces every action—shall he not be present at every action? What can we do without him, that cannot move but in him? He that taketh notice of sparrows, and numbers the seeds which the very ploughman thrusts in the ground, can any action of man escape his knowledge, or slip from his contemplation? He may seem to wink at things, but never shuts his eyes. He doth not always manifest a reprehensive knowledge, yet he always retains an apprehensive knowledge. Though David smote not Shimei cursing, yet he heard Shimei cursing. As judges often determine to hear, but do not hear to determine; so though God does not see to like, ye he likes to see. Thomas Adams.

Verse 21. Thou thoughtest that I was altogether such an one as thyself. Such is the blindness and corruption of our nature, that we have very deformed and misshapen thoughts of him, till with the eye of faith we see his face in the glass of the word; and therefore Mr. Perkins affirms, that all men who ever came of Adam (Christ alone excepted) are by nature atheists; because at the same time that they acknowledge God, they deny his power, presence, and justice, and allow him to be only what pleaseth themselves. Indeed, it is natural for every man to desire to accommodate his lusts with a conception of God as may be most favourable to and suit best with them. God charges some for this: Thou thoughtest that I was altogether such an one as thyself. Sinners do with God as the Ethiopians do with angels, whom they picture with black faces that they may be like themselves. William Gurnall.

Verse 21. Thou thoughtest that I was altogether such an one as thyself. This men do when they plead for sins as little, as venial, as that which is below God to take notice of; because they themselves think it so, therefore God must think it so too. Man, with a giant like pride, would climb into the throne of the Almighty, and establish a contradiction to the will of God by making his own will, and not God's, the square and rule of his actions. This principle commenced and took date in Paradise, where Adam would not depend upon the will of God revealed to him, but upon himself and his own will, and thereby makes himself as God. Stephen Charnock.

Verse 21. I will set them in order before thine eyes. This is to be understood more militari, when sins shall be set in rank and file, in bloody array against thy soul; or more forensi, when they shall be set in order as so many indictments for thy rebellion and treason. Stephen Charnock.

Verse 21. And set them in order before thine eyes: as if he should say, Thou thoughtest all thy sins were scattered and dispersed; that there was not a sin to be found; that they should never be rallied and brought together; but I assure thee I will make an army of those sins, a complete army of them, I will set them in rank and file before thine eyes; and see how thou canst behold, much less contend with, such an host as they. Take heed therefore you do not levy war against your own souls; that's the worst of all civil or interstine wars. If an army of divine terrors be so fearful, what will an army of black, hellish sins be? when God shall bring whole regiments of sins against you—here a regiment of oaths, there a regiment of lies, there a third of false dealings, here a troop of filthy actions, and there a legion of unclean or profane thoughts, all at once fighting against thy life and everlasting peace. Joseph Caryl.

Verse 21. Atheists do mock at those Scriptures which tell us that we shall give account of all our deeds; but God shall make them find the truth of it in that day of their reckoning. It is as easy for him to make their forgetful minds remember as to create the minds in them. When he applies his register to their forgetful spirits they shall see all their forgotten sins. When the printer presseth clean paper upon his oiled irons, it receiveth the print of every letter: so when God shall stamp their minds with his register, they shall see all their former sins in a view. The hand was ever writing against Belshazzar, as he was ever sinning, though he saw it not till the cup was filled: so is it to the wicked; their sins are numbered, and themselves weighed, and see not till they be divided by a fearful wakening. William Struther.

Verse 21. (last clause). God setteth his sins in order before his eyes. Imprimis, the sin of his conception. Item, the sins of his childhood. Item, of his youth. Item, of his man's estate, etc. Or, Imprimis, sins against the first table. Item, sins against the second; so many of ignorance, so many of knowledge, so many of presumption, severally sorted by themselves. He committed sins confusedly, huddling them up in heaps; but God sets them in order, and methodizes them to his hands. Thomas Fuller.

Verse 22. Now consider this, ye that forget God, etc. What is less than a grain of sand? Yet when it comes to be multiplied, what is heavier than the sands of the sea? A little sum multiplied rises high; so a little sin unrepented of will damn us, as one leak in the ship, if it be not well looked to, will drown us. "Little sins" as the world calls them, but great sins against the majesty of God Almighty, whose majesty, against which they are committed, doth accent and enhance them, if not repented of, will damn. One would think it no great matter to forget God, yet it has a heavy doom attending on it. The non improvement of talents, the non exercise of grace, the world looks upon as a small thing; yet we read of him who hid his talent in the earth—he had not spent it, only not trading it is sentenced. Thomas Watson.

Verse 22. Lest I tear you in pieces. This is a metamorphic expression, taken from the strength and irresistible fury of a lion, from which the interference of the shepherd can supply no protection, or defence, for his flock. William Walford.

Verse 23. Whoso offereth praise glorifieth me. Thanksgiving is a God exalting work. Though nothing can add the least cubit to God's essential glory, yet praise exalts him in the eyes of others. Praise is a setting forth of God's honour, a lifting up of his name, a displaying the trophy of his goodness, a proclaiming his excellency, a spreading his renown, a breaking open the box of ointment, whereby the sweet savour and perfume of God's name is sent abroad into the world. To him that ordereth his conversation aright. Though the main work of religion lies within, yet "our light must so shine, "that others may behold it; the foundation of sincerity is in the heart, yet its beautiful front piece appears in the conversation. The saints are called "jewels, "because they cast a sparkling lustre in the eyes of others. An upright Christian is like Solomon's temple, gold within and without: sincerity is a holy leaven, which if it be in the heart will work itself into the life, and make it swell and rise as high as heaven. Php 3:20. Thomas Watson.

Verse 1. It unspeakably concerns all men to know what God has spoken. W. S. Plumer.

Verse 1.

1. Who has spoken? The Mighty, not men or angels, but God himself.

2. To whom has he spoken? To all nations—all ranks—all characters. This calls for,

(a) Reverence—it is the voice of God.

(b) Hope—because he condescends to speak to rebels.

3. Where has he spoken?

(a) In creation.
(b) In providence.
(c) In his word. G. R.

Verses 1-6.

1. The court called in the name of the King of kings.

2. The judgment set, and the judge taking his seat; Ps 50:2-3.

3. The parties summoned; Ps 50:8.

4. The issue of this solemn trial foretold; Ps 50:6. —Matthew Henry.

Verses 1-15.

1. God's call to man.
2. Man's call to God.

Verse 2.

1. The internal beauty of Zion.

(a) Positive beauty of wisdom—holiness—love.
(b) Comparative with the beauty of Paradise and the heaven of angels.
(c) Superlative—all the perfections of God combined.

2. Its external glory. Out of it God hath shined.

(a) On this world.
(b) On gracious souls.
(c) On angels who desire to look, etc.
(d) On the universe. "All the creatures heard I, "etc.

Verse 4.

1. What God will do for his people. He will judge them. (a) Deliver. (b) Defend. (c) Uphold.

2. The means at his disposal for this purpose. "He shall call, "etc.—Heaven and earth are subservient to him for the good of his church. G. R.

Verse 4. The judgment of the visible church. It will be by God himself, public, searching—with fire and wind, exact, final.

Verse 5. The great family gathering.

(a) Who are gathered.
(b) How they are gathered.
(c) To whom.
(d) When they are gathered.

Verse 5 (last clause).

1. The covenant.
2. The sacrifice which ratifies it.
3. How we may be said to make it.

Verse 6 (last clause). Then slander will not pervert the sentence, undue severity will not embitter it, partiality will not excuse, falsehood will not deceive, justice will surely be done.

Verse 7. Sins of God's people specially against God, and only known to God. A searching subject.

Verses 13-15. What sacrifices are not, and what are acceptable with God.

Verse 15.

1. The occasion—"trouble."
2. The command—"call upon me."
3. The promise—"I will deliver thee."
4. The design—"Thou shalt, "etc. G. R.

Verse 15. Thou shalt glorify me. This we do by praying, and by praising when prayer is heard; as also by confidence in his promises, submission to his chastisements, concern for his honour, attachment to his cause, affection to his people, and by continual obedience to his commands.

Verse 15.

1. A special invitation as to person and time.
2. Special promise to those accepting it.
3. Special duty involved when the promise is fulfilled.

Verses 16-17.

1. The prohibition given.

(a) The prohibited things—"declare my statutes." "Take my covenant, "etc. (1.) Preaching. (2.) Teaching, as in Sunday schools. (3.) Praying. (4.) Attending ordinances.

(b) Prohibited persons. Wicked preachers, etc., while they continue in wickedness.

2. The reason assigned; Ps 50:17.

(a) No self application of the truth.
(b) Inward hatred of it.
(c) Outward rejection. —G. R.

Verse 17.

1. The fatal sign. (a) Hating to be taught. (b) Hating what is taught.

2. What it indicates: (a) Pride. (b) Contempt of God. (c) Indifference to truth. (d) Atheism at heart. (e) Deadness of conscience.

3. What it leads to. See Ps 50:22.

Verses 17-18. Rejection of salutary instruction leads sooner or later to open transgression. Instances, reasons, inferential warnings.

Verses 20-21.

1. Man speaking and God silent.
2. God speaking and man silent.

Verse 21.

1. God leaves men for a time to themselves.

2. They judge of God on this account by themselves.

3. He will in due time reveal their whole selves to themselves. "I will reprove, "etc. G. R.

Verses 21, 23. Note the alternative; a life rightly ordered now, or sins set in order hereafter.

Verse 22.

1. The accusation—"Ye that forget God, "his omniscience, his power, his justice, his goodness, his mercy, his word, his great salvation.

2. The admonition—"Consider this, "rouse yourselves from your forgetfulness into serious reflection.

3. The condemnation—"Lest, "etc. (a) The awfulness. "Tear, "as a lion or eagle its prey—tear body and soul. (b) Its irresistibleness—"None to deliver." —G. R.

Verses 21, 23. Note the alternative; a life rightly ordered now, or sins set in order hereafter.

Verse 23.

1. Salvation is the work of God.

2. The evidence of salvation is holiness of heart and life.

3. The effect of that evidence is praise.

4. The tendency of that praise is to glorify God. God is not glorified by the doubts, and fears, and murmurings of his people, but by their praise. G. R.

Verse 23. (last clause). The true order of life.

1. That first which is first.
2. That most which is most.
3. That ever which is ever.
4. That all which is all.

In the old quarto edition (1634) of "Mr. Paul Bayne's Commentary on Colossians, "among the "divers places of Scripture briefly explained, "there is an exposition of Ps 50:21-23, of this Psalm, entitled, "The Terror of God displayed against carnal security."