Charles H. Spurgeon

Whole Psalm. We are to consider this song of praise, as I conceive, to be the language of our great Advocate and Mediator, "in the midst of the church giving thanks unto God," and teaching us to anticipate by faith his great and final victory over all the adversaries of our peace temporal and spiritual, with especial reference to his assertion of his royal dignity on Zion, his holy mountain. The victory over the enemy, we find by the fourth verse, is again ascribed to the decision of divine justice, and the award of a righteous judge, who has at length resumed his tribunal. This renders it certain, that the claim preferred to the throne of the Almighty, could proceed from the lips of none but our MELCHIZEDEC. John Fry, B.A., 1842.

Verse 1. "I will praise thee, O Lord, with my whole heart." As a vessel by the scent thereof tells what liqour is in it, so should our mouths smell continually of that mercy wherewith our hearts have been refreshed: for we are called vessels of mercy. William Cowper, 1612.

Verse 1. "I will praise the Lord with my whole heart, I will shew forth all thy marvellous works." The words "With my whole heart," serve at once to show the greatness of the deliverance wrought for the psalmist, and to distinguish him from the hypocrites—the coarser, who praise the Lord for his goodness merely with the lips; and the more refined, who praise him with just half their heart, while they secretly ascribe the deliverance more to themselves than to him. "All thy wonders," the marvellous tokens of thy grace. The psalmist shows by this term, he recognized them in all their greatness. Where this is done, there the Lord is also praised with the whole heart. Half-heartedness, and the depreciation of divine grace, go hand in hand. The (Heb.) is the (Heb.) instrum. The heart is the instrument of praise, the mouth only its organ. E. W. Hengstenberg.

Verse 1 (second clause). When we have received any special good thing from the Lord, it is well, according as we have opportunities, to tell others of it. When the woman who had lost one of her ten pieces of silver, found the missing portion of her money, she gathered her neighbours and her friends together, saying, "Rejoice with me, for I have found the piece which I had lost." We may do the same; we may tell friends and relations that we have received such-and-such a blessing, and that we trace it directly to the hand of God. Why have we not already done this? Is there a lurking unbelief as to whether it really came from God; or are we ashamed to own it before those who are perhaps accustomed to laugh at such things? Who knows so much of the marvellous works of God as his own people; if they be silent, how can we expect the world to see what he has done? Let us not be ashamed to glorify God, by telling what we know and feel he has done; let us watch our opportunity to bring out distinctly the fact of his acting; let us feel delighted at having an opportunity, from our own experience, of telling what must turn to his praise; and them that honour God, God will honour in turn; if we be willing to talk of his deeds, he will give us enough to talk about. P. B. Power, in 'I Wills' of the Psalms.

Verses 1, 2. "I will confess unto thee, O Lord, with my whole heart," etc. Behold with what a flood of the most sweet affections he says that he "will confess," "show forth," "rejoice," "be glad," and "sing," being filled with ecstasy! He does not simply say, "I will confess," but, "with my heart," and "with my whole heart." Nor does he propose to speak simply of "works," but of the "marvellous works" of God, and of "all" those "works." Thus his spirit (like John in the womb) exults and rejoices in God his Saviour, who has done great things for him, and those marvellous things which follow. In which words are opened the subject of this Psalm: that is, that he therein sings the marvellous works of God. And these works are wonderful, because he converts, by those who are nothing, those who have all things, and, by the ALMUTH who live in hidden faith, and are dead to the world, he humbles those who flourish in glory, and are looked upon in the world. Thus accomplishing such mighty things without force, without arms, without labour, by the cross only and blood. But how will his saying, that he will show forth "all" his marvellous works, agree with that of Job 9:10, "which doeth great things past finding out; yea, and wonders without number"? For, who can show forth all the marvellous works of God? We may say, therefore, that these things are spoken in that excess of feeling in which he said, (Psalm 6:6), "I will water my couch with my tears." That is, he hath such an ardent desire to speak of the wonderful works of God, that, as far as his wishes are concerned, he would set the "all" forth, though he could not do it, for love has neither bounds nor end: and, as Paul saith (1 Corinthians 13:7), "Love beareth all things, believeth all things, hopeth all things;" hence it can do all things, and does do all things, for God looketh at the heart and spirit. Martin Luther.

Verse 3. "When mine enemies are turned back," etc. Were turned back, repulsed, and put to flight. To render this in the present time, as our translators did, is certainly improper; it destroys the coherence, and introduces obscurity. Ainsworth saw this, and rendered in the past, "When mine enemies turned backward." "At thy presence." That is, by thine anger. For as God's presence or face denotes his favour to such as fear and serve him, so it denotes his anger towards the wicked. "The face of Jehovah is against them that do evil." B. Boothroyd, 1824.

Verse 3. "They shall fall and perish." It refers to those that either faint in a march, or are wounded in a battle, or especially that in flight meet with galling haps in their way, and so are galled and lamed, rendered unable to go forward, and so fall, and become liable to all the chances of pursuits, and as here, are overtaken and perish in the fall. Henry Hammond, D.D.

Verse 5. "Thou hast rebuked the heathen," etc.— Augustine applieth all this mystically, as is intimated (verse 1) that it should be applied, for, "I will speak," saith he, "of all thy wonderful works;" and what so wonderful as the turning of the spiritual enemy backward, whether the devil, as when he said, "Get thee behind me, Satan;" or the old man, which is turned backward when he is put off, and the new man put on? John Mayer.

Verse 8. "He shall judge the world in righteousness." In this judgment tears will not prevail, prayers will not be heard, promises will not be admitted, repentance will be too late; and as for riches, honourable titles, sceptres, and diadems, these will profit much less; and the inquisition shall be so curious and diligent, that not one light thought nor one idle word (not repented of in the life past), shall be forgotten. For truth itself hath said, not in jest, but in earnest, "Of every idle word which men have spoken, they shall give an account in the day of judgment." Oh, how many which now sin with great delight, yea, even with greediness (as if we served a god of wood or of stone, which seeth nothing, or can do nothing), will be then astonished, ashamed, and silent! Then shall the days of thy mirth be ended, and thou shalt be overwhelmed with everlasting darkness; and instead of thy pleasures, thou shalt have everlasting torments. Thomas Tymme.

Verse 8. "He shall judge the world in righteousness." Even Paul, in his great address on Mars' Hill, a thousand years after, could find no better words in which to teach the Athenians the doctrine of the judgment-day than the Septuagint rendering of this clause. William S. Plumer.

Verse 8. The guilty conscience cannot abide this day. The silly sheep, when she is taken, will not bleat, but you may carry her and do what you will with her, and she will be subject; but the swine, if she be once taken, she will roar and cry, and thinks she is never taken but to be slain. So of all things the guilty conscience cannot abide to hear of this day, for they know that when they hear of it, they hear of their own condemnation. I think if there were a general collection made through the whole world that there might be no judgment-day, then God would be so rich that the world would go a-begging and be a waste wilderness. Then the covetous judge would bring forth his bribes; then the crafty lawyer would fetch out his bags; the usurer would give his gain, and a double thereof. But all the money in the world will not serve for our sin, but the judge must answer his bribes, he that hath money must answer how he came by it, and just condemnation must come upon every soul of them; then shall the sinner be ever dying and never dead, like the salamander, that is ever in the fire and never consumed. Henry Smith.

Verse 9. It is reported of the Egyptians that, living in the fens, and being vexed with gnats, they used to sleep in high towers, whereby, those creatures not being able to soar so high, they are delivered from the biting of them: so would it be with us when bitten with cares and fear, did we but run to God for refuge, and rest confident of his help. John Trapp.

Verse 10. "They that know thy name will put their trust in thee." Faith is an intelligent grace; though there can be knowledge without faith, yet there can be no faith without knowledge. One calls it quicksighted faith. Knowledge must carry the torch before faith. 2 Timothy 1:12. "For I know whom I have believed." As in Paul's conversion a light from heaven "Shined round about him" (Acts 9:3), so before faith be wrought, God shines in with a light upon the understanding. A blind faith is as bad as a dead faith: that eye may as well be said to be a good eye which is without sight, as that faith is good without knowledge. Devout ignorance damns; which condemns the church of Rome, that thinks it a piece of their religion to be kept in ignorance; these set up an altar to an unknown God. They say ignorance is the mother of devotion; but sure where the sun is set in the understanding, it must needs be night in the affections. So necessary is knowledge to the being of faith, that the Scriptures do sometimes baptise faith with the name of knowledge. Isaiah 53:11. "By his knowledge shall my righteous servant justify many." Knowledge is put there for faith. Thomas Watson.

Verse 10. "They that know thy name will put their trust in thee: for, thou, Lord, hast not forsaken them that seek thee." The mother of unbelief is ignorance of God, his faithfulness, mercy, and power. They that know thee, will trust in thee. This confirmed Paul, Abraham, Sarah, in the faith. "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." 2 Timothy 1:12. "He is faithful that promised," and "able also to perform." Hebrews 10:23, and 11:11; Romans 4:21. The free promises of the Lord are all certain, his commandments right and good, the recompense of reward inestimably to be valued above thousands of gold and silver; trust therefore in the Lord, O my soul, and follow hard after him. Thou hast his free promise, who never failed, who hath promised more than possibly thou couldst ask or think, who hath done more for thee than ever he promised, who is good and bountiful to the wicked and ungodly; thou doest his work, who is able and assuredly will bear thee out. There is a crown of glory proposed to thee above all conceit of merit; stick fast unto his word, and suffer nothing to divide thee from it. Rest upon his promises though he seem to kill thee; cleave unto his statutes though the flesh lust, the world allure, the devil tempt, by flatteries or threatenings to the contrary. John Ball, 1632.

Verse 10. "They that know thy name will put their trust in thee." They can do no otherwise who savingly know God's sweet attributes, and noble acts for his people. We never trust a man till we know him, and bad men are better known than trusted. Not so the Lord; for where his name is ointment poured forth, the virgins love him, fear him, rejoice in him, and repose upon him. John Trapp.

Verse 12. "When he maketh inquisition for blood, he remembereth them." There is a time when God will make inquisition for innocent blood. The Hebrew word doresh, from darash, that is here rendered inquisition, signifies not barely to seek, to search, but to seek, search, and enquire with all diligence and care imaginable. Oh, there is a time a-coming when the Lord will make a very diligent and careful search and enquiry after all the innocent blood of his afflicted and persecuted people, which persecutors and tyrants have spilt as water upon the ground; and woe to persecutors when God shall make a more strict, critical, and careful enquiry after the blood of his people than ever was made in the inquisition of Spain, where all things are carried with the greatest diligence, subtlety, secrecy, and severity. O persecutors, there is a time a-coming, when God will make a strict enquiry after the blood of Hooper, Bradford, Latimer, Taylor, Ridley, etc. There is a time a-coming, wherein God will enquire who silenced and suspended such-and-such ministers, and who stopped the mouths of such-and-such, and who imprisoned, confined, and banished such-and-such, who were once burning and shining lights, and who were willing to spend and be spent that sinners might be saved, and that Christ might be glorified. There is a time when the Lord will make a very narrow enquiry into all the actions and practices of ecclesiastical courts, high commissions, committees, assizes, etc., and deal with persecutors as they have dealt with his people. Thomas Brooks.

Verse 12. "When he maketh inquisition for blood, he remembereth them." There is vox sanguinis, a voice of blood; and "he that planted the ear, shall he not hear?" It covered the old world with waters. The earth is filled with cruelty; it was vox sanguinis that cried, and the heavens heard the earth, and the windows of heaven opened to let fall judgment and vengeance upon it. Edward Marbury, 1649.

Verse 12. "When he maketh inquisition for blood," etc. Though God may seem to wink for a time at the cruelty of violent men, yet will call them at last to a strict account for all the innocent blood they have shed, and for their unjust and unmerciful usage of meek and humble persons; whose cry he never forgets (though he doth not presently answer it), but takes a fit time to be avenged of their oppressors. Symon Patrick, D.D., 1626-1707.

Verse 12. "He maketh inquisition for blood." He is so stirred at this sin, that he will up, search out the authors, contrivers, and commissioners of this scarlet sin, he will avenge for blood. William Greenhill.

Verse 12. "He forgetteth not the cry of the humble." Prayer is a haven to the shipwrecked man, an anchor to them that are sinking in the waves, a staff to the limbs that totter, a mine of jewels to the poor, a healer of diseases, and a guardian of health. Prayer at once secures the continuance of our blessings, and dissipates the clouds of our calamities. O blessed prayer! thou art the unwearied conqueror of human woes, the firm foundation of human happiness, the source of ever-enduring joy, the mother of philosophy. The man who can pray truly, though languishing in extremest indigence, is richer than all beside, whilst the wretch who never bowed the knee, though proudly sitting as monarch of all nations, is of all men most destitute. Chrysostom.

Verse 14. "That I may show forth all thy praise," etc. To show forth all God's praise is to enter largely into the work. An occasional "God, I thank thee," is no fit return for a perpetual stream of rich benefits. William S. Plumer.

Verse 15. "The heathen are sunk down in the pit that they made," etc. Whilst they are digging pits for others, there is a pit a-digging and a grave a-making for themselves. They have a measure to make up, and a treasure to fill, which at length will be broken open, which, methinks, should take off them which are set upon mischief from pleasing themselves in their plots. Alas! they are but plotting their own ruin, and building a Babel which will fall upon their own heads. If there were any commendation in plotting, then that great plotter of plotters, that great engineer, Satan, would go beyond us all, and take all the credit from us. But let us not envy Satan and his in their glory. They had need of something to comfort them. Let them please themselves with their trade. The day is coming wherein the daughter of Sion shall laugh them to scorn. There will be a time wherein it shall be said, "Arise, Sion, and thresh." Micah 4:13. And usually the delivery of God's children is joined with the destruction of his enemies; Saul's death, and David's deliverance; the Israelites' deliverance, and the Egyptians drowning. The church and her opposites are like the scales of a balance; when one goes up, the other goes down. Richard Sibbs.

Verses 15-17. It will much increase the torment of the damned, in that their torments will be as large and strong as their understandings and affections, which will cause those violent passions to be still working. Were their loss never so great, and their sense of it never so passionate, yet if they could but lose the use of their memory, those passions would die, and that loss being forgotten, would little trouble them. But as they cannot lay by their life and being, though then they would account annihilation a singular mercy, so neither can they lay aside any part of their being. Understanding, conscience, affections, memory, must all live to torment them, which should have helped to their happiness. And as by these they should have fed upon the love of God, and drawn forth perpetually the joys of his presence, so by these must they now feed upon the wrath of God, and draw forth continually the dolours of his absence. Therefore, never think, that when I say the hardness of their hearts, and their blindness, dulness, and forgetfulness shall be removed, that therefore they are more holy and happy than before: no, but morally more vile, and hereby far more miserable. Oh, how many times did God by his messengers here call upon them, "Sinners, consider whither you are going. Do but make a stand awhile, and think where your way will end, what is the offered glory that you so carelessly reject: will not this be bitterness in the end?" And yet, these men would never be brought to consider. But in the latter days, saith the Lord, they shall perfectly consider it, when they are ensnared in the work of their own hands, when God hath arrested them, and judgment is passed upon them, and vengeance is poured out upon them to the full, then they cannot choose but consider it, whether they will or no. Now they have no leisure to consider, nor any room in their memories for the things of another life. Ah! but then they shall have leisure enough, they shall be where they shall have nothing else to do but consider it: their memories shall have no other employment to hinder them; it shall even be engraven upon the tables of their hearts. God would have the doctrine of their eternal state to have been written on the posts of their doors, on their houses, on their hands, and on their hearts: he would have had them mind it and mention it, as they rise and lie down, and as they walk abroad, that so it might have gone well with them at their latter end. And seeing they rejected this counsel of the Lord, therefore shall it be written always before them in the place of their thraldom, that which way soever they look they may still behold it. Richard Baxter.

Verse 16. "The Lord is known by the judgments which he executeth." Now if the Lord be known by the judgment which he executeth; then, the judgment which he executeth must be known; it must be an open judgment; and such are very many of the judgments of God, they are acted as upon a stage. And I may give you an account in three particulars why the Lord will sometimes do justice in the place of beholders, or in the open sight of others. First, that there may be witnesses enough of what he doth, and so a record of it be kept, at least in the minds and memories of faithful men for the generations to come. Secondly, the Lord doth it not only that he may have witnesses of his justice, but also that his justice and the proceedings of it, may have an effect and a fruit upon those who did not feel it, nor fall under it. This was the reason why the Lord threatened to punish Jerusalem in the sight of the nations. Ezekiel 5:6, 7, 8, 14, 15. . . . . . God would execute judgment in Jerusalem, a city placed in the midst of the nations, that as the nations had taken notice of the extraordinary favours, benefits, deliverances, and salvations which God wrought for Jerusalem, so they might also take notice of his judgments and sore displeasure against them. Jerusalem was not seated in some nook, corner, or by-place of the world, but in the midst of the nations, that both the goodness and severity of God toward them might be conspicuous. . . . . . . God lets some sinners suffer, or punisheth them openly, both because he would have all others take notice that he dislikes what they have done, as also because he would not have others do the like, lest they be made like them, both in the matter and manner of their sufferings. 'Tis a favour as well as our duty, to be taught by other men's harms, and to be instructed by their strokes, to prevent our own . . . . . . Thirdly, God strikes some wicked men in open view, or in the place of beholders for the comfort of his own people, and for their encouragement. Psalm 58:10, 11. "The righteous shall rejoice when he seeth the vengeance;" not that he shall be glad of the vengeance, purely as it is a hurt or a suffering to the creature; but the righteous shall be glad when he seeth the vengeance of God as it is a fulfilling of the threatening of God against the sin of man, and an evidence of his own holiness. . . . . . . It is said (Exodus 14:30, 31), that God having overwhelmed the Egyptians in the Red Sea, the Israelites saw the Egyptians dead upon the sea shore: God did not suffer the carcases of the Egyptians to sink to the bottom of the sea, but caused them to lie upon the shore, that the Israelites might see them; and when Israel saw that dreadful stroke of the Lord upon the Egyptians, it is said, "The people feared the Lord, and believed the Lord, and his servant Moses." Thus they were confirmed in their faith by God's open judgments upon the Egyptians. They were smitten in the place of the beholders, or in the open sight of others. Condensed from Joseph Caryl.

Verse 16. "The Lord is known by the judgment which he executeth;" when he lays his hand upon sinners, saints tremble, consider his power, majesty, greatness, the nature of his judgments, and so judge themselves, and remove out of the way whatever may provoke. . . . . . . As fire begets a splendour round about where it is, so do the judgments of God set out to the world his glory, justice, holiness. William Greenhill.

Verse 16. "Snared in the work of his own hands." The wages that sin bargains with the sinner are life, pleasure, and profit; but the wages it pays him with are death, torment, and destruction. He that would understand the falsehood and deceit of sin, must compare its promises and its payment together. Robert South, D.D., 1633-1716.

Verse 16. "Higgaion, Selah," that is, as Ainsworth renders it, "Meditation, Selah:" showing this ought to be seriously considered of. The word "Higgaion" is again had (Psalm 92:3); being mentioned among other musical instruments, whereby we may gather it to be one of them; for there is psaltery, nable, higgaion, and harp, John Mayer.

Verse 16. "The wicked is snared in the work of his own hands." Not only do we read it in the word of God, but all history, all experience, records the same righteous justice of God, in snaring the wicked in the work of their own hands. Perhaps the most striking instance on record, next to Haman on his own gallows, is one connected with the horrors of the French Revolution, in which we are told that, "within nine months of the death of the queen Marie Antoinette by the guillotine, every one implicated in her untimely end, her accusers, the judges, the jury, the prosecutors, the witnesses, all, every one at least whose fate is known, perished by the same instrument as their innocent victim." "In the net which they had laid for her was their own foot taken—into the pit which they digged for her did they themselves fall. Barton Bouchier, 1855.

Verse 17. The ungodly at death must undergo God's fury and indignation. "The wicked shall be turned into hell." I have read of a lodestone in Ethiopia which hath two corners, with one it draws the iron to it, with the other it puts the iron from it: so God hath two hands, of mercy and justice; with the one he will draw the godly to heaven, with the other he will thrust the sinner to hell; and oh, how dreadful is that place! It is called a fiery lake (Revelation 20:15); a lake, to denote the plenty of torments in hell; a fiery lake, to show the fierceness of them: fire is the most torturing element. Strabo in his geography mentions a lake in Galilee of such a pestiferous nature that it scaldeth off the skin of whatsoever is cast into it; but, alas! that lake is cool compared with this fiery lake into which the damned are thrown. To demonstrate this fire terrible, there are two most pernicious qualities in it. 1. It is sulphurous, it is mixed with brimstone (Revelation 21:8), which is unsavoury and suffocating. 2. It is inextinguishable; though the wicked shall be choked in the flames, yet not consumed (Revelation 20:10); "And the devil was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever." Behold the deplorable condition of all ungodly ones in the other world, they shall have a life that always dies, and a death that always lives: may not this affright men out of their sins, and make them become godly? unless they are resolved to try how hot the hell-fire is. Thomas Watson.

Verse 17. "The wicked shall be turned into hell," etc. By "the wicked" here we must understand unregenerate persons, whoever they are that are in a state of unregeneracy. . . . . . That person is here spoken of as a "wicked" man that "forgets God," who does not think of him frequently, and with affection, with fear and delight, and those affections that are suitable to serious thoughts of God. . . . . To forget God and to be a wicked person is all one. And these two things will abundantly evince the truth of this assertion: namely, that this forgetfulness of God excludes the prime and main essentials of religion, and also includes in it the highest and most heinous pieces of wickedness, and therefore must needs denominate the subject, a wicked person. . . . . . Forgetfulness of God excludes the principal and essential parts of religion. It implies that a man doth neither esteem nor value the all-sufficiency and holiness of God, as his happiness and portion, as his strength and support; nor doth he fear him, nor live in subjection to his laws and commands, as his rule; nor doth he aim at the glory of God as his end: therefore every one who thus forgets God, must certainly be a wicked person. . . . . . . To exclude God out of our thoughts and not to let him have a place there, not to mind, nor think upon God, is the greatest wickedness of the thoughts that can be. And, therefore, though you cannot say of such a one, he will be drunk, or he will swear, cozen, or oppress; yet if you can say he will forget God, or that he lives all his days never minding nor thinking upon God, you say enough to speak him under wrath, and to turn him into hell without remedy. John Howe, 1630 - 1705.

Verse 17. "The wicked shall be turned into hell." (Heb.); Lisholah—headlong into hell, down into hell. The original is very emphatic. Adam Clarke.

Verse 17. All wickedness came originally with the wicked one from hell; thither it will again be remitted, and they who hold on its side must accompany it on its return to that place of torment, there to be shut up for ever. The true state of "nations," and the individuals of which they are composed, is to be estimated from one single circumstance; namely, whether in their doings they remember, or "forget God." Remembrance of him is the well-spring of virtue; forgetfulness of him, the fountain of vice. George Horne, D.D.

Verse 17.

Verse 17.

Verse 18. "For the needy shall not alway be forgotten," etc. This is a sweet promise for a thousand occasions, and when pleaded before the throne in his name who comprehends in himself every promise, and is indeed himself the great promise of the Bible, it would be found like all others, yea and amen. Robert Hawker, D.D., 1820.

Verse 18. "The expectation of the poor shall not perish." A heathen could say, when a bird, scared by a hawk, flew into his bosom, I will not betray thee unto thy enemy, seeing thou comest for sanctuary unto me. How much less will God yield up a soul unto its enemy, when it takes sanctuary in his name, saying, Lord, I am hunted with such a temptation, dogged with such a lust; either thou must pardon it, or I am damned; mortify it, or I shall be a slave to it; take me into the bosom of thy love for Christ's sake; castle me in the arms of thy everlasting strength; it is in thy power to save me from, or give me up into the hands of my enemy; I have no confidence in myself or any other: into thy hands I commit my cause myself, and rely on thee. This dependence of a soul undoubtedly will awaken the almighty power of God for such a one's defence. He hath sworn the greatest oath that can come out of his blessed lips, even by himself, that such as thus fly for refuge to hope in him, shall have strong consolation. Hebrews 6:17. This indeed may give the saint the greater boldness of faith to expect kind entertainment when he repairs to God for refuge, because he cannot come before he is looked for; God having set up his name and promises as a strong tower, both calls his people into these chambers and expects they should betake themselves thither. William Gurnall.

Verse 18. As sometimes God is said to hear us in not hearing us, so we may say he should sometimes deny us if he did not delay us, It is (saith Chrysostom) like money, which lying long in the bank, comes home at last with a duck in its mouth, with use upon use; when money is out a great time, it makes a great return: we can stay thus upon men, and cannot we, shall not we, stay upon the Lord, and for the Lord, for a large return? God causeth us by delay to make the more prayers; and the more we pray, the longer we stay, the more comfort we shall have, and the more sure we are that we shall have it in the latter end. Distinguish between denying and delaying. . . . In God our Father are all dimensions of love, and that in an infinite degree; infinitely infinite: what if he defer us? so do we our children, albeit we mean no other but to give them their own asking, yet we love to see them wait, that so they may have from us the best things, when they are at the best, in the best time, and in the best manner: if a mother should forget her only boy, yet God hath an infinite memory, he nor can, nor will forget us; the expectation of the waiter shall not fail for ever, that is, never. Richard Capel.

Verse 19. "Arise, O Lord," etc. What does this mean? Are we to consider the psalmist as praying for the destruction of his enemies, as pronouncing a malediction, a curse upon them? No; these are not the words of one who is wishing that mischief may happen to his enemies; they are the words of a prophet, of one who is foretelling, in Scripture language, the evil that must befall them on account of their sins. Augustine.

Verse 20. "Put them in fear, O Lord," etc. We should otherwise think ourselves gods. We are so inclined to sin that we need strong restraints, and so swelled with a natural pride against God, that we need thorns in the flesh to let out the corrupt matter. The constant hanging the rod over us makes us lick the dust, and acknowledge ourselves to be altogether at the Lord's mercy. Though God hath pardoned us, he will make us wear the halter about our necks to humble us. Stephen Charnock.

Verse 20. "That the nations may know themselves to be but men." The original word is (Heb.), enosh; and therefore it is a prayer that they may know themselves to be but miserable, frail, and dying men. The word is in the singular number, but it is used collectively. John Calvin.

Verse 1. "I will show forth." Endless employment and enjoyment.

Verse 1. "Thy marvellous works." Creation, Providence, Redemption, are all marvellous, as exhibiting the attributes of God in such a degree as to excite the wonder of all God's universe. A very suggestive topic.

Verse 2. Sacred song: its connection with holy gladness.

Verse 4.

(1) The rights of the righteous are sure to be assailed,
(2) but equally sure to be defended.

Verse 6.

I. The great enemy.
II. The destruction he has caused.
III. The means of his overthrow.
IV. The rest which shall ensue.

Verse 7 (first clause). The eternity of God—the comfort of saints, the terror of sinners.

Verse 8. The justice of God's moral government, especially in relation to the last great day.

Verse 9. Needy people, needy times, all-sufficient provision.

Verse 10.

I. All-important knowledge—"know thy name."
II. Blessed result—"will put their trust in thee."
III. Sufficient reason—"for thou, Lord, hast not forsaken them that seek thee." T. W. Medhurst.

Knowledge, Faith, Experience, the connection of the three.

Verse 10. The names of God inspire trust. JEHOVAH Jireh, Tsidkenu, Rophi, Shammah, Nissi, ELOHIM, SHADDAI, ADONAI, etc.

Verse 11.

I. Zion, what is it?
II. Her glorious inhabitant, what doth he?
III. The twofold occupation of her sons—"sing praises," "declare among the people his doings."
IV. Arguments from the first part of the subject to encourage us in the double duty.

Verse 12.

I. God on awful business.
II. Remembers his people; to spare, honour, bless, and avenge them.
III. Fulfils their cries, in their own salvation, and overthrow of enemies. A consolatory sermon for times of war or pestilence.

Verse 13. "Have mercy upon me, O Lord." The publican's prayer expounded, commended, presented, and fulfilled.

Verse 13. "Thou that liftest me up from the gates of death." Deep distresses, Great deliverances. Glorious exaltations.

Verse 14. "I will rejoice in thy salvation." Especially because it is thine, O God, and therefore honours thee. In its freeness, fulness, suitability, certainty, everlastingness. Who can rejoice in this? Reasons why they should always do so.

Verse 15. Lex talionis. Memorable instances.

Verse 16. Awful knowledge; a tremendous alternative as compared with verse 10.

Verse 17. A warning to forgetters of God.

Verse 18. Delays in deliverance.

I. Unbelief's estimate of the— "forgotten," "perish."
II. God's promise—"not always."
III. Faith's duty—wait.

Verse 19. "Let not man prevail." A powerful plea. Cases when employed in Scripture. The reason of its power. Times for its use.

Verse 20. A needful lesson, and how it is taught.