TheMajesticCovenantPsalm

AnExpositionofPsalm89

byCharlesSpurgeon

TableofContents

Psalm89

Introduction

Exposition

ExplanatoryNotesandQuaintSayings

HintstotheVillagePreacher

WorksUponThisPsalm

BonusChapter:FromBethlehemtoJordanbyAlfredEdersheim

PSALM89

IWillSingoftheSteadfastLoveoftheLord

AMaskilaofEthantheEzrahite.

1IwillsingofthesteadfastloveoftheLord,forever;withmymouthIwillmakeknownyourfaithfulnesstoallgenerations.2ForIsaid,"Steadfastlovewillbebuiltupforever;intheheavensyouwillestablishyourfaithfulness."3Youhavesaid,"Ihavemadeacovenantwithmychosenone;IhavesworntoDavidmyservant:4'Iwillestablishyouroffspringforever,andbuildyourthroneforallgenerations.'"Selah

5Lettheheavenspraiseyourwonders,OLord,

yourfaithfulnessintheassemblyoftheholyones!6ForwhointheskiescanbecomparedtotheLord?WhoamongtheheavenlybeingsbisliketheLord,7aGodgreatlytobefearedinthecounciloftheholyones,andawesomeaboveallwhoarearoundhim?8OLordGodofhosts,whoismightyasyouare,OLord,withyourfaithfulnessallaroundyou?9Youruletheragingofthesea;whenitswavesrise,youstillthem.10YoucrushedRahablikeacarcass;youscatteredyourenemieswithyourmightyarm.11Theheavensareyours;theearthalsoisyours;theworldandallthatisinit,youhavefoundedthem.12Thenorthandthesouth,youhavecreatedthem;TaborandHermonjoyouslypraiseyourname.13Youhaveamightyarm;strongisyourhand,highyourrighthand.14Righteousnessandjusticearethefoundationofyourthrone;steadfastloveandfaithfulnessgobeforeyou.15Blessedarethepeoplewhoknowthefestalshout,whowalk,OLord,inthelightofyourface,16whoexultinyournameallthedayandinyourrighteousnessareexalted.17Foryouarethegloryoftheirstrength;byyourfavorourhornisexalted.18ForourshieldbelongstotheLord,ourkingtotheHolyOneofIsrael.

19Ofoldyouspokeinavisiontoyourgodlyone,candsaid:"Ihavegrantedhelptoonewhoismighty;Ihaveexaltedonechosenfromthepeople.20IhavefoundDavid,myservant;withmyholyoilIhaveanointedhim,21sothatmyhandshallbeestablishedwithhim;myarmalsoshallstrengthenhim.22Theenemyshallnotoutwithim;

thewickedshallnothumblehim.23Iwillcrushhisfoesbeforehimandstrikedownthosewhohatehim.24Myfaithfulnessandmysteadfastloveshallbewithhim,andinmynameshallhishornbeexalted.25Iwillsethishandontheseaandhisrighthandontherivers.26Heshallcrytome,'YouaremyFather,myGod,andtheRockofmysalvation.'27AndIwillmakehimthefirstborn,thehighestofthekingsoftheearth.28MysteadfastloveIwillkeepforhimforever,andmycovenantwillstandfirmdforhim.29Iwillestablishhisoffspringforeverandhisthroneasthedaysoftheheavens.30Ifhischildrenforsakemylawanddonotwalkaccordingtomyrules,e31iftheyviolatemystatutesanddonotkeepmycommandments,32thenIwillpunishtheirtransgressionwiththerodandtheiriniquitywithstripes,33butIwillnotremovefromhimmysteadfastloveorbefalsetomyfaithfulness.34Iwillnotviolatemycovenantoralterthewordthatwentforthfrommylips.35OnceforallIhaveswornbymyholiness;IwillnotlietoDavid.36Hisoffspringshallendureforever,histhroneaslongasthesunbeforeme.37Likethemoonitshallbeestablishedforever,afaithfulwitnessintheskies."Selah

38Butnowyouhavecastoffandrejected;youarefullofwrathagainstyouranointed.39Youhaverenouncedthecovenantwithyourservant;youhavedefiledhiscrowninthedust.40Youhavebreachedallhiswalls;

youhavelaidhisstrongholdsinruins.41Allwhopassbyplunderhim;hehasbecomethescornofhisneighbors.42Youhaveexaltedtherighthandofhisfoes;youhavemadeallhisenemiesrejoice.43Youhavealsoturnedbacktheedgeofhissword,andyouhavenotmadehimstandinbattle.44Youhavemadehissplendortoceaseandcasthisthronetotheground.45Youhavecutshortthedaysofhisyouth;youhavecoveredhimwithshame.Selah

46Howlong,OLord?Willyouhideyourselfforever?Howlongwillyourwrathburnlikefire?47Rememberhowshortmytimeis!Forwhatvanityyouhavecreatedallthechildrenofman!48Whatmancanliveandneverseedeath?WhocandeliverhissoulfromthepowerofSheol?Selah

49Lord,whereisyoursteadfastloveofold,whichbyyourfaithfulnessyousworetoDavid?50Remember,OLord,howyourservantsaremocked,andhowIbearinmyhearttheinsultsfofallthemanynations,51withwhichyourenemiesmock,OLord,withwhichtheymockthefootstepsofyouranointed.

52BlessedbetheLordforever!AmenandAmen.

INTRODUCTION

WehavenowreachedthemajesticCovenantPsalm,which,accordingtothe Jewish arrangement closes the third book of the Psalms. It is theutterance of a believer, in presence of great national disaster, pleadingwithhisGod,urgingthegrandargumentofcovenantengagements,andexpecting deliverance and help, because of the faithfulness of Jehovah.TITLE. Maschil. This is most fitly called a Maschil, for it is mostinstructive. No subject is more important or is so fully the key to all

theologyasthatofthecovenant.HewhoistaughtbytheHolySpirittobeclear upon the covenant of gracewill be a scribewell instructed in thethingsof thekingdom;hewhosedoctrinal theory isaminglemangleofworks and grace is scarcely fit to be teacher of babes. Of Ethan theEzrahite:perhapsthesamepersonasJeduthun,whowasamusicianinDavid'sreign;wasnotedforhiswisdominSolomon'sdays,andprobablysurvived till the troubles of Rehoboam's period. If this be theman, hemusthavewrittenthisPsalminhisoldage,whentroubleswerecomingthickandheavyuponthedynastyofDavidandthelandofJudah;thisisnotat all improbable, and there ismuch in thePsalmwhich looks thatway.

DIVISION. The sacred poet commences by affirming his belief in thefaithfulness of the Lord to his covenant with the house of David, andmakeshisfirstpauseatPs89:4.HethenpraisesandmagnifiesthenameoftheLordforhispower,justice,andmercy,Ps89:5-14.Thisleadshimto singof thehappinessof thepeoplewhohave suchaGod tobe theirgloryanddefence,Ps89:15-18.Herehearsesthetermsifthecovenantatfulllengthwithevidentdelight,Ps89:19-37,andthenmournfullypoursout his complaint and petition, Ps 89:38-51, closing the whole with aheartybenedictionandadoubleAmen.MaytheHolySpiritgreatlyblesstousthereadingofthismostpreciousPsalmofinstruction.

EXPOSITIONVerse1.IwillsingofthemerciesoftheLordforever.Adevoutresolve,and very commendable when aman is exercisedwith great trouble onaccount of an apparent departure of the Lord from his covenant andpromise. Whatever we may observe abroad or experience in our ownpersons, we ought still to praise God for his mercies, since they mostcertainlyremain thesame,whetherwecanperceive themornot.Sensesingsbutnowandthen,butfaithisaneternalsongster.Whetherotherssingornot,believersmustnevergiveover;inthemshouldbeconstancyof praise, since God's love to them cannot by any possibility havechanged, however providence may seem to frown. We are not only to

believetheLord'sgoodness,buttorejoiceinitevermore;itisthesourceofallourjoy,andasitcannotbedriedup,sothestreamoughtnevertofailtoflow,orceasetoflashinsparklingcrystalofsong.Wehavenotone,but many mercies to rejoice in, and should therefore multiply theexpressionsofourthankfulness.It isJehovahwhodeignstodealouttous our daily benefits, and he is the all sufficient and immutable God;thereforeourrejoicinginhimmustneversufferdiminution.Bynomeanslethisexchequerofglorybedeprivedofthecontinualrevenuewhichweowe to it. Even time itselfmust not bound our praises--theymust leapinto eternity; he blesses us with eternal mercies--let us sing unto himforever.Withmymouthwill Imake known thy faithfulness to allgenerations.The utterances of the present will instruct future generations. WhatEthansungisnowatextbookforChristians,andwillbesoaslongasthisdispensationshalllast.Weoughttohaveaneyetoposterityinallthatwewrite,forwearetheschoolmastersofsucceedingages.Ethanfirstspokewithhismouththatwhichherecordedwithhispen--aworthyexampleofusing bothmeans of communication; themouthhas awarmermannerthanthepen,butthepen'sspeechliveslongest,andisheardfartherandwider.Whilereading thisPsalm,such in the freshnessof thestyle, thatoneseemstohearitgushingfromthepoet'smouth;hemakesthelettersliveandtalk,or,rather,singtous.Note,thatinthissecondsentencehespeaksoffaithfulness,whichisthemercyofGod'smercies--thebrightestjewelinthecrownofgoodness.ThegraceofanunfaithfulGodwouldbeapoorsubject formusic,butunchangeable loveand immutablepromisesdemandeverlastingsongs.Intimesoftroubleitisthedivinefaithfulnesswhichthesoulhangsupon;thisistheboweranchorofthesoul,itsholdfast, and its stay. BecauseGod is, and ever will be, faithful, we have athemeforsongwhichwillnotbeoutofdateforfuturegenerations;itwillneverbewornout,neverbedisproved,neverbeunnecessary,neverbeanidlesubject,valuelesstomankind.Itwillalsobealwaysdesirabletomakeitknown,formenaretooapttoforgetit,ortodoubtit,whenhardtimespressuponthem.WecannottoomuchmultiplytestimoniestotheLord'sfaithfulmercy--ifourowngenerationshouldnotneedthemotherswill:sceptics are so ready to repeat old doubts and invent new ones thatbelieversshouldbeequallyprompttobringforthevidencesbotholdand

new.Whoevermayneglect thisduty, thosewhoarehighly favoured,asEthanwas,shouldnotbebackward.Verse2.ForIhavesaid,Mercyshallbebuiltupforever.Hisheartwaspersuadedofit,andhehadaffirmeditasanindisputabletruth.Hewascertain that upon a sure foundation the Lord intended to pile up agloriouspalaceofgoodness--ahouseofrefugeforallpeople,whereintheSon of David should for ever be glorified as the dispenser of heavenlygrace. Thy faithfulness shalt thou establish in the very heavens. Thisdivineedifice,he feltassured,wouldtower intotheskies,andwouldbeturreted with divine faithfulness even as its foundations were laid ineternal love.God's faithfulness is no thing of earth, for here nothing isfirm,andallthingssavourofthechangesofthemoonandtheficklenessofthesea:heavenisthebirthplaceoftruth,andthereitdwellsineternalvigour.Asthebluearchaboveusremainsunimpairedbyage,sodoestheLord's truth; as in thefirmamenthehangshis covenant bow, so in theupperheavensthefaithfulnessofGod is enthroned in immutableglory.This Ethan said, and this we may say; come what will, mercy andfaithfulnessarebuiltupby"theEternalBuilder",andhisownnature istheguaranteefortheirperpetuity.Thisistobecalledtomindwheneverthechurchisintrouble,orourownspiritsboweddownwithgrief.Verse3.Ihavemadea covenantwithmychosen, Ihave swornuntoDavidmyservant.Thiswas thegroundof thePsalmist's confidence inGod'smercyandtruth,forheknewthattheLordhadmadeacovenantofgrace with David and his seed, and confirmed it by an oath. Here hequotes the verywordsofGod,whichwere revealed tohimby theHolySpirit,andareacondensationoftheoriginalcovenantin2Sa7:1-29.Wellmight he write in the former verse, "I have said", when he knew thatJehovahhadsaid, "Ihave sworn."Davidwas theLord's elect, andwithhimacovenantwasmade,whichranalonginthelineofhisseeduntilitreceivedafinalandneverendingfulfilmentin"theSonofDavid."David'shousemustberoyal:aslongastherewasasceptreinJudah,David'sseedmustbetheonlyrightfuldynasty;thegreat"KingoftheJews"diedwiththattitleabovehisheadinthethreecurrentlanguagesofthethenknownworld,andat thisdayhe isownedaskingbymenofeverytongue.TheoathsworntoDavidhasnotbeenbroken,thoughthetemporalcrownis

nolongerworn,for inthecovenantitselfhiskingdomwasspokenofasenduringforever.InChristJesusthereisacovenantestablishedwithalltheLord'schosen,andtheyarebygraceledtobetheLord'sservants,andthenareordainedkingsandpriestsbyChristJesus.HowsweetitistoseetheLord,notonlymakingacovenant,butowningtoitinafterdays,andbearingwitnesstohisownoath;thisoughttobesolidgroundfor faith,andEthan,theEzrahite,evidentlythoughtitso.Letthereaderandwriterbothpauseoversuchgloriouslines,andsingofthemerciesoftheLord,who thus avows the bonds of the covenant, and, in so doing, gives arenewedpledgeofhis faithfulnessto it."Ihave",saystheLord,andyetagain"Ihave",asthoughhehimselfwasnothingloathtodwelluponthetheme. We also would lovingly linger over the ipsissima verba of thecovenantmadewithDavid, reading them carefully andwith joy. Thereare thus recorded in 2Sa 7:12-16: "Andwhen thy days be fulfilled, andthoushallsleepwiththyfathers,Iwillsetupthyseedafterthee,whichshallproceedoutofthybowels,andIwillestablishhiskingdom.Heshallbuildanhouseformyname,andIwillstablishthethroneofhiskingdomforever.Iwillbehisfather,andheshallbemyson.Ifhecommitiniquity,I will chasten him with the rod of men, and with the stripes of thechildrenofmen:Butmymercyshallnotdepartawayfromhim,asItookit from Saul, whom I put away before thee. And thine house and thykingdom shall be established for ever before thee: thy throne shall beestablished for ever."After reading this, let us remember that the LordhassaidtousbyhisservantIsaiah,"Iwillmakeaneverlastingcovenantwithyou,eventhesuremerciesofDavid."Verse4.Thy seedwill I establish for ever. Davidmust always have aseed, and truly in Jesus this is fulfilled beyondhis hopes.What a seedDavidhasinthemultitudewhichhavesprungfromhimwhowasbothhisSonandhisLord.TheSonofDavid is theGreatProgenitor, thesecondAdam, theEverlastingFather,he seeshis seed, and in thembeholdsofthetravailofhissoul.Andbuildupthythronetoallgenerations.David'sdynastynever decays, but on the contrary, is evermore consolidatedbythe great Architect of heaven and earth. Jesus is a king as well as aprogenitorandhisthroneiseverbeingbuiltup--hiskingdomcomes--hispowerextends.Thusrunsthecovenant;andwhenthechurchdeclines,itisourstopleaditbeforetheeverfaithfulGod,asthePsalmistdoesinthe

latterversesofthissacredsong.Christmustreign,butwhyishisnameblasphemed and his gospel so despised? Themore gracious Christiansare, the more will they be moved to jealousy by the sad estate of theRedeemer'scause,and themorewill theyargue the casewith thegreatCovenantmaker,cryingdayandnightbeforehim,"Thykingdomcome."Selah.Itwouldnotbemeettohurryon.Rest,Oreader,atthebiddingofthis Selah, and let each syllable of the covenant ring in thine cars; andthen liftup theheart andproceedwith the sacredpoet to tell forth thepraisesoftheLord.Verse5.And the heavens shall praise thywonders, O Lord. LookingdownuponwhatGodhaddone,andwasabouttodo,inconnectionwithhis covenant of grace, all heaven would be filled with adoring wonder.Thesunandmoon,whichhadbeenmadetokensofthecovenant,wouldpraiseGodforsuchanextraordinarydisplayofmercy,andtheangelsandredeemed spiritswould sing, "as itwere, a new song." Thy faithfulnessalsointhecongregationofthesaints.Bywhichisprobablyintendedtheholyonesonearth.Sothatthe"wholefamilyinheavenandearth"wouldjoininthepraise.EarthandheavenareoneinadmiringandadoringthecovenantGod.Saintsaboveseemostclearlyintotheheightsanddepthsofdivinelove,thereforetheypraiseitswonders;andsaintsbelow,beingconscious of their many sins and multiplied provocations of the Lord,admire his faithfulness. The heavens broke forth with music at thewonders ofmercy contained in the glad tidings concerning Bethlehem,and the saints who came together in the temple magnified thefaithfulnessofGodatthebirthoftheSonofDavid.Sincethatauspiciousday, the general assembly on high and the sacred congregation belowhave not ceased to sing unto Jehovah, the Lord that keepeth covenantwithhiselect.Verse 6. For who in the heaven can be compared unto the Lord --therefore all heaven worships him, seeing none can equal him. WhoamongthesonsofthemightycanbelikeneduntotheLord?--thereforethe assemblies of the saints on earth adore him, seeing none can rivalhim.Untilwecanfindoneequallyworthytobepraised,wewillgiveuntotheLordaloneall thehomageofourpraise.Neitheramong thesonsofthe morning nor the sons of the mighty can any peer be found for

Jehovah,yeanonethatcanbementionedinthesameday;thereforeheisrightly praised. Since the Lord Jesus, both as God and as man, is farabove all creatures, he also is to be devoutly worshipped. How full ofpoeticfireisthisverse!Howboldisthechallenge!Howtriumphanttheholyboasting!The sweet singerdwellsupon thenameof Jehovahwithevidentexultation;tohimtheGodofIsraelisGodindeedandGodalone.Heclosely follows the language longbefore rehearsedbyMiriam,whenshesang,"Whoislikeuntothee,OJehovah,amongthegods?Whoislikethee?"HisthoughtsareevidentlyflyingbacktothedaysofMosesandthemarvels of the Red Sea, when God was gloriously known by hisincommunicablename;thereisaringoftimbrelsinthedoublequestion,and a sound as of the twinkling feet of rejoicingmaidens.Havewe nopoets now? Is there not a man among us who can compose hymnsflamingwiththisspirit?O,SpiritofthelivingGod,bethoutheinspirerofsomemastermindsamongus!Verse7.Godisgreatlytobefearedintheassemblyof thesaints.TheholiesttrembleinthepresenceofthethriceHolyOne:theirfamiliarityisseasonedwiththeprofoundestawe.Perfectlovecastsoutthefearwhichhath torment,andworks in lieu thereof thatother fearwhich isakin tojoyunutterable.Howreverentshouldourworshipbe!Whereangelsveiltheir faces, men should surely bow in lowliest fashion. Sin is akin topresumptuousboldness,butholinessissistertoholyfear."Andtobehadinreverenceofallthemthatareabouthim."Thenearertheyarethemorethey adore. If mere creatures are struck with awe, the courtiers andfavourites of heavenmust be yetmore reverent in the presence of theGreatKing.God'schildrenarethosewhomostearnestlypray"hallowedbethyname."Irreverenceisrebellion.ThoughtsofthecovenantofgracetendtocreateadeeperaweofGod,theydrawusclosertohim,andthemorehisgloriesareseenbyusinthatneareraccess,themorehumblyweprostrateourselvesbeforehisMajesty.Verse8.OLordGodofhosts,whoisastrongLordlikeuntothee?OrJehovah,GodofHosts,whoislikethee,MightyJah.Alexanderremarks,thattheinfinitesuperiorityofGodtomenandangelsishereexpressed,orratherindicated,byanaccumulationofdescriptivetitles.Herewehavethe name which displays his self existence, the title which denotes his

dominion over all his creatures, and an adjective which sets forth thepowerwithwhichheexerciseshissovereignty.YetthisgreatandterribleGodhasenteredintocovenantwithmen!Whowouldnotreverencehimwithdeepestlove?Ortothyfaithfulnessroundaboutthee.Hedwellsinfaithfulness;itissaidtobethegirdleoftheloinsofhisonlybegottenSon,whoistheexpressimageofhisperson.Noneinallcreationisfaithfulasheis;evenhisangelsmightprovefaithlessifheleftthemtothemselves,buthecannot"lieuntoDavid",orforgettokeephisoath.Menoftenfailin truth because their power is limited, and then they find it easier tobreaktheirwordthantokeepit;butthestrongJehovahisequaltoallhisengagements, and will assuredly keep them. Unrivalled might andunparalleledtruthareweddedinthecharacterofJehovah.Blessedbehisnamethatitisso.Verse9.Thourulesttheragingofthesea.Always,eveninthehourofocean'smaddest fury, theLord controls it.At theRedSea the foamingbillowssawtheirGodandstooduprightinawe.Whenthewavesthereofarise, thou stillest them.None else can do this; to attempt it would bemadness,buttheLord's"hush"silencestheboisterousstorm.SodidtheLord'sAnointedcalmthestormsofGalilee, forheisLordofall;soalsodoes the great Ruler of Providence evermore govern the fickle wills ofmen,andquietthetumultsofthepeople.Asamotherstillsherbabetosleep,sotheLordcalmsthefuryofthesea,theangerofmen,thetempestofadversity,thedespairofthesoul,andtherageofhell."TheLordsittethuponthefloods;yea,theLordsittethKingforever",andinallhisrulingandoverrulinghehasrespectuntohiscovenant;therefore,althoughourhousebenotsowithGodasourheartswouldwish,yetwewillrejoiceinhiscovenantorderedinallthingsandsure,anddelightinhimasalloursalvationandallourdesire.Verse10.ThouhastbrokenRahabinpiecesasonethatisslain.Egyptwascrushedlikeacorpsebeneaththechariotwheelsofthedestroyer:itspompandglorywerebroken like the limbsof thedead inbattle.EgyptwasIsrael'sancientfoe,anditsoverthrowwitsathemetowhichdevoutminds constantly reverted, as to a subject fit for their most exultingsongs.We,too,haveseenourRahabbroken,oursinsoverthrown,andwecannot but unite in the ascription of praise unto the Lord. Thou hast

scatteredthineenemieswiththystrongarm.Thystrengthhasstrewnthyfoesdeadupontheplain,orcompelledthemtofleehitherandthitherindismay. Jehovah has overthrown his enemies with his own right arm,unaided and alone. ProudRahab, swelling in her fury like the sea,wasutterlybrokenandscatteredbeforetheLordofHosts.Verse11.Theheavensare thine, theearthalso is thine.All thingsarealikeGod's--rebelliousearthaswellasadoringheaven.Letusnotdespairofthekingdomoftruth;theLordhasnotabdicatedthethroneofearthorhanded it over to the sway of Satan. As for the world and the fulnessthereof,thouhastfoundedthem.Thehabitableandcultivatedearth,withall its produce, owns the Lord to be both its Creator and Sustainer,builderandupholder.Verse12.Thenorthand thesouth thouhastcreated them.Northandsouth,oppositepoles,agreeinthis--thatJehovahfashionedthem.TaborandHermonshall rejoice in thyname, that is to say, east andwest areequallyformedbythee,andthereforegivetheepraise.Turntoallpointsofthecompass,andbeholdtheLordisthere.Theregionsofsnowandthegardensofthesunarehisdominions:boththelandofthedawningandthe home of the setting sun rejoice to ownhis sway. Taborwas on thewestofJordanandHermonontheeast,anditseemsnaturaltoconsiderthese two mountains as representatives of the east and west. Kebleparaphrasesthepassagethus:"BothHemanmoist,andTaborlone,Theywaitontheewithgladacclaim."Verse13.Thouhastamightyarm,omnipotence is thine insmitingoruplifting; strong is thy hand, thy power to create and grasp is beyondconceptiongreat;andhigh is thyrighthand--thyskill is incomparable,thy favour ennobling, thy working glorious. The power of God soimpressedthePsalmistthatinmanywaysherepeatedthesamethought:and indeed the truth ofGod's omnipotence is so full of refreshment togracioushearts that it cannotbe toomuchdweltupon,especiallywhenviewedinconnectionwithhismercyandtruth,asinthefollowingverse.Verse14.Justiceandjudgmentarethehabitationofthythrone.They

are the basis of the divine government, the sphere within which hissovereigntymoves.Godas a sovereign isneverunjust orunwise.He istoo holy to be unrighteous, too wise to be mistaken; this is constantmatterforjoytotheuprightinheart.Mercyandtruthshallgobeforethyface.TheyaretheharbingersandheraldsoftheLord;hecallsthesetothefront to deal with guilty and changeful man; he makes them, in thepersonoftheLordJesus,tobehisambassadors,andsopoor,guiltymanisenabledtoendurethepresenceofhisrighteousLord.Ifmercyhadnotpaved the way, the coming of God to any man must have been swiftdestruction.Thushas thepoet sung the glories of the covenantGod. Itwasmeet that before he poured forth his lament he should record hispraise,lesthissorrowshouldseemtohavewitheredhisfaith.BeforeweargueourcasebeforetheLordit ismostbecomingtoacknowledgethatwe know him to be supremely great and good, whatever may be theappearanceofhisprovidence;thisissuchacourseaseverywisemanwilltakewhodesirestohaveananswerofpeaceinthedayoftrouble.Verse 15. Blessed is the people that know the joyful sound. It is ablessedGodofwhomthePsalmisthasbeensinging,andtherefore theyareablessedpeoplewhopartakeofhisbounty,andknowhowtoexultinhisfavour.Praiseisapeculiarlyjoyfulsound,andblessedarethosewhoare familiar with its strains. The covenant promises have also a soundbeyondmeasureprecious,andtheyarehighlyfavouredwhounderstandtheirmeaningandrecognise theirownpersonal interest in them.Theremayalsobeareferencehere to theblowingof trumpetsandothergladnoiseswhichattended theworshipof Jehovah,who, unlike the gods ofthe heathenwas not adored by the shrieks of wretched victims, or theyellsandoutcriesofterrorstrickencrowds,butbythejoyfulshoutsofhishappypeople.Theyshallwalk,OLORD,inthelightofthycountenance.ForthemitisjoyenoughthatJehovahisfavourabletothem;alldaylongthis contents them and enables them with rigour to pursue theirpilgrimage.OnlyacovenantGodcould lookwithfavouruponmen,andthosewhohaveknownhim in that relationship learn to rejoice inhim,yea,towalkwithhiminfellowship,andtocontinueincommunionwithhim.IfwegiveGodourearandhearthejoyfulsound,hewillshewushisfaceandmakeusglad.Whilethesunshines,menwalkwithoutstumblingastotheirfeet,andwhentheLordsmilesonuswelivewithoutgriefasto

oursouls.Verse 16. In thy name shall they rejoice all the day. And good causetheyhaveforsodoing,fortothesoulwhich,inChristJesus,hasenteredintocovenantwithGod,everyattributeisafountainofdelight.Thereisnohourintheday,andnodayinourlife,inwhichwemaynotrejoiceinthename,person,andcharacteroftheLord.Weneednootherreasonforrejoicing. As philosophers couldmakemerrywithoutmusic, so canwerejoicewithoutcarnalcomforts;theLordAllsufficientisanallsufficientsource of joy. And in thy righteousness shall they be exalted. By theLord's righteous dealings the saints are uplifted in due time, howevergreatmayhavebeentheoppressionandthedepressionfromwhichtheymay have suffered. In the righteousness which the covenant supplies,which is entirely of the Lord, believers are set on high in a secure andblessed position, so that they are full of sacred happiness. If Godwereunjust,or ifheregardedusasbeingwithoutrighteousness,wemustbefilledwithmisery, but as neither of these things are so,we are exaltedindeed,andwouldextolthenameoftheLord.Verse 17.For thou art the glory of their strength. Surely in the LordJehovahhavewebothrighteousnessandstrength.Heisourbeautyandglorywhenwearestronginhim,aswellasourcomfortandsustenancewhenwe tremble because of consciousweakness in ourselves. Nomanwhom the Lord makes strong may dare to glory in himself, he mustascribeallhonourtotheLordalone;wehaveneitherstrengthnorbeautyapartfromhim.Andinthyfavourourhornshallbeexalted.BytheuseofthewordourthePsalmistidentifieshimselfwiththeblessedpeople,andthis indicates how much sweeter it is to sing in the first person thanconcerningothers.Maywehave grace to claim a place among those incovenantwithGod,inChristJesus,forthenasenseofdivinefavourwillmakeusalsoboldandjoyous.Acreaturefullofstrengthandcourageliftsup its horn, and so also does a believer become potent, valiant, anddaring.Thehornwasaneasternornament,wornbymenandwomen,orat least is soat thisday,andby theupliftingof this thewearershowedhimselftobeingoodspirits,andinaconfidentframeofmind:wewearno such outward vanities, but our inward soul is adorned and madebravely triumphantwhen the favour of God is felt by us.Worldlymen

needoutwardprosperitytomakethemliftuptheirheads,butthesaintsfindmorethanenoughencouragementinthesecretloveofGod.Verse18.FortheLordisourdefence.Whoeverelsemaydefendus,heis our ultimateDefender and Shield. And theHoly one of Israel is ourking. He who protects should govern, our defender should beacknowledgedasourking.Kingsarecalledtheshieldsofnations,andtheGodof Israel isbothourRulerandourDefence.AnothersensemaybethatIsrael'sdefenderandkingwasoftheLord,belongingtohimandsentbyhim;eventheprotectorsofthelandbeingthemselvesprotectedbytheLord. The title "the Holy One of Israel" is peculiarly delightful to therenewedheart.Godisone,weworshipnonebeside.Heisholinessitself,theonlybeingwhocanbecalled"theHolyOne",andinhisperfectionofcharacterweseethemostexcellentreasonforourfaith.Hewhoisholycannot break his promises, or act unjustly concerning his oath andcovenant.Moreover,heistheHolyOneofIsrael,beingspeciallytheGodofhisownelect,oursbypeculiarties,oursforeverandever.Whoamongthesaintswillnot rejoice in theGodof election?Are theynot indeedapeoplegreatlyblessedwhocancallthisGodtheirGodforeverandever?Verse 19. Then thou spakest in vision to thy holy one. The PsalmistreturnstoaconsiderationofthecovenantmadewithDavid.Theholyonehere meant may be either David or Nathan the prophet, but mostprobablythelatter, for itwastohimthatthewordof theLordcamebynight.2Sa7:4-5.Godcondescendstoemployhisgraciousministerstobethemeansofcommunicationbetweenhimselfandhis favouredones, --even to KingDavid the covenant was revealed byNathan the prophet;thustheLordputshonouruponhisministers.Ihavelaidhelpupononethat ismighty.TheLordhadmadeDavid amightymanof valour, andnow he covenants tomake him the helper and defender of the Jewishstate.InafarfullersensetheLordJesusisessentiallyandimmeasurablymighty, and on him the salvation of his people rests by divineappointment, while his success is secured by divine strength beingengagedtobewithhim.LetuslayourfaithwhereGodhaslaidourhelp.Ihaveexaltedonechosenoutofthepeople.DavidwasGod'select,electoutofthepeople,asoneofthemselves,andelecttothehighestpositioninthestate.Inhisextraction,election,andexaltation,hewasaneminent

typeoftheLordJesus,whoisthemanofthepeople,thechosenofGod,andthekingofhischurch.WhomGodexaltsletusexalt.Woeuntothosewhodespisehim,theyareguiltyofcontemptofcourtbeforetheLordofHosts,aswellasofrejectingtheSonofGod.Verse20.IhavefoundDavidmyservant.DavidwasdiscoveredbytheLord among the sheepfolds and recognised as amanof graciousspirit,fulloffaithandcourage,andthereforefittobeleaderinIsrael.WithmyholyoilhaveIanointedhim.BythehandofSamuel,Davidwasanointedto be king long before he ascended the throne. The versemust also beexpoundedof thePrinceEmmanuel;hebecametheservantof theLordfor our sakes, the Father having found for us in his person a mightydeliverer, therefore upon him rested the Spirit without measure, toqualifyhimforalltheofficesoflovetowhichhewassetapart.Wehavenot a Saviour self appointed and unqualified, but one sent of God anddivinely endowed for his work. Our Saviour Jesus is also the Lord'sChrist,oranointed.Theoilwithwhichhe is anointed isGod's ownoil,andholyoil;heisdivinelyendowedwiththeSpiritofholiness.Verse21.Withwhommyhandshallbeestablished,or,"withwhommyhandshalleverbepresent."ThealmightinessofGodabidespermanentlywithJesus inhisworkasRedeemerandRulerofhispeople.Minearmalsoshallstrengthenhim.Thefulnessofdivinepowershallattendhim.Thiscovenantpromiseought tobeurged inprayerbefore theLord, forthe great lack of the church at this time is power.We have everythingexceptthedivineenergy,andwemustneverrestcontentuntilweseeitinfulloperationamongus.Jesusmustbeamongus,andthentherewillbenolackofforceinanyofourchurchagencies.Verse22.Theenemyshallnot exactuponhim;heshall not be vexedandpersecutedasahelplessdebtorbyanextortionatecreditor.Northesonofwickednessafflicthim.Gracelessmenshallnolongermakehislifea burden. David had in his earlier history been hunted by Saul like apartridgeonthemountains,andthoughhehadstriveninallthingstoactjustly towards Saul, because he was the Lord's anointed, yet Saul wasnevercontentwithhisdisplaysofloyalty,butpersecutedhimrelentlessly.Thecovenant,therefore,engagedthathislifeofhardshipandoppressionshouldcometoanendforever;itdidsoinDavid'sownperson,andmore

remarkablystill in the lifeofSolomonhis son.Whodoesnot inall thisseeatypeoftheLordJesus,whothoughhewasonceseizedforourdebts,andalsoevilentreatedbytheungodly,isnowsoexaltedthathecanneverbeexacteduponanymore,neithercanthefiercestofhisenemiesvexhimagain.NoJudascannowbetrayhimtodeath,noPilatecandeliverhimtobecrucified.Satancannottempthim,andoursinscannotburdenhim.Verse23.AndIwillbeatdownhisfoesbeforehisface--crushingthemand their plans. God himself thus fights the battles of his Son, andeffectually overturnshis foes.Andplague them thathatehim, or smitehishaters.Maynoneofus learn the terrorof this threatening,which issurely being fulfilled upon all those unbelievers who have rejected theSonofGod,anddiedinthehardnessoftheirhearts.Theprophecyisalsohavinganother fulfilment in theoverthrowof systemsof error, and thevexationcausedtotheirpromoters.ThereisnosuchplaguetobadmenastheprosperityofthecauseofJesus.Verse24.Butmyfaithfulnessandmymercyshallbewithhim.Thesewere the twoattributes ofwhich thePsalmist began to sing inPs89:1,doubtless because he saw them to bemost prominent in the covenantwhichhewasabouttopleadwithGod.ToDavidandhisseed,Godwasgracious and faithful, and though through their sin the literal kingdomlostall itsgloryand thedynastybecameobscure,yet the line remainedunbroken and more than all its former glory was restored by theenthronisationofHimwhoisPrinceofthekingsoftheearth,withwhomtheLord'smercyand faithfulness remain forever.Allwhoare inJesusshould rejoice, for they shall prove in their own experience the faithfulmercyoftheLord.Andinmynameshallhishornbeexalted.GloriouslydoestheLordJesusliftuphishead,raisedtothehighestplaceofhonourbythemandateof theFather.DavidandSolomon in theirdignitywerebutfainttypesof theLordJesus,who is faraboveallprincipalitiesandpowers.ThefullestexaltationofthehornofJesusisyettocomeinthatmillennialperiodwhichishasteningon.Verse25.Iwillsethishandalso inthesea,andhisrighthand intherivers. He shall reach far beyond the little rivers which stand forboundariesinPalestine;heshallbyhispowerembracealllandsfromseatosea.Heshallhavehishandintheoceanandhisrighthandinearth's

mightieststreams.Asmonarchshold in theirhandsaglobe toset forththeirdominionovertheearth,heshallgraspthefarmoreunconquerablesea,andbeLordofall.ThispoweristobegivenhimoftheLord,andistobeabiding;soweunderstandthewords"Iwillset."Theversehasinitavoiceofgoodcheerconcerningsailors,andalldwellersonthewaters;thehandofJesusisoverthem,andashefoundhisfirstapostlesbythesea,sowetrusthestillfindsearnestdisciplesthere.Verse27.AlsoIwillmakehimmyfirstborn.Amongthekingstheseedof David were to be most favoured and indulged with most love andpaternalregardfromGod:butinJesusweseethisinthehighestdegreeverified,forhehaspreeminenceinallthings,inasmuchasbyinheritancehehasamoregloriousnamethananyother,andishigherthanthekingsof theearth.Whocanrivalheaven'sFirstborn?Thedoubleportionandthe government belong to him. Kings are honouredwhen they honourhim,andthosewhohonourhimarekings!InthemillennialgloryitshallbeseenwhatthecovenantstoresupfortheoncedespisedSonofDavid,butevennowfaithseeshimexaltedasKingofkingsandLordof lords.Lo,webowbeforethee,thouHeirofallthings!Oursheavesdoobeisanceto thy sheaf. All thy mother's children call thee blessed. Thou art hewhomthybrethrenshallpraise.Jesusisnoservantofprinces,norwouldhehavehisbride,thechurch,degradeherselfbybowingbeforekingsandeatingthebreadofapensionerat theirhands.Heandhiskingdomarehigherthanthekingsoftheearth.Letthegreatonesoftheearthbewiseand submit to him, for he is Lord, and he is the governor among thenations.Verse28.Mymercy will I keep for him for evermore. The kings ofDavid'slineneededmercy,andmercypreventedtheirhousefromutterlyperishinguntiltheSonofMarycame.Heneedsnomercyforhimself,buthe is a representativeman, and themercy ofGod is required for thosewhoare inhim:forsuchmercy iskept forever.Andmycovenantshallstandfastwithhim.WithJesusthecovenantisratifiedbothbybloodofsacrificeandbyoathofGod, itcannotbecancelledoraltered,but isaneternal verity, resting upon the veracity of one who cannot lie. Whatexultationfillsourheartsasweseethatthecovenantofgrace issure toall the seed, because it stands fast with him with whom we are

indissolublyunited.Verse29.His seed alsowill Imake to endure for ever. David's seedlives on in the person of the Lord Jesus, and the seed of Jesus in thepersonsofbelievers.Saintsarearacethatneitherdeathnorlifecankill.Romeand itspriests,with their inquisitionandother infernalcruelties,have labouredtoexterminate thecovenantseed,but"vain is theirrage,their efforts vain." As long as God lives, his peoplemust live. And histhrone,asthedaysofheaven.Jesusreignson,andwillreigntilltheskiesshall fall,yea,andwhentheheavensshallpassawaywithagreatnoise,and the elements shall melt with fervent heat, his throne shall stand.Whatablessedcovenantisthis!Somecommentatorstalkofconditions,butwefail toseeany;thepromisesareasabsoluteastheycanpossiblybe,andifanyconditionsastotheconductofthefavouredindividualscanbeconceived,theyaredisposedofinthesucceedingverses.Verse 30. If his children forsake my law, and walk not in myjudgments.Itwaspossible,terriblypossible,thatDavid'sposteritymightwanderfromtheLord;indeedtheydidso,butwhatthen?WasthemercyofGodtopassawayfromDavid'sseed?--farfromit.So,too,theseedoftheSonofDavidareapttostartaside,butaretheythereforecastaway?Not a single word gives liberty for such an idea, but the very reverse.ExpositorsintheirfearofCalvinisticdoctrineshakeoffthefearofaddingtothewordofGod,orelsetheywouldnothavespenttheirtimeintalkingabout"theconditions"ofthisabsolutelyunconditionalcovenant.Verse31.Iftheybreakmystatutes,andkeepnotmycommandments.Thedreadful "if" is suggestedagain, and the sad case is stated inotherforms. But if it should be so, what then?Death and rejection? Ah, no;BlessedbeGod,No!Iftheirsinbenegativeorpositive,ifitbeforsakingor profanation; if either judgments or commandments or both beviolated, yet there is not a word as to final destruction, but the veryreverse.Legalismwill import its ifs,but theLordslays the ifsas fastastheyrise.Eternalshallsandwillsmakeglorioushavocamongtheifsandbuts.Verse32.ThenwillIvisit theirtransgressionswiththerod.Notwiththe sword, not with death and destruction; but still with a smarting,

tingling,painfulrod.Saintsmustsmart if theysin:Godwillseetothat.Hehatessintoomuchnottovisitit,andheloveshissaintstoowellnottochastenthem.Godneverplayswithhisrod,helaysitwellhometohischildren,hevisits themwith it in theirhouses,bodies, andhearts, andmakesthemknowthatheisgrievedwiththeirways.Hesmiteshomeandchastens their iniquity with stripes, which are either many or few inproportion as the heart is properly affected by them. The rod is acovenantblessing,andismeanttobeused.Assinissofrequent,therodnever rests long together; inGod's family the rod is not spared, or thechildrenwouldbespoiled.Verse33.Nevertheless. And a glorious nevertheless too!Neverthelessmy lovingkindness will I not utterly take from him. O glorious fearkilling sentence!This crowns the covenantwith exceeding glory.MercymayseemtodepartfromtheLord'schosen,butitshallneveraltogetherdo so. Jesus still enjoys the divine favour, and we are in him, andthereforeunderthemosttryingcircumstancestheLord'slovingkindnesstoeachoneofhischosenwillendurethestrain.Ifthecovenantcouldbemade void by our sins it would have been void long ere this; and ifrenewed its tenure would not be worth an hour's purchase if it hadremaineddependentuponus.Godmay leavehispeople, and theymaytherebysuffermuchandfallverylow,bututterlyandaltogetherhenevercanremovehislovefromthem;forthatwouldbetocastareflectionuponhis own truth, and this hewill never allow, for he adds, nor suffermyfaithfulnesstofail.Manfailsinallpoints,butGodinnone.Tobefaithfulisoneof theeternalcharacteristicsofGod, inwhichhealwaysplacesagreatpartofhisglory:histruthisoneofhispeculiartreasuresandcrownjewels,andhewillneverendurethatitshouldbetarnishedinanydegree.Thispassagesweetlyassuresusthattheheirsofgloryshallnotbeutterlycastoff.Letthosedenythesafetyof thesaintswhochoosetodoso,wehavenotso learnedChrist.Webelieve in thegospel rod,butnot in thepenalswordfortheadoptedsons.Verse 34.My covenant will I not break. It is his own covenant. Hedevised it, drew up the draft of it, and voluntarily entered into it: hetherefore thinks much of it. It is not a man's covenant, but the Lordclaims it as his own. It is an evil thing among men for one to be a

"covenant breaker", and such an opprobrious epithet shall never beapplicable to theMostHigh.Noralter the thing that is goneoutofmylips. Alterations and afterthoughts belong to short sighted beings whomeetwithunexpected eventswhichoperateupon them to change theirminds,buttheLordwhoseeseverythingfromthebeginninghasnosuchreasonforshiftinghisground.Heisbesidesimmutableinhisnatureanddesigns, and cannot change in heart, and therefore not in promise. Awordoncegivenissacred;once letapromisepassour lipsandhonestyforbids that we should recall it, --unless indeed the thing promised beimpossible,orwicked,neitherofwhichcanhappenwiththepromisesofGod.HowconsolingitistoseetheLordthusresolute.He,inthewordsbeforeus,virtuallyreassertshiscovenantandrehearseshisengagements.Thishedoesatsuchlength,andwithsuchreiteration,thatitisevidenthetakes pleasure in that most ancient and solemn contract. If it wereconceivable thathehad repentedof it, hewouldnotbe founddwellinguponit,andrepeatingitwithrenewedemphasis.Verse35.Once have I sworn bymy holiness that I will not lie untoDavid.Becausehecouldswearbynogreaterhesworebyhimself,andbythat peculiar attribute which is his highest glory, being the subject ofthreefold adoration by all the hosts of heaven. God here pledges thecrownofhiskingdom,theexcellentbeautyofhisperson,theessenceofhis nature. He does as good as say that if he ceases to be true to hiscovenanthewillhaveforfeitedhisholycharacter.Whatmorecanhesay?Inwhat stronger language can he express his unalterable adherence tothetruthofhispromise?Anoathistheendofallstrife;itoughttobetheendofalldoubtonourpart.WecannotimaginethatGodcouldlie,yetheputsitso--thatifthecovenantwerenotkeptbyhim,hewouldregarditasalie.Hereisgroundforstrongconfidence;mayourfaithbeofsuchanatureastheseassuranceswillwarrant.Verse36.Hisseedshallendure forever.David's line inthepersonofJesus is an endless one, and the race of Jesus, as represented insuccessive generationsofbelievers, showsno signof failure.Nopower,humanorSatanic,canbreaktheChristiansuccession;assaintsdieothersshallriseuptofilltheirplaces,sothattillthelastday,thedayofdoom,Jesusshallhaveaseedtoservehim.Andhisthroneasthesunbeforeme.

InourLordJesusthedynastyofDavidremainsuponthe throne.Jesushas never abdicated, nor gone into banishment. He reigns, and mustreignsolongasthesuncontinuestoshineupontheearth.Aseedandathrone are the two great promises of the covenant, and they are asimportant to us as to our Lord Jesus himself; forwe are the seedwhomust endure for ever, andwe areprotected and ennobledby thatKingwhoseroyaltiesaretolastforever.Verse37.Itshallbeestablishedforeverasthemoon.Thekingdommaywaxandwanetomortaleyes,butitshallstillabideaslongasthemoonwalksinhersilverbeauty.Andasafaithfulwitnessinheavens.ThemoststablepartoftheuniverseisselectedasatypeofMessiah'skingdom,andboth sun and moon are made to be symbols of its long endurance.Whatever else there is in the sky which faithfully witnesses to theunbendingcourseofnatureisalsocalledupontobeasignoftheLord'struth. When heaven and earth witness, and the Lord himself swears,there remains no excuse for doubting, and faith joyfully reposes inconfidentexpectation.Verse38.Butthouhastcastoffandabhorred.TheLordhadpromisednottocastoff theseedofDavid,andyet it lookedas ifhehaddoneso,andthattoointhemostangrymanner,asifheloathedthepersonoftheking.God's actionsmayappear tous tobe the reverseofhispromises,and then our best course is to come before him in prayer and put thematterbeforehimjustasitstrikesourapprehension.Weareallowedtodothis,forthisholyandinspiredmandidsounrebuked,butwemustdoit humbly and in faith. Thou hast been wroth with thine anointed. Hedeserved the wrath, doubtless, but the Psalmist's point is, that thisappeared to him to conflict with the gracious covenant. He puts thematterplainly,andmakesboldwiththeLord,andtheLordlovestohavehis servants so do; it shows that they believe his engagements to bemattersoffact.Verse 39. Thou hast made void the covenant of thy servant. Thedispensationsofprovidencelookedasiftherehadbeenadisannullingofthesacredcompact,thoughindeeditwasnotso.Thouhastprofanedhiscrown by casting it to the ground. The king had been subject to suchsorrow and shame that his diademhad been as itwere taken fromhis

head, dashed on the earth, and rolled in themire.Hewas a theocraticmonarch,and theLord,whogavehimhis crown, took it fromhimandtreateditwithcontempt,--atleastsoitseemed.Inthesesaddaysalsowemayutterthesamecomplaint,forJesusisnotacknowledgedinmanyofthe churches, andusurpers have profanedhis crown.Whenwehear ofkingsandqueenssetupas"headsofthechurch",andaprieststyled"TheVicar ofChrist",while parliaments and courts take upon themselves tolegislateforthechurchofGod,wemaybitterlylamentthatthingsshouldcome to so wretched a pass. Few are there who will acknowledge thecrown rights of King Jesus, the very subject is considered to be out ofdate.OLordhowlong!Verse 40. Thou hast broken down all his hedges. He was no longershelteredfromtheslanderousassaultsofcontemptuoustongues;theawewhichshouldguardtheroyalnamehadceasedtoseparatehimfromhisfellows.The"divinitywhichdothhedgeaking"haddeparted.Hitherto,theroyalfamilyhadbeenlikeavinewithinanenclosure,butthewallwasnowlaidlow,andthevinewasunprotected.Itissorrowfullytruethatinmanyplacestheenclosuresofthechurchhavebeendestroyed,thelineofdemarcationbetweenthechurchandtheworldhasalmostvanished,andgodlessmenfillthesacredoffices.Alas,OLordGod,shallitbealwaysso?Shallthytruevinebedesertedbythee,thougreatHusbandman?Setupthe boundaries again, and keep thy church as a vineyard reserved forthyself.Thouhastbroughthisstrongholdstoruin.Thefortsofthelandwereinthepossessionoftheenemyandweredismantled,thedefencesofthekingdomwereoverthrown.Thushasithappenedthatprecioustruths,whichwerethebulwarksofthechurch,havebeenassailedbyheresy,andthe citadelsof sounddoctrine have been abandoned to the foe.OGod,howcanstthousufferthis?As theGodof truth,wilt thounotariseandtreaddownfalsehood?Verse41.Allthatpassbythewayspoilhim.Idlepassersby,whohavenothingelse todo,mustneedshaveapluckat thisvine,and theydo itwithoutdifficulty,sincethehedgesaregone.Woeisthedaywheneverypetty reasonerhasanargumentagainst religion,andmen in their cupsarefluentwithobjectionsagainstthegospelofJesus.AlthoughJesusonthecrossisnothingtothem,andtheypasshimbywithoutinquiringinto

whathehasdoneforthem,yettheycanloiteraslongasyouwill,iftherebe but the hope of driving another nail into his hands and helping tocrucifytheLordafresh.Theywillnottouchhimwiththefingeroffaith,but they pluck at himwith the hand ofmalice.He is a reproach to hisneighbours.David'ssuccessorshadunneighbourlyneighbours,whowerea reproach to good fellowship, because theywere so ready to reproachtheir neighbour. The Jews were much taunted by the surroundingGentileswhenatanytimetheyfellintotrouble.AtthistimethepeopleofGod,whofollowtheLordfully,aresubjecttoathousandreproaches,andsome of them of themost bitter kind. These reproaches are really thereproachofChrist,and,atbottom,aremeantforhim.Shallitalwaysbeso?Shallhe,whodeservestobeuniversallyadored,besubjecttogeneralscorn?Where,then,OGod,isthyfaithfulnesstothycovenant?Verse42.Thouhastsetuptherighthandofthyadversaries.Thouhastdone it, thou,who hast sworn to give him help and victory, thou hast,instead thereof, sidedwith his enemies, and lent them thy strength, sothattheyhavegainedthesupremacy.Thouhastmadeallhisenemiestorejoice.Theyareboastingoverhim, andare glorying inhisdefeat, andthisisdonebythyself.OGod,--howisthis?Whereisthecovenant?Hastthouforgottenthineownpledgesandpromises?Verse43.Alsoturnedtheedgeofhissword.Whenhegoestowarheisasunsuccessfulas thoughhisswordrefused tocut,andgaveway likeaswordoflead.Hisweaponsfailhim.Andhastnotmadehimtostandinthebattle.Hisheart failshimaswell ashis sword--hewavers, he falls.This has happened even to naturally brave men--a terrible dread hasunmanned them. At this present the church has few swords of trueJerusalemmetal;hersonsarepliable,herministersyieldtopressure.Weneed men whose edge cannot be turned, firm for truth, keen againsterror,sharptowardssin,cuttingtheirwayintomen'shearts.Courageanddecisionaremoreneedednowthanever,forcharitytowardsheresyisthefashionablevice,andindifferencetoall truth,underthenameof liberalmindedness,isthecrowningvirtueoftheage.TheLordsendusmenoftheschoolofElias,or,atleast,ofLutherandKnox.Verse44.Thouhastmadehisglorytocease.Thebrightnessofhisreignand the prosperity of his house are gone, his fame is tarnished, his

honourdisgraced.Andcasthis thronedown to theground.Hehas losthis power to govern at home or to conquer abroad. This happened tokingsofDavid'sline,and,moregrievoustotell, it ishappeninginthesedays to thevisiblekingdomof theLordJesus.Whereare thegloriesofPentecost? Where is the majesty of the Reformation? Where does hiskingdomcomeamongthesonsofmen?Woeisuntous,forthegloryhasdeparted,andthegospelthroneofJesusishiddenfromoureyes!Verse45.Thedays of his youthhast thou shortened.The time of theking'senergywasbrief,hegrewfeeblebeforehistime.Thouhastcoveredhimwithshame.Shamewasheapeduponhimbecauseofhisprematuredecayandhisfailureinarms.ThiswasverygrievoustothewriterofthisPsalm,whowasevidentlyamostloyaladherentofthehouseofDavid.Inthisourdaywehavetobemoanthelackofvigourinreligion--theheroicdaysofChristianityareover,herravenlocksaresprinkledwithuntimelygrey. Is this according to the covenant? Can this be as the Lord haspromised? Let us plead with the righteous Judge of all the earth, andbeseechhim to fulfilhiswordwhereinhehaspromised that thosewhowait upon him shall renew their strength. Selah. The interceding poettakesbreathamidhislament,andthenturnsfromdescribingthesorrowsofthekingdomtopleadingwiththeLord.Verse46.Howlong,Lord?TheappealistoJehovah,andtheargumentis the lengthof theafflictionendured.Chastisementwitha rod isnotalengthenedmatter, thereforeheappeals toGod tocut short the timeoftribulation.Wilt thou hide thyself for ever?Hast thou not promised toappear for thor servant--wilt thou then for ever forsake him? Shall thywrathburnlikefire?Shallitgoonandonevermoretillitutterlyconsumeits object? Be pleased to set a bound!How farwilt thou go?Wilt thouburnupthethronewhichthouhastsworntoperpetuate?Eventhuswewould entreat the Lord to remember the cause of Christ in these days.Canhebesoangrywithhischurchastoleavehermuchlonger?Howfarwillhesufferthingstogo?Shalltruthdieout,andsaintsexistnomore?How long will he leave matters to take their course? Surely he mustinterposesoon,for,ifhedonot,truereligionwillbeutterlyconsumed,asitwere,withfire.Verse47.Rememberhowshortmytimeis. Ifsobrief,donotmakeit

altogetherbitter.Ifthineangerburnonitwilloutlastthismortallife,andthentherewillbenotimeforthymercytorestoreme.Someexpositorsascribethesewords,andalltheprecedingverses,tothestateoftheLordJesus in the days of his humiliation, and this gives an instructivemeaning; but we prefer to continue our reference all through to thechurch,whichistheseedoftheLordJesus,evenasthesucceedingkingsweretheseedofDavid.We,havingtransgressed,aremadetofeeltherod,butwe pray the Lord not to continue his stripes lest our whole life bepassedinmisery.Whereforehastthoumadeallmeninvain?IftheLorddonotshineuponhisworkwelivefornothing--wecountitnolongerlifeif his cause does not prosper. We live if the King lives, but not else.Everythingisvanityifreligionbevanity.Ifthekingdomofheavenshouldfail,everythingis a failure. Creation is a blot, providence an error, andour own existence a bell, if the faithfulness of God can fail and hiscovenantofgracecanbedissolved.Ifthegospelsystemcanbedisproved,nothingremainsforusoranyotherofthesonsofmen,whichcanrenderexistenceworththehaving.Verse48.Whatmanishethatliveth,andshallnotseedeath?Allmustdie.Noneofourracecananswertothequestionherepropoundedexceptinthenegative;thereisnonethatcanclaimtoeludethearrowsofdeath.Shallhedeliverhissoulfromthehandofthegrave?Neitherbystrength,wisdom, nor virtue can anyman escape the common doom, for to thedustreturnwemust.Sincethenwemustalldie,donotmakethislifeallwretchedness,bysmitingussolong,OLord.ThySonourcovenantHeaddied,andsoalsoshallwe; letusnotbesodesertedof thee inthisbriefspanthatweshallbequiteunabletotestifytothyfaithfulness:makeusnot feel that we have lived in vain. Thus the brevity of life and thecertaintyofdeathareturnedintopleaswiththeMostHigh.Selah.Herewerestagain,andproceedtofurtherpleadings.Verse49.Lord,where are thy former loving kindnesses,which thouswarestuntoDavidinthytruth?Herehecomestograndpleading,handtohandworkwith the covenant angel.Wemay remind theLordofhisfirst deeds of love, his former love to his church, his former favour toourselves.Thenmaywepleadhisoath,andbeghimtorememberthathehassworntoblesshischosen:andwemaywrestlehardalso,byurging

uponhimhisowncharacter, and layingholduponhis inviolable truth.When things look black we may bring forth our strong reasons, anddebate the case with our condescending God, who has himself said,"Comenow,andletusreasontogether."Verse50.Remember,Lord,thereproachofthyservants.Byreasonoftheirgreattroublestheyweremadeamockofbyungodlymen,andhencetheLord'spity is entreated.Will a father standby and seehis childreninsulted? The Psalmist entreats the Lord to compassionate thewretchedness brought upon his servants by the taunts of theiradversaries,whojestedatthemonaccountoftheirsufferings.HowIdobear inmy bosom the reproach of all themighty people. The Psalmisthimselflaidthescornofthegreatandtheproudtoheart.Hefeltasifallthe reproaches which vexed his nation were centred in himself, andthereforeinsacredsympathywiththepeoplehepouredouthisheart.Weought toweepwith those thatweep; reproach brought upon the saintsand their cause ought to burden us: ifwe can hearChrist blasphemed,andseehisservantsinsulted,andremainunmoved,wehavenotthetrueIsraelite's spirit. Our grief at the griefs of the Lord's people may bepleaded in prayer, and it will be acceptable argument. There is oneinterpretationofthisversewhichmustnotbepassedover;theoriginalis,Remembermybearinginmybosomallthemanynations;andthismaybeunderstoodasapleadingofthechurchthattheLordwouldrememberherbecauseshewasyettobethemotherofmanynations,accordingtothe prophecy of Ps 77:1-20. She was as it were ready to give birth tonations,buthowcouldtheybebornifsheherselfdiedinthemeanwhile?Thechurchisthehopeoftheworld;shouldsheexpire,thenationswouldnevercometothebirthofregeneration,butmustabideindeath.Verse51.Wherewith thineenemieshavereproached,OLord.Here isanotherforciblepoint;thescoffersaretheLord'senemiesaswellasours,andtheirreproachfallsuponhimaswellasuponus;thereforewecryforthe Lord's interposition. When Jehovah's own name is in the quarrel,surely he will arise. Wherewith they have reproached the footsteps ofthineanointed.Trackinghimandfindingoccasiontoblasphemeateveryturn; not only watching his words and actions, but even his harmlesssteps.NeitherChristnorhischurchcanpleasetheworld,whicheverway

weturnscofferswillrail.Doesthisverserefertotheoftrepeatedsarcasm--"Where is the promise of his coming?" Is the reproach aimed at thedelays of the Messiah, those long expected footfalls which as yet areunheard?O Lord, how long shall this threadbare taunt continue?Howlong?Howlong?"Come,forcreationgroansImpatientofthystay,Wornoutwiththeselongyearsofill,Theseagesofdelay.""Come,inthygloriousmight,Comewiththeironrod,Scatteringthyfoesbeforethyface,MostMightySonofGod."Verse52.BlessedbetheLordforevermore.Heendswherehebegan;hehassailedroundtheworldandreachedportagain.LetusblessGodbeforewepray,andwhilewepray,andwhenwehavedonepraying,forhe always deserves it of us. If we cannot understand him, we will notdistrusthim.Whenhiswaysarebeyondourjudgmentwewillnotbesofoolish as to judge; yetwe shall do so ifwe consider his dealings to beunkindorunfaithful.Heis,hemustbe,heshallbe,forever,ourblessedGod.Amen,andAmen.Allourhearts sayso.Sobe it,Lord,wewishitoverandoveragain.Bethoublessedevermore.

EXPLANATORYNOTESANDQUAINTSAYINGSWholePsalm.ThepresentPsalmmakesapairwiththeprecedingone.It is a spiritual Allegro to that Penseroso...That Psalm was a dirge ofPassion Tide, this Psalm is a carol of Christmas. --ChristopherWordsworth.WholePsalm.TherearemanypassagesinthisPsalmwhichdoclearlyevidencethatitistobeinterpretedofChrist;yea,therearemanythingsin this Psalm that can never be clearly, pertinently, and appositelyappliedtoanybutJesusChrist.Forataste,seePs89:19"Ihavelaidhelpupononethatismighty",mightytopardon,reconcile,tojustify,tosave,tobringtoglory;suitabletothatoftheApostle,Heb7:25,"Heisabletosave to the uttermost" --that is, to all ends and purposes, perfectly,completely,fully,continually,perpetually.ChristisathoroughSaviour,amighty Saviour: Isa 63:1, "Mighty to save." There needs none to comeafter him to finish the work which he hath begun: Ps 89:19, I haveexaltedonechosenoutofthepeople,whichistheverytitlegiventoourLordJesus:Isa62:1,"Beholdmyservant,whomIuphold;mineelect",orchosenone,"inwhommysouldelighteth":Ps89:20,IhavefouledDavidmyservant.Christisveryfrequentlycalledbythatname,asbeingmostdearlybelovedofGod,andmosthighlyesteemedandvaluedbyGod,andasbeingtypifiedbyhimbothaskingandprophetofhischurch:Ps89:20,WithmyholyoilhaveIanointedhim;suitabletothatofChrist;Lu4:18,"The Spirit of the Lord is upon me, because he hath anointed me topreach thegospel to thepoor"; and thereforeweneednotdoubtof theexcellency,authority,certainty,andsufficiencyofthegospel:Ps89:27,Iwillmakehimmyfirstborn,higherthanthekingsoftheearth.Christisthefirstbornofeverycreature,andinallthingshaththepreeminence:Ps89:29,HisseedalsowillImaketoendureforever,andhisthroneasthedays of heaven. This is chiefly spoken of Christ and his kingdom. Theaspectable heaven is corruptible, but the kingdomof heaven is eternal;andsuchshallbeChrist'sseed,throneandkingdom:Ps89:36,Hisseedshallendureforever,andhisthroneasthesunbeforeme."Christshallseehisseed,heshallprolonghisdays,andthepleasureoftheLORDshallprosperinhishand",Isa53:10.Andhisthroneasthesunbeforeme;that

is,perpetualandglorious,as theChaldeeexplains it,shallshineas thesun.Otherkingdomsandthroneshavetheirtimesandtheirturns,theirrise and their ruins, but so hath not the kingdom and throne of JesusChrist. Christ's dominion is "an everlasting dominion", which shall notpassaway;"andhiskingdomthatwhichshallnotbedestroyed",Da7:13-14.ImightgivefurtherinstancesoutofthisPsalm,butenoughisasgoodas a feast.New saithGod, "Ihavemadea covenantwithhim; "so thenthere is a covenant that God the Father hath made with Christ theMediator;whichcovenant,theFatherengagestotheSon,shallstandfast,thereshallbenocancellingordisannullingofit.GodtheFatherhathnotonlymadeacovenantofgracewiththesaints inChrist,buthehasalsomade a covenant of redemption, aswe call it for distinction sake,withJesusChristhimself: "My covenant shall stand fastwith him; " that is,withChrist,aswehavefullydemonstrated.--ThomasBrooks.Verse1.Thisoneshortversecontainsthesummary,pith,andargumentof the whole long Psalm; wherein observe The Song's Ditty, thelovingkindnessandtruthof theLord,manifesteduntothewholeworldgenerally, toDavid'shouse (that is, the church)especially.TheSinger'sDuty,magnifyingthemerciesofGodalways,evenfromonegenerationtoanother.Andbyallmeans;withhismouth,forthatisexpressedinthisverse;withhismind,forthatisimpliedinthenext--Ihavesaid,etc.,thatis,believedinmyheart,andthereforespakeitwithmytongue,Ps116:10."Foroutoftheheart'sabundancethemouthspeaketh",Mt12:34.--JohnBoys.Verse1.Iwillsing.Itistobeobservedthathedoesnotsay,IwillspeakofthegoodnessoftheLord;but,Iwillsing.Thecelebrationofthedivinegoodness has joinedwith itself the joy and exultation of a piousmind,whichcannotbepouredforthbetterthaninsong.Thatpleasantnessandexuberanceofahappyspirit,whichbysingingisinstilledintotheearsofthelisteners,hasacertainwonderfulpowerofmovingtheaffections;sothatnot invainwerepiousmindstaughtbytheHolySpiritto inculcatethe wonderful work of God in songs composed for this purpose, tocommitthemtomemoryandtoappointthemtobesung.--Musculus.Verse1.Iwillsing.ThePsalmisthasavery sadcomplaint tomakeofthedeplorable conditionof the familyofDavidat this time, andyethe

beginsthePsalmwithsongsofpraise;forwemustineverything,ineverystate, give thanks. We think when we are in trouble we get ease bycomplaining:butwedomore,wegetjoy,bypraising.Letourcomplaintsthereforebe turned into thanksgiving; and in these verseswe find thatwhichwillbeinmatterofpraiseandthanksgivingforusintheworstoftimes,whetheruponapersonalorpublicaccount.--MatthewHenry.Verse1.Singofthemerciesof theLordforever.S.GregorytheGreatraises thequestionhereas tohowaperpetualsingingof themerciesofGod is compatible with unalloyed bliss in heaven, inasmuch as thethoughtofmercyconnotesthememoryofsinandsorrow,whichneededmercy,whereasIsaiahsaiththat"theformertroublesareforgotten",and"the former things shallnotbe remembered,nor comeupon theheart"(Isa 65:16-17). And he replies that it will be like the memory of pastsicknessintimeofhealth,withoutstain,withoutgrief,andservingonlytoheightenthefelicityoftheredeemed,bythecontrastwiththepast,andto increase their love and gratitude towards God. And so sings theCluniac:(BernardofClairvaux.)"Theirbreastsarefilledwithgladness,Theirmouthsaretunedtopraise,Whattime,nowsafeforever,Onformersinstheygaze:Thefoulerwastheerror,Thesadderwasthefall,TheamplerarethepraisesOfhimwhopardonedall."Note,too,thathesays,"withmymouth",notwiththatofanydeputy;Iwillmake known, not secretly or timidly, not in a whisper, but boldlypreach,Thyfaithfulness,ortruth,notmyownopinion, far lessmyownfalsehood,butThyTruth,whichis,ThineOnlybegottenSon.--Gregory,Bernard,Hugo,andAugustine:quotedbyNealeandLittledale.Verse 1. Mercies. The word may be rendered graces, kindnesses,goodnesses,anddesignstheabundanceofgrace.--JohnGill.Verse1.Themercies.Hismanifoldandsundrymercies:asifheshould

say,wehavetastedofmorethanone,yea,wehavefeltallhismercies;Iwillthereforepraisethesameforever.Iwillsinghismercyforcreatingthisuniverse,whichismacrocosmos,agreatworld;andformakingman,whichismicrocosmos,alittleworld.1.Mysongshallsetforthhiskindness,forthathegavemebeing.2.Foraddingtomybeing,life,whichhedeniethuntostones.3.Tolife,sense,whichhedeniethuntoplants.4. To sense, speech and understanding, which he denieth unto brutebeasts...IamexceedingmuchbounduntoGod forcreatingmewhenIwasnot;and forpreservingmeunderhiswingsever since Iwas:yet I ammoreboundtohismercy forredeemingme, forblessingmewithallspiritualblessingsinheavenlythingsinChristhisSon(Eph1:1-233:1-21),forhiselecting of me, for his calling of me, for his justifying of me, for hissanctifyingofme.Thesegracesaretherichesofhisgoodnessandglory,misericordioe in oeternum, everlasting mercies, as reaching fromeverlasting predestination to everlasting glorification. O Lord, I willalways sing thy mercies in promising, and ever shew thy truth inperforming thypromisemade toDavid, thychosenservant, concerningthySon,mySaviour, saying, "Thy seedwill I establish forever."So thefathersexpoundourtext:Iwilleversing thymercies, invouchsafing tosend thySon tovisit thyservants, sick todeath in sin.First, Iwill eversingof thymercifulness,andthenwilleverbeshewingthy faithfulness.Neque enim exhiberetur veritas in impletione promissorum nisiproecederetmisericordia in remissionepeccatorum. (For truth, in thefulfilmentof thepromises,wouldnotbe shown forth;unlessmercy, intheforgivenessofsins,shouldprecedeit.)Andwhat isGod'smercysetup for ever, and his truth established in the heavens, but that whichIsaiah terms, "the sure mercies of David": that is, as Paul construesIsaiah,theholypromisemadetoDavidandthepromisemadetoDavid,isbriefly this, "Thy seedwill I establish for ever, and set up thy thronefromgenerationtogeneration."--JohnBoys.

Verse 1. For ever. I know some join in oeternum to the nounmisercordias,andnottotheverbcantabo,makingthesensetobethis:Iwillalwayssingthymercieswhichendureforever.Butalwaysisreferredaswell, ifnotbetter,untotheverb,Iwillsing:aswhowouldsay,Lord,thymerciesaresomanifest,andsomanifold,sogreat in theirnumber,andsogoodintheirnature,thatIwillalway,solongasIhaveanybeing,singpraisesuntotheeHaplysomewillobject,"Allfleshisgrass,andthegoodliness thereof is as the flower of the field: the grasswithereth, theflowerfadeth",(Isa40:6-7).DavidbeingpersecutedbySaul,said,"Thereisbuta stepbetweenmeanddeath", (1Sa20:3).Nay,David, thy life isshorter than a stride, but "a span long", as thyselfwitnesseth, Ps 39:5.HowcanhethenthatbegshisbreadbutforadaypromisetospendhisbreathinmagnifyingtheLordforever?Answerismade,thattheprophetwillnotonlycommendthemerciesoftheLordinword,butalsocommitthem unto writing. Ut sciat hoec oetas, posteritasque legat (EobanusHessus.)(thatthisagemayknow,andthatposteritymayread.)Asthetongueof theprophet is termedelsewhere "thepenof awriter"; so thewritingoftheProphetisheretermedhismouth,asEuthymeusupontheplace (Ac4:25),LiberPsalmorumosDavid (TheBookofPsalms is themouthofDavid).HedothintendtonotethemerciesofGod,andtosetforth his truth in a book, the which he will leave behind him (as aninstrument) to convey the same fromgeneration to generations, fromthegenerationofJews to thegenerationofChristians.Or fromtheOldTestamenttotheNew:fortheblessedApostlesintheirsermonsusuallycite sentencesoutof thePsalms. S.Peter tellethus that the gospelwaspreached unto the dead (1Pe 4:6); so may we say, that the gospel ispreachedbythedead.Forthemostancient fathers,andother judiciousauthors, who have spent their days in writing learned expositions andgodlymeditationsupon theHolyScriptures,although theybedead, yetthey"singallthemerciesoftheLord,andshewthetruthofhiswordfromonegenerationtoanother."ItisreportedinourchroniclesofAthelstan,parumoetativixit,multumglorioe(helivedbutlittleoftime,butmuchofglory).Somanyzealousandindustriousdoctorshavelived(inrespectoftheirage)butalittle,yetinrespectoftheiracts,agreatwhile,shiningstill in theirworks andwritings, as lights of theworld. Or the prophetmay be said to sing ever intentionally, though not actually. For as thewicked,ifhecouldlivealway,wouldsinalway,sothegoodman(ifGod

should suffer him alway to breathe on earth) would sing alway themerciesoftheLord.--JohnBoys.Verse1.Withmymouth.Theauthorhasheardcontinualpraisesfromatongue half eaten awaywith cancer.What use, beloved reader, are youmakingofyourtongue?--PhilipBennettPower.Verse2.Ihavesaid.Thewordytrma,"Ihavesaid",isused,intheBookof Psalms, to express two things; either a fixed purpose, or a settledopinion of the person speaking. The Psalmist, therefore, delivers thewhole of this second verse in his own person, and introduces not Godspeakingtillthenextverse.--SamuelHorsley.Verse2.Ihavesaid,etc.TheperpetuityofmercyisoneeminentpieceofthisPsalm,forwiththathebegins:Mercyshallbebuiltupforever,etc.AndtheyarethesuremerciesofourspiritualDavid(Christ),hemeans.Now,tosetforththeperpetuityhereof,hefirstusethwordsthatexpressfirmitude,asestablished,builtupforever,Ps89:2,4.Thenheusessuchsimilitudes as are taken from things which are held most firm andinviolableamongstmen,asPs89:4,foedusincidi,Ihavecutorengravenmycovenant(sointheHebrew),alludingtowhatwastheninuse,whencovenants were mutually to be made, such as they intended to beinviolate, andnever tobebroken; to signify somuch, they did engraveandcutthemintothemostdurablelastingmatter,asmarble,orbrass,orthelike.Youmayseethistohavebeenthewayofwritinginuse,aswhatwas to last for ever: as Job 19:23-24. "Oh, that my words were nowwritten!ohthattheywereprintedinabook!Thattheyweregravenwithan iron pen and lead in the rock for ever!" And what is that rock ormarble here? No other than the heart itself of our gracious and mostmerciful Jehovah, and his most unalterable and immovable purposes,truth and faithfulness. This is that foundation in the heavens, whereonmercy is built up for ever, as Ps 89:2, which (as the Apostle says)"remainsforever";andsotheybecome"thesuremerciesofDavid",Isa60:3.Again,solemnoathsamongstmenservetoratifyandmakethingssworn toperpetual.Thisalso is therespecifiedashavingbeen takenbyGod: "Oncehave I swornbymyholiness", etc., and swornby him thatcannot lie, and sworn to that end, "to show the immutability of hiscounsel", Heb 6:17. And not only is the immutability of his mercy

illustrated by these things taken from what is firm on earth, but heascends up to the heavens, and first into the very highest heavens: Ps89:2,ForIhavesaid,Mercyshallbebuiltupforever;thyfaithfulnessshalt thou establish in the very heavens: comparing them to an housebuilt not on earth, or upon a foundation of earth, which thieves breakthrough,andviolencedestroys,butinheaven,whithertheycannotreach.--ThomasGoodwin.Verse2.Mercyshallbebuiltup forever.What is this"mercy" that is"built up for ever"? but the glorious and the gracious scheme, thegloriousandthegraciousfabric,ofoursalvation,foundedintheeternalpurposeofGod--carried into executionby the labours and thedeath ofJesus Christ-- and then applied and brought home to the heart by theilluminating and converting power of the Holy Ghost? This is that"mercy"whichis"builtupforever."Itwasplannedfromeverlasting,andwillknownoruinordecay,throughtheillimitablelineofeternityitself.Who is the builder of this fabric? Not man's free will. Not man's ownrighteousnessorwisdom.Nothumanpowernorhumanskill.EverytruebelieverwillherejoinissuewithDavid,thatitisGod,andGodalone,whobuildsupthetempleofhisChurch;andwho,asthebuilderofit,isaloneentitledtoalltheglory.Theelectconstituteandformonegrandhouseofmercy: anhouse, erected to display and to perpetuate the riches of theFather's freegrace, of the Son's atoningmerit, and of theHolyGhost'sefficacious agency. This house, contrary to the fate of all sublunarybuildings,willneverfalldown,noreverbetakendown.Asnothingcanbeaddedto it, sonothingcanbediminished fromit.Firecannot injure it;stormscannotoverthrowit;agecannotimpairit.Itstandsonarock,andisimmovableastherockonwhichitstands--thethreefoldrockofGod'sinviolable decree, of Christ's finished redemption, and of the Spirit'sneverfailingfaithfulness.--AugustusMontagueToplady,1740-1778.Verse 2. Built up. Mention of a building of mercy, presupposesmiserableruins,anddenotesthatthisbuildingisintendedforthebenefitofanelectworld ruinedbyAdam's fall.Freegraceand love seton footthis building for them, every stone in which, from the lowest to thehighest,ismercytothem;fromtoptobottom,fromthefoundationstonetothetopstone,all is freeandrichmercy to thrum.Andthegroundof

thisgloriousbuilding isGod'scovenantwithhischosen:Ihavemadeacovenantwithmychosen.--ThomasBoston.Verse2.Built up. Formermercies are fundamental to later ones. Themercies thatweenjoy thisdayare foundedupon themerciesof formerdays,suchasweoughtjoyfullyandthankfullytorecountwithdelightandpraise;rememberingtheyearsoftherighthandoftheMostHigh.--JohnHowe.Verse2. (lastclause).Themeaningof thispassageappears tobe, thattheconstancyofthecelestialmotions,theregularvicissitudesofdayandnight, and alternations of the seasons, were emblems of God's ownimmutability.--R.Warner,1828.Verse2.ForIhavesaid,Thymerciesrise,Adeathlessstructure,totheskies:Theheavenswereplantedbythyhand,And,astheheavens,Thytruthshallstand.--RichardMant.Verse3.Ihavemadeacovenantwithmychosen.Wemustponderherewith piouswonder howGodhas deigned to enter into a covenantwithman,theimmortalwiththemortal,themostpowerfulwiththeweakest,themostjustwiththemostunjust,therichestwiththepoorest,themostblessed with the most wretched. The prophet wonders that God ismindful of man, and visits the son of man. Of how much greateradmiration,Isayisitworthy,thattheyarealsojoinedtogether,andthatnot after a simple fashion, but by the ties of a covenant? If man hadaffirmed this of himself, that God was united and bound to him by acovenant,whoistherethatwouldnothavecondemnedhimoftemerity?NowGodhimselfisintroducedaffirmingthisverythingofhimself,thathehadmadeacovenantwithman.Whatsaintdoesnotseeinthisthing,howgreatthefilanyrwpiaofGodis!--Musculus.Verse3.Ihavemadeacovenantwithmychosen.Onheaven'sside isGodhimself, thepartyproposer.Thoughhewasthepartyoffended,yetthemotionforacovenantcomesfromhim...TheFatherofmerciessaith,

"The lost creatures cannot contract for themselves; and if anotherundertake not for them, they must perish; they cannot choose anundertakerforthemselves.Iwillchooseoneforthem,andIwillmakeacovenantwithmychosen."Onman'ssideisGod'schosen,orchosenOne,forthewordofGodissingular;theSon,thelastAdam.Whoelseasfittobe undertaker on man's side? Who else could have been the Father'schoiceforthisvastundertaking?Noangelnormanwascapableofit,butthe Mighty One (Ps 89:19) whom the Father points out to us as hischosen,Isa13:1.--ThomasBoston.Verses3-4.Imadeacovenantwithmychosen,etc.Doyousupposethatthis was spoken to David, in his own person only? No, indeed; but toDavidastheantitype,figure,andforerunnerofJesusChrist.Hence,theSeptuagintversionrendersit,Ihavecovenantedtoiseklektoismouwithmyelect people,orwithmy chosen ones: i.e. with them inChrist, andwithChristintheirname.IhaveswornuntoDavidmyservant,untotheMessiah, who was typified by David; unto my coeternal Son, whostipulated to take on himself "the form of a servant"; thy seed, i.e. allthosewhomIhavegiventotheeinthedecreeofelection,allthosewhomthoushaltliveanddietoredeem,thesewillIestablishforever,soastorender their salvation irreversible and inadmissible: and build up thythrone, thymediatorial throne, asKingof saints and covenantHeadofthe elect, to all generations: there shall always be a succession offavouredsinnerstobecalledandsanctified,inconsequenceofthyfederalobedience unto death; and every period of time shall recompense thycovenantsufferingswithanincreasingrevenueofconvertedsouls,untilasmany as are ordained to eternal life are gathered in. Observe, here,that when Christ received the promise from the Father concerning theestablishmentofhis(i.e.ofChrist's) throne toallgenerations, theplainmeaningis,thathispeopleshallbethusestablished;for,considerChristin his divine capacity as the Son of God, and his throne was alreadyestablished,andhadbeenfromeverlasting,andwouldhavecontinuedtobe establishedwithout end, even if he had never been incarnate at all.Therefore, the promise imports that Christ shall reign, not simply as apersonintheGodhead(whichheeverdid,everwill,andevermust);butrelatively,mediatorially,andinhisofficecharacter,asthedelivererandkingofZion.Henceitfollows,thathispeoplecannotbelost:forhewould

beapoorsortofakingwhohadormighthavenosubjectstoreignover.Consequently, that "throne" of glory on which Christ sits is alreadyencircledinpart,andwillatlastbecompletelysurroundedandmadestillmoreglorious,bythatinnumerablecompany,thatgeneralassemblyandchurchofthefirstbornwhoarewritteninheaven.--AugustusMontagueToplady.Verse5.TheHeavens,etc.Now,forthiskingdomofhis,theheavensaresaidtopraisehiswonders,whichisspokenoftheangels,whoareoftencalledtheheavens,fromtheirplace;asinJobitissaid,"Theheavensarenotcleaninhissight."Andtheseknowingthewondersofthatcovenantofgrace,they,eventheyaresaidtopraise;"Theheavensshallpraisethywonders,OLord"IntheHebrewit is"thywonder",or"thymiracle", inthesingularnumber,which,inEph3:10,theangelsaresaidtoadore:andin Lu 2:14, to "sing glory to theHighest"; for his grace toman is thatmiracle.NowthematerialheavensdonotpraisethemercyofGod,orthegrace of God, or the covenant of grace, or the throne of grace that isestablished in theheavens.TheyunderstandnothingofChrist;no, theydo not so much as materially give occasion to man to praise God forthese: and therefore this ismeant of the angels; andmost interpretersunderstand the next words of them: Thy faithfulness also in thecongregationof the saints, angels, and theholy onesmadeperfect, forthere the great congregation is. For even in the heavens, who can becompared to the Lord, where all his angels thus do praise him?Whoamong the sons of the mighty, of all the powers of the earth, can belikeneduntotheLord?forheisthe"Kingofkings,andheistheLordoflords; "a God above all gods, even angels themselves, as elsewhere thePsalmisthathit.Andhesaysnotonly,Thereisnonelikethee;but,Whois likeuntothee? his excellency so exceeds.And inPs89:7, he is therepresentedwithallhissaintsandangelsroundabouthim,asonethat isgreatly to be feared, or that is terrible in himself, by reason of hisgreatness,inthishiscouncilandassemblyofhissaints,andtobehadinreverenceofallthatareabouthim.Forsaintsandangels,theyareofhiscouncilinheaven(asmightbeshewn),andencompassthemanifestationofhisglorythereroundabout.--ThomasGoodwin.Verse5.Thywonders,etc.AstheheavensareaproofofGod'spower,in

respectofhisfirstframingthemoutofnothing;soaretheyapatternofGod'sfaithfulness,intheirconstantandorderlymotionaccordingtohiswordsincetheirframing:Theheavensshallpraisethyfaithfulnessalso.HoweverthepowerandfaithfulnessofGodmaybeseenandheardintheworkandspeechoftheheavensbyallmen,yetaretheynotobservedandhearkeneduntoexcept in theChurchbyGod's children: therefore saithhe, They shall praise thy faithfulness also in the congregation of thesaints.--DavidDickson.Verse5.Thywonders.Thywondrousness(literally,wonder),not"Thywondrousworks",but"Thywonderfulmysteriousnatureandbeing",asseparateanddistinctfromallcreatedbeings.--J.J.S.Perowne.Verse 5. Thy wonders, etc. It is a wonderful salvation, it is such asalvationastheangelsdesiretopryintoit;anditissuchasalvation,thatalltheprophetsdesiretopryintoit;itisalmostsixthousandyearssincealltheangelsinheavenfellintoaseaofwonderatthisgreatsalvation;itisalmost six thousandyears sinceAbel fell intoa seaofwonderat thisgreat salvation; and what think ye is his exercise this day?He is evenwonderingatthisgreatsalvation.--AndrewGray,1616.Verse6.Whointheheaven?Whointhesky?Ainsworthreadsit.Intheclouds,innubibus,oequabitur,istobeequalled,saithCalvin,toJehovah,QuiseniminsuperiorenubeparoestimeturJehova.Whointhehigherclouds isequal toJehovah,soTremelliusreads it.Whointheheavens?i.e., say some, in the starry heavens, among the celestial bodies, sun,moon,orstars;whichwereadoredasgods,notonlybythePersians,butalso by some idolatrous Jews, because of their brightness and beauty,their lustre and glory.Which of all those famous lamps, and heavenlyluminaries, is to be compared to the Father of lights, and Sun ofrighteousness? They may glisten like glowworms in the night ofPaganism,amongthemwhoarecoveredwiththemantleofdarkness,butwhenthisSunariseth,anddayappeareth,theyallvanishanddisappear."Who in the heavens?" i.e., say others, in the heaven of heavens, thehighest, the third heavens, among the celestial spirits, cherubims andseraphims,angelsandarchangels,principalitiesandpowers,thronesanddominions? Who among the innumerable company of angels? Whoamong those pure, those perfect spirits, who are themost ancient, the

mosthonourablehouseofthecreation,istobecomparedtotheFatherofSpirits.--GeorgeSwinnock.Verse6.Whocanbecompared?TheDutchhavetranslatedthesewords,Who can be shadowed with him? that is, they are not worthy to beaccounted shadows unto such a comparison with him. --ThomasGoodwin.Verse 6.Who among the sons of the mighty. Literally, "Who is heamong the sons of" Alim (or of Gods, as in Ps 29:1,) i.e.,according toSuicer,thepowerful,theprincesoftheearth.--DanielCresswell.Verse7.Godisgreatlytobefeared.Ainsworthreads,"Godisdauntingterrible." The original word is Uren, from Ure arats, he was broken,bruised,terrified."AnepithetofGod",saysBythner,"asthoughbreakingallthings."--EditorialNotetoCalvininloc.Verse 7. God is greatly to be feared. The worship of God is to beperformedwithgreat fearandreverence:"God isgreatly tobe feared."Piscatortranslatesit,Vehementerformidandus,tobevehementlyfeared;and opposes it to that formal, careless, trifling, vain spirit, which toooften is found in those that approach the Lord in the duties of hisworship.--JohnFlavel.Verse7.Godisgreatlytobefearedintheassemblyofthesaints.Thosesaints of his who walk close with him, have a daunting power in theirappearance. I appeal to guilty consciences, to apostates, to professorswhohavesecrethauntsofwickedness:sometimewhenyoucomebutintothepresenceofonewho isa trulygraciousgodlymanorwomanwhomyour conscience tells youwalks closewithGod, doth not even the verysightofsuchanoneterrifyyou?Theverylustreofthatholinessyouseeinsuchanonestrikesuponyourconscience.Thenyou think,suchanonewalks closewithGod indeed, but I have basely forsaken the Lord, andhavehadsuchahauntofwickedness,IhavebroughtdreadfulguiltuponmysoulsinceIsawhimlast.Ecclesiasticalstories tellusofBasil,whenthe officers came to apprehend him, he being then exercised in holyduties, that there was such a majesty and lustre came from hiscountenance,thattheofficersfelldownbackward(astheydidwhocame

toapprehendChrist),theywerenotabletolayholdofhim.Surely,whenthesaintsshallberaisedintheirholiness,wheneveryoneofthemshallhavetheirheartsfilledwithholiness,itwillcauseabundanceoffeareveninallheartsofthosethatconversewiththem.--JeremiahBurrows.Verse8.Thy faithfulness round about thee. For just as the tyrants ofthis world move abroad surrounded by impiety, avarice, contempt ofGod,and,pride,aswithabodyguard,soGodsitsonhisexaltedthrone,surrounded with majesty, faithfulness, mercy and equal love to all hispeople,aswithavestureofgold.--J.BaptistaFolengius.Verse8.Thy faithfulness round about thee. Whatever he doth, he ismindfulofhisfaithfulnessandcovenant,beforeandbehind,andoneachside;he can looknoway,but that is inhis eye.And thoughhe employangels,andsendthemdownintotheworld,andtheystandroundabouthim; yet he hath better harbingers than these--mercy, and truth, andfaithfulness,thatwaitroundabouthim.--ThomasGoodwin.Verse 9. Thou rulest the raging of the sea. Surely the Spirit of Godwouldhaveustotakenotice,thatthoughtheseabeindeedsuchagiant,such amonster, aswillmake a heart of oak shake, or a heart of brassmelt, yetwhat is it toGod, but an infant?He can bind it and lay it tosleep,evenasalittlechild.AndifthegreatseabeinthehandofGodasalittlechild,whatisgreattoGod!andhowgreatisGod!WhatisstrongtoGod!andhowstrongisGod!Whatorwhoistoogreat,ortoostrongforGodtodealwith?--JosephCaryl.Verse9.Thourulest.HereunderafiguretakenfromGod'sprovidentialgovernment,wehaveanexhibitionofthepowerofGodindefeatingtheefforts of the enemies of his Church. An instance of this, in the literalsense,wehaveintheappeasingofthestormbyourLord."Andhearose,andrebukedthewind,andsaiduntothesea,Peace,bestill.Andthewindceased,andtherewasagreatcalm."HereweseethatGodreignsoverthesea immediately, and alters or modifies the arrangements of natureaccording to his sovereign pleasure. That which Jesus did on oneoccasionisconstantlydonebytheGodofprovidence.Hehasnotlefttheoceantobedisturbedatrandombythewinds,nortobekeptinpeacebythe lawsofnature.He rules the ragingof the sea.He raises thewaves,

andhestilleththem.Thisexhibitsacontinuallyworkingprovidence.Andwhat he does in providence he does also in his kingdom of grace. Hesuffersthefuryoftheenemytoswellagainsthiscause,buthestillsitathispleasure.--AlexanderCarson.Verse10.Broken;scattered.Godhasmorewaysthanonetodealwithhisandhischurch'senemies.--MatthewHenry.Verse10.Rahab.ThereasonwhyEgyptisexpressedinScriptureunderthis word, ariseth from the two significations of it; first, it signifiesstrength,forEgyptwasaverystrongnation,andthereforetheIsraeliteswerereprovedforgoingtothemforhelp,andrelyingupontheirstrength,which though great in itself, yet should be to them but a broken reed;secondly, it signifieth pride, or the proud; men are usually proud ofstrength,andEgyptbeingastrongnation,wasalsoaveryproudnation.--JosephCaryl.Verse11.Theheavensare thine, the earthalso is thine.Thereforewepraise thee, therefore we trust in thee, therefore we will not fear whatmancandoagainstus.--MatthewHenry.Verse 12. The north and the south thou hast created them. etc. Theheights of Huttin, commonly fixed on by tradition as the Mount ofBeatitudes,appearalittletothewestofTiberias.OverthesethegracefultopofMountTaborisseen,andbeyonditthelittleHermon,famousforitsdews;andstillfarther,andapparentlyhigher,thebleakmountainsofGilboa,onwhichDavidprayed that theremight fallnodewnorrain.AviewofthepositionofTaborandHermonfromsuchasituationasthatwhich we now occupied, shewed us how accurately they might bereckonedthe"umbilicusterroe"--thecentralpointoftheland,andledustoinferthatthisisthetrueexplanationofthemannerinwhichtheyarereferredtointhePs89:12.ItisasifthePsalmisthadsaidNorth,South,andallthatisbetween--orinotherwords,thewholelandfromNorthtoSouth,toitsverycentreandthroughoutitsverymarrow--shallrejoiceinthyname.--R.M.Macheyne.Verse12.TaborandHermon.Thesehills, theone to theeast andtheothertothewest,inCanaan,weremuchfrequentedbythesaintsofGod.

DavidspeaksofthesacredhillofHermon,andcomparesbrotherly loveto the dew of it. Ps 42:6 133:3. And Tabor, yet more eminent for thememorable spot of Christ's transfiguration, and from whence God theFatherproclaimedhisperfect loveandapprobationofJesusashisdearSon.Wellmightthishymn,therefore,inallusiontothosegloriousevents,calleventheholyhillstorejoiceinJehovah'sname,Mt17:1-5.--RobertHawker.Verse13.Strongisthyhand;eventhylefthand;asmuchastosay,tupollesutraquemanu,thouhastbothhandsalikepowerful.--JohnTrapp.Verse14.Justiceandjudgmentarethehabitationofthythrone.As ifthe Psalmist had said, "The ornaments with which God is invested,insteadofbeingarobeofpurple,adiadem,orasceptre,are, thathe isthe righteousand impartial judgeof theworld,amerciful father, andafaithfulprotectorofhispeople."Earthlykings,fromtheirhavingnothinginthemselvestoprocureforthemauthority,andtogivethemdignity,areunder the necessity of borrowing elsewhere what will invest themtherewith;butGod,havinginhimselfallsufficiency,andstandinginnoneedofanyotherhelps,exhibitstousthesplendourofhisownimageinhisrighteousness,mercy,andtruth.--JohnCalvin.Verse14.Justice and judgment are the habitation of thy throne.TheHoly Ghost alludes to the thrones of earthly princes, which wereunderpropped with pillars, as Solomon's throne with lions, 1Ki 19:20,thatwerebothasupportandanornamenttoit.Now,saiththePsalmist,justiceandjudgmentarethepillarsuponwhichGod'sthronestandeth,asCalvin expounds it, the robe and diadem, the purple and sceptre, theregaliawithwhichGod'sthroneisadorned.--GeorgeSwinnock.Verse 14. Justice and judgment are the habitation of thy throne.Jehovah is here exhibited, by the sacred poet, under the character of aSovereign,andofaJudge,hebeingpresentedtoouradoringregardasonhis throne; the throne of universal empire, and absolute dominion; asexercisinghisauthority,andexecutinghislaws,withanomnipotentbutimpartial hand. For "Justice and judgment are the habitation", thepreparation,theestablishment,orthebasis,ofthisthrone.Ourtextualtranslation is,habitation; themarginal, establishment; the Septuagint,

preparation;and, ifImistakenot,ourbestmodern interpreters rendertheoriginalterm,basisorfoundation;which,onthewhole,seemsmostagreeable.Thebasis,then,ofJehovah'sgovernment,orthatonwhichitrests, is "justice and judgment." By "justice", I conceive we are tounderstand the attribute so called; and, by "judgment", the impartialexerciseof thatattribute in theDivineadministration.So thatwerenottheMostHigh toadminister impartial justice inhismoralgovernment,hemightbeconsidered,ifitbelawfultousetheexpression,asabdicatinghisthrone.--AbrahamBooth,1734-1806.Verse14.Justice,whichdefendshissubjects,anddoeseveryoneright.Judgment,which restrains rebels, andkeeps off injuries.Mercy, whichshows compassion, pardons, supports the weak. Truth, that performswhatsoeverhepromises.--WilliamNicholson.Verse14.Mercyandtruthshallgobeforethyface.Note--1.Mercy is said togobefore the faceofGod,becauseGodsendsmercybeforejudgment,thathemightfindlesstopunish:soBellarmine.2.ThatGodpermitsnothis face tobe seenbeforeHehas forgiven oursinsthroughmercy:soRickelius.3.ThatnoonecomestotheknowledgeofGod,buthewhohasobtainedmercybeforehand.4. ThatGod comes to no one unlessHis grace go beforeHim. ...TruthgoesbeforethefaceofGod,becauseGodkeepsiteverbeforehiseyes,tomouldhisactionsthereby.PindarcallstruthyugateraDiosthedaughterofGod.EpaminoudastheThebangeneral,cultivatedtruthsostudiously,thatheisreportednevertohavespokenafalsehoodeveninjest.Inthecourtsofkingsthisisararevirtue.--LeBlanc.Verse14.Mercy and truth.Mercy in promising; truth in performing.Truth, inbeingasgoodas thyword;mercy, inbeingbetter. --MatthewHenry.Verse14.Shallgo.Inhisactivegoingforth,tendermercyandgoodness

announcehim,andfaithfultruthwilltellhispeopleheistherewhenhecomesforth.Hisactivitiesaremercyandfaithfulness,becausehiswillisatworkandhisnature is love.Yethisthronestillmaintains justiceandjudgment.--J.N.Darby.Verse 15.Blessed is the people that know the joyful sound. Not thathear,forthentheblessingwerecheapindeed.ThousandsheartheGospelsound, but sometimes not ten of a thousand know it. --Thomas JamesJudkin,1841.Verse15.Blessedisthepeoplethatknowthejoyfulsound--viz.,ofthetrumpetssoundedintokenofjoyatthegreatfestivals,andchieflyonthefirstdayoftheseventhmonth,thefeastoftrumpets(Le23:24),andonextraordinaryoccasions,especiallyaftertheyearlyatonement,onthedayof jubilee, the tenth day of the seventh month of the fiftieth year,proclaiming liberty to bondmen, and restoration of their inheritance tothemthathadforfeitedit(Le25:8-10).Asthejubileejoydidnotcometillafter the atonement, so no Gospel joy and liberty are ours till first weknowChristasouratonement."Inthedayofthepeople'sgladness"theyblewthetrumpetsovertheirsacrifices,"thattheymightbetothemforamemorialbeforeGod"(Nu10:10).DavidandIsraelbroughtupthearkoftheLordtoZion"withshouting,andwiththesoundofthetrumpet"(2Sa6:15). In Nu 23:21, Balaammakes it the distinguishing glory of Israel,"TheLordhisGodiswithhim,andtheshoutofakingisamongthem",(ComparePs98:627:6margin)--A.R.Fausset.Verse15.Peoplethatknowthejoyfulsound.Hereitissupposedthatwehaveintelligenceinrespectof"thejoyfulsound."Forthereisknowledgenot merely of the utterances and intonations, but of the sense andsubstance,ofthethoughtaudfeeling,whichtheyconvey.AndIsupposethistobethemeaningofChristwhenhesays,"Mysheephearmyvoice,andtheyfollowme;andastrangerwilltheynotfollow,fortheyknownotthe voice of strangers." And I have often been surprised, to note theaccuracywithwhich persons otherwise not very intelligent, not largelyinformed, not of critical acumen, will yet, when they hear a discourse,judge,discriminate,determine;willbeabletosayatonce--"Truth,clear,unmixed, without a cloud upon it; "or--"Doctrine clouded, statementsconfused,notthelucidGospel:"orbeabletosay,ifitbeso--"NoGospel

atall;contradictiontothetruthofChrist."They"Knowthejoyfulsound",asitrollsfromtheplenitudeofGod'sownvoiceandbosominhisaugustandblessed revelations; as it is confirmed, authenticated and sealedbythepreciousbloodofourLordandSaviourJesusChrist;asitiswitnessedtobytheeternalSpirit:"thejoyfulsound",thatthereissalvationforlostand ruinedmenby faith in thebloodand in theobedienceofhimwhodieduponthetree,andisnowenthronedinthehighestplaceinheaven.--JamesStratten,1845.Verse15.Theyshallwalk inthe lightof thycountenance.Surely,nextto the love of God's heart, believers value the smiles of his face; fromwhich,asfromtheagencyofthesun,arisethebuddingofconsciousjoy,the leaves of unsullied profession, the variegated blossom of holytempers, and the beneficent fruits of moral righteousness. They aretotallymistakenwho suppose that the light of God's countenance, andthe privileges of the gospel, and the comforts of the Spirit, conduce tomakeus indolentand inactive in thewayofduty.The text cutsup thissurmisebytheroots.For,itdoesnotsay,theyshallsitdowninthelightof thy countenance; or, they shall lie down in the light of thycountenance; but "they shall WALK in the light of thy countenance."What iswalking? It is aprogressivemotion fromone point of space toanother.AndwhatisthatholywalkingwhichGod'sSpiritenablesallhispeople to observe? It is a continued, progressive motion from sin toholiness;fromallthatisevil,toeverygoodwordandwork.Andtheselfsame"lightofGod'scountenance"inwhichyou,Obeliever,areenabledtowalk,andwhichatfirstgaveyouspiritualfeetwherewithtowalk,willkeepyouinawalkingandinaworkingstate,totheendofyourwarfare.--AugustusMontagueToplady.Verse 15. --There is the dreadful and there is the joyful sound. ThedreadfulsoundwasatMountSinai.ThejoyfulsoundisfromMountSion.Whenthepeopleheardtheformertheywerefarfrombeholdingthegloryof God's face. Moses only was admitted to see His "back parts"; thepeoplewerekeptatadistance,andthelightofGod'sglorythattheysawwassoterribletothem,thattheycouldnotabideit.Buttheythatknowthe"joyfulsound."theyshallbeadmittednear,nearerthanMoses,soastoseethegloryofGod'sfaceorbrightnessofhiscountenance,andthat

notonlytransiently,asMosessawGod'sbackparts,butcontinually.ThelightofGod'sgloryshallnotbeterribletothem,buteasyandsweet,sothattheymaydwellinitandwalkinit;anditshallbetotheminsteadofthe lightof thesun; forthesunshallnomorebetheir lightbyday,northemoonbynight,butGodshallbetheireverlastinglight,ComparethiswithIsa2:5Re21:23-24Re22:4-5--JonathanEdwardsVerse16.Andinthyrighteousnessshalltheybeexalted.Inthesewordsbrieflywemaynotice,1. The believer's promotion; he is exalted. In the first Adam we weredebaseduntothelowesthell,thecrownhavingfallenfromourheads;butinChrist,thesecondAdam,weareagainexalted;yea,exaltedashighasheaven, for we "sit together with him in heavenly places", says theapostle.This isan incredibleparadoxtoablindworld, thatthebelieverwhoissittingat thismomentuponthedunghillof thisearth,shouldatthe same time be sitting in heaven in Christ, his glorious Head andrepresentative,Eph2:6.2.Wehavethegroundofthebeliever'sprefermentandexaltation;itisinthyrighteousness. It isnot inanyrighteousnessofhisown;no, thisheutterly disclaims, reckoning it but "dung and loss", "filthy rags", dogs'meat:butitisinthyrighteousness;thatis,therighteousnessofGod,astheapostlecallsit:Ro1:17Php3:9.TherighteousnessofGodisvariouslytakeninScripture.Sometimesfortheinfiniterectitudeandequityofhisnature:Ps11:7,"TherighteousLordlovethrighteousness."Sometimesforhis rectorial equity, or distributive justice which he exerciseth in thegovernmentof theworld, rewarding thegoodandpunishingevildoers:Ps97:2,"Righteousnessandjudgmentarethehabitationofhisthrone."Sometimesitisputforhisveracityandfaithfulnessinaccomplishinghiswordofpromise,orinexecutinghiswordofthreatening:Ps36:5-6,"Thyfaithfulnessreachethuntotheclouds:thyrighteousnessis likethegreatmountains." Sometimes it is put for the perfect righteousness whichChrist the Son of God, as our Surety andMediator, brought in, by hisobediencetothelaw,anddeathonthecross,forthejustificationofguiltysinners:andthisasIsaid,isfrequentlycalledtherighteousnessofGod;andinthissenseIunderstand ithere in the text:"Inthyrighteousnessshalltheybeexalted."--EbenezerErskine.

Verse17.Inthyfavourourhornshallbeexalted.Amanofloftybearingissaidtocarryhishornveryhigh.Tohimwhoisproudlyinterferingwiththe affairs of another it will be said, "Why show your kombu", "horn","here?""Seethatfellow,whatafinehornhehas;hewillmakethepeoplerun." "Truly, my lord, you have a great horn." "Chinnan has lost hismoney;aye,andhishornshiptoo.""Alas,alas!Iamlikethedeer,whosehornshavefallenoff."--JosephRoberts"OrientalIllustrations."Verse 19 (second clause). --(New Translation)Amighty chief have Isuppliedwithhelp.Literally,"Ihaveequalizedhelp", that is,Ihave laidor given sufficient help, "upon a mighty one". The verb denotes "toequalize", or "makeone thing equal or equiponderant to another", as ameanstotheend,orviceversa.--RichardMant.Verse19.Chosenhashereitsstrictsense,butnotwithoutallusiontoitsspecificuseassignifyingayoungwarrior.--J.A.Alexander.Verse20.WithmyholyoilhaveIappointedhim.Asthe literalDavidwasthriceanointedking,oncebySamuelinJesse'shouseatBethlehem:onceatHebronafterthedeathofSaul,askingoverJudah;andagainatsevenyears'end,asruleroverallIsrael:soalso"GodanointedJesusofNazareth with the Holy Ghost and with power" in his nativity atBethlehem;asecondtimeoverhisChurchathisresurrection,whenthetyrantwho sought his lifewas overcome, and then only over the small"confederation" (which Hebron means) of his Jewish disciples; but athird time in his ascension to the heavenly Jerusalem, the Vision ofPeace,where he, now crowned as King ofGlory, was anointed over allheaven and earth, supreme over all the princes of God. He was thriceanointedinanothersensealso,onceasProphet,onceasPriest,andonceasKing.--NealeandLittledale.Verse20-24. I have FOUNDDavid,God exclaims.When sin broughtdeathintotheworld,andannihilatedthehopesofmankindfromthefirstcovenant,I--theAlmighty--inmycareforthem,soughtoutaRedeemer.IsoughtforhimintheDivineNature;andI"found"himinMyOnlySon.I endowed him with ample powers, and I covenanted that, in theweaknessofhisIncarnation,myhandandarmshouldstrengthenhim.I

declared that Satan the enemy shouldnot exact upon him;nor shouldJudas--the sonofwickedness --beenabled toafflict him. The Jews,hisfoes,shallfallbeforehim;theyshallbesmittendownintheirrejectionofhint; they shall perish from off their land, and be dispersed abroadamong the nations.My truth shall be everwith him; and acting inmyname and power, he shall be exalted and glorified amongst men. --WilliamHillTucker.Verse22.Theenemyshallnotexactuponhim.Theallusionappearstoustobemadetoacruelandunjustcreditor,whoexactsnotonlyhisjustdebts,butsomeexaggerateddemand,withusurious interest,whichwasnotpermitted.--Williams,quotedbyEd.ofCalvin.Verse25.Iwillsethishandalso inthesea,andhisrighthandintherivers.Thatis,heshouldreignfromtheMediterraneantotheEuphrates;figurativelyexpressedbyhislefthandbeingextendedtothesea,andhisright hand to the rivers. A similar expression is used, according toCurtius,by theScythianambassadors toAlexander. "If", said they, "thegodshadgiventheeabodyasgreatasthymind,thewholeworldwouldnotbeabletocontainthee.Thouwouldstreachwithonehandtotheeast,andwiththeothertothewest."--Kitto'sPictorialBible.Verse25.Iwill sethishandalso in the seaandhis righthard in therivers.AcertainartistwasinthehabitofsayingthatheshouldrepresentAlexanderinsuchamanner,thatinonehandheshouldholdacityandfrom the other pour a river. Christ is represented here as of immensestature,higherthanallmountains,withonehandholdingtheearth,andtheotherthesea,whilefromEasternseatoWesternheextendshisarms.--LeBlanc.Verse26.He shall cryuntome, thouartmy father.WhendidDavidcallGodhisFather?ItisstrikingthatwedonotfindanywhereintheOldTestamentthatthepatriarchsorprophetscalledGodtheirFather.YoudonotfindthemaddressingHimasFather:theydidnotknowhimassuch.ThisverseisunintelligibleinreferencetoDavid;butinregardtotheTrueDavid it is exactlywhat he did say, --"MyFather, and your Father;myGod,andyourGod."NeveruntilChristutteredthesewords,neveruntilheappearedonearthinhumanityastheSonofGod,didanymanorany

childofhumanity addressGod in this endearing character. ItwasafterChrist said, "I ascenduntomyFather, and your Father", that believerswereenabledtolookuptoGodandtosay,"Abba,Father".HereyouseedistinctlythatthisappliestoChrist.Hewasthefirsttosaythis:Daviddidnotsayit.IftherewerenootherproofinthewholePsalm,thatoneclausewouldbeademonstrationtomethatnoothermanthantheLordJesusChristcanbeherespokenof.--CapelMolyneux,1855.Verse26.MyFather.ChristcommencedhislaboursbyreferringtohisFather, for in Lu 2:49 he says, "Wist ye not that I must be about myFather's business?" and his last words were, "Father, into thy hands Icommend my spirit"; and through his whole life he most constantlyaddressedGodashisFather.Heshallcryuntome:ThouartmyFather,as far as my divinity is concerned.MyGod, as far as my humanity isconcerned; the support of my salvation, as regards my mortality. --Bellarmine.Verse 26-28. Christ had a command to be a sufferer, and a bodypreparedhimfor thatpurpose;sohehad likewiseacommandtobeanadvocate,andalifegivenhim,andathronepreparedforhimattherighthand of God to that end. This commission is contained in the wordsbefore us; and this after his exaltation, Ps 89:24-25. Yet for the fullcompletingofit,Ps89:27thematterofthepleaisherementioned,Thouart the rock ofmy salvation, the foundation, the first cause, of all thysalvation I have wrought in the world, being the firstmover of it, andpromising the acceptance of me in the performance of what wasnecessary for it. As he hath authority to cry to God, so he hath anassurance of the prevalence of his cry, in regard of the stability of thecovenantofmediation,whichshallstandfastwithhim,orbefaithfultohim:mymercywillIkeepforhimforevermore,Ps89:28.Thetreasuresofmymercyarereservedonlytobeopenedanddispensedbyhim:andtheenjoyingofhisspiritualseedforever,andtheestablishingofhisownthrone thereby, is the promised fruit of this cry, Ps 89:28. --StephenCharnock.Verse27.Iwillmakehimmyfirstborn.First,becauseheisfirstintheorderofpredestination; for it is throughhim,as throughthehead,thatwearepredestinated,asweread inEph1:1-23.Secondly,becausehe is

firstinthesecondgenerationtolifeeverlasting,whenceheiscalled(Col1:18.)thefirstbornfromthedead,andinRe1:5,thefirstbegottenofthedead;and,thirdly,becausehehadtherightsofthefirstborn;forhewasappointedheirofallthings;andhewasmadenotonlyfirstborn,butalso,highabovethekingsoftheearth;thatis,Princeofthekingsoftheearth,andKingofkings.--Bellarmine.Verse27.AlsoIwillmakehimmyfirstborn,higherthanthekingsofthe,earth.Thispromiseplainlyimpliessuperiorityofanaturesimilartowhat was enjoyed of old by the eldest son of a family--the birthrightprivileges and blessings,which consisted principally in three importantparticulars:First,Adoubleportionoftheparent'searthlypossessions,De21:17. Secondly. Rule or authority over the younger branches of thefamily, 2Ch 21:3; and Thirdly, The exercise of the priesthood, becauseGodclaimedall thefirstbornashis,andintheirsteadheappointedtheLevitestodothepriest'soffice,Nu8:14-17.But,whilstitisliterallytruethatJesuswasthefirstbornsonofhisvirginmother,andonthataccountentitled to the customaryprivileges, thepromise in the89thPsalm (Ps89:1-52)gives intimationof something specific andunusual.DavidwastheyoungestsonofJesse,thelowestonthelistofanumerousfamily,--theverylastindividualamongthemwhocouldhaveexpectedexaltationoverallothers.But,notwithstandingthesenaturaldisadvantages,hewasGod'schoice;andbyreferringtotheScripturehistoryitwouldbeeasytoshow inavarietyofparticulars,how thepromisemade toDavid, Iwillmakehimmyfirstborn,wasliterallyandremarkablyfulfilledinthesonof Jesse. In like manner Jesse, to all human appearance, entering theworld as heir apparent only to the poverty of Mary and her espousedhusband, was far removed from every prospect of realizing thatcombinationofroyalandsacerdotalprerogative,whichneverthelesswasmade stare to himby the promise of his heavenly Father: "Iwillmakehim my firstborn." The pronoun "my" gives great emphasis to thepromise,but thisword is interpolated; andhowever truly it conveys anideaoftheunspeakablesuperioritywhichbelongstoJesusChristastheresultofhisrelationshipwithGod,stillweshall findthat,evenwithoutthis important pronoun, the promise simply of being "firstborn" has asublimity and grandeur about it which needs neither ornament noraddition.ThegreatJehovah,theMakerandtheOwnerandtheRulerof

the universe, hath said respecting his Christ, "I will make him myfirstborn";thatis,Iwillconstitutehimthechiefofallcreatures,andthedepositoryofallpower,andthepossessorofallprivileges,andtheheirofallcreation.Bywayofexcellence,heisthefirstborn,"higherthanallthekingsoftheearth",--enjoyingpriorityinpointoftime,andprecedenceinpointofplace.--DavidPitcairn,in"TheAnointedSaviour",1846.Verse27.Myfirstborn.IntheHebrewidiomallkingswerethesonsofGod: butDavid is the chiefof these,God's firstborn. TheGreekshad asimilar mode of expressing themselves. Kings were the nurslings ofJupiter.--AlexanderGeddes.Verse28.MymercywillIkeepforhimforevermore.HowwillhekeephismercyforChristforevermore?Verysimply,Ithink.IsnotChrist theFountainofallmercytous?IsitnotthemercyofGodtheFatherflowingtousthroughChristthatweenjoy?IshenottheDepositoryofitall?Godsays, then, Iwillkeep it forhim; foreverandever shall itbe lodged inChrist, and Isis people shall enjoy it throughout eternity. --CapelMolyneux,1855.Verse 28-30. Here is comfort to those who are true branches, andcontinuetobringforthfruitinthemidstofallthetrialsthatbefallthem,thatGodwillnotsufferthemtobecutoffbytheircorruption.IfanythinginthemshouldprovokeGodtodoit,itmustbesin.Nowforthat,youseehowChristpromisesthatGodwilltakeordertherewith,andwillpurgeitoutofthem.ThisisthecovenantmadewithDavid,(ashewasatypeofChrist,withwhomthesamecovenant ismadesureandfirm,)that ifhisseedforsakemylaw,andwalknotinmyjudgments,--What!presentlyturnthemoutofdoors,andcutthemoff,asthosehemeanttohavenomoretodowith?What!nothingbututterrejection?Istherenomeansofreclaiming them?Never a rod in thehouse?Yes--thenwill I visit theirtransgressionwiththerod,andtheiriniquitywithstripes,whipouttheirstubbornness and sinfulness;butmy loving kindnesswill I not utterlytake from him as I did from Saul, as it is in 1Ch 17:13. Let the saintsconsider this, that theymayreturnwhen theyare fallen, and submit tohim and his nature, and suffer him to dowhat hewill with them, andendurecutting,andlancing,andburning,solongashecutsthemnotoff;endurechastening,andallhisdealingselse,knowingthatallthefruitis

buttotakeawaythesin,tomakethem"partakersofhisholiness";and"ifbyanymeans",asPaulspeaksofhimself,(Php3:11),bethemeanswhatitwill,itisnomatter.AndGod,ifatanytimeheseemstocuttheeoff,yetitisbutastheincestuousCorinthianwascutoff,`thatthefleshmightbedestroyed,andthespiritsaved.'--ThomasGoodwin.Verse29."Hisseed"and"throne"arecoupledtogether,asifhisthronecould not stand if his seed did fail. If his subjects should perish,whatwouldhebekingof?Ifhismembersshouldconsume,whatwouldhebeheadof?--StephenCharnock.Verse 30. If his children forsake my law. An objection is supposed:`Suppose this seed who are included in the covenant fall intotransgression, how shall the covenant stand fast then?' The covenant,withtheseed,shallstandforever,buttheseedmustbeaholyseed.Thenthe objector supposes--`Suppose the seed become unholy?' Well, Godexplains--"Ifhischildrenforsakemylaw,andwalknotinmyjudgments"--thatis,iftheseedpracticallyfallaway--"Iftheybreakmystatutes,andkeepnotmycommandments;thenwillIvisittheirtransgressionwiththerod,andtheiriniquitywithstripes.NeverthelessmylovingkindnesswillInot take from him, nor suffer my faithfulness to fail." Mark the case.WhatisitthatGodwilldo?ThecasesupposedisthattheseedofChristforsakesthelawandbreakshisstatutes.Ineednotsaytoyouthatthatisrealizedeveryday.Thesearenottheungodlyortheunconvertedthatarespoken of, but God's own children. Do you say, `Can they be guilty ofbreakingGod's statutes, and forsaking God's law?'We do it every day.Thereisnosingledayofourlivesthatwedonotdoit....Howastonishedmanywouldbe, if theyknewwhat therealcasewasofthoseperhapswhomtheyadmire,andthinkhighlyadvancedandexaltedintheDivinelife,iftheyweretoknowthefalls,thewretchedfalls,fallsinheart,inwordandinpractice;iftheyweretoknowthedeepdistressthatthechildrenofGod,whoarefaradvancedastheysupposeintheDivinelife,arecontinuallysufferingfromtheeffectofsuchtransgression!ThatisexactlywhatGodsays;hecomesandcontemplatessuchacase,andhesays,"Iftheybreakmystatutes,andkeepnotmycommandments,then"--what?WhatwillGoddo?Somepeoplesay,"ThenGodwillleavethem."Thosewhoobjecttothedoctrineoffinalperseverancesaythis:"Itistrue

he will preserve the believer from the toils of the Devil and thetemptations of the world, but not from the breaking forth of his ownnatural evil."Hemay be betrayed by that, and finally lost.God exactlymeetsthatcase;hecontemplatestheworstcase--actualtransgression.Hesays,"Ifachildofminebreaksmylaw".HedoesnotsayanythingabouttheDevil,ortheoutwardtemptationsoftheworld;buthesays,"If theyforsakemylawandbreakmystatutes."LetusbeinstructedbyGod.Hedoesnotsayhewillleavethemandforsakethem.Markwhathewilldo!Hesay--"Iwillvisit their transgressionswith therod,andtheir iniquitywithstripes."ThatistheprovisionwhichGodhasmadeinhiscovenant:and it is delightful to see how God has contemplated our case to theuttermost.There isnothing in our history thatGodhas notmet in thecovenantwithChrist. Ifyouare inunionwithChrist, andapartakerofthecovenant,yourcase ismet ineveryconceivableemergency.Nothingcan befall you which is not contemplated--nothing which God has notprovidedfor.Evenifyoufall,Godhasprovidedforit;buttakeheed;theprovision involvesmuch thatwill be terrible anddesperately painful toyourmind.Thereisnothingtoencouragesinaboutit;thereisnothingtogiveuslicense,nothingtoleadamantoboast,"Iamsafeatlast."Beitso:but safe how? How will God secure their safety? "I will visit theirtransgression with the rod, and their iniquity with stripes." --CapelMolyneux.Verse 30. If his children forsake my law. If they fall into sins ofcommission; if they shoot beyond the mark. And walk not in myjudgements. If they fall into sins of omission, and shoot short. Wherenote that every transgression and disobedience (that is, everycommissionandomission)receivetha justrecompenseofreward,Heb2:2.--JohnTrapp.Verse30.Hischildren.wynb,hissons,i.e.Christians,bornthroughthegriefsofChristonthecross,likethepangsofoneintravail.--Geier.Verse30.Amanmayforsakethedoctrinesof theGospel.Hemayfallinto great errors, great aberrations from Truth; he may forsake theordinancesoftheLord'shouse,thoughheseesGod'swordisclearuponthe point. He esteems those things as nothing worth, which the Lordesteemssowell,thathehasgiventhemtohischurchasasacreddeposit,

which she is to convey down to the last posterity till time shall be nomore.Andwhatisstillmore--amanmayforsakeforatimetheprinciplesof thepreciousGospel of the livingGod.But I can imagine a state stillmoresolemnlyaffectingthaneventhis.ItisapartofGod'swisdom,(anditisforourgoodthatitisso--allGod'swisdomisforhispeople'sgood)--it is a part of thewisdomofGod, that sin should lead to sin; that oneneglectshallpavethewaytoanother;thatthatwhichisbadshallleadtothatwhich isworse, and thatwhich isworse shall prepare the way forthatwhichisworst...ThelongerIlive,themoreIambroughttothis--toknowthatthereisnotasinthateverwascommitted,butIneedthegraceofGodtokeepmefromit.--JamesHarringtonEvans.Verses 30-34. God here says two things: first, that he will chastisethem, next, that he will not, on that account, cast them out of hiscovenant.OwonderfultemperingofthekindnessandseverityofGod!Inwhich he finds his own glory, and believers their safety! The heavenlyFatherlovesthebloodandmarksofhisChristwhichheseesuponthem,andtheremainsoffaithandgodlinesswhicharepreservedhiddeninthedepthof theirheart, this iswhyhewillnot cast themoff.On theotherhand, he considers that it accords neither with his wisdom nor hisholinesstobestowhisgraceandsalvationuponthosewhodonotrelentforhavingcastoffhislawandgiventhemselvesuptoiniquity.Inordertoharmonizetheseoppositedesires,hetakestherod,andchastisesthem,toarousetheirconscience,andtoexcitetheirfaith;torestorethem,bytherepentancewhichhisdisciplineproduces,tosuchastate,asthathemaybe able to bestow upon them, without shame, the blessings he haspromised to thechildrenofhisSon; justasawiseparent,bymoderateand judicious correction gradually draws back his son from thoseirregularitiesoflifeintowhichhehasplunged;andtherebypreserveshishonour, and himself the pleasure of being able to love and please himwithoutmisgiving.Or,asaskilfulsurgeon,bythepainwhichhisknife,orcautery,orbitterpotions,causehispatient,saveshis life,andwardsoffdeath.--JeanDaille.Verses30-34.When our heavenly Father is, as itwere, forced to putforthhisanger,hethenmakesuseofafather'srod,notanexecutioner'saxe.Hewillneitherbreakhischildren'sbones,norhisowncovenant.He

lashesinlove,inmeasure,inpity,andcompassion.--ThomasLye,1621-1684.Verse32.ThenwillIvisittheirtransgressionwiththerod,etc.Hedoesnotsimplysay,Iwillsmite them;but, Iwillvisitwiththerod.It isonething merely to smite, it is another thing to smite by visiting. Forvisitation implies oversight and paternal care. The metaphor is takenfromthosewhoundertaketowatchoverthesick,ortrainupchildren,ortendsheep.Hedoesnotsay,Iwillvisitthemwiththerod;but,Iwillvisittheirtransgressionwiththerod.Weoughttothinkperpetually,whatitistherodofGodvisits inus, thatwemayconfessourtransgressions,andamendourlives.--Musculus.Verse33.Neverthelessmylovingkindness,etc.Exceptthecovenantofgracehadthisarticleinitforremissionofsinandforfatherlycorrection,todriveuntorepentance,thatthepenitentpersoncomingtoGodbyfaithmight have sin forgiven him and lovingkindness shown to him; thiscovenant should fail us no less than the covenant of works. --DavidDickson.Verse33.Iwillnotutterlytakefromhim.Why"fromhim?"BecauseallGod's lovingkindness to his people is centred in Christ. Does God loveyou? it is because he loves Christ; you are one with Christ. Yourtransgressions are your own; they are separate from Christ; but God'sloveisnotyourown;itisChrist's:youreceiveitbecauseyouareonewithhim.Howbeautifullythatisdistinguishedhere--"Iftheytransgress,Iwillpunishthem;butmylovingkindnesswillInottakefromhim"--inwhomalone they find it; and inunionwithwhomalone theyenjoy it. --CapelMolyneux.Verse33.Fromhim.Thewords,"Neverthelessmylovingkindnesswillnotutterlytakefromhim",areworthyofconsideration;forthequestionbeingaboutthosewhoarechastised,itwouldappearthatheshouldhavewritten,fromthem,andnotfromhim.Buttheprophethasthuswordedit, because, being the children andmembers of his Christ, the favourswhichGodbestowsuponusbelongtohiminsomemanner;anditseemsthatthePsalmistwishestoshowushereby,thatitisinJesusChrist,andfor love of him alone, thatGod bestows favours on us. And thatwhich

follows, in Ps 89:34 verse, agrees herewith, --My covenant will I notbreak --for it is properly to Jesus Christ, on account of his admirableobedience, that God the Father has promised to be merciful to ouriniquities,andnevertoleaveoneofthosetoperishwhoareincovenantwithhim.--JeanDaille.Verse33.Nor suffermy faithfulness to fail.Man's faithmay fail himsometimes,butGod'sfaithfulnessneverfailshim:Godwillnotsufferhisfaithfulness to fail. God's operationsmay have an aspect that way; thedevil's temptations, and our unbelieving hearts,may not onlymake usthinkso,butpersuadeus it is so,whereas it cannotbe so, for theLordwillnotsufferit,hewillnotmakealieinhistruthorfaithfulness;sotheHebrewis:heisaGodthatcannotlie,heisTruth,speakstruth,andnotoneofhispromisescanorshallfail;whichmayaffordstrongconsolationuntoallthatareunderanypromiseofGod.--WilliamGreenhill.Verse 34.My covenant will I not break. He had said above, If thechildrenofDavidbreakmystatutes;andnow,alludingtothatbreach,hedeclaresthathewillnotrequitethemastheyrequitehim,Mycovenantwill I not break, implying, that althoughhispeoplemaynot altogetheractinamannercorrespondingtotheirvocation,astheyoughttodo,hewillnotsufferhiscovenant tobebrokenanddisannulledonaccountoftheir fault, because hewill promptly and effectually prevent this in thewayofblottingouttheirsinsbyagratuitouspardon.--JohnCalvin.Verse35.OncehaveIswornbymyholiness.Helaysherehisholinesstopledgefortheassuranceofhispromise,astheattributemostdeartohim,most valued by him, as though no other could give an assuranceparalleltoit,inthisconcernofaneverlastingredemption,whichistherespokenof.Hethatswears,swearsbyagreaterthanhimself.Godhavingno greater than himself, swears by himself; and swearing here by hisholinessseemstoequalthatsingletoallhisotherattributes,asifheweremoreconcernedinthehonourofitthanofalltherest.Itisasifheshouldhavesaid,SinceIhavenotamoreexcellentperfectiontoswearbythanthatofmyholiness,Ilaythistopawnforyoursecurity,andbindmyselfbythatwhichIwillneverpartwith,wereitpossibleformetobestrippedofalltherest.Itisatacitimprecationofhimself,IfI lieuntoDavid, letmeneverbecountedholy,orthoughtrighteousenoughtobetrustedby

angelsormen.Thisattributehemakesmostof.--StephenCharnock.Verse36.Hisseedshallendureforever.Theyshallcontinueforeverinthreesenses.First.Inthesuccessionoftheirracetotheendoftheworld.Itwillneverbecutoff.--"TheChurchisindanger!"WhatChurch?"Uponthisrock",sayshe,"IwillbuildmyChurch;andthegatesofhellshallnotprevailagainst it."Yea,hispeopleshall continue to increase innumberandexcellency.Weshallleavetheworldbetterthanweenteredit:andsowill our children; till Jerusalem shall be established, and be made apraiseinthewholeearth.Secondly.Intheirreligiouscharactertotheendof their own life. If left to themselves, we could not be sure of theirperseveringtotheendofadayoranhour.ButtheyarekeptbythepowerofGod,throughfaith,untosalvation.Heupholdeththemwithhishand.Theyshallholdontheirway.Inalltheirdangerstheyshallbemorethanconquerors.Thirdly. In their glorified state, through eternal ages. Theworldpassethaway,and the lusts thereof;buthe thatdoeth thewillofGodabideth forever.Allothergreatness isonly for life: it is frequentlylessdurable--atdeath itends.Butthen,theChristian's greatness--Iwillnotsay,begins;foritbeganthemomentheprayed--butthenitcontinues,increases,andisperfected.--WilliamJay.Verse 37. It shall be established for ever as the moon. This clauseKimchi expounds not only of the perpetuity, but of the quality andconditionofDavid'sKingdom,afterthisfashion:Ifhischildrenbegood,theyshallbelikethemoon,whenfullandshining;ifbad,likethemoonwaningandobscure.Neverthelessthekingdomitselfshallnotcease,justas themoondoesnotgooutof existence,whilst it isobscure,but lastsperpetually.--Musculus.Verse37.Andasafaithfulwitnessinheaven.(NewTranslation)Andasthe rainbow's faithful sign. The rainbow is not expresslymentioned intheoriginal,whichspeaksonlyof"thefaithfulwitnessinheaven."Somecommentatorsunderstand the "witness" thusmentioned tobenootherthanthemoonitself.Iprefer,however,theinterpretationthatfixesitonthe rainbow, which God after the deluge appointed as a "sign" or"witness" of his mercy in Christ. Ge 9:12-17. Conformably to thisappointment, theJews,whentheybeholdtherainbow,aresaidtoblessGod,whoremembershiscovenantandisfaithfultohispromise.Andthe

tradition of this its designation to proclaim comfort to mankind wasstrong among the heathens: for, according to the mythology of theGreeks, the "rainbow"was the daughter of "wonder", "a sign tomortalmen",andregarded,uponitsappearance,asamessengerofthecelestialdeities.ThusHomerwithremarkableconformitytotheScriptureaccountspeaks of the "rainbow", which "Jove hath set in the cloud, a sign tomen."--RichardMant.Verse 38. But thou hast cast off, etc. The complaining of the saintsmeanwhile is so exaggerated, that carnal feeling makes itself moreapparentinthem,thanfaith...YetsuchisthegoodnessofGod,Heisnotoffended with these complaints, provided faith is not altogetherextinguished,orsuccumbs.--Mollerus.Verse39.Thouhastprofanedhiscrown,etc.Thecrownofaking,(likethatofthehighpriest,onwhichwasinscribed"holinesstotheLord")(Ex28:36) was a sacred thing, and therefore to cast it in the dust was toprofaneit.--A.R.Fausset.Verse 40.Hedges and strong holds. Both of these may refer to theappointmentsofavineyardinwhichthekingwasthevine.Itwasusuallyfenced aroundwith a stonewall, and in itwas a small house or tower,wherein a keeper was set to keep away intruders. When the wall, orhedge,wasthrowndown,everypasserbypluckedatthefruit,andwhenthe tower was gone the vineyard was left open to the neighbours whocould do as they would with the vines. When the church is no longerseparatedfromtheworld,andherdivineKeeperhasnomoreadwellingplacewithinher,herplightiswretchedindeed.--C.H.S.Verse43.Thouhastalso turned the edgeofhis sword, etc.Thearmsandmilitaryprowessofthypeoplearenolongerofanyusetothem;Thouartagainst them, and therefore they are fallen. Inwhat a perilous andhopelesssituationmustthatsoldierbewho,defendinghislifeagainsthismortal foe, has his sword broken, or its edge turned; or, in modernwarfare,whosegunmissesfire!TheGauls,wheninvadedbytheRomans,had nomethod ofhardening iron;at every blow their swordsbent, sothattheywereobliged,beforetheycouldstrikeagain,toputthemundertheirfootorovertheirknee,tostraightenthem;andinmostcases,before

thiscouldbedone,theirbetterarmedfoehadtakenawaytheirlife!Theedgeoftheirswordwasturned,sothattheycouldnotstandinbattle;andhencetheGaulswereconqueredbytheRomans.--AdamClarke.Verse43.Thouhastalsoturnedtheedgeofhissword,thatitcannotdoexecutionasithasdone;andwhatisworse,thouhast"turnedtheedge"ofhisspirit,andtakenoffhiscourage,andhastnotmadehimtostand,asheusedtodo,inthedayofbattle.ThespiritofmeniswhattheFatherandFormerofspiritsmakesthem;norcanwestandwithanystrengthorresolution,fartherthanGodispleasedtoupholdus.Ifmen'shearts failthem, it isGod that dispirits them; but it is sadwith the churchwhenthosecannotstandthatshouldstandupforit.--MatthewHenry.Verse45.Thedaysofhisyouthhastthoushortened.Ourkingshavenotreignedhalftheirdays,norlivedouthalftheirlives.ThefourlastkingsofJudea reigned but a short time, and either died by the sword or incaptivity.Jehoahaz reigned only threemonths, and was led captive toEgypt, where he died. Jehoiakim reigned only eleven years, and wastributarytotheChaldeans,whoputhimtodeath,andcasthisbodyintothecommonsewer.Jehoiachim,reignedthreemonthsandtendays,andwasledcaptivetoBabylon,wherehecontinuedinprisontothetimeofEvilmerodach,who, thoughhe loosedhim fromprison,never investedhimwith any power.Zedekiah, the last of all, had reigned only elevenyearswhenhewastaken,hiseyesputout,was loadedwithchains,andthuscarriedtoBabylon.Mostofthesekingsdiedaviolentandprematuredeath.Thusthe"daysoftheiryouth"--oftheirpower,dignity,andlife,"wereshortened",andtheythemselvescoveredwithshame.Selah;soitmostincontestablyis.--AdamClarke.Verse 45. Thou hast covered them with shame. Selah. Thou hastwrappedhimupinthewindingsheetofshame.Lord,thisistrue.--JohnTrapp.Verses46-47.Thisundoubtedlysoundslikethevoiceofonewhoknowsnohereafter.ThePsalmist speaksas if allhishopeswereboundby thegrave;as if theoverthrowoftheunitedkingdomofJudahandEphraimhad bereft him of all his joy; and as if he knew no future kingdom tocompensatehimwith itshopes.But itwouldbedoingcruel injustice to

takehimthusathisword.Whatwehearisthelanguageofpassion,notofsedate conviction. This is well expressed by John Howe in a famoussermon."Theexpostulation(heobserves)wassomewhatpassionate,anddid proceed upon the sudden view of this disconsolate case, veryabstractlyconsidered,andbyitselfonly;andthePsalmistdidnot,atthatinstant,lookbeyondittoabetterandmorecomfortablesceneofthings.An eye bleared with present sorrow sees not far, nor comprehends somuch at one view, as it would at another time, or as it doth presentlywhen the tear is wiped out and its own beams have cleared it up." Itwouldbeunwarrantable, therefore, to infer fromEthan'sexpostulation,thatthesaintswholivedundertheearlykingswerestrangerstothehopeof everlasting life. I am inclined to go further, and topoint to this verycomplaint as affording a presumption that therewas in their hearts anirrepressible sentiment of immortality. The bird that frets andwoundsitselfonthebarsofitscageshowstherebythatitsproperhomeisthefreeair.When inveterate sensuality has succeeded in quenching in aman'sheartthehopeofalifebeyondthegrave,thedrearyvoidwhichsucceedsuttersitself,notinsolemncomplaintslikeEthan's,butinsongsofforcedmirth--dismalAnacreonticsongs:"Letuseatanddrinkfortomorrowwedie.""ItistimetoliveifIgrowold,Itistimeshortpleasuresnowtotake,Oflittlelifethebesttomake,Andmanagewiselythelaststake."(Anacreon'sAge,astranslatedbyCowley.)--WilliamBinnie.Verse 46. Shall thy wrath burn like fire? An element that hath nomercy.--WilliamNicholson.Verse 47.Wherefore hast thou made all men in vain? If I shoulddemandof any, forwhat cause especiallyman came into theworld; hewouldanswerwiththePsalmist,Goddidnotcreatemaninvain.DidHecreateman to heap up wealth together? no, for the apostle saith. "Webrought nothing into this world, and it is certain that we can carrynothingout.And,havingfoodandraiment,letusbetherewithcontent."1Ti6:6-8.Didhecreatehimtohawkafterpowerandprincipality?no,forNebuchadnezzarlustingafterthese,lostnolessthanakingdom.DidHe

create him to eat, drink and play? no, for Seneca, though an heathensaith,majorsum,etc.,Iamgreater,andborntogreaterthings,thanthatIshouldbeavileslaveofmysenses.Whatthenistheproperendofman?Thatweshould live to thepraiseof thegloryofhisgracewherewithhehathmadeusfreelyacceptedinhisBeloved.Eph1:6.--WilliamPulley.Verse47.Whereforehastthoumadeallmeninvain? IfwethinkthatGod hathmademan "in vain", because somany have short lives, andlongafflictionsinthisworld,itistruethatGod"hathmade"themso;butitisnottrue,thatthereforetheyare"madeinvain".Forthosewhosedaysarefewandfulloftrouble,yetmayglorifyGod,anddosomegood,maykeeptheircommunionwithGod,andgotoheaven,andthentheyarenotmade in vain. Ifwe think thatGodhasmademen in vain, because themost of men neither serve him nor enjoy him, it is true, that as tothemselves, theyweremade in vain,better for them theyhadnot beenborn, thannot be "born again"; but itwasnot owing toGod, that theyweremadeinvain,itwasowingtothemselves;noraretheymadeinvainastohim;forhehas"madeallthingsforhimself,eventhewickedfortheday of evil", and thosewhomhe is not glorified by hewill be glorifiedupon.--MatthewHenry.Verse47.Whereforehastthoumadeallmeninvain?WhenIaddtotheconsiderationofmyshorttime,thatofdyingmankind,andbeholdadarkanddeadlyshadeuniversallyoverspreadingtheworld,thewholespeciesof human creatures vanishing, quitting the stage round aboutme, anddisappearingalmost as soonas they show themselves;have Inot a fairandplausiblegroundforthat(seeminglyrude)challenge?Whyistheresounaccountableaphenomenon?Suchacreaturemadetonopurpose;thenoblestpartofthisinferiorcreationbroughtforthintobeingwithoutanyimaginabledesign?Iknownothowtountietheknot,uponthisonlyviewofthecase,oravoidtheabsurdity.Itishardsuretodesignthesupposal,(orwhatitmayyetseemhardtosuppose),"thatallmenweremadeinvain."--JohnHowe.Verse47.Wherefore hast thoumade all men in vain? Two thoughtscrushus--Manwasmade tomourn, andmanwasmade in vain. Yes,this thought is painfully pressed upon us, --man is "made invain!" Inhow many particulars, especially when we survey that large range of

characterstowhichwemaygivethedenominationofwastedlives;thereto behold peerless genius frittering itself away upon unworthyattainments, upon worthless performances; imagination that mightadorntruth,ifthatwerepossible;wit,thatmightselectanddiscriminatethe true from the false; and eloquence that might enforce the true; --wheredowefindthese?Unsatisfactoryandmiserableworld,maywewellexclaim,wherenothing isreal,andnothing isrealised:whenIconsiderhowourlivesarepassedinthestruggleforexistence;whenIconsidertheworryoflife,whereitisnotawoe--thewoe,whereitisnotaworry;whenI consider how the millions pass their time in a mere toil for sensualobjects,andthatthosetowhomthesadcontradictionoflifenevercomes,are themostwretchedofall,did theybutknow it;when I consider themillions of distorted existences; and the many millions! --the greaternumber of theworld by far--whowander Christless, loveless, hopeless,over the broad highway of it; when I consider life in many of theawakenedasarestlessdream,aschildrenbeatingthecurtainandcryingin thenight;when I considerhowmanyquestions recur for ever tous;andwill not be silenced, and cannot be answered;when I consider thevanityofthephilosopher'sinquisitiveness,andtheendofRoyaltyinthetomb;when I look roundon the regionofmyown joys, andknowhowshort their lease is, and that their very ineffableness is a blight uponthem;whenIconsiderhow little thebest cando,and thatnonecandoanythingwell;and,finally,whenIconsidertheimmeasurableimmensityofthoughtwithin,unfulfilled,andthegoadingrestlessness,IcanalmostexclaimwithourunhappypoetByron--"Countallthejoysthinehourshaveseen,Countallthydaysfromanguishfree,Andknow,whateverthoulastbeen,Itweresomethingbetternottobe."--E.PaxtonHood,in"DarkSayingsonaHarp",1865.Verses 47-48. In these verses, the fundamental condition of Israel'sblessedness is found to be an acknowledgment of the totalunprofitableness of the flesh. Resurrection is the basis uponwhich thesuremercies of David rest availably for faith (Ac 13:34). This is ratherimpliedthandirectlystatedinthepresentPsalm.--ArthurPridham.

Verse48.Whatman.Migheber,saystheoriginal;itisnotIshe,whichis the first name ofman, in the Scriptures, and signifies nothing but asound,a voice, aword, amusical airwhich dies, and evaporates;whatwonderifman,thatisbutIshe,asound,shoulddietoo?ItisnotAdam,whichisanothernameofman,andsignifiesnothingbutredearth;letitbe earth red with blood, (with thatmurder which we have done uponourselves,)let it be earth redwith blushing, (so theword is used in theoriginal), with a conscience of our own infirmity,whatwonder ifman,that is but Adam, guilty of this self murder in himself, guilty of thisinborn frailty in himself, die too? It is notEnos,which is also a thirdname of man, and signifies nothing but a wretched and miserablecreature;whatwonderthatman,thatisbutearth,thatisaburdentohisneighbours,tohisfriends,tohiskindred,tohimself,towhomallothers,and to whom myself desires death, what wonder if he die? But thisquestion is frameduponmoreof thesenames;notIshe,notAdam, notEnos;butitisMigheber,Quisvir;whichisthewordalwayssignifyingaman accomplished in all excellencies, a man accompanied with alladvantages; fame,andagoodopinion justly conceived,keepshim frombeing Ishe, a mere sound, standing only upon popular acclamation;innocency and integrity keeps him from being Adam, red earth, frombleeding,orblushingatanythinghehathdone;thatholyandreligiousartofarts,whichSt.Paulprofessed.Thatheknewhowtowant,andhvwtoabound, keeps him from being Enos, miserable or wretched in anyfortune;heisgheber,agreatman,andagoodman,ahappyman,andaholyman, and yetMigheber,Quis homo, thismanmust see death. --JohnDonne.Verse 48. This Psalm is one of those twelve that are marked in theforeheadwithMaschil;that is,aPsalmgivinginstruction. Itconsistethofasmanyversesas theyeardothofweeks, andhath like theyear, itssummerandwinter.Thesummerpartistheformer;wherein,thechurchhavingreapedamostrichcrop(thebestblessingsofHeavenandearth)thePsalmistbreakethforthintothepraisesoftheirgraciousBenefactor,IwillsingofthemerciesoftheLordforever:soitbegins,andsohegoethon a great way. Who now would expect anything but mercies, andsinging, and summer all the way? But summer ceaseth, and winter

commences,atPs89:38:Butthouhastcastoffandabhorred,thouhastbeenwroth, with thine anointed. Mercies and singing are now turnedinto troubles and mourning. But nothing shall you hear but bitterquerimoniesandexpostulationstillyoucometothelastverse.Therethegood man's come to himself again. Though God were angry with hispeople, he cannot part with God in discontent. ThoughGod had ladenthemwithcrosses,heliftsuphishead,andpresentsGodwithblessing;BlessedbetheLordforevermore.Amen,andAmen.Heblessethhimaswell forwinteras forsummer, fortroublesas formercies.AndthusthelastverseofPsalmhavingasmuchaffinitywiththefirstinmatter,asthelastdayof theyearhathwith the first inseason; ifwecircle thePsalm,andbringbothendstogether,wefindafitresemblancebetweentheyearand it.The text is oneof thePsalmist'swinterdrops; ablack line fromthat pen,which erstwhilewas so filledwith joy, andwrotenothingbutrubrics.He complains in thenext precedent verse, of thebrevity of hisownlife(itwaslikeawinter'sday,veryshort);inthis,oftheinstabilityofman'slife;asthoughhehadsaid,Iamnottheonlymortal.Othermen'slives,thoughhaplyclothedwithmorecomfortsthanmine,arealtogetheras mortal as mine; for his interrogations are equivalent to strongnegations.As toseesleep is to sleep; so tosee or tastedeath, is todie.There is no surviving such a sight Death says, as God once to Moses,"Thereshallnomanseemeandlive."Ex33:20.--ThomasDu-gard,inaFuneralSermon,1648.Verse48.Deathsparesnorank,noconditionofmen.Kingsaswellassubjects, princes as well as the meanest rustics are liable to this fatalstroke. The lofty cedars and low shrubs; palaces and cottages are alikehere. Indeed, we read that Julius Caesar bid the master of the shipwherein he was sailing, take courage notwithstanding the boisteroustempest,becausehehadCaesarandhisfortunesembarkedinhisvessel,asmuchastosay,theelementonwhichtheythenwerecouldnotprovefataltoanemperor,tosogreataoneashewas.OurWilliamsurnamedRufussaid,heneverheardofakingthatwasdrowned.AndCharlestheFifth, at the Battle of Tunis, being advised to retire when the greatordnance began to play, told them that it was never known that anemperorwasslainwithgreatshot,andsorushedintothebattle.Butthiswe are sure of, it was never known or heard that any king or crowned

headescapedtheblowofdeathatlast.Thesceptrecannotkeepoff`thearrowsthatflybyday,andthesicknesswhichwastesatnoonday;'itisnoscreen, no guard against the shafts of death. We have heard of greattyrants and usurpers who vaunted that they had the power of life anddeath,andasabsolutelydisposedofmenasDomitiandidofflies;butwehave heard likewise that in a short time (and generally the shorter themorefurioustheyhavebeen)theirsceptresarefallenoutoftheirhands;their crowns are toppled off their heads, and they are themselvessnatched away by the King of Terrors. Or, if we speak of those royalpersonagesthataremildandgentle,andlikeVespasianarethedarlingsanddelight of thepeople, yet theseno less thanothershave their fatalhour,andtheirregalhonourandmajestyare laid inthedust.TheKingdoth not die, may be a Common law maxim, but it is a falsehoodaccordingtothelawsofGodandNature,andtheestablishedconstitutionofheaven.ForGodhimselfwhohathsaid,Yearegods,hathalsoadded,Yeshalldielikemen.IntheEscurialthepalaceoftheKingsofSpain,istheircemetery too;theretheirroyalashes lie.Sointheplacewherethekings and queens of England are crowned, their predecessors areentombed: to tell them, as it were, that their crowns exempt them notfrom the grave, and that there is no greatness and splendour that canguardthemfromthearrestofdeath.Heregardstherichandwealthynomore than the poor and necessitous: he snatches persons out of theirmansionhouses andhereditary seats, aswell as out of almshouses andhospitals.His dominion is overmasters aswell as servants, parents aswellaschildren,superiorsaswellasinferiors.--JohnEdwards.Verse48.Theboastofheraldry,thepompofpower,Andall thatbeauty,all thatwealthevergave,Awaitalike the inevitablehour--Thepathsofgloryleadbuttothegrave.Canstoriedurn,oranimatedbust,Backtoitsmansionscallthefleetingbreath?CanHonour'svoiceprovokethesilentdust,OrFlatterysoothethedullcoldearofDeath?--ThomasGray,1716-1771.Verse50.How I do bear in my bosom the reproach, etc. I take the

reproachesof thyservantsandthineanointed, (1)as if theyreproachedme in mine own particular; or, (2) in that they lie so heavy upon myheart;or,(3)inthatIamresolvedquietlytoendurethem,andtoswallowthemdowninsilence,asnotbeingindeedabletoshakethemoff;becausein the eyeof reasonour condition is at present so contrary towhatwewaited for;or, (4) in that their reproachescamenot tohisearsbyhearsay only, butwere openly to his face cast as it were into his bosom. --ArthurJackson.Verse50. I do bear in,my bosom the reproach, etc. The reproach ofreligionandof thegodlydoth lienear,andshould lienear, theheartofeverylivelymemberofthechurch.--DavidDickson.Verse51.They have reproached the footsteps of thine anointed. Thisphraseisobscureindiction,andthereforevariouslyinterpreted1. Someby the footstepsofChrist, judge thathis advent in the flesh ismeant: others refer the words to David, and take the meaning to be,imitation of him. The first exposition yields this sense: Be mindful, OLord, of the reproach of thy enemies wherewith they insult ourexpectationof thyAnointed,andscoffathisadventas if itwouldnevercome.2.Thesecondinterpretationisthis:Recollect,OLord,whatcontemptthyenemiesheapuponusonaccountofthyservantDavid,becausewefondlycherish his memory and his example, and nourish the hope of thycovenantwithhim,clingingtenaciouslythereto...Thirdly,thisclausemaybesointerpretedthatbytwbqe,thatis,theheel,wemayunderstandtheextremitiesoftheKingdomofChrist,ofDavid.ThuswemayimaginetheenemiesofGodthrewthis in theteethof thepeopleof Israel, that theyhadalreadycometo theendandextremityof theKingdomofDavid. --Musculus.Verse51 (second clause). TheChaldee has: "They have scoffed at thetardinessofThyMessiah'sfootsteps."SoKimchi:"Hedelayssolong,theysayHewillnevercome."Compare2Pe3:4,9.TheArabicaqabaisusedinthesenseof"delaying."--WilliamKay.

Verse51.Thefootsteps,orfootsoles,thatis,theways,life,actions,andsufferings,Ps56:6Ps49:5.ThisreferredtoChrist,respecteththeoracle,Ge3:15,thattheSerpentshouldbruisethefootsoleofthewoman'sseed;referred toChristianswhich followhis footsteps, in sufferinganddyingwithhim,thatwemaybeglorifiedwithhim(1Pe2:21Ro8:17); itnotesthescandaloftheCrossofChrist,"totheJewsastumblingblock,andtotheGreeksfoolishness."(1Co1:231Pe4:13-14.)TheChaldeeunderstandsitoftheslacknessofthefootsteps.--HenryAinsworth.Verse52.BlessedbetheLordforevermore.Amen,andAmen.Victorybegins toshine in thephrase,BlessedbeJehovah forevermore.Amen,and Amen. Some think that these words are not the words of thePsalmist, because they are of opinion that they do not agree with thepreceding,butwerewrittenbyanother,oraddedbytheCollectorofthePsalmsasaconcludingdoxology;orifthePsalmistwrotethem,hedidsomerelyinfinishinghisprayer.Butitisamatterofthegreatestmoment;foritindicatesthevictoryoffaith,sinceheobservesthatafterthatgrief,the reproach of the heel is gloriously removed that the Messiah mayremain a victor for ever, having bruised the serpent's head, and takenaway fromhim inperpetuity all his power of hurting. That this shouldcertainlytakeplace,headdsthesealoffaithagainandagain:"Amen,andAmen."--JamesAlting,1618-1679.Verse 52. This doxology belongs alike to all the Psalms of the ThirdBook,andoughtnottobetreatedasifitweremerelythelastverseofthePsalm to which it adjoins. It ought to be set forth in such a shape aswouldenableandinviteGod'speopletosingitasaseparateformulaofpraise,orinconnectionwithanyotherPsalm.--WilliamBinnie.Verse52.AstothewordsAmenandAmen,Ireadilygrantthattheyarehereemployed tomark theendof the thirdbookof thePsalms.--JohnCalvin.

HINTSTOTHEVILLAGEPREACHERVerse1.

1.Merciescelebrated.When?--"forever."2.Bywhom?--bythosewhoarethesubjectsofthem.3.Thereforetheymustliveforevertocelebratethem.4. Faithfulness declared. (a) To our own generation. (b) To succeedinggenerationsbyitsinfluenceuponothers.Verse2.--1.TheTestimony.(a)TotheconstancyofMercy:(1.)buildsupitstrophieseverymoment.(2.)Itpreservesthemforever.(b) To the constancy of Faithfulness. It remains as the ordinances ofheaven.2.ItsConfirmation."Ihavesaid",etc.,saidit,(a)UponthegroundofScripture.(b)ofexperience.(c)ofreason.(d)ofobservationofothers.Verses3-4.1.TheCovenantmade.Withwhom?--withDavidandinhimwithDavid'sLordandSon.ThetrueDavid--thechosenone--theservantoftheFatherinredemption.2.Forwhat?--(a) for his seed. He should have a seed and that seed should beestablished.(b)forhimself,"histhrone",etc.

3.TheCovenantconfirmed.(a)Bydecree."Ihavemade",etc.(b)Bypromise."Iwillestablish."(c)Byoath."Ihavesworn."Verse6.--WehaveacomparisonbetweenGodandthemostexcellentinheavenandearth--challengebothworlds.1.ThetrueGod,sovereignofheavenandearthis incomparablygreatinhisBEINGandEXISTENCE;(a)becausehisbeingisofhimselfeternal;(b)becauseheisaperfectbeing;(c)becauseheisindependent;(d)becauseheisunchangeable.2.GodisincomparablygreatinhisATTRIBUTESandPERFECTIONS.(a)Inhisholiness;(b)inhiswisdomandknowledge;(c)inhispower;(d)inhisjustice;(e)inhispatience;(f)inhisloveandgoodness.3. God is incomparably great in his WORKS--creation; providence;redemption,andhumansalvation.--TheophilusJones,1830.Verse 6. --The incomparableness of God, in his Being, Attributes,Works, andWord. --Swinnock. (Nichol's Edition of Swinnock'sWorks,Vol.4,pp.373-508.)Verses6-7.1.IncreationGodisfaraboveotherbeings.Ps89:6.2.InRedemptionheisfarabovehimselfincreation.Ps89:7.

Verses9-10.God'spresentruleinthemidstofconfusion,andrebellion;andhisultimateoverthrowofalladverseforces.Verse11.1.God'spossessionofheaven,themodelofhispossessionofearth.2. God's possession of earthmost certain, and itsmanifestation in thefuturemostsure.3.Thecourseofactionsuggestedtohispeoplebythetwofacts.Verse12.ThejoyofcreationinitsCreator.Verse14.1. The Equity of the divine government--"justice", etc. No creature caneventually beunjustlydealtwithunderhis dominion, andhis kingdomrulethoverall.2.TheSovereigntyofthedivinegovernment.Truthbeforemercy.Mercyfoundedupontruth."ThouwiltperformthetruthtoJacobandthemercyto Abraham." The covenant made in mercy to Abraham is fulfilled intruthtoJacob.Verse15.1.Thegospelisajoyfulsound.Goodtidings,etc.2.Itisajoyfulsoundtothosewhoknowit,hearit,believeit,loveit,obeyit.3.Theytowhomitisajoyfulsoundareblessed."Theyshallwalk",etc.Verse15.1.Thereisatheoreticalknowledgeofthegospel.2.Anexperimentalknowledge,and,3.Apracticalknowledge

--W.Drasfield,1859.Verse16.--1.Exultation.(a) "In thy name", etc., as rich inmercy as theGod of salvation--of allgrace--ofallconsolation.(b)Atwhatseason--"alltheday",morning,noon,andnight.2.Exaltation."Inthyrighteousness",etc.(a)Hownotexalted.Notintheirownrighteousness.(b)How exalted. "In thy", etc. Procured for them-- by a divine person(thy)--imputedtothem.Ours,thoughthine.TherighteousnessofGodasGod couldnot exalt us, buthis righteousness asGodman can.Exaltedabovehell,aboveearth,aboveParadise,aboveangels.ExaltedtofriendsofGod--childrenofGod--onewithGod,toheaven.Verse16.(secondclause).--Consider,1.Whatthebelieverisexaltedaboveorfrom,byGod'srighteousness.(a)Itexaltshimabovethelaw.(b)Abovetheworld.(c)AbovethepowerandmaliceofSatan.(d)Abovedeath.(e)Aboveallaccusations(Ro8:33-34.)2.Towhathappinessordignity thebeliever is exaltedby virtueof thatrighteousness.a)ToastateofpeaceandreconciliationwithGod.(b)Tosonship.(c)TofellowshipandfamiliaritywithGod,andaccesstohim.(d)Andfinally,toastateofendlessglory.--E.Erskine.

Verse17.1.Theblessednessoftherighteous.(a)Theirinternalglory.Relianceupondivinestrength.(b)Theirinternalhonour."Inthyfavour",etc.2.Theparticipation in thatblessedness.The their of thepeopleofGodbecomesour.Theirstrengthourhorn.Happythey,who,withrespecttoalltheprivilegesofthesaints,canthusturntheirintoour.Verse17.1.Considerournaturalweakness.2.ConsiderourstrengthinGod.3.GiveGodthegloryofit.Verse18.1.Jehovah--hispower,selfexistence,andmajesty--ourdefence.2.TheHolyOneofIsrael--hischaracter,covenantcharacter,andunity--ourgovernment.Verse19.1.Theworkrequired."Help."(a)Bywhom?ByGodhimself.(b)Forwhat?ToreconcileGodtoman,andmantoGod.2.Thepersonsselectedforthiswork.(a)Human."Chosenoutofthepeople."(b)Divine."ThyHolyOne."3.Hisqualificationsforthework.(a)Hisownabilityfortheoffice."Onethatismighty."

(b)HisappointmenttoitbyGod."Ihavelaid."etc."Ihavechosen",etc.Verse19.(lastclause).Election,extraction,exaltation.Verses20-21.1.TheMessiahwouldbeoftheseedofDavid.ThetrueDavid.2.HewouldbeaservantoftheFather."Myservant."3.HewouldbeconsecratedtohisofficebyGod."Withmyholyoil",etc.4.Hewouldperfectlyfulfilit."Withwhommyhand",etc.5.HewouldbesustainedinitbytheFather."Minearm",etc.Verse22-23.1.AprophecyoftheconflictoftheMessiahwithSatan.Satancouldnotexactanydebtorhomageforhim.2.Ofhis refutationof his enemies. "Iwill beat down", etc. The ScribesandPhariseeswerebeatendownbeforehisface.3.Ofthedestructionoftheircityandnation."Andplaguethem",etc.Verse26.OurLord'sfilialspirit,andhowitwasdisplayed.Verse29.1.ThesubjectsofMessiah'sreign."Hisseed."(a)Forunion--hisseed.(b)Forresemblance.(c)Formultitude.2.Thedurationofhisreign.(a)Theyforeveronewithhim.(b)Heforeveronthethrone.Verses30-34.1.Thepersonsreferredto."Hischildren.""Yeareallthechildren",etc.

2.Thesuppositionconcerningthem."Ifhischildrenforsake",etc.(a)Theymaypossibly--mayfall,thoughnotfallaway.(b)Theywillprobably,becausetheyarefarfrombeingperfect.(c)Theyhaveactually:asDavidhimselfandothers.3.Thethreateningfoundeduponthatsupposition.(a)Specified--"therod--stripes."Theyshallsmartforitsoonerorlater.(b)Certified."ThenwillI."4.Thequalificationofthethreatening."Nevertheless",etc.(a)Theneverthelesscharacterized.Lovingkindnessnotremoved,etc.(b)Emphasised.Therodmayseemtobeinanger,nevertheless,etc.Thereis,1.Anif.2.Athen.3.Anevertheless.Verse39.1.Providencemayoftenseemtobeatvariancewithpromises.2.Promisesareneveratvariancewithprovidence. It is thecovenant ofthyservantandhiscrownstill.Verse39.HowthethroneofKingJesusmaybeprofaned.Verse40.1.WhatGodhaddone."Brokendown",etc.2.Whathehadnotdone.Not takenawaysorrowforhisdepartureanddesireforhisreturn.Verse43. Cases inwhich the sword of the gospel appears to have its

edgeturned.Verse44-45.1.AprophecythattheMessiahwouldbemeekandlowly."Madehisglorytocease."2.WouldbecomeaservanttotheFather."Casthisthronedown",etc.3.Wouldbecutoffinthemidstofhisdays."Thedaysofhisyouth",etc.4.Thathewoulddieanignominiousdeath."Hastcoveredhim",etc.Verse45. The excellence of the first days of Christianity, and inwhatrespecttheirgloryhasdepartedfromus.Verse46.ThehandofGodistobeacknowledged.1.Inthenatureofaffliction."Wiltthouhidethyself",etc.2.Inthedurationofaffliction."Howlong,Lord?"3.Intheseverityofaffliction.Wrathburninglikefire.4.Intheissueofaffliction.Howlong?forever?InalltheserespectsthewordsareapplicablebothtoChristandtohispeople.Verse 46. Remember. The prayer of the dying thief, the troubledbeliever,thepersecutedChristian.Verse47.1.Anappealtodivinegoodness."Remember",etc.Letnotmylifebealltroubleandsorrow.2. To divine wisdom. "Wherefore", etc. Was man made only to bemiserable?Willnotmanhavebeenmadeinvainifhislifebebutshort,andthatshortlifebenothingbutsorrow?Verse52.

1.Thevoice. "Blessed",etc. Inhimself inallhisworksandways--inhisjudgmentsaswellasinhismercies--astheGodandFatherofourLordJesusChrist--"forevermore."2.Theecho,"Amenandamen."Amen,saysthechurchonearth--saysthechurchinheaven--saytheangelsofGod--saysthewholeholyandhappyuniverse--sayseternitypastandeternitytocome.

WORKUPONTHEEIGHTY-NINTHPSALM

IntheWorksofJohnBoys, folio,pp.805-9, there isanExpositionof aportionofthisPsalm.

FROMBETHLEHEMTOJORDANbyAlfredEdersheim

Book2—From theManger inBethlehem to theBaptism in Jordan inJerusalemWhenHerodReigned

In the Fifteenth Year of Tiberius Caesar and Under the Pontificate ofAnnasandCaiaphas

IN THE FIFTEENTH YEAR OF TIBERIUS CAESAR ANDUNDERTHEPONTIFICATEOFANNASANDCAIAPHASAVOICEINTHEWILDERNESS(St.Matthew3:1-12;St.Mark1:2-8;St.Luke3:1-18.)

THERE is something grand, even awful, in the almost absolute silencewhichliesuponthethirtyyearsbetweentheBirthandthefirstMessianicManifestationofJesus.InanarrativelikethatoftheGospels,thismusthave been designed; and, if so, affords presumptive evidence of theauthenticity of what follows, and is intended to teach, that what hadprecededconcernedonlytheinnerHistoryofJesus,andthepreparationoftheChrist.Atlastthatsolemnsilencewasbrokenbyanappearance,aproclamation,arite,andaministryasstartlingasthatofElijahhadbeen.

In many respects, indeed, the two messengers and their times boresingular likeness. Itwas to a society secure, prosperous, and luxurious,yetinimminentdangerofperishingfromhidden,festeringdisease;andto a religious community which presented the appearance of hopelessperversion,andyetcontainedthegermsofapossibleregeneration, thatboth Elijah and John the Baptist came. Both suddenly appeared tothreatenterriblejudgment,butalsotoopenunthought-ofpossibilitiesofgood.And,asiftodeepenstillmoretheimpressionofthiscontrast,bothappeared in amanner unexpected, and even antithetic to the habits oftheir contemporaries. John came suddenly out of the wilderness ofJudea, as Elijah from thewilds of Gilead; John bore the same strangeascetic appearance as his predecessor; the message of John was thecounterpart of that of Elijah; his baptism that of Elijah's novel rite onMountCarmel.And, as if tomake complete the parallelism,with all ofmemory and hope which it awakened, even the more minute detailssurroundingthelifeofElijahfoundtheircounterpartinthatofJohn.Yethistorynever repeats itself. It fulfils in itsdevelopment thatofwhich itgave indication at its commencement. Thus, the history of John theBaptistwasthefulfilmentofthatofElijahin'thefulnessoftime.'

For,alikeintheRomanworldandinPalestine,thetimehadfullycome;not,indeed,inthesenseofanyspecialexpectancy,butofabsoluteneed.The reign of Augustus marked, not only the climax, but the crisis, ofRomanhistory.Whateverofgoodorofeviltheancientworldcontained,had become fully ripe. As regarded politics, philosophy, religion, andsociety, theutmost limitshadbeenreached.1Beyondthemlay,asonlyalternatives, ruinor regeneration. Itwas felt that theboundariesof theEmpire could be no further extended, and that henceforth the highestaimmustbetopreservewhathadbeenconquered.ThedestiniesofRomewereinthehandsofoneman,whowasatthesametimegeneral-in-chiefofastandingarmyofaboutthreehundredandfortythousandmen,headofaSenate(nowsunkintoamerecourtforregisteringthecommandsofCesar),andHigh-Priestofareligion,ofwhichthehighestexpressionwastheapotheosisoftheStateinthepersonoftheEmperor.Thus,allpowerwithin,without,andabovelayinhishands.Withinthecity,whichinoneshortreignwastransformed frombrick intomarble,were, sidebyside,themostabjectmiseryandalmostboundless luxury.Ofapopulationof

about twomillions,well-nighonehalfwere slaves; and,of the rest, thegreaterpart either freedmenand theirdescendants,or foreigners.Eachclass contributed its share to the common decay. Slaverywas not evenwhatweknow it, but a seethingmass of cruelty andoppressionon theone side, and of cunning and corruption on the other. More than anyothercause, it contributed to theruinofRomansociety.The freedmen,who had very often acquired their liberty by the most disreputablecourses,andhadprosperedinthem,combinedinshamelessmannerthevicesofthefreewiththevilenessoftheslave.Theforeigners-especiallyGreeksandSyrians-whocrowdedthecity,poisonedthespringsofitslifeby the corruption which they brought. The free citizens were idle,dissipated,sunken;theirchiefthoughtsofthetheatreandthearena;andtheyweremostlysupportedatthepubliccost.While,eveninthetimeofAugustus, more than two hundred thousand persons were thusmaintained by the State, what of the old Roman stock remained wasrapidlydecaying,partlyfromcorruption,butchieflyfromtheincreasingcessationofmarriage,andthenamelessabominationsofwhatremainedoffamily-life.

The state of the provinceswas in every respectmore favourable.But itwasthesettledpolicyoftheEmpire,whichonlytoosurelysucceeded,todestroy all separate nationalities, or rather to absorb and toGrecianiseall. The only real resistance came from the Jews. Their tenacity wasreligious, and, even in its extreme of intolerant exclusiveness, served amost important Providential purpose. And so Rome became to all thecentreofattraction,butalsooffast-spreadingdestructivecorruption.Yetthis unity also, and the common bond of the Greek language, servedanotherimportantProvidentialpurpose.Sodid,inanotherdirection,theconscious despair of any possible internal reformation. This, indeed,seemedthelastwordofalltheinstitutionsintheRomanworld:Itisnotinme!Religion,philosophy,andsocietyhadpassedthrougheverystage,tothatofdespair.Withouttracingthevariousphasesofancientthought,it may be generally said that, in Rome at least, the issue lay betweenStoicismandEpicureanism.Theoneflattereditspride,theothergratifiedits sensuality; the one was in accordance with the original nationalcharacter, theotherwith its laterdecayandcorruption.Bothultimatelyled to atheism and despair - the one, by turning all higher aspirations

self-ward,theother,byquenchingthemintheenjoymentofthemoment;theone, bymaking the extinctionof all feeling and self-deification, theother, the indulgence of every passion and the worship of matter, itsideal.

That,undersuchconditions,allrealbeliefinapersonalcontinuanceafterdeath must have ceased among the educated classes, needs notdemonstration. If theolderStoicsheld that,afterdeath, thesoulwouldcontinueforsometimeaseparateexistence-inthecaseofsagestillthegeneral destruction of theworld by fire, it was the doctrine ofmost oftheirsuccessorsthat,immediatelyafterdeath,thesoulreturnedinto'theworld-soul'ofwhichitwaspart.Buteventhishopewasbesetbysomanydoubts and misgivings, as to make it practically without influence orcomfort. Cicero was the only one who, following Plato, defended theimmortalityof thesoul,while thePeripateticsdenied the existenceof asoul, and leading Stoics at least its continuance after death. But evenCicero writes as one overwhelmed by doubts.With his contemporariesthis doubt deepened into absolute despair, the only comfort lying inpresent indulgence of the passions. Even among theGreeks, whoweremost tenacious of belief in the non-extinction of the individual, thepractical upshot was the same. The only healthier tendency, howevermixedwitherror,camefromtheNeo-PlatonicSchool,whichaccordinglyofferedapointofcontactbetweenancientphilosophyandthenewfaith.

In such circumstances, anything like real religion was manifestlyimpossible.Rometolerated,and,indeed,incorporated,allnationalrites.But among the populace religion had degenerated into abjectsuperstition. In theEast,much of it consisted of the vilest rites;while,among the philosophers, all religions were considered equally false orequally true - the outcome of ignorance, or else the unconsciousmodifications of some one fundamental thought. The only religion onwhichtheStateinsistedwasthedeificationandworshipoftheEmperor.2 These apotheoses attained almost incredible development. Soon notonly the Emperors, but their wives, paramours, children, and thecreaturesoftheirvilestlusts,weredeified;nay,anyprivatepersonmightattain that distinction, if the survivors possessed sufficient means. 3Mingledwithallthiswasanincreasingamountofsuperstition-bywhich

term some understood the worship of foreign gods, the most part theexistenceof fear inreligion.TheancientRomanreligionhadlonggivenplace to foreign rites, themoremysterious and unintelligible themoreenticing. Itwas thus that Judaismmade its converts inRome; its chiefrecommendation with many being its contrast to the old, and theunknown possibilities which its seemingly incredible doctrines opened.Amongthemostrepulsivesymptomsofthegeneralreligiousdecaymaybe reckoned prayers for the death of a rich relative, or even for thesatisfaction of unnatural lusts, along with horrible blasphemies whensuchprayers remainedunanswered.Wemayhere contrast the spirit oftheOldandNewTestamentswithsuchsentimentsasthis,onthetombofachild:'Totheunjustgodswhorobbedmeoflife;'oronthatofagirloftwenty:'Iliftmyhandsagainstthegodwhotookmeaway,innocentasIam.'

Itwouldbeunsavourytodescribehowfartheworshipofindecencywascarried;howpublicmoralswerecorruptedbythemimicrepresentationsof everything thatwasvile, andevenby thepanderingofacorruptart.The personation of gods, oracles, divination, dreams, astrology, magic,necromancy,and theurgy,4 all contributed to the general decay. It hasbeen rightly said, that the idea of conscience, aswe understand it,wasunknown to heathenism.Absolute right did not exist.Might was right.The social relations exhibited, if possible, even deeper corruption. Thesanctity of marriage had ceased. Female dissipation and the generaldissoluteness led at last to an almost entire cessation of marriage.Abortion, and the exposure and murder of newly-born children, werecommon and tolerated; unnatural vices, which even the greatestphilosopherspractised,ifnotadvocated,attainedproportionswhichdefydescription.

But among these sad signs of the times three must be speciallymentioned: the treatment of slaves; the bearing towards the poor; andpublic amusements. The slave was entirely unprotected; males andfemaleswereexposedtonamelesscruelties,comparedtowhichdeathbybeing thrown to the wild beasts, or fighting in the arena, might seemabsoluterelief.Sickoroldslaveswerecastouttoperishfromwant.Butwhatthe influenceof theslavesmusthavebeenonthe freepopulation,

andespeciallyupontheyoung-whosetutorstheygenerallywere-mayreadily be imagined. The heartlessness towards the poor who crowdedthe city is another well-known feature of ancient Roman society. Ofcourse, there was neither hospitals, nor provision for the poor; charityandbrotherly love in theireverymanifestationarepurelyOldandNewTestamentideas.Butevenbestowalofthesmallestalmsontheneedywasregarded as very questionable; best, not to afford them the means ofprotractingauselessexistence.Lastly, theaccountwhichSenecahas togive of what occupied and amused the idle multitude - for all manuallabour, except agriculture, was looked upon with utmost contempt -horrified even himself. And so the only escapewhich remained for thephilosopher, the satiated, or the miserable, seemed the power of self-destruction! What is worse, the noblest spirits of the time of self-destruction!What isworse, thenoblest spirits of the time felt, that thestate of things was utterly hopeless. Society could not reform itself;philosophy and religion had nothing to offer: they had been tried andfoundwanting.Senecalongedforsomehandfromwithouttoliftupfromthemire of despair; Cicero pictured the enthusiasmwhichwould greetthe embodiment of true virtue, should it ever appear on earth; Tacitusdeclaredhumanlifeonegreatfarce,andexpressedhisconvictionthattheRoman world lay under some terrible curse. All around, despair,conscious need, and unconscious longing. Can greater contrast beimagined,thantheproclamationofacomingKingdomofGodamidsucha world; or clearer evidence be afforded of the reality of this Divinemessage,thanthatitcametoseekandtosavethatwhichwasthuslost?Onesynchronism,as remarkableas thatof theStar in theEastandtheBirthoftheMessiah,hereclaimsthereverentattentionofthestudentofhistory. On the 19th of December a.d. 69, the Roman Capitol, with itsancientsanctuaries,wassetonfire.Eightmonthslater,onthe9thofAba.d. 70, the Temple of Jerusalem was given to the flames. It is not acoincidencebutaconjunction, forupon theruinsofheathenismandofapostateJudaismwastheChurchofChristtobereared.

A silence, even more complete than that concerning the early life ofJesus,restsonthethirtyyearsandmore,whichintervenedbetweenthebirthandtheopenforthshowing5ofJohninhischaracterasForerunneroftheMessiah.Onlyhisoutwardandinwarddevelopment,andhisbeing

'in the deserts,' 6 are briefly indicated. 7 The latter, assuredly, not inordertolearnfromtheEssenes,8buttoattainreally,inlonelyfellowshipwith God, what they sought externally. It is characteristic that, whileJesuscouldgostraightfromthehomeandworkshopofNazarethtotheBaptism of Jordan, His Forerunner required so long and peculiarpreparation:characteristicofthedifferenceoftheirPersonsandMission,characteristicalsoofthegreatnessoftheworktobeinaugurated.St.LukefurnishesprecisenoticesofthetimeoftheBaptist'spublicappearance-notmerelytofixtheexactchronology,whichwouldnothaverequiredsomanydetails,but for ahigherpurpose.For, they indicate,more clearlythan the most elaborate discussion, the fitness of the moment for theAdvent of 'the Kingdom of Heaven.' For the first time since theBabylonishCaptivity,theforeigner,theChiefofthehatedRomanEmpire- according to the Rabbis, the fourth beast of Daniel's vision 9 - wasabsolute andundisputedmaster of Judea; and the chief religious officedividedbetweentwo,equallyunworthyofitsfunctions.Anditdeserves,at least,notice,thatoftheRulersmentionedbySt.Luke,Pilateenteredonhis office 10 only shortly before thepublic appearance of John, andthattheyallcontinuedtillaftertheCrucifixionofChrist.Therewasthus,so to speak, a continuity of these powers during the whole Messianicperiod.

AsregardsPalestine,theancientkingdomofHerodwasnowdividedintofour parts, Judea being under the direct administration of Rome, twoother tetrarchies under the rule of Herod's sons (Herod Antipas andPhilip),whilethesmallprincipalityofAbilenewasgovernedbyLysanias.11Ofthelatternodetailscanbefurnished,noraretheynecessaryinthishistory. It isotherwiseas regards the sonsofHerod,andespecially thecharacteroftheRomangovernmentatthattime.

HerodAntipas,whoseruleextendedoverforty-threeyears,reignedoverGalilee and Pera - the districts which were respectively the principalsphereoftheMinistryofJesusandofJohntheBaptist.LikehisbrotherArchelaus,HerodAntipaspossessedinanevenaggravatedformmostofthe vices, without any of the greater qualities, of his father. Of deeperreligious feelings or convictions he was entirely destitute, though hisconscienceoccasionallymisgrave,ifitdidnotrestrain,him.Theinherent

weaknessofhischaracter lefthimintheabsolutecontrolofhiswife, tothefinalruinofhisfortunes.Hewascovetous,avaricious,luxurious,andutterly dissipated suspicious, andwith a good deal of that fox-cunningwhich,especiallyintheEast,oftenformsthesumtotalofstate-craft.Likehis father, he indulged a taste for building - always taking care topropitiateRomebydedicatingalltotheEmperor.Themostextensiveofhisundertakingswasthebuilding,in22a.d.,ofthecityofTiberias,attheupperendoftheLakeofGalilee.Thesitewasunderthedisadvantageofhaving formerly been a burying-place, which, as implying Leviticaluncleanness, for some time deterred pious Jews from settling there.Nevertheless, itrose ingreatmagnificencefromamongthereedswhichhad but lately covered the neighbourhood (the ensigns armorial of thecitywere'reeds').HerodAntipasmadeithisresidence,andbuiltthereastrongcastle and a palace of unrivalled splendour. The city,whichwaspeopledchieflybyadventurers,wasmainlyGrecian,andadornedwithanamphitheatre,ofwhichtheruinscanstillbetraced.

AhappieraccountcanbegivenofPhilip,thesonofHerodtheGreatandCleopatraofJerusalem.HewasundoubtedlythebestofHerod'ssons.Heshowed, indeed, the sameabject submissionas the restofhis family totheRomanEmperor,afterwhomhenamedthecityofCesareaPhilippi,whichhebuiltatthesourcesoftheJordan;justashechangedthenameofBethsaida,avillageofwhichhemadeanopulentcity,intoJulias,afterthedaughterofAugustus.Buthewasamoderateandjustruler,andhisreign of thirty-seven years contrasted favourably with that of hiskinsmen.The landwasquietandprosperous,andthepeoplecontentedandhappy.

As regards theRoman rule,matters had greatly changed for theworsesincethemildswayofAugustus,underwhich, in the languageofPhilo,no one throughout the Empire dared to molest the Jews. 12 The onlyinnovationstowhichIsraelhadthentosubmitwere,thedailysacrificesfortheEmperorandtheRomanpeople,offeringsonfestivedays,prayersfor them in the Synagogues, and such participation in national joy orsorrowastheirreligionallowed.13

ItwasfarotherwhenTiberiussucceededtotheEmpire,andJudeawasaprovince. Merciless harshness characterised the administration of

Palestine;whiletheEmperorhimselfwasbitterlyhostiletoJudaismandtheJews,andthatalthough,personally,openlycarelessofallreligion.14Under his reign the persecution of the Roman Jews occurred, andPalestinesufferedalmosttothevergeofendurance.ThefirstProcuratorwhom Tiberius appointed over Judea, changed the occupancy of theHigh-Priesthood four times, till he found in Caiaphas a sufficientlysubmissiveinstrumentofRomantyranny.Theexactions,andtherecklessdisregard of all Jewish feelings and interests, might have beencharacterised as reaching the extreme limit, if worse had not followedwhenPontiusPilatesucceededtotheprocuratorship.Venality,violence,robbery, persecutions, wanton malicious insults, judicial murderswithouteven the formalityofa legalprocess -andcruelty, suchare thechargesbroughtagainsthisadministration.15 If formergovernorshad,to some extent, respected the religious scruples of the Jews, Pilate setthempurposelyatdefiance;andthisnotonlyonce,butagainandagain,inJerusalem,16inGalilee,17andeveninSamaria,18untiltheEmperorhimselfinterposed.19

Such,then,wasthepoliticalconditionoftheland,whenJohnappearedtopreachthenearAdventofaKingdomwithwhichIsraelassociatedallthat was happy and glorious, even beyond the dreams of the religiousenthusiast.And equally loudwas the call for help in reference to thosewhoheldchiefspiritualruleoverthepeople.St.Lukesignificantly joinstogether, as the highest religious authority in the land, the names ofAnnas andCaiaphas. 20 The former had been appointed by Quirinius.After holding the Pontificate for nine years, he was deposed, andsucceeded by others, of whom the fourth was his son-in-law Caiaphas.The character of the High-Priests during the whole of that period isdescribedintheTalmud21interriblelanguage.Andalthoughthereisnoevidence that 'thehouseofAnnas'22wasguiltyof the samegross self-indulgence,violence,23luxury,andevenpublicindecency,24assomeoftheirsuccessors,theyareincludedinthewoespronouncedonthecorruptleadersofthepriesthood,whomtheSanctuaryisrepresentedasbiddingdepart from the sacred precincts, which their presence defiled. 25 Itdeserves notice, that the special sin with which the house of Annas ischarged is that of 'whispering' - or hissing like vipers -which seems torefer 26 to private influence on the judges in their administration of

justice, whereby 'morals were corrupted, judgment perverted and theShekhinahwithdrawnfromIsrael.'27Inillustrationofthis,werecalltheterrorismwhichpreventedSanhedristsfromtakingthepartofJesus,28and especially the violence which seems to have determined the finalaction of the Sanhedrin, 29 against which not only such men asNicodemus and Joseph of Arimathea, but even a Gamaliel, would feelthemselvespowerless.Butalthoughtheexpression'High-Priest'appearssometimestohavebeenusedinageneralsense,asdesignatingthesonsoftheHigh-Priests,andeventheprincipalmembersoftheirfamilies,3031therecould,ofcourse,beonlyoneactualHigh-Priest.Theconjunctionof the two names of Annas and Caiaphas 32 probably indicates that,although Annas was deprived of the Pontificate, he still continued topresideovertheSanhedrin-aconclusionnotonlyborneoutbyActsiv.6,whereAnnasappearsastheactualPresident,andbythetermsinwhichCaiaphasisspokenof,asmerely'oneofthem,'33butbythepartwhichAnnastookinthefinalcondemnationofJesus.34

Suchacombinationofpoliticalandreligiousdistress,surely,constitutedthetimeofIsrael'sutmostneed.Asyet,noattempthadbeenmadebythepeople to right themselves by armed force. In these circumstances, thecry that the Kingdom of Heaven was near at hand, and the call topreparationforit,musthaveawakenedechoesthroughouttheland,andstartledthemostcarelessandunbelieving.Itwas,accordingtoSt.Luke'sexact statement, in the fifteenth year of the reign of Tiberius Cesar -reckoning,asprovincialswoulddo,35fromhisco-regencywithAugustus(whichcommencedtwoyearsbeforehissolereign),intheyear26a.d.36According to our former computation, Jesus would then be in Histhirtiethyear.37ThesceneofJohn'sfirstpublicappearancewasin 'thewildernessofJudea,'thatis,thewild,desolatedistrictaroundthemouthoftheJordan.WeknownotwhetherJohnbaptizedinthisplace,38noryethowlonghecontinuedthere;butweareexpresslytold,thathisstaywas not confined to that locality. 39 Soon afterwards we find him atBethabara,40which is farther up the stream.The outward appearanceandthehabitsoftheMessengercorrespondedtothecharacterandobjectofhisMission.NeitherhisdressnorhisfoodwasthatoftheEssenes;41andtheformer,atleast, likethatofElijah,4243whosemissionhewasnow to 'fulfil.' Thiswas evinced alike bywhat he preached, and by the

newsymbolicrite,fromwhichhederivedthenameof'Baptist.'Thegrandburden of hismessagewas: the announcement of the approach of 'theKingdomofHeaven,'andtheneededpreparationofhishearersforthatKingdom.Thelatterhesought,positively,byadmonition,andnegatively,by warnings, while he directed all to the Coming One, in Whom thatKingdomwouldbecome,sotospeak,individualised.Thus,fromthefirst,it was 'the good news of the Kingdom,' to which all else in John'spreachingwasbutsubsidiary.

Concerning this 'Kingdom of Heaven,' which was the greatmessage ofJohn,andthegreatworkofChristHimself,44wemayheresay,thatitisthe whole Old Testament sublimated, and the whole New Testamentrealised.TheideaofitdidnotliehiddenintheOld,tobeopenedupintheNewTestament-asdidthemysteryofitsrealisation.45Butthisruleof heaven and Kingship of Jehovah was the very substance of the OldTestament;theobjectofthecallingandmissionofIsrael;themeaningofallitsordinances,whethercivilorreligious;46theunderlyingideaofallits institutions. 47 It explained alike the history of the people, thedealingsofGodwiththem,andtheprospectsopenedupbytheprophets.WithoutittheOldTestamentcouldnotbeunderstood;itgaveperpetuityto its teaching,anddignity to its representations.This constitutedaliketherealcontrastbetweenIsraelandthenationsofantiquity,andIsrael'sreal title to distinction. Thus the whole Old Testament was thepreparatorypresentationoftheruleofheavenandoftheKingshipofitsLord.

But preparatory not only in the sense of typical, but also in that ofinchoative. Even the twofold hindrance - internal and external - which'the Kingdom' encountered, indicated this. The former arose from theresistance of Israel to their King; the latter from the opposition of thesurrounding kingdoms of this world. All the more intense became thelonging through thousands of years, that these hindrances might beswept away by the Advent of the promised Messiah, Who wouldpermanentlyestablish (byHis spirit) the right relationshipbetween theKingandHisKingdom,bybringinginaneverlastingrighteousness,andalsocastdownexistingbarriers,bycallingthekingdomsofthisworldtobe the Kingdom of our God. This would, indeed, be the Advent of the

Kingdom of God, such as had been the glowing hope held out byZechariah,4849thegloriousvisionbeheldbyDaniel.5051Three ideasespeciallydidthisKingdomofGodimply:universality,heavenliness,andpermanency.Wide as God's domain would be His Dominion; holy, asheavenincontrasttoearth,andGodtoman,wouldbehischaracter;andtriumphantly lasting its continuance. Suchwas the teaching of theOldTestament, and the great hope of Israel. It scarcely needs mentalcompass,onlymoralandspiritualcapacity,toseeitsmatchlessgrandeur,in contrast with even the highest aspirations of heathenism, and theblanchedideasofmodernculture.

How imperfectly Israel understood this Kingdom, our previousinvestigations have shown. In truth, the men of that period possessedonlytheterm-as itwere, the form.Whatexplained itsmeaning, filled,and fulfilled it, came once more from heaven. Rabbinism andAlexandrianismkeptalive the thoughtof it;and in theirownway filledthesoulwithitslonging-justasthedistressinchurchandStatecarriedtheneedofittoeveryheartwiththekeennessofanguish.Asthroughoutthishistory,theformwasofthattime;thesubstanceandthespiritwereof Him Whose coming was the Advent of that Kingdom. Perhaps thenearest approach to it lay in the higher aspirations of the Nationalistparty,onlythatitsoughttheirrealisation,notspiritually,butoutwardly.Takingthesword, itperishedbythesword.Itwasprobably to this thatboth Pilate and Jesus referred in that memorable question: 'Art ThouthenaKing?' towhichourLord,unfolding thedeepestmeaning ofHismission,replied:'MyKingdomisnotofthisworld:ifMyKingdomwereofthisworld,thenwouldMyservantsfight.'52

According to the Rabbinic views of the time, the terms 'Kingdom,''Kingdomofheaven,'53and'KingdomofGod'(intheTargumonMicahiv. 7 'KingdomofJehovah'),were equivalent. In fact, theword 'heaven'wasveryoftenusedinsteadof 'God,'soastoavoidundulyfamiliarisingthe ear with the Sacred Name. 54 This, probably, accounts for theexclusiveuseoftheexpression'KingdomofHeaven'intheGospelbySt.Matthew.55Andthetermdidimplyacontrasttoearth,astheexpression'theKingdomofGod'didtothisworld.TheconsciousnessofitscontrasttoearthortheworldwasdistinctlyexpressedinRabbinicwritings.56

This 'KingdomofHeaven,' or 'ofGod,'must,however,bedistinguishedfromsuchtermsas'theKingdomoftheMessiah'(Malkhuthadimeshicha57), 'the future age (world) of theMessiah' (Alma deathey dimeshicha58), 'thedaysof theMessiah,' 'theage tocome' (sœculumfuturum, theAthid labho59 - both this and theprevious expression60), 'the endofdays,'61and'theendoftheextremityofdays'SophEqebhYomaya62).This is themore important,since the 'KingdomofHeaven'hassooftenbeenconfoundedwiththeperiodofitstriumphantmanifestationin'thedays,'or in 'theKingdom,of theMessiah.'Between theAdventand thefinal manifestation of 'the Kingdom,' Jewish expectancy placed atemporaryobscurationof theMessiah.63NotHis firstappearance,butHis triumphant manifestation, was to be preceded by the so-called'sorrowsof theMessiah' (theChebhleyshelMashiach), 'the tribulationsofthelatterdays.'64

Areviewofmanypassagesonthesubjectshowsthat,intheJewishmindthe expression 'Kingdom of Heaven' referred, not so much to anyparticular period, as in general to theRule of God - as acknowledged,manifested, andeventuallyperfected.Veryoften it is the equivalent forpersonalacknowledgmentofGod:thetakingupononeselfofthe'yoke'of'the Kingdom,' or of the commandments - the former preceding andconditioningthelatter.65Accordingly,theMishnah66givesthisasthereason why, in the collection of Scripture passages which forms theprayer called 'Shema,' 67 the confession, Deut. vi. 4 &c., precedes theadmonition,Deut.xi.13&c.,becauseamantakesuponhimselffirsttheyoke of the Kingdom of Heaven, and afterwards that of thecommandments.

And in this sense, the repetition of this Shema, as the personalacknowledgment of the Rule of Jehovah, is itself often designated as'takingupononeselftheKingdomofHeaven.'68Similarly,theputtingonof phylacteries, and thewashing of hands, are also described as takingupononeselftheyokeoftheKingdomofGod.69Togiveotherinstances:IsraelissaidtohavetakenuptheyokeoftheKingdomofGodatMountSinai;70thechildrenofJacobattheirlastinterviewwiththeirfather;71andIsaiahonhiscalltothepropheticoffice,72whereitisalsonotedthatthismustbedonewillinglyandgladly.Ontheotherhand,thesonsofEli

andthesonsofAhabaresaidtohavecastofftheKingdomofHeaven.73While thus the acknowledgment of theRule ofGod, both in professionandpractice,was considered to constitute theKingdomofGod, its fullmanifestationwas expected only in the time of the Advent ofMessiah.Thus in the Targum on Isaiah xl. 9, the words 'Behold your God!' areparaphrased: 'The Kingdom of your God is revealed.' Similarly, 74 weread: 'When the time approaches that theKingdomofHeaven shall bemanifested,thenshallbefulfilledthat"theLordshallbeKingoveralltheearth."'7576Ontheotherhand, theunbeliefof Israelwouldappear inthat theywould reject these three things: the Kingdom of Heaven, theKingdom of the House of David, and the building of the Temple,according to the prediction in Hos. iii. 5. 77 It follows that, after theperiodofunbelief,theMessianicdeliverancesandblessingsofthe'AthidLabho,'orfutureage,wereexpected.Butthefinalcompletionofallstillremained for the 'OlamHabba,' or world to come. And that there is adistinctionbetween the timeof theMessiah and this 'world to come' isfrequentlyindicatedinRabbinicwritings.78

AswepassfromtheJewishideasofthetimetotheteachingoftheNewTestament,wefeelthatwhilethereiscompletechangeofspirit,theforminwhichtheideaoftheKingdomofHeavenispresentedissubstantiallysimilar. Accordingly, we must dismiss the notion that the expressionrefers to theChurch,whether visible (according to theRomanCatholicview) or invisible (according to certain Protestant writers). 79 'TheKingdomofGod,'orKinglyRuleofGod,isanobjectivefact.ThevisibleChurchcanonlybe thesubjective attemptat itsoutward realisation,ofwhichtheinvisibleChurchisthetruecounterpart.WhenChristsays,80that 'except aman be born from above, he cannot see theKingdom ofGod,'Heteaches,inoppositiontotheRabbinicrepresentationofhow'theKingdom' was taken up, that a man cannot even comprehend thatglorious idea of the Reign of God, and of becoming, by conscious self-surrender, one of His subjects, except he be first born from above.Similarly, the meaning of Christ's further teaching on this subject 81seemstobethat,exceptamanbebornofwater(profession,withbaptism82asitssymbol)andtheSpirit,hecannotreallyenterintothefellowshipofthatKingdom.

In fact, an analysis of 119 passages in the New Testament where theexpression 'Kingdom' occurs, shows that it means the rule of God; 83which wasmanifested in and through Christ; 84 is apparent in 'theChurch;'85graduallydevelopsamidsthindrances;86istriumphantatthesecondcomingofChrist87('theend');and, finally,perfectedintheworldtocome.88Thusviewed, theannouncementofJohnof thenearAdventofthisKingdomhaddeepestmeaning,although,assoofteninthecase of prophetism, the stages intervening between the Advent of theChristandthetriumphofthatKingdomseemtohavebeenhiddenfromthepreacher.HecametocallIsraeltosubmittotheReignofGod,aboutto bemanifested in Christ.Hence, on the one hand, he called them torepentance-a 'changeofmind' -withall that this implied;and,on theother, pointed them to the Christ, in the exaltation of His Person andOffice. Or rather, the two combined might be summed up in the call:'Changeyourmind', repent,which implies,notonlya turning from thepast, but a turning to the Christ in newness ofmind. 89 And thus thesymbolic action by which this preaching was accompanied might bedesignated'thebaptismofrepentance.'

The account given by St. Luke bears, on the face of it, that it was asummary,notonlyof the first,butofallJohn'spreaching.90Theverypresenceofhishearersat this call to, andbaptismof, repentance,gavepointtohiswords.Didtheywho,notwithstandingtheirsins,91 livedinsuch security of carelessness and self-righteousness, really understandandfearthefinalconsequencesofresistancetothecoming'Kingdom'?Ifso, theirsmustbearepentancenotonly inprofession,butofheartandmind, suchaswouldyield fruit,bothgoodandvisible.Orelsedid theyimagine that, according to the commonnotion of the time, the vials ofwrath were to be poured out only on the Gentiles, 92 while they, asAbraham's children,were sure of escape - in thewords of the Talmud,that'thenight'(Is.xxi.12)was'onlytothenationsoftheworld,butthemorningtoIsrael?'93

For, no principle wasmore fully established in the popular conviction,thanthatall Israelhadpart in theworld tocome(Sanh.x.1),andthis,specifically,becauseoftheirconnectionwithAbraham.Thisappearsnotonly from theNew Testament, 94 from Philo, and Josephus, but from

many Rabbinic passages. 'The merits of the Fathers,' is one of thecommonest phrases in the mouth of the Rabbis. 95 Abraham wasrepresentedassittingatthegateofGehenna,todeliveranyIsraelite96who otherwisemight have been consigned to its terrors. 97 In fact, bytheir descent fromAbraham, all the children of Israel were nobles, 98infinitelyhigherthananyproselytes. 'What,'exclaimstheTalmud, 'shallthebornIsraelitestandupontheearth,andtheproselytebeinheaven?'99 In fact, the ships on the sea were preserved through the merit ofAbraham;theraindescendedonaccountofit.100ForhissakealonehadMosesbeenallowedtoascendintoheaven,andtoreceivetheLaw;forhissake the sinof thegoldencalfhadbeen forgiven;101his righteousnesshadonmanyoccasionsbeenthesupportofIsrael'scause;102DanielhadbeenheardforthesakeofAbraham;103nay,hismeritavailedevenforthewicked.104105In itsextravagance theMidrash thusapostrophisesAbraham:'Ifthychildrenwereeven(morally)deadbodies,withoutbloodvesselsorbones,thymeritwouldavailforthem!'106

But if such had been the inner thoughts of his bearers, John warnedthem, thatGodwas able of those stones that strewed the river-bank toraise up children unto Abraham; 107 108 or, reverting to his formerillustration of 'fruitsmeet for repentance,' that the proclamation of theKingdomwas,atthesametime,thelayingoftheaxetotherootofeverytree thatborenot fruit.Thenmakingapplicationof it, inanswer to thespecificinquiryofvariousclasses,thepreachergavethemsuchpracticaladviceasappliedtothewell-knownsinsoftheirpast;109yetinthisalsonot going beyond the merely negative, or preparatory element of'repentance.' The positive, and all-important aspect of it, was to bepresented by theChrist. Itwas only natural that the hearerswonderedwhetherJohnhimselfwastheChrist,sincehethusurgedrepentance.Forthis was so closely connected in their thoughts with the Advent of theMessiah,thatitwassaid,'IfIsraelrepentedbutoneday,theSonofDavidwould immediately come.' 110 But here John pointed them to thedifferencebetweenhimselfandhiswork,andthePersonandMissionofthe Christ. In deepest reverence he declared himself not worthy to doHimtheserviceofaslaveorofadisciple.111HisBaptismwouldnotbeofpreparatoryrepentanceandwithwater,buttheDivineBaptismin112theHoly Spirit and fire 113 - in the SpiritWho sanctified, and the Divine

Lightwhichpurified, 114 and so effectively qualified for the 'Kingdom.'Andtherewasstillanothercontrast.John'swasbutpreparingwork,theChrist's that of final decision; after it came the harvest. His was theharvest,andHis thegarner;Hisalso the fan,withwhichHewould siftthewheat from the strawand chaff - the one to be garnered, the otherburnedwithfireunextinguishedandinextinguishable.115Thusearly inthehistoryoftheKingdomofGodwasitindicated,thatalikethatwhichwouldproveuselessstrawandthegoodcornwereinseparablyconnectedinGod's harvest-field till the reaping time; that both belonged toHim;andthatthefinalseparationwouldonlycomeatthelast,andbyHisownHand.

WhatJohnpreached,thathealsosymbolisedbyaritewhich,thoughnotinitself,yet initsapplication,waswhollynew.HithertotheLawhadit,that those who had contracted Levitical defilement were to immersebefore offering sacrifice. Again, it was prescribed that such Gentiles asbecame 'proselytes of righteousness,' or 'proselytes of the Covenant'(Gerey hatstsedeq or Gerey habberith), were to be admitted to fullparticipation in the privileges of Israel by the threefold rites ofcircumcision,baptism,116

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