Psalms (Vol. 2) E-Book

Charles H. Spurgeon

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Serie: Crossway Classic Commentaries
• Sprache: Englisch
• Veröffentlichungsjahr: 1993

Seitenzahl: 1090

Beschreibung

For hundreds of years Christendom has been blessed with Bible commentaries written by great men of God highly respected for their godly walk and their insight into spiritual truth. The Crossway Classic Commentaries present the very best work on individual Bible books, carefully adapted for maximum understanding and usefulness for today's believers. This book and its companion volume share the practical encouragement from a favorite Bible book. Charles H. Spurgeon spent twenty years compiling his seven-volume exposition of Psalms, which Crossway has carefully edited for the modern reader. In the words of Spurgeon in his Preface: "None but the Holy Spirit can give a man the key to the Treasury of David; and even he gives it rather to experience than to study. Happy he who for himself knows the secret of the Psalms.... In these busy days, it would be greatly to the spiritual profit of Christians if they were more familiar with the Book of Psalms, in which they would find a complete armory for life's battles, and a perfect supply for life's needs."

Leseprobe

Psalms Volume II

Psalms Volume II

Copyright © 1993 Watermark

Published by Crossway                      1300 Crescent Street                      Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law.

Extracts from the authorized Version of the Bible (The King James Bible), the U.K. rights in which are vested in the Crown, are reproduced by permission of the Crown's Patentee, Cambridge University Press.

Art Direction: Mark Schramm

First printing, 1993

Printed in the United States of America

Library of Congress Cataloging-in-Publication Data

Spurgeon, C. H. (Charles Haddon) , 1834-1892.

Psalms / by Charters H. Spurgeon.

        p.     cm. — (Crossway classic commentaries)

ISBN 13: 978-0-89107-740-4

ISBN 10: 0-89107-739-1 (v. 1). — ISBN 0-89107-740-5 (v. 2).

1. Bible. O.T. Psalms—Commentaries . I.Bible . O.T. Psalms. English.

Authorized. 1993. II. Title. III. Series.

BS1430.3.S685    1993        223'.207-dc20                93-25952

Crossway is a publishing ministry of Good News Publishers.

Contents of Volume II

Series Preface viiIntroduction ixPrefacexiExpositions: Psalm 861Psalm 875Psalm 886Psalm 8910Psalm 9020Psalm 9125 Psalm 9230 Psalm 9334 Psalm 9436 Psalm 9541 Psalm 9645Psalm 9749Psalm 9852Psalm 9955Psalm 10058Psalm 10160Psalm 10262Psalm 10370Psalm 10479Psalm 10587Psalm 10697Psalm 107107Psalm 108117Psalm 109122Psalm 110129Psalm 111132Psalm 112137Psalm 113141Psalm 114144Psalm 115147Psalm 116154Psalm 117160Psalm 118161Psalm 119174Psalm 120252Psalm 121254Psalm 122258Psalm 123262Psalm 124264Psalm 125267Psalm 126269Psalm 127272Psalm 128275Psalm 129277Psalm 130281Psalm 131285Psalm 132288Psalm 133Psalm 134300Psalm 135302Psalm 136311Psalm 137319Psalm 138323Psalm 139326Psalm 140332Psalm 141335Psalm 142338Psalm 143342Psalm 144348Psalm 145352Psalm 146357Psalm 147360Psalm 148365Psalm 149369Psalm 150373

Series Preface

The purpose of the Crossway Classic Commentaries is to make some of the most valuable commentaries on the books of the Bible, by some of the greatest Bible teachers and theologians in the last five hundred years, available to a new generation. These books will help today s readers learn truth, wisdom, and devotion from such authors as J. C. Ryle, Martin Luther, John Calvin, J. B. Lightfoot, John Owen, Charles Spurgeon, Charles Hodge, and Matthew Henry.

We do not apologize for the age of some of the items chosen. In the realm of practical exposition promoting godliness, the old is often better than the new. Spiritual vision and authority, based on an accurate handling of the biblical text, are the qualities that have been primarily sought in deciding what to include.

So far as is possible, everything is tailored to the needs and enrichment of thoughtful readers — lay Christians, students, and those in the ministry. The originals, some of which were written at a high technical level, have been abridged as needed, simplified stylistically, and unburdened of foreign words. However, the intention of this series is never to change any thoughts of the original authors, but to faithfully convey them in an understandable fashion.

The publishers are grateful to Dr. Alister McGrath of Wycliffe Hall, Oxford, Dr. J. I. Packer of Regent College, Vancouver, and Watermark of Norfolk, England, for the work of selecting and editing that now brings this project to fruition.

The Publishers Crossway Books Wheaton, Illinois

Introduction

In C. H. Spurgeon's own day he was not thought of as a scholarly man. Because he was a popular preacher, fulfilling a marvelous evangelistic and nurturing ministry to ordinary people; because his writings, too, were addressed to ordinary people rather than academics; because he was a Dissenter, belonging to a minority culture in Anglican-dominated England; because the stereotype of a Dissenter was of an uncultured boor, whose forthrightness betokened crudity of mind; because Spurgeon himself had never attended a university or theological college; and because he resisted supposedly enlightened and progressive trends (the acceptance of Darwinism and the fallibility of the Bible; the denial of a penal atonement and the eternal punishment of the lost), he was often dismissed, even by admirers of his preaching, as a brash upstart for challenging the wisdom of the learned and as a myopic dinosaur for proffering the old paths.

Yet he was a bookworm from childhood, and a diligent student all his life. He was an amazingly rapid reader, with a photographic memory, virtually total recall, and as he put it "a shelf in my mind" for storing every fact with a view to its future use. Each week he would work his way through a number of books—major treatments of scientific, historical, and philosophical questions. He had 30,000 volumes of every kind (save fiction) in his personal library, and claimed to know the contents of them all. The stereotypes of Spurgeon as a brash ignoramus cannot be sustained either from his lifestyle or from his words. His limpid, thought-laden rhetoric came from a shrewd, mature, extremely well-stocked mind.

Is his exposition of the Psalms then a scholarly work? James Stalker, a Scottish scholar-preacher who was Spurgeon's younger contemporary, spoke to that question as follows:

For many years it has been my wont, week after week ... to read over his commentary on the Psalms along with the best and most learned commentaries in existence____That is the best test, and the severest test____Mr. Spurgeon stands the test well. Not only do you everywhere feel the presence of a vigorous and vigilant mind, and a heart in thorough sympathy with the spirit of the Psalms; but... I have often been perfectly astonished to observe how, without any parade of learning, he shows himself to be thoroughly acquainted with the results of the most advanced scholarship; and the truth is that there is scarcely a point in the Psalms of real importance— scarcely a point on which scholarship can give us anything of real importance—as to which there are not sufficient hints to the intelligent reader in Mr. Spurgeon's work.

High praise? Definitely! Just praise? I think so. And the devotional, worshipful tone of Spurgeon's exposition give us something that "the best and most learned commentaries" do not always provide. Spurgeon on the Psalms has indeed classic status. I trust you will enjoy this second volume of it.

J. I. PACKER

Preface

byC.H. Spurgeon

The delightful study of the Psalms has yielded me boundless profit and evergrowing pleasure; common gratitude constrains me to communicate to others a portion of the benefit, with the prayer that it may induce them to search further for themselves. That I have nothing better of my own to offer upon this peerless book is to me matter of deepest regret; that I have anything whatever to present is subject for devout gratitude to the Lord of grace. I have done my best, but, conscious of many defects, I heartily wish I could have done better.

The exposition here given is my own. I consulted a few authors before penning it, to aid me in interpretation and arouse my thoughts; but, still I can claim originality for my comments, at least so I honestly think. Whether they are better or worse for that, I know not; at least I know I have sought heavenly guidance while writing them, and therefore I look for a blessing on the printing of them.

In commenting upon some of them, I have been overwhelmed with awe, and said with Jacob, "How dreadful is this place, it is none other than the house of God." Especially was this the case with Psalm 51; I postponed expounding it week after week, feeling more and more my inability for the work. Often I sat down to it, and rose up again without having penned a line. It is a bush burning with fire yet not consumed, and out of it a voice seemed to cry to me, "Draw not nigh hither, put off thy shoes from off thy feet." The psalm is very human, its cries and sobs are of one born of woman; but it is freighted with an inspiration all divine, as if the great Father were putting words into his child's mouth. Such a psalm may be wept over, absorbed into the soul, and exhaled again in devotion; but, commented on — ah! where is he who having attempted it can do other than blush at his defeat?

More and more is the conviction forced upon my heart that every man must traverse the territory of the Psalms himself if he would know what a goodly land they are. They flow with milk and honey, but not to strangers; they are only fertile to lovers of their hills and vales. None but the Holy Spirit can give a man the key to the Treasury of David; and even he gives it rather to experience than to study. Happy he who for himself knows the secret of the Psalms.

Some of them are specially notable, and have, therefore, been expounded and preached upon on all hands, but others remain almost untrodden ground in sacred literature. Where one author writes upon a portion of Scripture, all write, while other passages remain almost untouched. When I have found one sermon upon a passage, it has generally been easy to collect a score upon the same; preachers evidendy run so much in ruts that they leave a large portion of the Scriptures without exposition. As most of the commentators upon the Psalms proceed in their work they become slovenly, and appear to write hurriedly and think superficially, either because they grow weary of their huge enterprise, or else because they have said their best things already. The lazy practice of referring to a parallel passage in a former psalm is continually carried out by commentators; or, what is rather worse, the writers fall into the habit of repeating, with scarce a variation of language, that which they have said before.

Our greatest trouble is occasioned by the fact that the expounders are not impartial, but spend all their love, or at least their energies, upon favorite portions of the sacred volume, passing by other passages with scarcely a remark, as if all Scripture were not equally inspired. Why should so much be written upon Psalm 116 and so little upon 118 ? Here and there is a passage everybody seems to have written or spoken upon, but having passed through these few frequented places we have had to travel along an untrodden road. Of many a text we have had to sigh, "Few there be that find it." We are writing of the Psalms, the best read portion of the Old Testament, and therefore the fact is the more singular. We have thousands of writers, of one kind or another, but they go in flocks, like sheep, traversing only the same texts and passages. For want of a conscientious effort to expound the whole of Scripture, much of it lies as little considered as if it had never been written for our instruction.

I have been bewildered in the expanse of Psalm 119. Its dimensions and its depth alike overcame me. It spread itself out before me like a vast, rolling prairie, to which I could see no bound, and this alone created a feeling of dismay. It expanse was unbroken by a bluff or headland, and hence it threatened a monotonous task, although the fear has not been realized. This marvelous poem seemed to me a great sea of holy teaching, moving, in its many verses, wave upon wave; altogether without an island of special and remarkable statement to break it up. I confess I hesitated much to launch upon it. Other psalms have been mere lakes, but this is the main ocean. It is a continent of sacred thought, every inch of which is fertile as the garden of the Lord: it is an amazing level of abundance, a mighty stretch of harvest fields. I have now crossed the great plain for myself, but not without persevering, and, I will add, pleasurable, toil. Several great authors have traversed this region and left their tracks behind them, and so far the journey has been all the easier for me; but yet to me and to my helpers it has been no mean feat of patient authorship and research. This great psalm is a book in itself: instead of being one among many psalms, it is worthy to be set forth by itself as a poem of surpassing excellence. Those who have never studied it may pronounce it commonplace, arid complain of its repetitions; but to the thoughtful student it is like the great deep, full, so as never to be measured; and varied, so as never to weary the eye. Its depth is as great as its length; it is mystery, not set forth as mystery, but concealed beneath the simplest statements; may I say that it is experience allowed to prattle, to preach, to praise, and to pray like a child-prophet in his own father's house?

We have desired to complete this work at our best, and not to allow the close of it to exhibit signs of fatigue and decline. We have often sat down to write our comment upon a psalm, and have risen from the task because we did not feel at home at it. It is of no use compelling the mind; its productions in such a case are like forced fruits, disappointing and devoid of flavor. We like to write after the manner of John Bunyan, who said, "As I pulled, it came," and we prefer that the pulling should be as gende as possible. So it has happened that we have lingered for months over a psalm, feeling quite unfit to enter upon it. The grand cosmos of Psalm 104 was not to be dismissed in a few days; even now, after laying our best efforts at its feet, we feel dissatisfied with the poor result. However, we have done our best, and have grappled honesdy with all hard places. It must be more useful to give hints for the interpretation of passages which have been neglected than merely to present our readers with what they could easily have found for themselves. Reflecting upon this, we thank God and take courage.

We cannot but express our sense of the superficiality of the best and most laborious of comments when compared with the bottomless depths of the sacred Word, nor can we refrain from uttering our growing conviction that the Scriptures possess a verbal as well as a plenary inspiration; indeed, we are quite unable to see how they could have the one without the other. So much of the meaning dwells in the turn of an expression, the tense of a verb, or the number of a noun that we believe in the inspiration of the words themselves; certainly the words are the things written, and the only things that can be written - for the refined spirit of a passage is not the creature of pen and ink. "It is written" must of necessity apply to words, for only words are written. Those words which the Holy Spirit teaches are, however, by no means to be regarded as mere words, for besides their office of conserving the inner meaning, as the shell preserves the mystic germ within the egg, they are themselves spirit and life. From all of them we gather quickening, and they breathe fire into our souls.

May the enlightening Spirit rest upon all students of the Psalms, and grant them to see far more deeply into the hidden meaning of these sacred hymns than we have been enabled to do. We rise from our perusal of each holy passage abashed at our own short-sightedness, and almost overwhelmed at our temerity in having desired to undertake such a work. May he who accep-teth us according to what a man hath, and not according to what he hath not, bless our unworthy labors to his own glory, for Christ's sake.

I trust that the Holy Spirit has been with me in writing these expositions, and therefore I expect that he will bless them both to the conversion of the unrenewed and to the edification of believers. The writing of this book has been a means of grace to my own heart; I have enjoyed for myself what I have prepared for my readers. The Book of Psalms has been a royal banquet to me, and in feasting upon its contents I have seemed to eat angels' food. It is no wonder that old writers should call it the school of patience, the soul's soliloquies, the little Bible, the anatomy of conscience, the rose garden, the pearl island, and the like. It is the Paradise of devotion, the Holy Land of poesy, the heart of Scripture, the map of experience, and the tongue of saints. Does it not say just what we wished to say? Are not its prayers and praises exactly such as our hearts delight in?

It is to be feared that the Psalms are by no means so prized as in earlier ages of the Church. Even Councils of the Church have decreed that none should hold ecclesiastical office unless they knew the whole psalter by heart. These sacred hymns express all modes of holy feeling; they are fit both for childhood and old age: they furnish maxims for the entrance of life, and serve as watchwords at the gates of death. The Book of Psalms instructs us in the use of wings as well as words: it sets us both mounting and singing. Often have I ceased my commenting upon the text, that I might rise with the psalm, and gaze upon visions of God. If I may only hope that these volumes will be as useful to other hearts in the readings as to mine in the writing, I shall be well rewarded by the prospect.

In these busy days, it would be greatly to the spiritual profit of Christians if they were more familiar with the Book of Psalms, in which they would find a complete armory for life's battles, and a perfect supply for life's needs. Here we have both delight and usefulness, consolation and instruction. For every condition there is a psalm, suitable and elevating. The Book supplies the babe in grace with penitent cries, and the perfected saint with triumphant songs. Its breadth of experience stretches from the jaws of hell to the gate of heaven.

We hope that when the author sleeps with his fathers, the libraries of his brethren will remain enriched, and other minds will be assisted in setting forth the infinite fullness of this incomparable portion of the Word of God.

C.H. SPURGEON

(1834-1892)

Expositions

Psalm 86

1. Bow down thine ear, O LORD, hear me. When our prayers are lowly by reason of our humility, or feeble by reason of our sickness, or without wing by reason of our despondency, the Lord will bow down to them. Faith, when she has the loftiest name of God on her tongue, and calls him Jehovah, yet dares to ask from him the most tender and condescending acts of love. Great as he is he loves his children to be bold with him. For I am poor and needy. Our distress is a forcible reason for our being heard by the Lord God, merciful, and gracious, for misery is ever the master argument with mercy. Such reasoning as this would never be adopted by a proud man. Of all despicable sinners those are the worst who use the language of spiritual poverty while they think themselves to be rich and increased in goods.

2. Preserve my soul. Let my life be safe from my enemies, and my spiritual nature be secure from their temptations. For I am holy. I am set apart for holy uses; therefore do not let thine enemies commit a sacrilege by injuring or defiling me: I am clear of the crimes laid to my charge, and in that sense innocent; therefore, I beseech thee, do not allow me to suffer from unjust charges; and I am gentle towards others, therefore deal mercifully with me as I have dealt with my fellow-men. Any of these renderings may explain the text; perhaps all together will expound it best. It is not self-righteous in good people to plead their innocence as a reason for escaping from the results of sins wrongfully ascribed to them; penitents do not bedaub themselves with mire for the love of it, or make themselves out to be worse than they are. To plead guilty to offenses we have never committed is as great a lie as the denial of our real faults. O thou my God, save thy servant that trusteth in thee. Lest anyone should suppose that David trusted in his own holiness he immediately declared his trust in the Lord, and begged to be saved as one who was not holy in the sense of being perfect, but was even yet in need of the very elements of salvation. How sweet is the title my God when joined to the other, thy servant; and how sweet is the hope that on this ground we shall be saved. Note how David's poor I am (or rather the I repeated without the) appeals to the great I AM with sacred boldness engendered by necessity, aided by the faith which removes mountains.

3. Be merciful to me, O LORD. The best people need mercy, and appeal to mercy. For I cry unto thee daily. Is there not a promise that importunity will prevail? He who prays every day, and all the day, for so the word may mean, may rest assured that the Lord will hear him. If we cried sometimes to man, or other false confidences, we might expect to be referred to them in the hour of our calamity, but if in all former times we have looked to the Lord alone, we may be sure that he will not desert us now.

4. Rejoice the soul of thy servant. Make my heart glad, for I count it my honor to call myself thy servant, and I reckon thy favor to be all the wages I could desire. I look for all my happiness in thee only, and therefore unto thee, O Lord, do I lift up my soul. Thou art as the brazen serpent to my sick nature, and I lift up my soul's eye to thee that I may live. I know that the nearer I am to thee the greater is my joy; therefore be pleased to draw me nearer while I am laboring to draw near. It needs a strong shoulder at the wheel when a heart sticks in the miry clay of despondency; but the Lord will take the will for the deed, and come in with a hand of almighty grace to raise his poor servant out of the earth and up to heaven.

5. For thou. Lord, art good, and ready to forgive. Good at giving and forgiving; supplying us with his good, and removing our evil. Some men who would be considered good are so self-exaltingly indignant at the injuries done them by others that they cannot forgive; but the better a being is, the more willing he is to forgive, and the best and highest of all is ever ready to blot out the transgressions of his creatures. And plenteous in mercy unto all them that call upon thee. God does not dispense his mercy from a store so impoverished as to give out altogether, but his goodness flows abundandy. In two places in this psalm David almost quotes word for word the passage in Exodus 34:6.

6. Give ear, O LORD, unto my prayer. Even the glory which his spirit had beheld did not withdraw him from his prayer, but rather urged him to be more fervent in it; hence he implores the Lord to hear his requests. Note the expression the voice of my supplications, as if they were not all voice but were partly inarticulate noise, yet amid much that was superfluous there really was an inner meaning which was the heart's intention. This he would have the Lord sift out from the chaff, and hear amid the mingled din. May our soul's intent always give our prayers a live core of meaning.

7. A pious resolve backed by a judicious reason. It is useless to cry to those who cannot or will not hear. Our experience confirms us in the belief that Jehovah the living God really does aid those who call upon him, and therefore we pray because we really find it to be a practical and effectual means of obtaining help from God in the hour of need. There can be no reason for praying if there be no expectation of the Lord's answering.

8. Among the gods there is none like unto thee, O Lord. There are gods by delegated office, such as kings and magistrates, but they are as nothing in the presence of Jehovah; there are also gods by the nomination of superstition, but these are vanity itself, and cannot be compared with the living and true God. Neither are there any works like unto thy works. What have the false gods ever made or unmade? What miracles have they wrought?

9. All nations whom thou hast made, and these include all mankind, since they all come of the first Adam, thy creature, and their lives are all distinct creations of thine omnipotence. All these shall come with penitent hearts, in thine own way, to thine own self, and worship before thee, O Lord. Because thou art thus above all gods, people will at last discover thy greatness, and will render thee the worship which is thy due. This was David's reason for resorting to the Lord in trouble. It makes us content to be in the minority today, when we are sure that the majority will be with us tomorrow. David was not a believer in the theory that the world will grow worse and worse, and that the dispensation will wind up with general darkness and idolatry. We look for a day when the dwellers in all lands worship thee alone, O God, and shall glorify thy name.

10. For thou art great. It is only in the Divine Being that either greatness or goodness exists absolutely, and essentially. To be great and not good might lead to tyranny in the King, and for him to be good and not great might involve countless calamities. And doest wondrous things. Being good, he is said to be ready to forgive; being great, he works wonders; we may blend the two, for there is no wonder so wonderful as the pardon of our transgressions. Even the commonest daisy is a marvel, and a pebble enshrines wisdom. Only to fools is anything which God has made uninteresting. Note that the verb doest is in the present: the Lord is doing wondrous things, they are transpiring before our eyes. Look upon the bursting buds of spring or the maturing fruits of autumn, gaze on the sky or skim the sea, mark the results of providence and the victories of grace. Thou art God alone. Our God is not to be worshiped as one among many good and true beings, but as God alone; his gospel is not to be preached as one of several saving systems, but as the sole way of salvation.

11.Teach me thy way, OLORD. Instruct me thus at all times, but teach me now especially since I am in trouble and perplexity. Show me the way which thy wisdom and mercy have prepared for my escape. Not my way give me, but thy way teach me; I would follow thee and not be willfull. I will walk in thy truth. When taught I will practice what I know; truth will not be a mere doctrine or sentiment to me, but a matter of daily life.

Unite my heart to fear thy name. Having taught me one way, give me one heart to walk therein, for too often I feel two natures contending. God who created the bands of our nature can draw them together, tighten, strengthen, and fasten them, and so we shall be powerful for good, but not otherwise.

12. I will praise thee, O LORD my God, with all my heart. Praise should never be rendered with less than all our heart, and soul, and strength, or it will be both unreal and unacceptable. This is the second time in the psalm that David calls the Lord my God; the first time he was in an agony of prayer (verse 2), and now he is in an ecstasy of praise. If anything can make a man pray and praise, it is the knowledge that the Lord is his God. And I will glorify thy name for evermore. God has never done blessing us; let us never have done blessing him.

13. For great is thy mercy toward me. Personal experience is ever the master singer. Whatever thou art to others, to me thy mercy is most notable. And thou hast delivered my soul from the lowest hell. David had been kept by God, for his enemies would have done more than send him to hell had they been able.

His sense of sin also made him feel as if the most overwhelming destruction would have been his portion had not grace prevented. There are some alive now who can use this language unfeignedly, and he who pens these lines most humbly confesses that he is one. Left to myself to indulge my passions, to rush onward with my natural vehemence, what a candidate for the lowest abyss should I have made myself by this time.

The psalmist here again touches a bold and joyful note, but soon he exchanges it for the mournful song.

14. O God, the proud are risen against me. His walk with God was as smoke to their eyes, and therefore they determined to destroy him. And the assemblies of violent men have sought after my soul. They hunted in packs, with keen scent, and eager foot. And have not set thee before them. They would not have molested the servant if they had cared for the Master. Those who fear not God are not afraid to commit violent and cruel acts.

15. But thou, O Lord. What a contrast! We get away from the blusterings of proud but puny people to the glory and goodness of the Lord. Art a God full of compassion, and gracious, long-suffering, and plenteous in mercy and truth. A truly glorious doxology, mainly from Exodus 34:6. Here is compassion for the weak and sorrowing, grace for the undeserving, long-suffering for the provoking, mercy for the guilty, and truth for the tried. Are we sorrowful? We find the Lord full of compassion. Are we contending with temptation? His grace comes to our aid. Do we err? He is patient with us. Have we sinned? He is plenteous in mercy. Are we resting on his promise? He will fulfill it with abundant truth.

16. O turn unto me. One turn of God's face will turn all our darkness into day. And have mercy upon me. That is all he asks, for he is lowly in heart; that is all he wants, for mercy answers all a sinner's needs. Give thy strength unto thy servant. Gird me with it that I may serve thee; guard me with it that I may not be overcome. When the Lord gives us his own strength we are sufficient for all emergencies, and have no cause to fear any adversaries. And save the son of thine handmaid. As the sons of slaves were their master's property by their birth, so he gloried in being the son of a woman who herself belonged to the Lord. What others might think a degrading illustration he uses with delight, to show how intensely he loved the Lord's service.

17. Show me a token for good. Let me be assured of thy mercy by being delivered out of trouble. That they which hate me may see it, and be ashamed. What bodes good to me will make them quail and blush. Disappointed and defeated, the foes of the good man would feel ashamed of what they had designed. Because thou. Lord, hast helped me, and comforted me. God does nothing by halves; those whom he helps he also consoles, and so makes them not merely safe but joyful. Lord, deal thus with us evermore; so shall we glorify thee.

Psalm 87

1. His foundation is in the holy mountains. The psalm begins abruptly: the poet's heart was full, and it gained a vent on a sudden. Sudden passion is evil, but bursts of holy joy are most precious. God has chosen to found his earthly temple upon the mountains. The church, which is the mystical Jerusalem, is founded not on the sand of carnal policy, nor in the morass of human kingdoms, but on Jehovah's Godhead. The church is the chief of all his works.

2. The gates are put for the city itself. The love of God is greatest to his own elect nation. God delights in the prayers and praises of Christian families and individuals, but he has a special eye to the assemblies of the faithful. The great festivals, when the crowds surrounded the temple gates, were fair in the Lord's eyes, and this should lead each separate believer to identify with the church of God; where the Lord reveals his love the most, there should each believer most delight to be found.

3. Glorious things are spoken of thee, O city of God. This is true of Jerusalem. It is yet more true of the church. We may glory in her without being braggarts; she has a luster which none can rival. Never let thy praises cease, O bride of Christ, in whom the Lord himself has placed his delight, calling you by that pearl of names, Hephzibah - "for my delight is in her." The years to come will unveil your beauties to the astonished eyes of all peoples. Selah. With the prospect of a world converted, and the most implacable foes transformed into friends, it was fitting that the psalmist should pause.

4. I will make mention of Rahab and Babylon to them that know me. Zion's old foes are new-born and have become her friends, worshiping in the temple of her God. Some consider that these are the words of God himself, and should be rendered, "I will mention Rahab and Babylon as knowing me," but we feel content with our common version, and attribute the words to the psalmist himself, who anticipates the conversion of the two great rival nations and speaks of it with exultation. Behold Philistia, and Tyre, with Ethiopia. These also are to bow before the Lord. This man was born there. That is, this nation has been born into Zion, regenerated into the church of God. The new births of nations it is at once a great blessing and a great wonder.

Many understand the sense of these verses to be that all people are proud of their native country, and so also is the citizen of Zion. The passage is not so clear that anyone should become dogmatic as to its meaning, but we prefer the interpretation given above.

5. And of Zion, it shall be said. This and that man was born in her. Not as nations only, but one by one, as individuals, the citizens of the New Jerusalem will be counted, and their names publicly declared. The individual will not be lost in the mass, but each one will be of high account. The original, by using the noblest word for man, intimates that many remarkable men will be born in the church, and indeed everyone who is renewed in the image of Christ is an eminent personage, while there are some who, even to the dim eyes of the world, shine with a luster of character which cannot but be admitted to be unusual and admirable. And the highest himself shall establish her.When the numbers of the faithful are increased by the new birth, the Lord proves himself to be higher than all those who are against us.

6. At the great census which the Lord himself takes, he will number the nations without exception. Jehovah's census of his chosen will differ much from ours; he will count many whom we should have disowned, and he will leave out many whom we should have reckoned. Let us pray for the adoption and regeneration which will secure us a place among the heaven-born.

7. In vision the psalmist sees the citizens of Zion rejoicing at some sacred festival, and marching in triumphant procession with vocal and instrumental music.As well the singers as the players on instruments shall be there. Where God is there must be joy, and where the church is increased by numerous conversions the joy becomes exuberant and finds out ways of displaying itself. All my springs are in thee. Did the poet mean that henceforth he would find all his joys in Zion, or that to the Lord he would look for all inspiration? The last is the truest doctrine. The Lord who founded the church is the eternal source of all our supplies.

Psalm 88

1. O LORD God of my salvation. This is a hopeful title by which to address the Lord, and it has about it the only ray of comfortable light which shines throughout the psalm. The writer has salvation, he is sure of that, and God is the sole author of it. While a person can see God as his Saviour, it is not altogether midnight with him. I have cried day and night before thee. His distress had not blown out the sparks of his prayer, but quickened them till they burned perpetually like a furnace at full blast. His prayer was personal; it was intensely earnest, so that it was correctly described as a cry, such as children utter to move the pity of their parents; and it was unceasing — neither the business of the day nor the weariness of the night had silenced it; surely such intreaties could not be in vain. It is a good thing that sickness will not let us rest if we spend our restlessness in prayer. Evil is transformed to good when it drives us to prayer. Before thee is a remarkable intimation that the psalmist's cries had an aim and a direction towards the Lord, and were not the mere clamors of nature, but the groanings of a gracious heart towards Jehovah, the God of salvation.

2. Let my prayer come before thee. Admit it to an audience; let it speak with thee. Though it be my prayer, and therefore very imperfect, yet deny it not thy gracious consideration. Incline thine ear unto my cry. There may be obstacles which impede the upward flight of our prayers - let us intreat the Lord to remove them; and there may also be offenses which prevent the Lord from giving favorable regard to our requests - let us implore him to put these out of the way.

3. For my soul is full of troubles. Trouble in the soul is the soul of trouble. And my life draweth nigh unto the grave. All his life was going, spiritual, mental, bodily. Some of us can enter into this experience, for many a time have we traversed this valley of death-shade, and dwelt in it by the month together. Really to die and be with Christ will be a gala day's enjoyment compared with our misery when a worse than physical death has cast its dreadful shadow over us. Are good people ever permitted to suffer thus? Indeed they are; and some of them are even all their lifetime subject to bondage. O Lord, let none of thy mourners imagine that a strange thing has happened unto him, but rejoice as he sees the footprints of brethren who have trodden this desert before.

4. I am counted with them that go down into the pit. My weakness is so great that both by myself and others I am considered as good as dead. If those about me have not ordered my coffin they have at least conversed about my sepulchre, discussed my estate, and reckoned their share of it. I am as a man that hath no strength. My constitution is broken up; I can scarce crawl about my sick room, my mind is even weaker than my body, and my faith weakest of all. The sons and daughters of sorrow will need but little explanation of these sentences; they are to such tried ones as household words.

5. Free among the dead. Unbound from all that links a person with life, a freeman of the city of the sepulchre, I seem no more one of earth's drudges. Like the slain that lie in the grave, whom thou rememberest no more. He felt as if he were as utterly forgotten as those whose carcasses are left to rot on the battlefield. It is all very well for those who are in robust health and full of spirits to blame those whose lives are sicklied o'er with the pale cast of melancholy, but the evil is as real as a gaping wound, and all the more hard to bear because it lies so much in the region of the soul that to the inexperienced it appears to be a mere matter of fancy and diseased imagination. Never ridicule the nervous and hypochondriacal; their pain is real; though much of the evil lies in the imagination, it is not imaginary. And they are cut off from thy hand. He mourned that the hand of the Lord had gone out against him, and that he was divided from the great author of his life. Men's blows are trifles, but God's smitings are terrible to a gracious heart.

6. What a collection of forcible metaphors, each one expressive of the utmost grief. The flesh can bear only a certain number of wounds and no more, but the soul can bleed in ten thousand ways, and die over and over again each hour. It is grievous to the good man to see the Lord whom he loves laying him in the sepulchre of despondency; evil from so good a hand seems evil indeed, and yet if faith could but be allowed to speak she would remind the depressed spirit that it is better to fall into the hand of the Lord than into the hands of man, and moreover she would tell the despondent heart that God never placed a Joseph in a pit without drawing him up again to fill a throne: that he never caused a horror of great darkness to fall upon an Abraham without revealing his covenant to him. Alas, when under deep depression the mind forgets all this; it is only conscious of its unutterable misery. It is an unspeakable consolation that our Lord Jesus knows this experience, right well, having, with the exception of the sin, felt it all and more than all in Gethsemane when he was exceedingly sorrowful even unto death.

7. Thy wrath lieth hard upon me. Dreadful plight this, the worst in which a man can be found. Joy or peace, or even numbness of indifference, there can be none to one who is loaded with this most tremendous of burdens. And thou hast afflicted me with all thy waves, or "all thy breakers." He pictures God's wrath as breaking over him like those waves of the sea which swell, and rage, and dash with fury upon the shore. It appeared impossible for him to suffer more; he had exhausted the methods of adversity and endured all its waves. So have we imagined, and yet it is not really quite so bad. God has other and more terrible waves which, if he chose to let them forth, would sweep us into the infernal abyss, whence hope has long since been banished. Selah. There was need to rest. Even lamentation must have its pauses.

8. Thou hast put away mine acquaintance far from me. If ever we need friends it is in the dreary hour of despondency and the weary time of bodily sickness. Thou hast made me an abomination unto them. They turned from him as though he had become loathsome and contaminating, and this because of something which the Lord had done to him; therefore, he brings his complaint to the prime mover in his trouble. I am shut up, and I cannot come forth. He was a prisoner in his room, and felt like a condemned criminal in his cell. When God shuts friends out, and shuts us in to pine away alone, it is no wonder if we water our couch with tears.

9. Mine eye mourneth by reason of affliction. Tears in showers are a blessing, and work our good; but in floods they become destructive and injurious. LORD, I have called daily upon thee. He prayed still, though no answer came to dry his eyes. Nothing can make a true believer cease praying; it is a part of his nature, and pray he must. I have stretched out my hands unto thee. As a little child stretches out its hands to its mother while it cries.

10. Wilt thou show wonders to the dead? While I live thou canst in me display the glories of thy grace, but when I have passed into the unknown land, how canst thou illustrate in me thy love? Shall the dead arise and praise thee? True, the souls of departed saints render glory to God, but the dejected psalmist's thoughts do not mount to heaven but survey the gloomy grave: he stays on this side of eternity, where in the grave he sees no wonders and hears no songs. Selah. At the mouth of the tomb he sits down to meditate, and then returns to his theme.

11. Shall thy lovingkindness be declared in the grave? The dead know nothing, and therefore can declare nothing. Or thy faithfulness in destruction? If the Lord let his servant die before the clivine promise was fulfilled, it would be quite impossible for his faithfulness to be proclaimed. The poet is dealing with this life only; if a believer were deserted and permitted to die in despair, there could come no voice from his grave to inform mankind that the Lord had rectified his wrongs and relieved him of his trials.

12. Shall thy wonders be known in the dark? If not here permitted to prove the goodness of Jehovah, how could the singer do so in the land of darkness and deathshade? And thy righteousness in the land of forgetfulness? Where memory and love are lost, what witness to the divine holiness can be borne? If the believer dies unblessed, how will God's honor be preserved?

13. But unto thee have I cried, O LORD. I have continued to pray for help to thee, even though thou hast so long delayed to answer. A true-born child of God may be known by his continuing to cry; a hypocrite is great at a spurt, but the genuine believer holds on till he wins his suit. And in the morning shall my prayer prevent thee. He intended to begin to pray before the sun was up. If the Lord is pleased to delay, he has a right to do as he wills, but we must not therefore become tardy in supplication.

14. LORD, why castest thou off my soul? Hast thou not aforetime chosen me ? Can thy beloveds become thy cast-offs? Why hidest thou thy face from me? Wilt thou not so much as look upon me? Canst thou not afford me a solitary smile? We may put these questions to the Lord. It is not undue familiarity, but holy boldness. It may help us te remove the evil which provokes the Lord to jealousy, if we seriously beg him to show us wherefore he contends with us. He cannot act towards us in other than a right and gracious manner; therefore for every stroke of his rod there is a sufficient reason in the judgment of his loving heart; let us try to learn that reason and profit by it.

15. I am afflicted and ready to die from my youth up. His affliction had now lasted so long that he could hardly remember when it commenced. There are holy men and women whose lives are a long apprenticeship to patience, and these deserve our sympathy and our reverence - for since the Saviour became the acquaintance of grief, sorrow has become honorable in believers' eyes.

While I suffer thy terrors I am distracted. God's terrors had become more overwhelming and had driven the man to despair. He could not judge and weigh his own condition in a calm and rational manner. Sickness alone will thus distract the mind; and when a sense of divine anger is added thereto, it is not to be wondered at if reason finds it hard to hold the reins. How near akin to madness the soul-depression sometimes may be, it is not our province to decide; but we speak what we do know when we say that a featherweight might be sufficient to turn the scale at times. You who yet retain your reason, thank God that the devil himself cannot add that feather while the Lord stands by to adjust all things.

16. Thy fierce wrath goeth over us. No punitive anger ever falls upon the saved one, for Jesus shields him from it all; but a father's anger may fall upon his dearest child, because he loves it. Thy terrors have cut me off. They have made me feel like a leper separated from the congregation of thy people. Blessed be God, this is the sufferer's idea and not the very truth, for the Lord will neither cast off nor cut off his people.

17. They came round about me daily like water. Such is the permeating power of spiritual distress, there is no shutting it out. They compassed me about together. He was like the deer in the hunt, when the dogs are all around and at his throat. And yet he was a man greatly beloved of heaven!

18. Lover and friend hast thou put far from me. Even when they are near me bodily, they are so unable to swim with me in such deep waters that they stand like people far away on the shore while I am buffeted with the billows; alas, the dearest lover of all is afraid of such a distracted one. The Lord Jesus knew the meaning of this when in his passion. Lonely sorrow falls to the lot of not a few; let them not repine, but enter herein into close communion with that dearest lover and friend who is never far from his tried ones. And mine acquaintance into darkness, or better still, "my acquaintance is darkness." I am familiar only with sadness; all else has vanished. I am a child crying alone in the dark. Will the Heavenly Father leave his child there?

We have not attempted to interpret this psalm concerning our Lord, but we fully believe that where the members are, the Head is to be seen preeminently.

Psalm 89

1. I will sing of the mercies of the Lord forever. Whatever we may observe about us or experience in our own persons, we ought still to praise God for his mercies, since they most certainly remain the same, whether we can perceive them or not. We are not only to believe the Lord's goodness, but to rejoice in it evermore. We have not one, but many mercies to rejoice in, and should therefore multiply the expressions of our thankfulness. It isJehovah who deigns to deal out to us our daily benefits; he blesses it with eternal mercies -let us sing unto him forever. With my mouth will I make known thy faithfulness to all generations. The mouth has a warmer manner than the pen, but the pen's speech lives longest, and is heard farther and wider. Note that in this second sentence he speaks of faithfulness. The grace of an unfaithful God would be a poor subject for music, but unchangeable love and immutable promises demand everlasting songs. In times of trouble it is the divine faithfulness which the soul hangs upon. It will also be always desirable to make it known, for people are too apt to forget it, or to doubt it, when hard times press upon them. Skeptics are so ready to repeat old doubts and invent new ones that believers should be equally prompt to bring forth evidences both old and new.

2. For I have said, Mercy shall be built up forever. He was certain that upon a sure foundation the Lord intended to pile up a glorious palace of goodness - a house of refuge for all people, wherein the Son of David should forever be glorified as the dispenser of heavenly grace. Thy faithfulness shalt thou establish in the very heavens. God's faithfulness is no thing of earth, for here nothing is firm; come what will, mercy and faithfulness are built up by "the eternal Builder," and his own nature is the guarantee for their perpetuity. This is to be called to mind whenever the church is in trouble, or our spirits bowed.

3. I have made a covenant with my chosen, I have sworn unto David my servant. This was the ground of the psalmist's confidence in God's mercy and truth (2 Samuel 7). David was the Lord's elect, and with him a covenant was made which ran along in his seed until it received fulfillment in "the Son of David." In Christ there is a covenant established with all the Lord's chosen, and they are by grace led to be the Lord's "servants," and then are ordained kings and priests by Christ Jesus.

4. Thy seed will I establish forever. David must always have a seed, and truly in Jesus this is fulfilled beyond his hopes. And build up thy throne to all generations. David's dynasty never decays. Jesus is a king as well as a progenitor, and his throne is ever being built up - his kingdom comes - his power extends.

Thus runs the covenant; and when the church declines, it is ours to plead it before the ever-faithful God. The more gracious Christians are, the more will they be moved to jealousy by the sad estate of the Redeemer's cause, and the more will they argue the case with the great Covenant-maker. Selah. Let each syllable of the covenant ring in your ears; and then lift up the heart and proceed with the sacred poet to tell forth the praises of the Lord.

5.And the heavens shall praise thy wonders, O Lord. Looking down upon what God had done, and was about to do, in connection with his covenant of grace, all heaven would be filled with adoring wonder. Thy faithfulness also in the congregation of the saints. By which is probably intended the holy ones on earth. Saints above see most clearly into the heights and depths of divine love, therefore they praise its wonders; and saints below, being conscious of their many sins and multiplied provocations of the Lord, admire his faithfulness.

6. For who in the heaven can be compared unto the Lord? Therefore all heaven worships him, seeing none can equal him. Who among the sons of the mighty can be likened unto the Lord? Therefore the assemblies of the saints on earth adore him, seeing none rival him.

7. God is greatly to be feared in the assembly of his saints. The holiest tremble in the presence of the thrice Holy One. Perfect love casts out the fear which has torment, and works that other fear which is akin to joy unutterable. How reverent should our worship be! Sin is akin to presumptuous boldness, but holiness is sister to holy fear. And to be had in reverence of all them that are about him. The nearer they are the more they adore. God's children are those who most earnestly pray, "hallowed be thy name." Irreverence is rebellion. Thoughts of the covenant of grace tend to create a deeper awe of God, and the more his glories are seen by us, the more humbly we prostrate ourselves before his majesty.

8.O Lord God of hosts, who is a strong Lord like unto thee? Or, "Jehovah, God of Hosts, who is like thee, Mighty Jah?" Here we have the name which displays his self-existence, the title which denotes his dominion over all his creatures, and an adjective which sets forth the power with which he exercises his sovereignty. Yet this great and terrible God has entered into covenant with men! Who would not reverence him with deepest love? Or to thy faithfulness round about thee. He dwells in faithfulness; it is said to be the girdle of the loins of his only-begotten Son, who is the express image of his person. People often fail in truth because their power is limited, and then they find it easier to break their word than to keep it; but the strong Jehovah is equal to all his engagements, and will assuredly keep them. Unrivaled might and unparalleled truth are wedded in the character of Jehovah.

9. Thou rulest the raging of the sea. Always, even in the hour of ocean's maddest fury, the Lord controls it. When the waves thereof arise, thou stillest them. So did the Lord's Anointed calm the storms of Galilee, for he is Lord of all; so also does the great Ruler of Providence evermore govern the fickle wills of people, and quiet their tumults. As a mother stills her babe to sleep, so that Lord calms the fury of the sea, the anger of people, the tempest of adversity, the despair of the soul, and the rage of hell.

10. Thou hast broken Rahab in pieces as one that is slain. Egypt was Israel's ancient foe, and its overthrow was a theme to which devout minds constantly reverted. We, too, have seen our Rahab broken, our sins o'erthrown, and we cannot but unite in praise to the Lord. Thou hast scattered thine enemies with thy strong arm. Thy strength has strewn thy foes dead upon the plain, or compelled them to flee. Proud Rahab was utterly broken and scattered.

11. The heavens are thine, the earth also is thine. All things are alike God's -rebellious earth as well as adoring heaven. Let us not despair of the kingdom of truth; the Lord has not abdicated the throne of earth or handed it over to the sway of Satan. As for the world and the fullness thereof, thou hast founded them. The habitable and cultivated earth, with all its produce, owns the Lord to be both its Creator and Sustainer, builder and upholder.

12. The north and the south thou hast created them. Opposite poles agree that Jehovah fashioned them. Tabor and Hermon shall rejoice in thy name - that is, east and west are equally formed by thee, and therefore give thee praise.

13. Thou hast a mighty arm. Omnipotence is thine in smiting or uplifting; strong is thy hand - thy power to create and grasp is beyond conception great; and high is thy right hand - thy skill is incomparable, thy favor ennobling, thy working glorious.

14. Justice and judgment are the habitation of thy throne.