find him doing this in Psalm xxiii. 4: “_Yea, though I walk through the
valley of the shadow of death, I will fear no evil._” Here, surely there
is trust the most complete. We dread the unknown far above anything that
we can see; a little noise in the dark will terrify, when even great
dangers which are visible do not affright: the unknown, with its mystery
and uncertainty often fills the heart with anxiety, if not with
foreboding and gloom. Here, the Psalmist takes the highest form of the
unknown, the aspect which is most terrible to man, and says, that even
in the midst of it he will trust. What could be so wholly beyond the
reach of human experience or speculation, or even imagination, as “_the
valley of the shadow of death_,” with all that belonged to it? but the
Psalmist makes no reservation against it; he will trust where he cannot
see. How often are we terrified at the unknown; even as the disciples
were, “who feared as they entered the cloud;” how often is the
uncertainty of the future a harder trial to our faith than the pressure
of some present ill! Many dear children of God can trust him in all
_known_ evils; but why those fears and forebodings and sinkings of
heart, if they trust him equally for the _unknown_? How much, alas! do
we fall short of the true character of the children of God, in this
matter of the unknown! A child practically acts upon the declaration of
Christ that “sufficient unto the day is the evil thereof,” we, in this
respect far less wise than he, people the unknown with phantoms and
speculations, and too often forget our simple trust in God.—_Philip
Bennett Power._
_Verse 4.—“For thou art with me; thy rod and thy staff comfort me. Thou
shalt prepare a table before me, against them that trouble me. Thou hast
anointed my head with oil, and my cup shall be full.”_ Seeing thou art
with me, at whose power and will all troubles go and come, I doubt not
but to have the victory and upper hand of them, how many and dangerous
soever they are; for thy rod chasteneth me when I go astray, and thy
staff stayeth me when I should fall—two things most necessary for me,
good Lord; the one to call me from my fault and error, and the other to
keep me in thy truth and verity. What can be more blessed than to be
sustained and kept from falling by the staff and strength of the Most
High? And what can be more profitable than to be beaten with his
merciful rod when we go astray? For he chasteneth as many as he loveth,
and beateth as many as he receiveth into his holy profession.
Notwithstanding, while we are here in this life, he feeds us with the
sweet pastures of the wholesome herbs of his holy word, until we come to
eternal life; and when we put off these bodies, and come into heaven,
and know the blessed fruition and riches of his kingdom, then shall we
not only be his sheep, but also the guests of his everlasting banquet;
which, Lord, thou settest before all them that love thee in this world,
and dost so anoint and make glad our minds with thine Holy Spirit, that
no adversities nor troubles can make us sorry. In this sixth part, the
prophet declares the old saying amongst wise men, “It is no less mastery
to keep the thing that is won, than it was to win it.” King David
perceives right well the same; and therefore, as before in the Psalm he
said, the Lord turned his soul, and led him into the pleasant pastures,
where virtue and justice reigned, _for his name’s sake_, and not for any
righteousness of his own; so saith he now, that being brought into the
pastures of truth, and into the favour of the Almighty, and accounted
and taken for one of his sheep, it is only God that keeps and maintains
him, in the same state, condition, and grace. For he could not pass
through the troubles and shadow of death, as he and all God’s elect
people must do, but only by the assistance of God, and, therefore, he
saith, he passes through all peril because he was with him.—_John Hooper
(martyr), 1495-1555._
_Verse 4._—By the way, I note that David amidst his green pastures,
where he wanted nothing, and in his greatest ease and highest
excellency, recordeth the valley of misery and shade of death which
might ensue, if God so would; and therewithal reckoneth of his safest
harbour and firm repose, even in God alone. And this is true wisdom
indeed, in fair weather to provide for a tempest; in health to think of
sickness; in prosperity, peace and quietness, to forecast the worst, and
with the wise emmet, in summer to lay up for the winter following. The
state of man is full of trouble, the condition of the godly man more.
Sinners must be corrected, and sons chastised, there is no question. The
ark was framed for the waters, the ship for the sea; and happy is the
mariner that knoweth where to cast anchor; but oh! blessed is the man
that can take a right sanctuary, and knoweth whereupon to rely, and in
whom to trust in the day of his need. “_I will not fear, for thou art
with me._” In this Psalm, I take it, is rather vouched not what the
prophet always performed, but what in duty must be performed, and what
David’s purpose was to endeavour unto for the time to come. For after so
many pledges of God’s infinite goodness, and by the guidance of his rod
and stay of his sheep-hook, God willing, he would not fear, and this is
the groundwork of his affiance. Peter in the gospel by our Saviour, in
consideration of infirmity through fear denying his Master, is willed
after his conversion by that favourable aspect of our Saviour, to
confirm his brethren, and to train them in constancy; for verily God
requireth settled minds, resolute men, and confirmed brethren. So upon
occasions past, David found it true that he should not have been
heretofore at any time, and therefore professeth, that for the time to
come he would be no marigold-servant of the Lord, to open with the sun
and shut with the dew—to serve him in calmer times only, and at a need,
to shoot neck out of collar, fearfully and faithlessly to slip aside or
shrink away. Good people, in all heartless imperfections, mark, I pray
you, that they who fear every mist that ariseth or cloud that
appeareth—who are like the mulberry tree, that never shooteth forth or
showeth itself, till all hard weather be past—who, like standers-by and
lookers-on, neuters and internimists—who, like Metius Suffetius, dare
not venture upon, nor enter into, nor endeavour any good action of
greatest duty to God, prince, or country, till all be sure in one
side—are utterly reproved by this ensample.—_John Prime, 1588._
_Verse 4._—The death of those that are under sin, is like a malefactor’s
execution: when he is panelled and justly convicted, one pulleth the hat
doggedly from him, another his band, a third bindeth his hands behind
his back; and the poor man, overcome with grief and fear, is dead before
he die. But I look for the death of the righteous, and a peaceable end,
that it shall be as a going to bed of an honest man: his servants with
respect take off his clothes and lay them down in order; a good
conscience then playing the page ordereth all, so that it confirmeth and
increaseth his peace; it biddeth good night to Faith, Hope, and such
other attending graces and gifts in the way—when we are come home to
heaven there is no use of them—but it directeth Love, Peace, Joy, and
other _home graces_, that as they conveyed us in the way, so they attend
at death, and enter into the heavens with us.—_William Struther._
_Verse 4._—The Lord willeth us in the day of our troubles to call upon
him, adding this promise—that he will deliver us. Whereunto the prophet
David did so trust, feeling the comfortable truth thereof at sundry
times in many and dangerous perils, that he persuaded himself (all fear
set apart), to undergo one painful danger, or other whatsoever; yea, if
it were to “_walk in the valley of the shadow of death_,” that he should
not have cause to fear; comforting himself with his saying (which was
God’s promise made unto all), “_For thou art with me; thy rod and thy
staff they comfort me_.” Is God’s “_staff_” waxen so weak, that we dare
not now lean too much thereon, lest it should break? or is he now such a
changeling, that he will not be with us in our trouble according to his
promise? Will he not give us his “_staff_” to stay us by, and reach us
his hand to hold us up, as he hath been wont to do? No doubt but that he
will be most ready in all extremity to help, according to his promise.
The Lord that created thee, O Jacob, and he that formed thee, O Israel,
saith thus; “Fear not, for I will defend thee,” etc. Isaiah
xliii.—_Thomas Tymme._
_Verse 4._—Not long before he died, he blessed God for the assurance of
his love, and said, He could now as easily die as shut his eyes; and
added, Here am I longing to be silent in the dust, and enjoying Christ
in glory. I long to be in the arms of Jesus. It is not worth while to
weep for me. Then, remembering how busy the devil had been about him, he
was exceedingly thankful to God for his goodness in rebuking
him.—_Memoir of James Janeway._
_Verse 4._—When Mrs. Hervey, the wife of a missionary in Bombay, was
dying, a friend said to her, that he hoped the Saviour would be with her
as she walked through the dark valley of the shadow of death. “If this,”
said she, “is the dark valley, it has not a dark spot in it; all is
light.” She had, during most of her sickness, bright views of the
perfections of God. “His awful holiness,” she said, “appeared the most
lovely of all his attributes.” At one time she said she wanted words to
express her views of the glory and majesty of Christ. “It seems,” said
she, “that if all other glory were annihilated and nothing left but his
bare self, it would be enough; it would be a universe of glory!”
_Verse 4, 5._—A readiness of spirit to suffer gives the Christian the
true enjoyment of life.... The Christian, that hath this preparation of
heart, never tastes more sweetness in the enjoyments of this life, than
when he dips these morsels in the meditation of death and eternity. It
is no more grief to his heart to think of the remove of these, which
makes way for those far sweeter enjoyments, than it would be to one at a
feast, to have the first course taken off, when he hath fed well on it,
that the second course of all rare sweetmeats and banqueting stuff may
come on, which it cannot till the other be gone. Holy David, in this
place, brings in, as it were, a death’s head with his feast. In the same
breath almost, he speaks of his dying (verse 4), and of the rich feast
he at present sat at through the bounty of God (verse 5), to which he
was not so tied by the teeth, but if God, that gave him this cheer,
should call him from it, to look death in the face, he could do it, and
_fear no evil_ when _in the valley of the shadow of it_. And what think
you of the blessed apostle Peter? Had not he, think you, the true
enjoyment of his life, when he could sleep so sweetly in a prison (no
desirable place), fast bound between two soldiers (no comfortable
posture), and this the very night before Herod would have brought him
forth, in all probability, to his execution? no likely time, one would
think, to get any rest; yet we find him, even there, thus, and then, so
sound asleep, that the angel, who was sent to give him his gaol
deliverance, smote him on the side to awake him. Acts xii. 6, 7. I
question whether Herod himself slept so well that night, as this his
prisoner did. And what was the potion that brought this holy man so
quietly to rest? No doubt this preparation of the gospel of peace—_he
was ready to die_, and that made him able to sleep. Why should that
break his rest in this world, which if it had been effected, would have
brought him to his eternal rest in the other?—_William Gurnall._
_Verses 4, 6._—The Psalmist expresseth an exceeding confidence in the
midst of most inexpressible troubles and pressures. He supposes himself
“_walking through the valley of the shadow of death_.” As “_death_” is
the worst of evils, and comprehensive of them all, so the “_shadow_” of
death is the most dismal and dark representation of those evils to the
soul, and the “_valley_” of that shadow the most dreadful bottom and
depth of that representation. This, then, the prophet supposed that he
might be brought into. A condition wherein he may be overwhelmed with
sad apprehensions of the coming of a confluence of all manner of evils
upon him—and that not for a short season, but he may be necessitated to
“_walk_” in them, which denotes a state of some continuance, a
conflicting with most dismal evils, and in their own nature tending to
death—is in the supposal. What, then, would he do if he should be
brought into this estate? Saith he, “Even in that condition, in such
distress, wherein I am, to my own and the eyes of others, hopeless,
helpless, gone, and lost, ‘I will fear no evil.’” A noble resolution, if
there be a sufficient bottom and foundation for it, that it may not be
accounted rashness and groundless confidence, but true spiritual courage
and holy resolution. Saith he, “It is because the Lord is with me.” But,
alas! what if the Lord should now forsake thee in this condition, and
give thee up to the power of thine enemies, and suffer thee, by the
strength of thy temptations, wherewith thou art beset, to fall utterly
from him? Surely then thou wouldst be swallowed up for ever; the waters
would go over thy soul, and thou must for ever lie down in the shades of
death. “Yea,” saith he, “but I have an assurance to the contrary;
‘_Goodness and mercy shall follow me all the days of my life_.’”—_John
Owen._
_Verse 5.—“Thou preparest a table before me in the presence of mine
enemies.”_ God doth not at all depend upon wicked men in the benediction
of his servants; they concur not with him, neither _per modum
principii_, for he alone is the cause; nor _per modum auxilii_, for he
without them can bless his all: their malicious renitency of spirit, or
attempt against God’s blessing of his people, is too impotent to
frustrate God’s intention and pleasure. An effectual impediment must not
only have contrariety in it, but superiority: a drop of water cannot put
out the fire, for though it hath a contrary nature, yet it hath not
greater power. Now the malice and contrivances of evil men are too short
and weak for the divine intention of blessing, which is accompanied with
an almighty arm. Evil men are but men, and God is a God; and being but
men, they can do no more than men. The Lord will clear it to all the
world, that he rules the earth, and that “his counsel shall stand;” and
where he blesseth, that man shall be blessed; and whom he curseth, that
man shall be cursed; that the creatures can do neither good nor evil;
that his people are the generation of his care and love, though living
in the midst of deadly enemies.—_Condensed from Obadiah Sedgwick._
_Verse 5.—“In the presence of mine enemies:”_ they seeing and envying
and fretting at it, but not being able to hinder it.—_Matthew Poole._
_Verse 5.—“Thou anointest my head with oil; my cup runneth over.”_ In
the East the people frequently anoint their visitors with some very
fragrant perfume; and give them a cup or glass of some choice wine,
which they are careful to fill till it runs over. The first was designed
to show their love and respect; the latter to imply that while they
remained there, they should have an abundance of everything. To
something of this kind the Psalmist probably alludes in this
passage.—_Samuel Burder._
_Verse 5.—“Thou anointest my head with oil.”_ Anointing the head with
oil is a great refreshment. There are three qualities of oil—_lævor_,
_nitor_, _odor_, a smoothness to the touch, brightness to the sight,
fragrancy to the smell, and so, gratifying the senses, it must needs
cause delight to those anointed with it. To this Solomon alludes when
persuading to a cheerful life, he saith, “Let thy head lack no
ointment.” How fully doth this represent the Spirit’s unction which
alone rejoices and exhilarates the soul! It is called the “oil of
gladness,” and the “joy of the Holy Ghost.”—_Nathanael Hardy._
_Verse 5.—“Thou anointest my head with oil.”_ It is an act of great
respect to pour perfumed oil on the head of a distinguished guest; the
woman in the gospel thus manifested her respect for the Saviour by
pouring “precious ointment” on his head. An English lady went on board
an Arabian ship which touched at Trincomalee, for the purpose of seeing
the equipment of the vessel, and to make some little purchases. After
she had been seated some time in the cabin, an Arabian female came and
poured perfumed oil on her head.—_Joseph Roberts._
_Verse 5.—“Thou anointest my head with oil.”_ In the East no
entertainment could be without this, and it served, as elsewhere a bath
does, for (bodily) refreshment. Here, however, it is naturally to be
understood of the spiritual oil of gladness.—_T. C. Barth._
_Verse 5.—“Thou anointest my head with oil.”_ Thou hast not confined thy
bounty merely to the necessaries of life, but thou hast supplied me also
with its luxuries.—_In “A plain Explanation of Difficult Passages in the
Psalms,” 1831._
_Verse 5.—“Thou anointest my head with oil.”_ The unguents of Egypt may
preserve our bodies from corruption, ensuring them a long duration in
the dreary shades of the sepulchre, but, O Lord, the precious perfumed
oil of thy grace which thou dost mysteriously pour upon our souls,
purifies them, adorns them, strengthens them, sows in them the germs of
immortality, and thus it not only secures them from a transitory
corruption, but uplifts them from this house of bondage into eternal
blessedness in thy bosom.—_Jean Baptiste Massillon, 1663-1742._
_Verse 5.—“My cup runneth over.”_ He had not only a fulness of
_abundance_, but of _redundance_. Those that have this happiness must
carry their cup upright, and see that it overflow into their poor
brethren’s emptier vessels.—_John Trapp._
_Verse 5.—“My cup runneth over.”_ Wherefore doth the Lord make your cup
run over, but that other men’s lips might taste the liquor? The showers
that fall upon the highest mountains, should glide into the lowest
valleys. “Give, and it shall be given you,” is a maxim little believed.
Luke vi. 38.—_William Secker._
_Verse 5.—“My cup runneth over.”_ Or as it is in the Vulgate: _And my
inebriating chalice, how excellent it is!_ With this cup were the
martyrs inebriated, when, going forth to their passion, they recognised
not those that belonged to them; not their weeping wife, not their
children, not their relations; while they gave thanks and said, “I will
take the cup of salvation!”—_Augustine._
_Verse 6.—“I will dwell in the house of the Lord for ever.”_ A wicked
man, it may be, will turn into God’s house, and say a prayer, etc., but
the prophet would (and so all godly men must) _dwell_ there _for ever_;
his soul lieth always at the throne of grace, begging for grace. A
wicked man prayeth as the cock croweth; the cock crows and ceaseth, and
crows again, and ceaseth again, and thinks not of crowing till he crows
again: so a wicked man prays and ceaseth, prays and ceaseth again; his
mind is never busied to think whether his prayers speed or no; he thinks
it is good religion for him to pray, and therefore he takes for granted
that his prayers speed, though in very deed God never hears his prayers,
nor no more respects them than he respects the lowing of oxen, or the
gruntling of hogs.—_William Fenner, B.D. (1600-1640), in “The Sacrifice
of the Faithful.”_
_Verse 6.—“I will dwell in the house of the Lord for ever.”_ This should
be at once the crown of all our hopes for the future, and the one great
lesson taught us by all the vicissitudes of life. The sorrows and the
joys, the journeying and the rest, the temporary repose and the frequent
struggles, all these should make us sure that there is an end which will
interpret them all, to which they all point, for which they all prepare.
We get the table in the wilderness here. It is as when the son of some
great king comes back from foreign soil to his father’s dominions, and
is welcomed at every stage in his journey to the capital with pomp of
festival and messengers from the throne, until at last he enters his
palace home, where the travel-stained robe is laid aside, and he sits
down with his father at his table.—_Alexander Maclaren, 1863._
_Verse 6._—Mark David’s resolute persuasion, and consider how he came
unto it, namely, by experience of God’s favour at sundry times, and
after sundry manners. For before he set down this resolution, he
numbered up divers benefits received of the Lord; _that he fed him in
green pastures, and led him by the refreshing waters_ of God’s word;
that he _restores him and leads him in the paths of righteousness_; that
he strengthened him in great dangers, even of death, and preserveth him;
that in despite of his enemies, he enricheth him with many benefits. By
means of all these mercies of God bestowed on him, he came to be
persuaded of the continuance of the favour of God towards him.—_William
Perkins._
HINTS TO PREACHERS.
_Verse 1._—Work out the similitude of a shepherd and his sheep. He
rules, guides, feeds, and protects them; and they follow, obey, love,
and trust him. Examine as to whether we are sheep; show the lot of the
goats who feed side by side with the sheep.
_Verse 1 (second clause)._—The man who is beyond the reach of want for
time and eternity.
_Verse 2 (first clause)._—Believing rest. I. Comes from God—“_He
maketh_.” II. Is deep and profound—“_lie down_.” III. Has solid
sustenance—“_in green pastures_.” IV. Is subject for constant praise.
_Verse 2._—The contemplative and the active element provided for.
_Verse 2._—The freshness and richness of Holy Scripture.
_Verse 2 (second clause)._—Onward. The Leader, the way, the comforts of
the road, and the traveller in it.
_Verse 3._—Gracious restoration, holy guidance, and divine motives.
_Verse 4._—The soft silence of the Spirit’s work.
_Verse 4._—God’s presence the only sure support in death.
_Verse 4._—Life in death and light in darkness.
_Verse 4 (second clause)._—The calm and quiet of the good man’s end.
_Verse 4 (last clause)._—The tokens of divine government—the consolation
of the obedient.
_Verse 5._—The warrior feasted, the priest anointed, the guest
satisfied.
_Verse 5 (last clause)._—The means and uses of the continued anointings
of the Holy Spirit.
_Verse 5._—Providential super-aboundings, and what is our duty
concerning them.
_Verse 6 (first clause)._—The blessedness of content.
_Verse 6._—On the road and at home, or heavenly attendants and heavenly
mansions.
Footnote 16:
The late Rev. Hugh Stowell, Rector of Ballaugh, Isle of Man.
PSALM XXIV.
TITLE.—A Psalm of David. _From the title we learn nothing but the
authorship; but this is interesting, and leads us to observe the
wondrous operations of the Spirit upon the mind of Israel’s sweet
singer, enabling him to touch the mournful string in Psalm twenty-two,
to pour forth gentle notes of peace in Psalm twenty-three, and here to
utter majestic and triumphant strains. We can do or sing all things when
the Lord strengtheneth us._
_This sacred hymn was probably written to be sung when the ark of the
covenant was taken up from the house of Obed-edom, to remain within
curtains upon the hill of Zion. The words are not unsuitable for the
sacred dance of joy in which David led the way upon that joyful
occasion. The eye of the Psalmist looked, however, beyond the typical
upgoing of the ark to the sublime ascension of the King of glory. We
will call it_ The Song of the Ascension.
DIVISION.—_The Psalm makes a pair with the fifteenth Psalm. It consists
of three parts. The first glorifies_ the true God, _and sings of his
universal dominion; the second describes_ the true Israel, _who are able
to commune with him; and the third pictures the ascent of_ the true
Redeemer, _who has opened heaven’s gates for the entrance of his elect_.
EXPOSITION.
The earth _is_ the LORD’S, and the fulness thereof; the world, and
they that dwell therein.
2 For he hath founded it upon the seas, and established it upon the
floods.