another kind of look; so as he looked through the pillar of fire upon
the Egyptians, and troubled them (Exod. xiv. 24), with a look of wrath
and vengeance. The arguments he uses are taken both from the quantity
and quality of his enemies, their number and their nature, “_For they
are many_;” the hearts of the people of Israel, in general, being after
Absalom (2 Sam. xv. 12, 13); and so the spiritual enemies of the Lord’s
people are many; their sins and corruptions, Satan, and his
principalities and powers, and the men of this world. “_And they hate me
with cruel hatred_;” like that of Simeon and Levi (Gen. xliv. 7); their
hatred broke out in a cruel manner, in acts of force and cruelty; and it
was the more cruel, inasmuch as it was without cause; and such is the
hatred of Satan and his emissaries against the followers of Christ; who
breathe out cruelty, thirst after their blood, and make themselves drunk
with it; even their tender mercies are cruel, and much more their
hatred.—_John Gill._
_Verse 19.—“Consider mine enemies.”_ God needeth not hound out many
creatures to punish man, he doeth that on himself. There is no kind of
creature so hurtful to itself as he. Some hurt other kinds and spare
their own, but mankind in all sorts of injuries destroyeth itself. Man
to man is more crafty than a fox, more cruel than the tiger, and more
fierce than a lion, and in a word, if he be left to himself man unto man
is a devil.—_William Struther’s “Christian Observations,” 1629._
_Verses 19, 20.—“Consider mine enemies.... O keep my soul and deliver
me.”_ We may say of original concupiscence, strengthened and heightened
by customary transgressions, its name is legion, for it is many.
Hydra-like, it is a body with many heads; and when we cut off one head,
one enormous impiety, there presently sprouts up another of like
monstrous nature, like venomous guilt. From the womb then it is of
original sin and sinful custom, as from the belly of the Trojan horse,
there does issue forth a whole army of unclean lusts, to surround the
soul in all its faculties, and the body too in all its members.—_Robert
Mossom._
_Verse 20.—“Let me be not ashamed; for I put my trust in thee.”_ When
David reaches verse 20, we are reminded of Coriolanus betaking himself
to the hall of Attius Tullus, and sitting as a helpless stranger there,
claiming the king’s hospitality, though aware of his having deserved to
die at his hands. The Psalmist throws himself on the compassions of an
injured God with similar feelings; “_I trust in thee!_”—_Andrew A.
Bonar._
_Verse 21.—“For I trust in, or wait on thee.”_ As preservation is a
continued creation, so is _waiting_ a continued trusting; for, what
trust believes by faith, it _waits for_ by hope; and thus is trust a
compound of both.—_Robert Mossom._
_Verse 22.—“Redeem Israel, O God, out of all his troubles.”_ If thou
wilt not pity and help me, yet spare thy people, who suffer for my sake,
and in my sufferings.—_Matthew Pool._
_Verse 22.—“Redeem Israel,”_ etc. _In vita vel post mortem meam_,[17]
either whiles I live, or after my death. This is every good man’s care
and prayer. None is in case to pray for the church, that hath not first
made his own peace with God.—_John Trapp._
_Verse 22._—This most beautiful of “Psalms and hymns and spiritual
songs” closes with a sweet petition—such an one, as every one of the
true Israel of God would wish to depart with on his lips, “_Redeem
Israel, O God, out of all his troubles_.” It breathes the same holy
aspiration as the aged Simeon’s, “Lord! now lettest thy servant depart
in peace, for mine eyes have seen thy salvation.”—_Barton Bouchier._
HINTS TO PREACHERS.
_Verse 1._—Heavenly machinery for uplifting an earthbound soul.
_Verse 1._—Genuine devotion described and commended.
_Verse 2._—The soul at anchor, and the two rocks from which it would be
delivered.
_Verse 3._—Shame out of place and in place.
_Verse 4._—Practical divinity the best study; God the best teacher;
Prayer the mode of entrance into the school.
_Verses 4, 5._—“_Shew._” “_Teach._” “_Lead._” Three classes in the
school of grace.
_Verse 5._—I. Sanctification desired. II. Knowledge sought. III.
Assurance enjoyed. IV. Patience exercised.
_Verse 5.—“Thou art the God of my salvation.”_ A rich and overflowing
text.
_Verse 5 (last clause)._—How to spend the day with God.—_Matthew Henry._
_Verse 6._—The antiquity of mercy.
_Verses 6, 7._—The three Remembers.
_Verse 7 (first clause)._—The best Act of Oblivion.—_Thomas Fuller._
_Verse 7._—Oblivion desired and remembrance entreated. Note “_my_,” and
“_thy_.”
_Verse 8._—Opposing attributes co-working. God teaching sinners—a great
wonder.
_Verse 9.—“The meek.”_ Who they are? What are their privileges? How to
be like them?
_Verse 9 (first clause)._—Moral purity needful to a well-balanced
judgment.
_Verse 10._—God’s mercy and faithfulness in providence, and the persons
who may derive comfort therefrom.
_Verse 11._—A model prayer. Confession, argument, entreaty, etc.
_Verse 11._—Great guilt no obstacle to the pardon of the returning
sinner.—_Jonathan Edwards._
_Verse 12._—Holiness the best security for a well ordered life.
Free-will at school, questioned and instructed.
_Verse 13._—A man at ease for time and eternity.
_Verse 14._—I. A secret, and who know it. II. A wonder, and who see it.
_Verse 15._ I. What we are like. A silly bird. II. What is our danger?
“Net.” III. Who is our friend? “The Lord.” IV. What is our wisdom? “Mine
eyes,” etc.
_Verse 16._—A desolate soul seeking heavenly company, and an afflicted
spirit crying for divine mercy. Our God the balm of all our wounds.
_Verses 16-18._—David is a petitioner as well as a sufferer; and those
sorrows will never injure us that bring us near to God. Three things he
prays for:—I. _Deliverance._ This we are called to desire, consistently
with resignation to the divine will. II. _Notice._ A kind look from God
is desirable at any time, in any circumstances; but in affliction and
pain, it is like life from the dead. III. _Pardon._ Trials are apt to
revive a sense of guilt.—_William Jay._
_Verse 17._—Special seasons of trouble and special resort to prayer for
special deliverance.
_Verse 18._—Two things are here taught us:—I. That a kind look from God
is very desirable in affliction. II. That the sweetest cordial under
trouble would be an assurance of divine forgiveness. I. That a kind
look, etc. (subdivisions), 1. It is a look of special observation. 2. It
is a look of tender compassion. 3. It is a look of support and
assistance (with God, power and compassion go together). II. That the
sweetest cordial, etc. (subdivisions), 1. Because trouble is very apt to
bring our sins to remembrance. 2. Because a sense of pardon will in
great measure remove all distressing fears of death and judgment.
_Improvement._ 1. Let us adore the goodness of God, that one so great
and glorious should bestow a favourable look upon any of our sinful
race. 2. Let the benefit we have received from the Lord’s looking upon
us in _former_ afflictions, engage us to _pray_, and encourage us to
_hope_, that he will now look upon us again. 3. If a kind look from God
be so comfortable, what must _heaven_ be!—_Samuel Lavington._
_Verse 18._—I. It is well when our sorrows remind us of our sins. II.
When we are as earnest to be forgiven as to be delivered. III. When we
bring both to the right place in prayer. IV. When we are submissive
about our sorrows—“_Look_,” etc.—but very explicit about our
sins—“_Forgive_,” etc.
_Verse 19._—The spiritual enemies of the saint. Their number, malice,
craft, power, etc.
_Verse 20._—Soul preservation. I. Its twofold character, “Keep,” and
“deliver.” II. Its dreadful alternative, “Let me not be ashamed.” III.
Its effectual guarantee, “I put my trust in thee.”
_Verse 20._—A superhuman keeping, a natural fear, a spiritual trust.
_Verse 21._—The open way of safety in action, and the secret way of
safety in devotion.
_Verse 22._—Jacob’s life, as typical of ours, may illustrate this
prayer.
_Verse 22._—A prayer for the church militant.
Footnote 17:
Rabbi David
PSALM XXVI.
TITLE.—A Psalm of David. _The sweet singer of Israel appears before us
in this Psalm as one enduring reproach; in this he was the type of the
great Son of David, and is an encouraging example to us to carry the
burden of slander to the throne of grace. It is an ingenious surmise
that this appeal to heaven was written by David at the time of the
assassination of Ish-bosheth, by Baanah and Rechab, to protest his
innocence of all participation in that treacherous murder; the tenor of
the Psalm certainly agrees with the supposed occasion, but it is not
possible with such a slender clue to go beyond conjecture._
DIVISION.—_Unity of subject is so distinctly maintained, that there are
no sharp divisions. David Dickson has given an admirable summary in
these words:—“He appealeth to God, the supreme Judge, in the testimony
of a good conscience, bearing him witness_; first, _of his endeavour to
walk uprightly as a believer, verses 1, 2, 3_; secondly, _of his keeping
himself from the contagion of the evil counsel, sinful courses, and
example of the wicked, verses 4, 5_; thirdly, _of his purpose still to
behave himself holily and righteously, out of love to the partaker of
the public privileges of the Lord’s people in the congregation, verses
6, 7, 8. Whereupon he prayeth to be free of the judgment coming upon the
wicked, verses 9, 10, according as he had purposed to eschew their sins,
verse 11; and he closeth his prayer with comfort and assurance of being
heard, verse 12.”_
EXPOSITION.
Judge me, O LORD; for I have walked in mine integrity: I have
trusted also in the Lord; _therefore_ I shall not slide.
2 Examine me, O LORD, and prove me; try my reins and my heart.
3 For thy lovingkindness is before mine eyes: and I have walked in
thy truth.
1. “_Judge me, O Jehovah._”—A solemn appeal to the just tribunal of the
heart-searching God, warranted by the circumstances of the writer, so
far as regarded the particular offences with which he was wrongly
charged. Worried and worn out by the injustice of men, the innocent
spirit flies from its false accusers to the throne of Eternal Right. He
had need have a clear case who dares to carry his suit into the King’s
Bench of heaven. Such an appeal as this is not to be rashly made on any
occasion; and as to the whole of our walk and conversation, it should
never be made at all, except as we are justified in Christ Jesus: a far
more fitting prayer for a sinful mortal is the petition, “Enter not into
judgment with thy servant.” “_For I have walked in mine integrity._” He
held integrity as his principle, and walked in it as his practice. David
had not used any traitorous or unrighteous means to gain the crown, or
to keep it; he was conscious of having been guided by the noblest
principles of honour in all his actions with regard to Saul and his
family. What a comfort it is to have the approbation of one’s own
conscience! If there be peace within the soul, the blustering storms of
slander which howl around us are of little consideration. When the
little bird in my bosom sings a merry song, it is no matter to me if a
thousand owls hoot at me from without. “_I have trusted also in the
Lord._” Faith is the root and sap of integrity. He who leans upon the
Lord is sure to walk in righteousness. David knew that God’s covenant
had given him the crown, and therefore he took no indirect or unlawful
means to secure it; he would not slay his enemy in the cave, nor suffer
his men-at-arms to smite him when he slept unguarded on the plain. Faith
will work hard for the Lord, and in the Lord’s way, but she refuses so
much as to lift a finger to fulfil the devices of unrighteous cunning.
Rebecca acted out a great falsehood in order to fulfil the Lord’s decree
in favour of Jacob—this was unbelief; but Abraham left the Lord to
fulfil his own purposes, and took the knife to slay his son—this was
faith. Faith trusts God to accomplish his own decrees. Why should I
steal when God has promised to supply my need? Why should I avenge
myself when I know that the Lord has espoused my cause? Confidence in
God is a most effectual security against sin. “_Therefore I shall not
slide._” Slippery as the way is, so that I walk like a man upon ice, yet
faith keeps my heels from tripping, and will continue to do so. The
doubtful ways of policy are sure sooner or later to give a fall to those
who run therein, but the ways of honesty, though often rough, are always
safe. We cannot trust in God if we walk crookedly; but straight paths
and simple faith bring the pilgrim happily to his journey’s end.
2. There are three modes of trial here challenged, which are said in the
original to refer to trial by touch, trial by smell, and trial by fire.
The Psalmist was so clear from the charge laid against him, that he
submitted himself unconditionally to any form of examination which the
Lord might see fit to employ. “_Examine me, O Lord._” Look me through
and through; make a minute survey; put me to the question, cross-examine
my evidence. “_And prove me._” Put me again to trial; and see if I would
follow such wicked designs as my enemies impute to me. “_Try my reins
and my heart._” Assay me as metals are assayed in the furnace, and do
this to my most secret parts, where my affections hold their court; see,
O God, whether or no I love murder, and treason, and deceit. All this is
a very bold appeal, and made by a man like David, who feared the Lord
exceedingly, it manifests a most solemn and complete conviction of
innocence. The expressions here used should teach us the thoroughness of
the divine judgment, and the necessity of being in all things profoundly
sincere, lest we be found wanting at the last. Our enemies are severe
with us with the severity of spite, and this a brave man endures without
a fear; but God’s severity is that of unswerving right, who shall stand
against such a trial? The sweet singer asks “Who can stand before his
cold?” and we may well enquire, “Who can stand before the heat of his
justice?”
3. “_For thy lovingkindness is before mine eyes._”—An object of memory
and a ground of hope. A sense of mercy received sets a fair prospect
before the faithful mind in its gloomiest condition, for it yields
visions of mercies yet to come, visions not visionary but real. Dwell,
dear reader, upon that celestial word _lovingkindness_. It has a
heavenly savour. Is it not an unmatchable word, unexcelled, unrivalled?
The goodness of the Lord to us should be before our eyes as a motive
actuating our conduct; we are not under the bondage of the law, but we
are under the sweet constraints of grace, which are far more mighty,
although far more gentle. Men sin with the law before their eyes, but
divine love when clearly seen, sanctifies the conversation. If we were
not so forgetful of the way of mercy in which God walks towards us, we
should be more careful to walk in the ways of obedience towards him.
“_And I have walked in thy truth._” The Psalmist was preserved from sin
by his assurance of the truthfulness of God’s promise, which truth he
endeavoured to imitate as well as to believe. Observe from this verse,
that an experience of divine love will show itself in a practical
following of divine truth; those who neglect either the doctrinal or
practical parts of truth must not wonder if they lose the experimental
enjoyment of it. Some _talk of_ truth, it is better to _walk in_ it.
Some vow to do well in future, but their resolutions come to nothing;
only the regenerate man can say “_I have walked_ in thy truth.”
4 I have not sat with vain persons, neither will I go in with
dissemblers.
5 I have hated the congregation of evil doers; and will not sit with
the wicked.
So far from being himself an open offender against the laws of God, the
Psalmist had not even associated with the lovers of evil. He had kept
aloof from the men of Belial. A man is known by his company, and if we
have kept ourselves apart from the wicked, it will always be evidence in
our favour should our character be impugned. He who was never in the
parish is not likely to have stolen the corn. He who never went to sea
is clearly not the man who scuttled the ship.
4. “_I have not sat with vain persons._”—True citizens have no dealings
with traitors. David had no seat in the parliament of triflers. They
were not his boon companions at feasts, nor his advisers in council, nor
his associates in conversation. We must needs see, and speak, and trade,
with men of the world, but we must on no account take our rest and
solace in their empty society. Not only the profane, but the vain are to
be shunned by us. All those who live for this life only are vain,
chaffy, frothy men, quite unworthy of a Christian’s friendship.
Moreover, as this vanity is often allied with falsehood, it is well to
save ourselves altogether from this untoward generation, lest we should
be led from bad to worse, and from tolerating the vain, should come to
admire the wicked. “_Neither will I go in with dissemblers._” Since I
know that hypocritical piety is double iniquity, I will cease all
acquaintance with pretenders. If I must needs walk the same street, I
will not enter the same door and spend my time in their society. The
congregation of the hypocrites is not one with which we should cultivate
communion; their ultimate rendezvous will be the lowest pit of hell, let
us drop their acquaintance now! for we shall not desire it soon. They
hang their beads around their necks, and carry the devil in their
hearts. This clause is in the future tense, to indicate that the writer
felt no desire to begin an acquaintance with characters whom up till
then he had shunned. We must maintain the separated path with more and
more circumspection as we see the great redemption day approaching.
Those who would be transfigured with Jesus, must not be disfigured by
conformity to the world. The resolution of the Psalmist suggests, that
even among professed followers of truth we must make distinctions, for
as there are vain persons out of the church, so there are dissemblers in
it, and both are to be shunned with scrupulous decision.
5. “_I have hated the congregation of evil doers._”—A severe sentence,
but not too severe. A man who does not hate evil terribly, does not love
good heartily. Men, as men, we must always love, for they are our
neighbours, and therefore to be loved as ourselves; but evil doers, as
such, are traitors to the Great King, and no loyal subject can love
traitors. What God hates we must hate. The congregation or assembly of
evil doers, signifies violent men in alliance and conclave for the
overthrow of the innocent; such synagogues of Satan are to be held in
abhorrence. What a sad reflection it is that there should be a
congregation of evil doers as well as a congregation of the upright, a
church of Satan as well as a church of God; a seed of the serpent as
well as a seed of the woman; an old Babylon as well as a new Jerusalem;
a great whore sitting upon many waters, to be judged in wrath, as well
as a chaste bride of the Lamb to be crowned at his coming. “_And will
not sit with the wicked._” Saints have a seat at another table, and will
never leave the King’s dainties for the husks of the swine-trough.
Better to sit with the blind, and the halt, and the lame, at the table
of mercy, than with the wicked in their feasts of ungodliness, yea,
better to sit on Job’s dunghill than on Pharaoh’s throne. Let each
reader see well to his company, for such as we keep in this world, we
are likely to keep in the next.
6 I will wash mine hands in innocency: so will I compass thine
altar, O LORD:
7 That I may publish with the voice of thanksgiving, and tell of all
thy wondrous works.
8 LORD, I have loved the habitation of thy house, and the place
where thine honour dwelleth.
6. “_I will wash mine hands in innocency._”—He would publicly avow
himself to be altogether clear of the accusations laid against him, and
if any fault in other matters could be truthfully alleged against him,
he would for the future abstain from it. The washing of the hands is a
significant action to set forth our having no connection with a deed, as
we still say, “I wash my hands of the whole business.” As to perfect
innocence, David does not here claim it, but he avows his innocence of
the crimes whereof he was slanderously accused; there is, however, a
sense in which we may be washed in absolute innocence, for the atoning
blood makes us clean every whit. We ought never to rest satisfied short
of a full persuasion of our complete cleansing by Jesus’ precious blood.
“_So will I compass thine altar, O Lord._” Priests unto God must take
great care to be personally cleansed; the brazen laver was as needful as
the golden altar; God’s worship requires us to be holy in life. He who
is unjust to man cannot be acceptably religious towards God. We must not
bring our thank offerings with hands defiled with guilt. To love justice
and purity is far more acceptable to God than ten thousands of the fat
of fed beasts. We see from this verse that holy minds delight in the
worship of the Lord, and find their sweetest solace at his altar; and
that it is their deepest concern never to enter upon any course of
action which would unfit them for the most sacred communion with God.
Our eye must be upon the altar which sanctifieth both the giver and the
gift, yet we must never draw from the atoning sacrifice an excuse for
sin, but rather find in it a most convincing argument for holiness.
7. “_That I may publish with the voice of thanksgiving._” David was so
far instructed that he does not mention the typical offering, but
discerns the spiritual offering which was intended thereby, not the
groans of bullocks, but songs of gratitude the spiritual worshipper
presents. To sound abroad the worthy praises of the God of all grace
should be the every-day business of a pardoned sinner. Let men slander
us as they will, let us not defraud the Lord of his praises; let dogs
bark, but let us like the moon shine on. “_And tell of all thy wondrous
works._” God’s people should not be tongue-tied. The wonders of divine
grace are enough to make the tongue of the dumb sing. God’s works of
love are wondrous if we consider the unworthiness of their objects, the
costliness of their method, and the glory of their result. And as men
find great pleasure in discoursing upon things remarkable and
astonishing, so the saints rejoice to tell of the great things which the
Lord hath done for them.
8. “_Lord, I have loved the habitation of thy house._” Into the abodes
of sin he would not enter, but the house of God he had long loved, and
loved it still. We were sad children if we did not love our Father’s
dwelling-place. Though we own no sacred buildings, yet the church of the
living God is the house of God, and true Christians delight in her
ordinances, services, and assemblies. O that all our days were Sabbaths!
“_And the place where thine honour dwelleth._” In his church where God
is had in honour at all times, where he reveals himself in the glory of
his grace, and is proclaimed by his people as the Lord of all. We come
not together as the Lord’s people to honour the preacher, but to give
glory to God; such an occupation is most pleasant to the saints of the
Most High. What are those gatherings where God is not honoured, are they
not an offence to his pure and holy eyes, and are they not a sad
stumbling-block to the people of God? It brings the scalding-tear upon
our cheek to hear sermons in which the honour of God is so far from
being the preacher’s object, that one might almost imagine that the
preacher worshipped the dignity of manhood, and thought more of it than
of the Infinite Majesty of God.
9 Gather not my soul with sinners, nor my life with bloody men:
10 In whose hand _is_ mischief, and their right hand is full of
bribes.