SUBJECT. We have before us a National
Anthem, fitted to be sung at the outbreak of war, when the
monarch was girding on his sword for the fight. If David had not
been vexed with wars, we might never have been favoured with
such psalms as this. There is a needs be for the trials of one
saint, that he may yield consolation to others. A happy people
here plead for a beloved sovereign, and with loving hearts cry
to Jehovah, "God save the King." We gather that this
song was intended to be sung in public, not only from the matter
of the song, but also from its dedication "To the Chief
Musician." We know its author to have been Israel's
sweet singer, from the short title, "A Psalm of
David." The particular occasion which suggested it, it
would be mere folly to conjecture, for Israel was almost always
at war in David's day. His sword may have been hacked, but it
was never rusted. Kimchi reads the title, concerning David, or,
for David, and it is clear that the king is the subject as
well as the composer of the song. It needs but a moment's
reflection to perceive that this hymn of prayer is prophetical
of our Lord Jesus, and is the cry of the ancient church on
behalf of her Lord, as she sees him in vision enduring a great
fight of afflictions on her behalf. The militant people of God,
with the great Captain of salvation at their head, may still in
earnest plead that the pleasure of the Lord may prosper in his
hand. We shall endeavour to keep to this view of the subject in
our brief exposition, but we cannot entirely restrict out
remarks to it.
DIVISION. The first four verses are a prayer for the
success of the king. Verses 5, 6, and 7 express unwavering
confidence in God and his Anointed; verse 8 declares the defeat
of the foe, and verse 9 is a concluding appeal to Jehovah.
EXPOSITION
Verse 1. "The Lord hear thee in the day of
trouble." All loyal subjects pray for their king, and
most certainly citizens of Zion have good cause to pray for the
Prince of Peace. In times of conflict loving subjects redouble
their pleas, and surely in the sorrows of our Lord his church
could not but be in earnest. All the Saviour's days were days of
trouble, and he also made them days of prayer; the church joins
her intercession with her Lord's, and pleads that he may be
heard in his cries and tears. The agony in the garden was
especially a gloomy hour, but he was heard in that he feared. He
knew that his Father heard him always, yet in that troublous
hour no reply came until thrice he had fallen on his face in the
garden; then sufficient strength was given in answer to prayer,
and he rose a victor from the conflict. On the cross also his
prayer was not unheard, for in the twenty-second Psalm he tells
us, "thou hast heard me from the horns of the
unicorns." The church in this verse implies that her Lord
would be himself much given to prayer; in this he is our
example, teaching us that if we are to receive any advantage
from the prayers of others, we must first pray for ourselves.
What a mercy that we may pray in the day of trouble, and
what a still more blessed privilege that no trouble can prevent
the Lord from hearing us! Troubles roar like thunder, but the
believer's voice will be heard above the storm. O Jesus, when
thou pleadest for us in our hour of trouble, the Lord Jehovah
will hear thee. This is a most refreshing confidence, and it may
be indulged in without fear.
"The
name of the God of Jacob defend thee;" or, as some read
it, "set thee in a high place." By "the
name" is meant the revealed character and Word of God;
we are not to worship "the unknown God," but we should
seek to know the covenant God of Jacob, who has been pleased to
reveal his name and attributes to his people. There may be much
in a royal name, or a learned name, or a venerable name, but it
will be a theme for heavenly scholarship to discover all that is
contained in the divine name. The glorious power of God defended
and preserved the Lord Jesus through the battle of his life and
death, and exalted him above all his enemies. His warfare is now
accomplished in his own proper person, but in his mystical body,
the church, he is still beset with dangers, and only the eternal
arm of our God in covenant can defend the soldiers of the cross,
and set them on high out of the reach of their foes. The day of
trouble is not over, the pleading Saviour is not silent, and the
name of the God of Israel is still the defence of the faithful.
The name, "God of Jacob," is suggestive; Jacob
had his day of trouble, he wrestled, was heard, was defended,
and in due time was set on high, and his God is our God still,
the same God to all his wrestling Jacobs. The whole verse is a
very fitting benediction to be pronounced by a gracious heart
over a child, a friend, or a minister, in prospect of trial; it
includes both temporal and spiritual protection, and directs the
mind to the great source of all good. How delightful to believe
that our heavenly Father has pronounced it upon our favoured
heads!
Verse 2. "Send thee help from the sanctuary."
Out of heaven's sanctuary came the angel to strengthen our Lord,
and from the precious remembrance of God's doings in his
sanctuary our Lord refreshed himself when on the tree. There is
no help like that which is of God's sending, and no deliverance
like that which comes out of his sanctuary. The sanctuary to us
is the person of our blessed Lord, who was typified by the
temple, and is the true sanctuary which God has pitched, and not
man: let us fly to the cross for shelter in all times of need
and help will be sent to us. Men of the world despise sanctuary
help, but our hearts have learned to prize it beyond all
material aid. They seek help out of the armoury, or the
treasury, or the buttery, but we turn to the sanctuary. "And
strengthen thee out of Zion." Out of the assemblies of
the pleading saints who had for ages prayed for their Lord, help
might well result to the despised sufferer, for praying breath
is never spent in vain. To the Lord's mystical body the richest
comes in answer to the pleadings of his saints assembled for
holy worship as his Zion. Certain advertisers recommend a
strengthening plaster, but nothing can give such strength to the
loins of a saint as waiting upon God in the assemblies of his
people. This verse is a benediction befitting a Sabbath morning,
and may be the salutation either of a pastor to his people, or
of a church to its minister. God in the sanctuary of his dear
Son's person, and in the city of his chosen church is the proper
object of his people's prayers, and under such a character may
they confidently look to him for his promised aid.
Verse 3. "Remember all thy offerings, and accept thy
burnt sacrifice. Selah." Before war kings offered
sacrifice, upon the acceptance of which the depended for
success; our blessed Lord presented himself as a victim, and was
a sweet savour unto the Most High, and then he met and routed
the embattled legions of hell. Still does his burnt sacrifice
perfume the courts of heaven, and through him the offerings of
his people are received as his sacrifices and oblations.
We ought in our spiritual conflicts to have an eye to the
sacrifice of Jesus, and never venture to war until first the
Lord has given us a token for good at the altar of the cross,
where faith beholds her bleeding Lord. "Selah."
It is well to pause at the cross before we march onward to
battle, and with the psalmist cry "Selah." We are too
much in a hurry to make good haste. A little pausing might
greatly help our speed. Stay, good man, there is a haste which
hinders; rest awhile, meditate on the burnt sacrifice, and put
thy heart right for the stern work which lieth before thee.
Verse 4. "Grant thee according to thine own heart,
and fulfil all thy counsel." Christ's desire and
counsel were both set upon the salvation of his people; the
church of old desired for him good speed in his design, and the
church in these latter days, with all her heart desires the
complete fulfilment of his purpose. In Christ Jesus sanctified
souls may appropriate this verse as a promise; they shall have
their desire, and their plans to glorify their Master shall
succeed. We may have our own will, when our will is God's will.
This was always the case with our Lord, and yet he said,
"not as I will, but as thou wilt." What need for
submission in our case; if it was necessary to him, how much
more for us?
Verse 5. "We will rejoice in thy salvation."
In Jesus there is salvation; it is his own, and hence it is
called thy salvation; but it is ours to receive and ours
to rejoice in. We should fixedly resolve that come what may, we
will rejoice in the saving arm of the Lord Jesus. The people in
this psalm, before their king went to battle, felt sure of
victory, and therefore began to rejoice beforehand; how much
more ought we to do this who have seen the victory completely
won! Unbelief begins weeping for the funeral before the man is
dead; why should not faith commence piping before the dance of
victory begins? Buds are beautiful, and promises not yet
fulfilled are worthy to be admired. If joy were more general
among the Lord's people, God would be more glorified among men;
the happiness of the subjects is the honour of the sovereign. "And
in the name of our God we will set up our banners." We
lift the standard of defiance in the face of the foe, and wave
the flag of victory over the fallen adversary. Some proclaim war
in the name of one king, and some of another, but the faithful
go to war in Jesu's name, the name of the incarnate God,
Immanuel, God with us. The times are evil at present, but so
long as Jesus lives and reigns in his church we need not furl
our banners in fear, but advance them with sacred courage.
"Jesu's tremendous name
Puts all our foes to flight;
Jesus, the meek, the angry Lamb
A lion is in fight."
The
church cannot forget that Jesus is her advocate before the
throne, and therefore she sums up the desires already expressed
in the short sentence, "The Lord fulfil all thy
petitions." Be it never forgotten that among those
petitions is that choice one, "Father, I will that they
also whom thou hast given me be with me where I am."
Verse 6. "Now know I that the Lord saveth his
anointed." We live and learn, and what we learn we are
not ashamed to acknowledge. He who thinks he knows everything
will miss the joy of finding out new truth; he will never be
able to cry, "now know I," for he is so wise in his
own conceit that he knows all that can be revealed and more.
Souls conscious of ignorance shall be taught of the Lord, and
rejoice as they learn. Earnest prayer frequently leads to
assured confidence. The church pleaded that the Lord Jesus might
win the victory in his great struggle, and now by faith she sees
him saved by the omnipotent arm. She evidently finds a sweet
relish in the fragrant title of "anointed;" she thinks
of him as ordained before all worlds to his great work, and then
endowed with the needful qualifications by being anointed of the
Spirit of the Lord; and this is evermore the choicest solace of
the believer, that Jehovah himself hath anointed Jesus to be a
Prince and a Saviour, and that our shield is thus the Lord's own
anointed. "He will hear him from his holy heaven with
the saving strength of his right hand." It is here
asserted confidently that God's holiness and power would both
come to the rescue of the Saviour in his conflict, and surely
these two glorious attributes found congenial work in answering
the sufferer's cries. Since Jesus was heard, we shall be; God is
in heaven, but our prayers can scale those glorious heights;
those heavens are holy, but Jesus purifies our prayers, and so
they gain admittance; our need is great, but the divine arm is
strong, and all its strength is "saving strength;"
that strength, moreover, is in the hand which is most used and
which is used most readily—the right hand. What encouragements
are these for pleading saints!
Verse 6. Contrasts frequently bring out the truth vividly,
and here the church sets forth the creature confidences of
carnal men in contrast with her reliance upon the Prince
Immanuel and the invisible Jehovah. "Some trust in
chariots, and some in horses." Chariots and horses make
an imposing show, and with their rattling, and dust, and fine
caparisons, make so great a figure that vain man is much taken
with them; yet the discerning eye of faith sees more in an
invisible God than in all these. The most dreaded war-engine of
David's day was the war-chariot, armed with scythes, which mowed
down men like grass: this was the boast and glory of the
neighbouring nations; but the saints considered the name of
Jehovah to be a far better defence. As the Israelites might not
keep horses, it was natural for them to regard the enemy's
calvary with more than usual dread. It is, therefore, all the
greater evidence of faith that the bold songster can here
disdain even the horse of Egypt in comparison with the Lord of
hosts. Alas, how many in our day who profess to be the Lord's
are as abjectly dependent upon their fellow-men or upon an arm
of flesh in some shape or other, as if they had never known the
name of Jehovah at all. Jesus, be thou alone our rock and
refuge, and never may we mar the simplicity of our faith. "We
will remember the name of the Lord our God." "Our
God" in covenant, who has chosen us and whom we have
chosen; this God is our God. The name of our God is JEHOVAH, and
this should never be forgotten; the self-existent, independent,
immutable, ever-present, all-filling I AM. Let us adore that
matchless name, and never dishonour it by distrust or creature
confidence. Reader, you must know it before you can remember
it. May the blessed Spirit reveal it graciously to your soul!
Verse 8. How different the end of those whose trusts are
different! The enemies of God are uppermost at first, but they
ere long are brought down by force, or else fall of their own
accord. Their foundation is rotten, and therefore when the time
comes it gives way under them; their chariots are burned in the
fire, and their horses die of pestilence, and where is their
boasted strength? As for those who rest on Jehovah, they are
often cast down at the first onset, but an Almighty arm uplifts
them, and they joyfully stand upright. The victory of Jesus is
the inheritance of his people. The world, death, Satan, and sin,
shall all be trampled beneath the feet of the champions of
faith; while those who rely upon an arm of flesh shall be
ashamed and confounded for ever.
Verse 9. The Psalm is here recapitulated. That Jesus might
himself be delivered, and might then, as our King, hear us, is
the two-fold desire of the Psalm. The first request is granted,
and the second is sure to all the seed; and therefore we may
close the Psalm with the hearty shout, "God save the
King." "God save King Jesus, and may he soon come to
reign."
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. This Psalm is the prayer which the church
might be supposed offering up, had all the redeemed stood by the
cross, or in Gethsemane, in full consciousness of what was doing
there. Messiah, in reading these words, would know that he had
elsewhere the sympathy he longed for, when he said to the three
disciples, "Tarry ye here, and watch with me." Matthew
26:38. It is thus a pleasant song, of the sacred singer of
Israel, to set forth the feelings of the redeemed in their Head,
whether in his sufferings or in the glory that was to follow.—Andrew
A. Bonar.
Whole Psalm. There are traces of liturgical
arrangement in many of the Psalms. There is frequently an
adaptation to the circumstances of public worship. Thus, when
the Jewish church wished to celebrate the great act of Messiah
the High Priest making a sacrifice for the people on the day of
atonement, as represented in the twenty-second Psalm, a subject
so solemn, grand, and affecting, was not commenced suddenly and
unpreparedly, but first a suitable occasion was sought, proper
characters were introduced, and a scene in some degree
appropriate to the great event was fitted for its reception. The
priests and Levites endeavour to excite in the minds of the
worshippers an exalted tone of reverent faith. The majesty and
power of God, all the attributes which elevate the thoughts, are
called in to fill the souls of the worshippers with the most
intense emotion; and when the feelings are strung to the highest
pitch, an awful, astounding impression succeeds, when the words
are slowly chanted, "My God, my God, why hast thou forsaken
me?" We are to suppose, then, that the series of Psalms,
from the twentieth to the twenty-fourth inclusive, was used as a
service or office in the public worship of the Jewish
church.*—R. H. Ryland, M.A., in "The Psalms Restored
to Messiah," 1853.
* NOTE: This is a purely gratuitous statement, but is
less unlikely than many other assertions of annotators
who have a cause to plead.—C. H. S. |
Whole Psalm. Really good wishes are good things, and
should be expressed in words and deeds. The whole Psalm thus
teaches. Christian sympathy is a great branch of Christian duty.
There may be a great deal of obliging kindness in that which
costs us little.—William S. Plumer.
Verse 1. "The Lord hear thee in the day of
trouble." All the days of Christ were days of
trouble. He was a brother born for adversity, a man of
sorrows and acquainted with griefs. . . . But more particularly
it was a "day of trouble" with him when he was
in the garden, heavy and sore amazed, and his sweat was, as it
were, drops of blood falling on the ground, and his soul was
exceeding sorrowful, even unto death; but more especially this
was his case when he hung upon the cross. . . . when he bore all
the sins of his people, endured the wrath of his Father, and was
forsaken by him. Now, in this "day of trouble,"
both when in the garden and on the cross, he prayed unto his
Father, as he had been used to do in other cases, and at other
times; and the church here prays that God would hear and answer
him, as he did.—Condensed from John Gill.
Verse 1. "The name." Whereas they
say, "The name of the God of Jacob," thereby
they mean God himself; but they thus speak of God because all
the knowledge that we have of God ariseth from the knowledge of
his name, and as to that end he hath given himself in the
Scriptures sundry names, that thereby we might know not only
what he is in himself, so far as it is meet for us to know, but
especially what he is to us, so by them, and them principally,
we know him to be, as he is, not only in himself, but unto us. .
. . From this knowledge of the name of God ariseth confidence in
prayer! as when they know him, and here call him "the
God of Jacob," that is, he that hath made a covenant of
mercy with him and with his posterity, that he will be their God
and they shall be his people, that they may be bold to flee to
him for succour, and confidently call upon him in the day of
their trouble to hear them, and to help them, as they do. And
the more that they know of his name, that is, of his goodness,
mercy, truth, power, wisdom, justice, etc., so may they the more
boldly pray unto him, not doubting but that he will be
answerable unto his name. . . . For as among men, according to
the good name that they have for liberality and pity, so will
men be ready to come unto them in their need, and the poor will
say, "I will go to such an house, for they have a good
name, and are counted good to the poor, and merciful, all men
speak well of them for their liberality;" and this name of
theirs giveth the encouragement to come boldly and often. So
when we know God thus by his name, it will make us bold to come
unto him in prayer. . . . Or, if a man be never so merciful, and
others know it not, and so they are ignorant of his good name
that he hath, and that he is worthy of, they cannot, with any
good hope, come unto him, for they know not what he is; they
have heard nothing of him at all. So when, by unbelief, we
hardly conceive of God and of his goodness, or for want of
knowledge are ignorant of his good name, even of all his mercy,
and of his truth, pity, and compassion that is in him, and so
know not his great and glorious name, we can have little or no
heart at all to come unto him in trouble, and seek unto him for
help by prayer, as these did here; and this maketh some so
forward unto prayer, they are so well acquainted with the
name of God, that they doubt not of speeding, and others
again are so backward unto it, they are so wholly ignorant of
his name.—Nicholas Bownd, 1604.
Verse 1. "The name of the God of Jacob defend
thee." This is a beautiful allusion to the history of
the patriarch Jacob. Jehovah had appeared for him, when he fled
from his brother Esau, at Bethel, and Jacob said to his
household, "Let us arise, and go up to Bethel; and I will
make there an altar unto God, who answered me in the day of
my distress, and was with me in the way which I went."
Genesis 35:3.—John Morison.
Verse 1. "The name of the God of Jacob defend
thee." Hebrew, "set thee in an high
place," such as God's name is. Proverbs 18:10.
"The righteous runneth into it and is safe," as in a
tower of brass, or town of war. By the name of God is
meant, Deus nominatissimus, the most renowned God, saith
Junias, and "worthy to be praised," as Psalm 18:3; and
he is called the God of Jacob here, saith another, first,
because Jacob was once in the like distress (Genesis 32:6, 7);
secondly, because he prayed to the like purpose (Genesis 35:3);
thirdly, because he prevailed with God as a prince; "and
there God spake with us" (Hosea 12:4); fourthly, because God
of Jacob is the same with "God of Israel," and so
the covenant is pleaded.—John Trapp.
Verse 1. "The name of the God of Jacob defend
thee." There is an assurance of thy protection, of thy
safety, in the midst of ten thousand foes, and of thy
perseverance to the end. But you will say, how will the name of
the God of Jacob defend me? Try it. I have, over and over again;
therefore I speak what I do know, and testify what I have seen. "The
name of the God of Jacob defend thee." I was once
goaded by a poor silly Irish papist to try it, who told me, in
his consummate ignorance and bigotry, that if a priest would but
give him a drop of holy water, and make a circle with it around
a field full of wild beasts, they would not hurt him. I retired
in disgust at the abominable trickery of such villains,
reflecting, what a fool I am that I cannot put such trust in my
God as this poor deluded man puts in his priest and a drop of
holy water! And I resolved to try what "the name of the
God of Jacob" would do, having the Father's fixed
decrees, the Son's unalterable responsibility, and the Spirit's
invincible grace and operation around me. I tried it and felt my
confidence brighten. O brethren, get encircled with covenant
engagements, and covenant blood, and covenant grace, and
covenant promises, and covenant securities; then will "the
Lord hear you in the time of trouble, and the name of the God
of Jacob will defend you."—Joseph Irons.
Verse 1. A sweeter wish, or a more consolatory prayer
for a child of sorrow was never uttered by man, "The
Lord hear thee in the day of trouble; the name of the God of
Jacob defend thee." And who is there of the sons of men
to whom a "day of trouble" does not come, whose
path is not darkened at times, or with whom is it unclouded
sunshine from the cradle to the grave? "Few plants,"
says old Jacomb, "have both the morning and the evening
sun;" and one far older than he said, "Man is born to
trouble." A "day of trouble," then, is the
heritage of every child of Adam. How sweet, as I have said, how
sweet the wish, "The Lord hear thee in the day of
trouble." It is the prayer of another in behalf of some
troubled one, and yet it implies that the troubled one himself
had also prayed, "The Lord hear thee"—hear
and answer thine own prayer!—Barton Bouchier.
Verses 1, 2. The scene presented in this place to the
eye of faith is deeply affecting. Here is the Messiah pouring
out his heart in prayer in the day of his trouble; his spouse
overhears his agonising groans; she is moved with the tenderest
sympathy towards him; she mingles her prayers with his; she
entreats that he may be supported and defended. . . . It may
now, perhaps, be said, he is out of the reach of trouble, he is
highly exalted, he does not want our sympathies or our prayers.
True; yet still we may pray for him—see Matthew
25:40—"Inasmuch as ye have done it unto one of the least
of these my brethren, ye have done it unto me." We can pray
for him in his members. And thus is fulfilled what is written in
Psalm 72:15, "And he shall live, and to him shall be given
of the gold of Sheba; prayer also shall be made for him
continually (that is, in his suffering members); and daily shall
he be praised" (that is, in his own admirable person).—Hamilton
Verschoyle, 1843.
Verses 1-5. These are the words of the people, which
they spake unto God in the behalf of their king; and so they did
as David desired them, namely, pray for him. If they did thus
pray for him, being desired thereunto, and it was their bound
duty so to do, and they knew it to be so, and therefore did make
conscience of it, and it had been a great fault for them to have
failed in it; then by consequence it followeth of necessity,
that whensoever any of our brethren or sisters in Christ shall
desire this duty at our hands, we must be careful to perform it;
and it were a fault not to be excused in us, both against God
and them, to fail in it. Therefore we must not think that when
godly men and women at their parting or otherwise, desire our
prayers, and say, "I pray you pray for me," or,
"remember me in your prayers," that these are words of
course (though I do not deny, but that many do so use them, and
so doing they take the name of God in vain); but we should be
persuaded, that out of the abundance of their feeling of their
own wants they speak unto us, and so be willing by our prayers
to help to supply them. And especially we should do it when they
shall make known their estate unto us, as here David did to the
people, giving them to understand that he should or might be in
great danger of his enemies, and so it was "a time of
trouble" unto him, as he called it. . . . Most of all,
this duty of prayer ought to be carefully performed when we have
promised it unto any upon such notice of their estate. For as
all promises ought to be kept, yea, though it be to our own
hindrance, so those most of all that so nearly concern them. And
as if when any should desire us to speak to some great man for
them, and we promise to do it, and they trust to it, hoping that
we will be as good as our words; it were a great deceit in us to
fail them, and so to frustrate their expectation; so when any
have desired us to speak to God for them, and upon our promise
they would comfort themselves over it, if we should by
negligence deceive them, it were a great fault in us, and that
which the Lord would require at our hands, though they should
never know of it. Therefore, as we ought daily to pray one for
another unasked, as our Saviour Christ hath taught us, "O
our Father which art in heaven," etc., so more especially
and by name should we do it for them that have desired it of us.
And so parents especially should not forget their children in
their prayers, which daily ask their blessing, and hope to be
blessed of God by their prayers. Secondarily, if we should
neglect to pray for them that have desired it at our hands, how
could we have any hope that others whom we have desired to pray
for us should perform that duty unto us? Nay, might not we
justly fear that they would altogether neglect it, seeing we do
neglect them? and should it not be just with God so to punish
us? according to the saying of our Saviour Christ, "With
what measure ye mete, it shall be measured to you again."
Matthew 7:2. And I remember that this was the saying of a
reverend father in the church, who is now fallen asleep in the
Lord, when any desired him to pray for them (as many did, and
more than any that I have known), he would say unto them,
"I pray you, pray for me, and pray that I may remember you,
and then I hope I shall not forget you." Therefore if we
would have others pray for us, let us pray for them.—Nicholas
Bownd.
Verses 1, 5. In the first verse the psalmist says, "The
Lord hear thee in the day if trouble;" and in the fifth
he says, "The Lord perform all thy petitions."
Does he in both these cases refer to one and the same time? The
prayers mentioned in the first verse are offered in "the
day of trouble," in the days of his flesh; are the
petitions to which he refers in the fourth verse also offered in
the days of his flesh? Many think not. Before our blessed
Saviour departed out of this world, he prayed to the Father for
those whom he had given him, that he would keep them from the
evil of the world, that they might be one, even as he was one
with the Father. He prayed too for his murderers. After his
ascension into heaven, he sat down at the right hand of the
Father, where he "maketh intercession for us."
"If any man sin, we have an advocate with the Father, Jesus
Christ, the righteous." It is to this, as many think, that
the prophet refers when he says, "The Lord perform all
thy petitions;" to the intercession which he is
continually making for us.—F. H. Dunwell.
Verse 2. "Send thee help from the
sanctuary." Here we see the nature of true faith, that
it causeth us to see help in heaven, and so to
pray for it when there is none to be seen in the earth. And this
is the difference between faith and unbelief; that the very
unbelievers can by reason conceive of help, so long as they have
any means to help them; but if they fail they can see none at
all; so they are like unto those that are purblind, who can see
nothing but near at hand. But faith seeth afar off, even into
heaven, so that it is "the evidence of things that are not
seen;" for it looketh unto the power of God, who hath all
means in his hand, or can work without them, who made all of
nothing, and "calleth the things that be not, as though
they were." So that as the holy martyr Stephen, when his
enemies were ready to burst for anger, and gnash at him with
their teeth, looked steadfastly into heaven, and saw Christ
standing at the right hand of God ready to defend him; so faith
in the promises of the word doth see help in heaven ready for
us, when there are no means in earth,—Nicholas Bownd.
Verse 2. "Send thee help from the
sanctuary." Why "from the sanctuary,"
but because the Lord presented himself there as upon the
mercy-seat! The sanctuary was in Zion, the mercy-seat was in the
sanctuary, the Lord was in the mercy-seat; he would have himself
set forth as residing there. Herein they pray, and pray in
faith, for help and strength.—David Clarkson.
Verse 2. "Strengthen theee out of Zion."
That is, out of the assemblies of the saints, where they are
praying hard for thy welfare.—John Trapp.
Verse 3. "Remember all thy offerings, and
accept thy burnt sacrifice." "All thy offerings;"
the humiliation that brought him from heaven to earth; the
patient tabernacling in the womb of the holy Virgin; the poor
nativity; the hard manger; ox and ass for courtiers; the weary
flight into Egypt; the poor cottage at Nazareth; the doing all
good, and bearing all evil; the miracles, the sermons, the
teachings; the being called a man gluttonous and a wine-bibber,
the friend of publicans and sinners; the attribution of his
wondrous deeds to Beelzebub. "And accept thy burnt
sacrifice." As every part of the victim was consumed in
a burnt sacrifice, so what limb, what sense of our dear Lord did
not agonise in his passion? The thorny crown on his head; the
nails in his hands and feet; the reproaches that filled his
ears; the gloating multitude on whom his dying gaze rested; the
vinegar and the gall; the evil odours of the hill of death and
corruption. The ploughers ploughed upon his back, and made long
furrows; his most sacred face was smitten with the palm of the
hand, his head with the reed. What could have been done more for
the vineyard than he did not do in it? Isaiah 5:4. So, what more
could have been borne by the vine, that this dear Vine did not
bear? "Remember" them now, O Father, call to
mind for us sinners, for us miserable sinners, and for our
salvation, "all" these "offerings;"
"accept," instead of our eternal punishment, who
are guilty, his "burnt sacrifice," who did no
sin, neither was guile found in his mouth!—Dionysius, and
Gerhohus (1093-1169), quoted by J. M. Neale.
Verse 3. "Accept:" Hebrew, "turn
to ashes," by fire form heaven, in token of his
acceptance, as was usual.—Matthew Poole.
Verse 3. "That thy burnt offering may be
fat." That is, abundant, fruitful, and full. But here
we must understand this burnt offering, as we did the sacrifice,
in a spiritual sense, as we have before observed. Thus Christ
offered up himself wholly upon the cross to be consumed by the
fire of love. And here, instead of "all thy
sacrifice," it might be rendered "the whole of thy
sacrifice." Even as burnt sacrifice (holocaustum)
signifies the whole of it being burnt with fire. By which
groanings of the Spirit, he shows and teaches the righteous,
that they should pray and hope that none of their sufferings
shall be vain, but that all shall be well-pleasing, remembered,
and fully acceptable.—Martin Luther.
Verse 3. "Selah." * This word, in the
judgment of the learned, is sometime vox optantis, the
voice of one that wisheth, equivalent to amen; of vox
admirantis, the voice of one admiring, showing some special
matter; or vox affirmantis, of one affirming, avouching
what is said; or vox meditantis, of one meditating,
requiring consideration of what is said. But withal, it is a
rest in music. Jerome saith it is commutatio metri, or vicissitudo
canendi.—Edward Marbury.
Verse 4. "Grant thee according to thine own
heart, and fulfil all thy counsel." Let us here call to
mind the zealous and earnest desire of the Redeemer to
accomplish his work, "I have a baptism to be baptised with;
and how am I straitened till it be accomplished." Luke
12:50. "With desire I have desired to eat this passover
with you before I suffer" (Luke 22:15); that he might leave
a memorial of his sufferings and death, for the strengthening
and refreshing of their souls. These earnest desires and
anticipations did the Father satisfy, as of one with whom he was
well pleased.—W. Wilson.
Verse 4. "Fulfil all thy counsel;"
whatever was agreed upon in the counsel and covenant of peace
between him and his Father, relating to his own glory, and the
salvation of his people.—John Gill.
Verse 4. "Fulfil all thy counsel."
Answer thee, ad cardinem desiderii, as a father,
Augustine, expresseth it; let it be unto thee even as thou wilt.
Sometimes God doth not only grant a man's prayer, but fulfilleth
his counsel; that is, in that very way, by that very means,
which his judgment pitched upon in his thoughts.—John
Trapp.
Verse 5 (first clause). Whosoever do partake
with Christ's subjects in trouble, shall share with them also in
the joy of their deliverance; therefore it is said, "We
will rejoice in thy salvation."—David Dickson.
Verse 5. "In the name of our God." As
those cried out, Judges 7:20, "The sword of the Lord and of
Gideon;" and as we have it in Joshua 6:20, "And the
people shouted, and the walls of Jericho fell down;" and
king Abiah, crying out with his men in the same, killed five
hundred thousand of the children of Israel; and so now also,
according to the military custom in our day, the soldiers boast
in the name and glory of their general, in order to encourage
themselves against their enemies. And it is just this custom
that the present verse is now teaching, only in a godly and
religious manner.—Martin Luther.
Verse 5. "In the name of our God we will set
up our banners." The banners formerly so much used were
a part of military equipage, borne in times of war to assemble,
direct, distinguish, and encourage the troops. They might
possibly be used for other purposes also. Occasions of joy,
splendid processions, and especially a royal habitation, might
severally be distinguished in this way. The words of the
psalmist may perhaps be wholly figurative: but if they should be
literally understood, the allusion of erecting a banner in the
name of the Lord, acknowledging his glory, and imploring his
favour, might be justified from an existing practice. Certain it
is that we find this custom prevalent on this very principle in
other places, into which it might originally have been
introduced from Judea. Thus Mr. Turner (Embassy to Thibet,
p. 31), says, "I was told that it was a custom with the
Soobah to ascend the hill every month, when he sets up a white
flag, and performs some religious ceremonies, to conciliate the
favour of a dewata, or invisible being, the genius of the place,
who is said to hover about the summit, dispensing at his will,
good and evil to every thing around him.—Samuel Burder's
"Oriental Customs," 1812.
Verse 5. "In the name of our God we will set
up our banners." In all religious as well as warlike
processions the people carry banners. Hence, on the pinnacles of
their sacred cars, on the domes or gateways of their temples,
and on the roof of a new house, may be seen the banner of the
caste of sect, floating in the air. Siva the Supreme, also, is
described as having a banner in the celestial world.—Joseph
Robert's "Oriental Illustrations".
Verse 5. "In the name of our God we will set
up our banners." 1. We will wage war in his name, we
will see that our cause be good, and make his glory our end in
every expedition; we will ask counsel at his mouth, and take him
along with us; we will follow his conduct, implore his aid, and
depend upon it, and refer the issue to him. David went against
Goliath in the name of the Lord of hosts. 1 Samuel 17:45. 2. We
will celebrate our victories in his name. When "we lift
up our banners" in triumph, and set up our trophies, it
shall be "in the name of our God," he shall
have all the glory of our success, and no instrument shall have
any part of the honour that is due to him.—Matthew Henry.
Verse 5. "'We will set up our banners."
Confession of Christ, as the only name whereby we can be saved,
is the "banner" which distinguishes his
faithful people. O that this confession were more distinct, more
pure, more zealous, in those who seem to be his followers, then
would they be more united, more bold, in the profession of their
religion, more successful in the cause of Christ, terrible as an
army with "banners." Canticles 5:4.—W.
Wilson.
Verse 5. "Our banners." Will you know
the staff, the colours, and the flag or streamer of this ensign?
Why, the staff is his cross, the colours are blood and water,
and the streamer the gospel, or preaching of them to the world.
The staff that carried the colours, was of old time fashioned
like a cross, a cross bar near the top there was, from which the
flag or streamer hung; so as it were prefiguring, that all the
hosts and armies of the nations were one day to be gathered
under the banner of the cross, to which soldiers should
daily flow out of all the nations and kingdoms of the earth.—Mark
Frank, 1613-1664.
Verse 5. "The Lord fulfil all thy
petitions," for thyself and for others, now that thou
sittest on the right hand of the Father, pleading for us and
showing thy side and thy wounds.—Dionysius, quoted by Isaac
Williams.
Verse 6. "Now know I." A sudden
change of number, speaking in the person of one, thereby to note
the unity and consent of the people to this prayer, as though
they had been all one, and uttered it all with one mouth. "The
Lord will help his anointed;" that is, his king, whom
he hath established. See Psalm 2:2; 18:50. "And will
hear him (see verse 1), from his sanctuary." One
readeth it thus—"from the heavens of his holiness;"
meaning, from heaven where his holiness dwelleth.—Thomas
Wilcocks.
Verse 6. "He will hear him." I would
be glad of the prayers of all the churches of Christ; O that
there were not a saint on earth but that I were by name in his
morning and evening prayer (whosoever that art that readest, I
beseech thee pray for me); but above all, let me have a property
in those prayers and intercessions that are proper only to Christ;
I am sure then I should never miscarry: Christ's prayers are
heavenly, glorious, and very effectual.—Isaac Ambrose,
1592-1674.
Verse 6. "His anointed." As priests,
and sometimes kings and prophets, were among the Jews anointed
to their offices, so our Saviour was anointed as a Prophet, to
preach glad tidings to the meek; as a Priest, to bind up the
broken-hearted; and as a King to deliver the captives. As the
unction means designation and ordination, it is properly applied
to the divine person of the Mediator: he is spoken of as God,
who was "anointed with the oil of gladness above his
fellows." Hebrews 1:8, 9. As the anointing with the Holy
Spirit signifies the gifts and aids of the Holy
Spirit, it terminates upon his human nature only, and not his
divine person, which has all the perfections in itself, and
cannot properly, in the sense last mentioned, be said to be
anointed with the Holy Spirit. But yet as the human nature is
taken into a subsistence in his divine Person, the anointed may
properly enough be predicated and affirmed of his Person. The
unction of our Redeemer has a great stress laid upon it
in Scripture. And therefore we read, "Whosoever believeth
that Jesus is the Christ, is born of God." "Who is a
liar but he that denieth that Jesus is the Christ?" 1 John
5:1; 2:22. Our Saviour's enemies were sensible of this, when
they made an order, that if "any man did confess that he
was Christ, he should be put out out of the synagogue."
John 9:22. Our Saviour's anointing was superior to that
of any other, and more excellent as to the work to which he was
consecrated. The apostles and others, who are called his
followers, had the Spirit by measure, but Christ without
measure. He is "fairer than the sons of men"
(Psalm 45:2); and had a glory as the "only begotten of the
Father, full of grace and truth" (John 1:14, 16); and of
his fullness the apostles and all others receive. Christ's
anointing answers to that of Aaron his type; the precious
ointment which was "poured upon his head, ran down to the
skirts of his garments." Psalm 133:2. Our Saviour was so
anointed, as to "fill all in all." Ephesians 1:23. He
filleth all his members, and all their faculties, with all those
measures of the Spirit, which they ever receive.—Condensed
from John Hurrion, 1675-1731.
Verse 7. "Some trust in chariots, and some in
horses: but we will remember the name of the Lord our God."
About Michaelmas I was in the utmost extremity, and having gone
out in very fine weather, I contemplated the azure heavens, and
my heart was so strengthened in faith (which I do not ascribe to
my own powers, but solely to the grace of God), that I thought
within myself, "What an excellent thing it is when we have
nothing, and can rely upon nothing, but yet are acquainted with
the living God, who made heaven and earth, and place our
confidence alone in him, which enables us to be so tranquil even
in necessity!" Although I was well aware that I required
something that very day, yet my heart was so strong in faith
that I was cheerful, and of good courage. On coming home I was
immediately waited upon by the overseer of the workmen and
masons, who, as it was Saturday, required money to pay their
wages. He expected the money to be ready, which he wished to go
and pay, but enquired, however, whether I had received anything.
"Has anything arrived?" asked he. I answered,
"No, but I have faith in God." Scarcely had I uttered
the words when a student was announced, who brought me thirty
dollars from some one, whom he would not name. I then went into
the room again, and asked the other "how much he required
this time for the workmen's wages?" He answered,
"Thirty dollars." "Here they are," said I,
and enquired at the same time, "if he needed any
more?" He said, "No," which very much
strengthened the faith of both of us, since we so visibly saw
the miraculous hand of God, who sent it at the very moment when
it was needed.—Augustus Herman Frank, 1663-1727.
Verse 7. "Some trust in chariots,"
etc. Vain is the confidence of all wickedness. In war, chariots,
horses, navies, numbers, discipline, former successes, are
relied on; but the battle is not to the strong. "Providence
favours the strong battalions" may sound well in a
worldling's ear, but neither Providence nor the Bible so
teaches. In peace, riches, friends, ships, farms, stocks, are
relied upon, yet they can neither help nor save. Let him that
glorieth glory in the Lord.—William S. Plumer.
Verse 7. "We will remember the name of the
Lord our God." By the name of God is generally
understood, in Holy Writ, the various properties and attributes
of God: these properties and attributes make up and constitute
the name of God. As when Solomon says, "The name of
the Lord is a strong tower; the righteous runneth into it and is
safe." And, by remembering, considering, meditating upon
this name of God, the psalmist represents himself as comforted
or strengthened, whatever might be the duties to which he was
called, or the dangers to which he was exposed. Others were for
looking to other sources of safety and strength, "some
trusting in chariots, and some in horses;" but the psalmist
always set himself to the "remembering the name of the Lord
our God;" and always, it would seem, with satisfaction and
success. And here is the peculiarity of the passage on which we
wish to dwell, and from which we hope to draw important lessons
and truths—the psalmist "remembers the name of the Lord
his God;" not any one property or attribute of God; but the
whole combination of divine perfections. And he "remembers"
this "name;" the expression implying, not a transient
thought, but meditation—consideration; and yet the result of
the recollection is gladness and confidence.—Henry Melvill.
Verse 7. It is easy to persuade papists to lean on
priests and saints, on old rags and painted pictures—on any
idol; but it is hard to get a Protestant to trust in the living
God.—William Arnot, 1858.
Verse 7. Weak man cannot choose but have some
confidence without himself in case of apparent difficulties, and
natural men do look first to some earthly thing wherein they
confide. "Some trust in chariots, and some in
horses," some in one creature, some in another. The
believer must quit his confidence in these things, whether he
have them or want them, and must rely on what God hath promised
in his word to do unto us. "But we will remember the
name of the Lord our God."—David Dickson.
Verse 7. They that "trust in chariots and
horses," will have no king but Caesar; but the
"armies in heaven" which follow thee have themselves
no arms, and no strength but in following thee.—Isaac
Williams.
Verse 7. Numa being told that his enemies were coming
upon him, as he was offering sacrifices, thought it was
sufficient for his safety that he could say, I am about the
service of my God. When Jehoshaphat had once established a
preaching ministry in all the cities of Judah, then, and not
till then, the fear of the Lord fell on the neighbouring
nations, and they made no war; albeit, he had before that placed
forces in all the fenced cities.—Charles Bradbury.
Verse 7.
"Some their warrior horses boast,
Some their chariots' marshall'd host;
But our trust we will proclaim
In our God Jehovah's name."
Richard Mant.
Verse 8. "They are brought down,"
from their horses and chariots in which they trusted. Hebrew: they
bowed down, as being unable to stand longer because of their
mortal wounds. Compare Judges 5:27. "Stand
upright." Standing firmly upon our legs, and keeping
the field, as conquerors use to do.—Matthew Poole.
HINTS TO THE VILLAGE PREACHER
This
Psalm has been much used for coronation, thanksgiving, and fast
sermons, and no end of nonsense and sickening flattery has been
tacked thereto by the trencher-chaplains of the world's church.
If kings had been devils, some of these gentry would have
praised their horns and hoofs; for although some of their royal
highnesses have been very obedient servants of the prince of
darkness, these false prophets have dubbed them "most
gracious sovereigns," and have been as much dazzled in
their presence as if they had beheld the beatific vision.—C.
H. S.
Whole Psalm. A loyal song and prayer for subjects of
King Jesus.
Verse 1. Two great mercies in great trouble—hearing
at the throne, and defence from the throne.
Verses 1, 2.
I.
The Lord's trouble in its nature and its cause.
II.
How the Lord exercised himself in his trouble.
III.
We ought not to be unmoved spectators of the trouble of Jesus.
Hamilton Verschoyle.
Verses 1-3. A model of good wishes for our friends.
I.
They include personal piety. The person who is spoken of
prays, goes to the sanctuary, and offers sacrifice. We must wish
our friend grace.
II.
They point upward. The blessings are distinctly
recognised as divine.
III.
They do not exclude trouble.
IV.
They are eminently spiritual. Acceptance, etc.
Verse 2. Sanctuary help—a suggestive topic.
Verse 3. God's ceaseless respect to the sacrifice of
Jesus.
Verses 3, 4. The great privilege of this fourfold
acceptance in the Beloved.
Verse 5. Joy in salvation, to be resolved on and
practised.
Verse 5. Setting up the banner. Open avowal of
allegiance, declaration of war, index of perseverance, claim of
possession, signal of triumph.
Verse 5 (last clause). The prevalence of our
Lord's intercession, and the acceptance of our prayers through
him.
Verse 6. "His anointed." Our Lord as
the Anointed. When? With what unction? How? For what offices?
etc.
Verse 6. "He will hear him." The
ever-prevalent Intercessor.
Verse 6. God's "saving strength;" the
strength of his most used and most skilful hand.
Verse 6 (first clause). "Now know
I." The moment when faith in Jesus fills the soul. The
time when assurance is given. The period when a truth gleams
into the soul. etc.
Verse 7. Creature confidence. Apparently
mighty, well adapted, showy, noisy, etc. Faithful trust.
Silent, spiritual, divine, etc.
Verse 7. "The name of the Lord our God."
Comfortable reflections from the name and character of the true
God.
Verse 8. Tables turned.
Verse 9. "Save, Lord." One of the
shortest and most pithy prayers in the Bible.
Verse 9. (last clause).
I.
To whom we come, and what then. "To a king."
II.
How we come, and what it means. "We call."
III.
What we want, and what it implies. "Hear us."
WORK UPON THE TWENTIETH PSALM
"Medicines
for the plague; that is, Godly and Fruitful Sermons upon
part of the Twentieth Psalme, full of instructions and comfort;
very fit generally for all times of affliction, but more
particularly applied to this late visitation of the Plague.
Preached at the same time at Norton in Suffolke, by NICHOLAS
BOWND, Doctor of Divinite. . . . 1604." [Twenty-one Sermons
on verses 1-6. 4to.]