TITLE. On account of the similarity of the
structure of this Psalm to that of Psalm forty-two, it has been
supposed to be a fragment wrongly separated from the preceding
song; but it is always dangerous to allow these theories of error
in Holy Scripture, and in this instance it would be very difficult
to show just cause for such an admission. Why should the Psalm
have been broken? Its similarity would have secured its unity had
it ever been part and parcel of the forty-second. Is it not far
more likely that some in their fancied wisdom united them wrongly
in the few MSS in which they are found as one? We believe the fact
is that the style of the poetry was pleasant to the writer, and
therefore in after life he wrote this supplemental hymn after the
same manner. As an appendix it needed no title. David complains of
his enemies, and asks the privilege of communion with God as his
surest deliverance from them.
DIVISION. The psalmist cried to God in
prayer, Ps 43:1-3. Promises praise in the anticipation of an
answer, Ps 43:4, and chides himself for his despondency, Ps 43:5.
EXPOSITION
Verse 1. Judge me, O God. Others are unable to
understand my motives, and unwilling to give me a just verdict. My
heart is clear as to intent and therefore I bring my case before
thee, content that thou wilt impartially weigh my character, and
right my wrongs. If thou wilt judge, thy acceptance of my conduct
will be enough for me; I can laugh at human misrepresentation if
my conscience knows that thou art on my side; thou art the only
one I care for; and besides, thy verdict will not sleep, but thou
wilt see practical justice done to thy slandered servant. And
plead my cause against an ungodly nation. One such advocate as
the Lord will more than suffice to answer a nation of brawling
accusers. When people are ungodly, no wonder that they are unjust;
those who are not true to God himself cannot be expected to deal
rightly with his people. Hating the King they will not love his
subjects. Popular opinion weighs with many, but divine opinion is
far more weighty with the gracious few. One good word from God
outweighs ten thousand railing speeches of men. He bears a brazen
shield before him whose reliance in all things is upon his God;
the arrows of calumny fall harmlessly from such a buckler. O
deliver me from the deceitful and unjust man. Deceit and
injustice are boon companions: he who fawns will not fear to
slander. From two such devils none can deliver us but God. His
wisdom can outwit the craft of the vilest serpent, and his power
can over match the most raging lion. Whether this was Doeg or
Ahithophel is small matter, such double distilled villains are
plentiful, and the only way of dealing with them is to refer the
matter to the righteous Judge of all; if we try to fight them with
their own weapons, we shall suffer more serious injury from
ourselves than from them. O child of God, leave these thine
enemies in better hands, remembering that vengeance belongeth not
to thee, but to thy Lord. Turn to him in prayer, crying, "O
deliver me, "and ere long you shall publish abroad the
remembrance of his salvation.
Verse 2. For. Here is argument, which is the very
sinew of prayer. If we reasoned more with the Lord we should have
more victories in supplication. Thou art the God of my
strength. All my strength belongs to thee—I will not,
therefore, use it on my own behalf against my personal foes. All
my strength comes from thee, I therefore seek help from thee, who
art able to bestow it. All my strength is in thee, I leave
therefore this task of combating my foes entirely in thy hands.
Faith which leaves such things alone is wise faith. Note the
assurance of David, thou art, not I hope and trust so, but
I know it is so; we shall find confidence to be our consolation. Why
dost thou cast me off? Why am I treated as if thou didst
loathe me? Am I become an offence unto thee? There are many
reasons why the Lord might cast us off, but no reason shall
prevail to make him do so. He hath not cast off his people, though
he for awhile treats them as cast offs. Learn from this question
that it is well to enquire into dark providences, but we must
enquire of God, not of our own fears. He who is the author of a
mysterious trial can best expound it to us.
"Blind unbelief is sure to err,
And scan his work in vain;
God is his own interpreter,
And he will make it plain."
Why go I mourning because of the oppression of the enemy? Why
do I wander hither and thither like a restless spirit? Why wear I
the weeds of sorrow on my body, and the lines of grief on my face?
Oppression makes a wise man mad; why, Lord, am I called to endure
so much of it for so long a time? Here again is a useful question,
addressed to the right quarter. The answer will often be because
we are saints, and must be made like our Head, and because such
sorrow is chastening to the spirit, and yieldeth comfortable
fruit. We are not to cross question the Lord in peevishness, but
we may ask of him in humility; God help us to observe the
distinction so as not to sin through stress of sorrow.
Verse 3. O send out thy light and thy truth. The
joy of thy presence and the faithfulness of thy heart; let both of
these be manifest to me. Reveal my true character by thy light,
and reward me according to thy truthful promise. As the sun darts
forth his beams, so does the Lord send forth his favour and his
faithfulness towards all his people; and as all nature rejoices in
the sunshine, even so the saints triumph in the manifestation of
the love and fidelity of their God, which, like the golden
sunbeam, lights up even the darkest surroundings with delightful
splendour. Let them lead me. Be these my star to guide me
to my rest. Be these my Alpine guides to conduct me over mountains
and precipices to the abodes of grace. Let them bring me unto
thy holy hill, and to thy tabernacles. First in thy mercy
bring me to thine earthly courts, and end my weary exile, and then
in due time admit me to thy celestial palace above. We seek not
light to sin by, nor truth to be exalted by it, but that they may
become our practical guides to the nearest communion with God:
only such light and truth as are sent us from God will do this,
common light is not strong enough to show the road to heaven, nor
will mere moral or physical truths assist to the holy hill; but
the light of the Holy Spirit, and the truth as it is in Jesus,
these are elevating, sanctifying, perfecting; and hence their
virtue in leading us to the glorious presence of God. It is
beautiful to observe how David's longing to be away from the
oppression of man always leads him to sigh more intensely for
communion with God.
Verse 4. Then will I go unto the altar of God. If
David might but be favoured with such a deliverance as would
permit his return, it would not be his own house or heritage which
would be his first resort, but to the altar of God his willing
feet should conduct him. His whole heart would go as sacrifice to
the altar, he himself counting it his greatest happiness to be
permitted to lie as a burnt offering wholly dedicated to the Lord.
With what exultation should believers draw near unto Christ, who
is the antitype of the altar! clearer light should give greater
intensity of desire. Unto God my exceeding joy. It was not
the altar as such that the psalmist cared for, he was no believer
in the heathenism of ritualism: his soul desired spiritual
fellowship, fellowship with God himself in very deed. What are all
the rites of worship unless the Lord be in them; what, indeed, but
empty shells and dry husks? Note the holy rapture with which David
regards his Lord! He is not his joy alone, but his exceeding
joy; not the fountain of joy, the giver of joy, or the maintainer
of joy, but that joy itself. The margin hath it, "The
gladness of my joy, "i.e., the soul, the essence, the
very bowels of my joy. To draw near to God, who is such a joy to
us, may well be the object of our hungering and thirsting. Yea,
upon the harp will I praise thee. His best music for his best
love. When God fills us with joy we ought ever to pour it out at
his feet in praise, and all the skill and talent we have should be
laid under contribution to increase the divine revenue of glory. O
God, my God. How he dwells upon the name which he loves so
well! He already harps on it as though his harp music had begun.
What sweeter sounds can music know than these four words? To have
God in possession, and to know it by faith, is the heart's
heaven—a fulness of bliss lies therein.
Verse 5. Why art thou cast down, O my soul? If
God be thine, why this dejection? If he uplifts thee, why art thou
so near the ground? The dew of love is falling, O withering heart,
revive. And why art thou disquieted within me? What cause
is there to break the repose of thy heart? Wherefore indulge
unreasonable sorrows, which benefit no one, fret thyself, and
dishonour thy God? Why overburden thyself with forebodings? Hope
in God, or wait for God. There is need of patience, but
there is ground for hope. The Lord cannot but avenge his own
elect. The heavenly Father will not stand by and see his children
trampled on for ever; as surely as the sun is in the heavens,
light must arise for the people of God, though for awhile they may
walk in darkness. Why, then, should we not be encouraged, and lift
up our head with comfortable hope? For I shall yet praise him.
Times of complaint will soon end, and seasons of praise will
begin. Come, my heart, look out of the window, borrow the
telescopic glass, forecast a little, and sweeten thy chamber with
sprigs of the sweet herb of hope. Who is the health of my
countenance, and my God. My God will clear the furrows from my
brow, and the tear marks from my cheek; therefore will I lift up
my head and smile in the face of the storm. The Psalm has a
blessed ending, such as we would fain imitate when death puts an
end to our mortal existence.
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. This Psalm is evidently a continuation or
supplement to the preceding. In some MSS of Kenicott and de
Rossi's, they are united, and make one Psalm. George Phillips,
B.D.
Verse 1. Judge me, O God, and plead my cause,
etc. Believers may appeal to God's justice, and plead God's
righteousness.
1. Touching suffering wrongs of men. Touching suffering wrongs
of men, believers may appeal upon these three grounds:
(a) The injustice that men do to believers, is as well against God's
just nature, as against the believers' ease. So their appeals
to God are agreeable to God's enmity against injustice; therefore,
his enmity concurs with their appeals. Ro 1:18.
(b) Justice in men is according to God's nature, as well as for
the believer's welfare, and, therefore, the disposition and
inclination of God's nature concurs with their prayers for
deliverance. Ps 11:7 Lu 23:6-7.
(c) Such wrong God who do wrong his people 2Ch 15:11 Zec 2:8 Ac
9:4-5; so that in deliverance God vindicates himself as well as
the believers.
2. Touching sin in relation to God's wrath. Touching sin in
relation to God's wrath, a true believer may plead God's justice
or righteousness on these three grounds:
(a) Christ our Advocate or Attorney so pleads. Joh 17:24, etc.
Now, the client may plead the same as the advocate, seeing it is
in relation to the same party and the same issue.
(b) Christ hath satisfied God's justice, so that on Christ was
laid all the sins of all believers. He was "wounded" for
them. Now, God cannot in justice punish twice; therefore, seeing
Christ was wounded, believers must be healed. Isa 53:1-12.
(c). Believers have God's righteousness imputed to them 2Co
5:1-21; therefore, God must deal with believers as he will deal
with his own righteousness.
Useful is this doctrine two ways.
1. For terror to the enemies of believers. How many prevailing
cries to the justice of God are against such enemies? (a) Their
own sins cry. (b) Believers injuries cry. (c) Believer's prayers
cry. (d) Christ's intercession cries over against their prayers
and desires Re 6:9, compared with Re 8:3.
2. The second use is for comfort to believers, that as God's
mercy is for them, so his justice to deliver them, not only from men,
but from sin; and in and through Christ they may humbly
plead justice as against sinners, so against sin; not only against
the guilt but against the power, that seeing Christ died, sin
should not live. Condensed from Nathanael Homes, 1652.
Verse 1. Ungodly...deceitful...unjust. There are ungodly
men who, being destitute of religious principle, will not scruple
to injure us, when they can thereby gratify their passions or
advance their worldly interests. There are deceitful men
who will put on the garb of friendship, and acquire our confidence
and esteem, and then treacherously cheat us out of our property,
or our reputation, or our peace. There are unjust men, who
by fraud or by violence, would rob us of our dearest rights and
most valuable possessions, and not only reduce our powers and
opportunities of doing good, but even diminish our means of
comfortable subsistence. And there are oppressors, who
taking advantage of our weakness or dependence, and trampling
alike on the maxims of equity and humanity, may exact from us
unreasonable services, impose upon us heavy burdens and cruel
restraints, and ply us with insults, and harassments, and
deprivations, from which we can make no escape, and for which we
can find no redress. Andrew Thomson, D.D., in "Lectures on
Portions of the Psalms." 1826.
Verse 2. Thou art the God of my strength. The
godly man hath from God a threefold strength, namely, natural,
providential, and spiritual.
1. Natural, Ac 17:28. This is twofold: of body, of mind.
Of robustness, hardness, and agility of body; of wit, invention,
and valour of mind. Now, these donations of corporal and mental
natural endowments are God's gifts. Ps 18:34,39 ...
2. Providential strength, which is threefold: (a) God's
donation of strengthening mercies—Corporal: wine to make glad,
and bread to strengthen. Ps 104:15, and mental, common gifts; as
Paul had a singular gift of language and single life; Apollos of
elocution, argument, power of convincing. (b) Providential
strength is God's making way for his people to act and put forth
their strength. Ps 78:50. (c) Providential strength is God's
concurrence with our lawful human acting. Ps 18:29.
3. The third sort of power is spiritual: God is the
godly man's spiritual power. 1Jo 2:14: "I have written unto
you, young men, because ye are strong, " namely, with
spiritual strength, for it follows, "The word of God abideth
in you, and ye have overcome the wicked one." This is the
main strength of a godly man; as that text hints, namely, young
men are naturally strong, but St. John takes no notice of that,
but commends them for their spiritual strength. This spiritual
strength is from the word of the Spirit, and from the Spirit of
the word, that is, from the Spirit accompanying the word.
From the word of the Spirit, the word of God. Ps 119:50:
"This is my comfort in my affliction: for thy word hath
quickened me." To be "quickened, "i.e.,
enlivened, is to be full of vigour and spirit and to act mightily,
and to "comfort" is, as the word signifies, to
make strong; for when a man is most cheerful with sobriety, he is
most strong. St. John in that place fore quoted, saith the young
men to whom he wrote were strong because the word of God abode in
them. For Pr 12:25 "whereas sorrow in the heart of man maketh
it stoop"—makes it sickly, weak, drooping—"a good
word maketh it glad, "cheerful, strong, vigorous. And so if
the word of a wise friend, how much more the word of God, with its
many strengthening promises? Ps 20:2 119:28. The word of God is
the very mind and will of God, and power of God, and with the word
God created the world, therefore, he that receives this word must
needs receive a great deal of strength. Ro 1:16.
Verse 2. The Spirit of the word, the Holy Spirit
that useth to accompany the word to them that receive it. By his
Spirit God is in a believer 1Co 6:9 Eph 2:1-22; and this is the
spirit of strength and power. Eph 3:16 2Ti 1:7. As a powerful,
active soul makes a vigorous body, so the Spirit in the soul makes
the soul powerful and strong, being the soul of the soul of a
believer. We read more than once or twice in the Scriptures, that
when believers did any eminent act, it is said, the Spirit of
the Lord came upon them, and they did so and so, i.e.,
the Spirit of God in them did them put forth its power to make
them act powerfully. Condensed from Nathanael Homes.
Verse 3. O send out thy light and thy truth.
Possibly there may be an allusion to the Urim and Thummim, as the
symbol of light and truth. J. J. Stewart Perowne.
Verse 3. Light and truth. Delightful and all
comprehensive words. Thy contain all the salvation and all the
desire of a believing, confiding soul. But it is only when thus
combined—separated they are no longer a ground of trust and joy.
For what would favour avail without faithfulness? It would be no
more than the uncertain friendship of men, who smile today and
reproach tomorrow; who make large promises, but do not perform
them. Even the light which angels and glorified spirits
enjoy in heaven would be insufficient to banish all fear and to
fill them with satisfaction, were it not for their confidence in
the truth of God. How much more, then, must this be the
case with erring, sinful, mortals on earth? When the humble spirit
is bowed down under a sense of its utter unworthiness and
innumerable weaknesses and defilements, its negligences, follies,
and wanderings, what should save from despair but the confidence
that he who has been merciful will also be faithful; that God is
truth as well as light; that he hath said, "I will never
leave thee nor forsake thee; "that he "cannot
lie, "and that, therefore, "his mercy endureth for
ever?" On the other hand, truth without light,
faithfulness without grace, would be only the dreadful execution
of terrible but just denunciations on the transgressors of the
holy law. "In the day that thou eatest thereof thou shalt
surely die." Adam ate, and in that day became the subject of
sin and death. This was truth executing judgment. But light
arose around the darkness; beams of mercy tempered the heavy
cloud. The promise of the Great Deliverer was given; then
faithfulness was enlisted on the side of grace, and became engaged
for its bestowment; "mercy and truth met together;
righteousness and peace kissed each other." Since then, all
humble and trusting souls have beheld them united, and have made
their union the ground of their confidence and joy. Henry
March.
Verse 3. Thy tabernacles. There were two
tabernacles, one at Zion, where the ark stood, and another at
Gibeon. 1Ch 16:37,39. It is not to this fact that the psalmist
alludes, however, but to the circumstance, in all probability of
the different parts of the tabernacle. There was, first the
holiest of all, then the sanctuary, and then the tabernacle of the
convocation. Heb 9:1-8. John Morison.
Verse 4. Then will I go unto the altar of God.
Let us remember that the approach to God in the holy place is by
means of the altar, whence eternally ascendeth the fragrance and
the preciousness of the one whole, perfect burnt offering, and
where for ever and ever the divine holiness resteth and feedeth
with its pure fire with infinite satisfaction, with inconceivable
delight. Oh, what a holy, a divine, a wondrous place is this altar
of God! That altar now means all the value and everlasting
efficacy of the one offering of Christ unto God for us; and it is
in the full power and blessedness thereof that we draw nigh to
God. To this point, to this unspeakably blessed position, the
light and the truth of God will attract the child of God. Toward
this altar all the rays of the light of divine favour and grace,
and of divine truth and holiness, have from eternity converged;
and from this point they shine forth toward and upon the soul and
heart of the poor, far off penitent, attracting him to that altar
where he may meet his God. Let us then come to the altar of God;
let us enter the cloud of holy incense that filleth the tabernacle
of the Most High; let us realise how perfectly God is satisfied
with that which Christ has done, with his obedience in dying to
meet the claims of divine justice on the sinner, and to complete
the perfect surrender of himself as our exceeding joy, even
the gladness of our joy, the heart, essence, substance, and
reality of our joy. John Offord, 1868.
Verse 4. Then will I go unto the altar of God. He
would with cheerfulness run and offer up the sacrifice of
thanksgiving to his gracious deliverer; he would take his own soul
as the burnt offering, and kindle and burn it up with the fire of
a vigorous love and raised affections terminating upon God, the
flames whereof should ascend to him alone...Unto God my
exceeding joy, or, as the Hebrew is more exactly translated, unto
God the gladness of his joy—that which gave a relish to
every other comfort, which was the soul and life of his pleasures,
and could only make them real and lasting; it was God who raised
his joy to fulness of satisfaction and contentment. William
Dunlop.
Verse 4. Then will I go...unto God. The
expression of going to God implies SUBMISSION and
FRIENDSHIP
1. Submission. I will go and pay my homage to him, as my
Sovereign; I will go and hear what he says; I will go and receive
his orders.
2. Friendship. I will go and consult him, and converse
with him as a friend; and be thankful that, in such a troublesome
and ensnaring world, I have such a friend to advise with.
(a) I will go and tell him my griefs; how greatly I am
distressed with some particular disorder in my body, or with some
disturbance in my family, or with some disappointment in my
worldly circumstances, or (which is worse than all of them
together) with a sad darkness in my soul.
(b) I will go and tell him my joys, for even in this
vale of tears "my heart is" sometimes "glad, and my
glory rejoiceth."
(c) I will go and tell him of my sins. He knows them,
indeed, already, but he shall hear them from me.
(d) I will go and tell him my fears; how greatly I am
distressed at times, when I perceive this or the other corruption
so strong, which I thought had received its death wound... how I
tremble when I have by my folly provoked the Lord to leave me, for
fear he will never return again, etc.
(e) I will go and tell him my hopes, for some hope I
have amidst all my discouragements...I will go and tell him all
this; I will unbosom and unburden my whole heart to him; and if my
necessities did not drive me to him, I should go to him
from inclination. Condensed from Samuel Lavington.
Verse 4. Unto God. Believers are not satisfied in
the use of religious duties, unless they arrive at God himself in
those duties. We speak not here of that arrival at God himself
which is by and after all duties, to a beatific vision of God in
glory, but we speak of that arrival at God himself which is to be
had in duties, while we are in the exercise of duties;
namely, to attain to God's special presence in them, in an actual
communion, communication and conversing with God, so that we are
spiritually sensible he is with us therein. I say God's special
presence and actual communion, to distinguish it from that
ordinary habitual presence and communion of God's being with a
believer at all times. Joh 14:16. Nathanael Homes.
Verse 4. My exceeding joy. The psalmist might
well call God his exceeding joy, for it infinitely exceeds
all other joy in its nature, degree, and duration. Samuel
Lavington.
Verse 4. My exceeding joy. As faith acquires more
strength, we come to think of God and address him in more
endearing terms. J. P. Lange.
Verse 4. Exceeding joy. This can be said of no
other joy. All other beauties have their boundaries, all other
glories have their glooms. This is that illimitable sea, God. E.
Paxton Hood.
Verse 5. Why art thou cast down, O my soul. He
comes to his former remedy; he had stilled his grief once before
with the same meditation and upbraiding of his own soul, and
chiding himself; but he comes to it here as a probatum est,
as a tried remedy; he takes up his soul very short, Why art
thou so cast down, O my soul? and why art thou disquieted within
me? You see how David's passions here are interlaced with
comforts, and his comforts with passions, till at last he gets the
victory of his own heart. Beloved, neither sin nor grief for sin,
are stilled and quieted at the first. You have some short spirited
Christians, if all be not quiet at the first, all is lost with
them; but it is not so with a true Christian soul, with the best
soul living. It was not so with David when he was in distemper; he
checks himself, the distemper was not yet stilled; he checks
himself again, then the distemper breaks out again; he checks
himself again, and all little enough to bring his soul to a holy,
blessed, quiet, temper, to that blessed tranquillity and rest that
the soul should be in before it can enjoy its own happiness, and
enjoy sweet communion with God. As you see in physic, perhaps one
purge will not carry away the peccant humour, then a second must
be added; perhaps that will not do it, then there must be a third;
so when the soul hath been once checked, perhaps it will not do,
we must fall to it again, go to God again. And then it may be
there will be breaking out of the grief and malady again; we must
to it again, and never give over, that is the right temper of a
Christian. Richard Sibbes.
Verse 5. Hope in God. The more terrible the
storm, the more necessary is the anchor. Heb 6:19. William S.
Plumer.
Verse 5. Hope in God. The complete and perfect
state of God's children here is not in re, but in spe:
as Christ's kingdom is not of this world, so is not our hope. The
worldling's motto is, "a bird in the hand." Give me
today, say they, and take tomorrow whoso will. But the word of
believers is, spero meliora—my hopes are better than my
present possessions. Elnathan Parr.
Verse 5. The varied conflicts of the soul afford
occasion for the exercise of the graces, and thus, through the
divine wisdom and goodness, are made the means of eventual good. Henry
March.
HINTS TO THE VILLAGE PREACHER
Verse 1. We apply to God—
1. As our Judge:Judge me.
2. As our Advocate:Plead my cause.
3. As our Deliverer:O deliver me.
Verse 1. Popular opinion outweighed by divine
approbation.
Verse 1. How the Lord pleads the cause of his people.
Verse 1. Deceit and injustice twin vipers; their origin,
their character, their folly, their end.
Verses 1-2, 4-5. Five mys:
1. My cause—"plead it."
2. My strength—"thou art."
3. My joy—God is.
4. My soul—"why disquieted."
5. My God.
Verse 3. O send out thy light and thy truth.
1. What is truth?
2. How truth is to be diffused.
3. Why it should be diffused.
4. Who must be the main agent of it. Varied from Dr. Bogue.
1800.
Verse 3. The blessings desired; the guidance sought; the
end longed for.
Verse 3. Under what influence we should resort to divine
worship.
Verse 4.
1. The good man's duty—expressed by going to God.
2. His blessedness—expressed by rejoicing in God.
Samuel Lavington.
Verse 4. (first clause). When? Then.
Where? Altar of God. Who? I. Why? My exceeding
joy.
Verse 4. (second clause). It is God alone who can
be an exceeding joy to his creatures. W. Dunlop's Sermons.
Verse 4. The joy of joy. The soul of soul joy.
Verse 4. The great object of public worship, its bliss,
and the praise resulting from attaining it.
Verse 4.
1. The medium of joy, the altar of God, or God in Christ
Jesus.
2. The springs of joy, or the attributes of God—mercy,
justice, power, holiness, as seen in the atonement.
3. The value of joy, as comfort, strength, etc.
Verse 4. God my exceeding joy. A most rich and
precious title.
Verse 4. (last clause). Possession, praise,
resolution.
Verse 5. Discouragement's recovery. R. Sibbes
Sermons.
Verse 5. I shall yet praise him. I, even I;
shall, sooner or later, most assuredly; yet, despite
troubles, foes, devils; praise with gratitude, confidence,
exultation; him above all other helpers, though now
afflicting me.
Verse 5. Health of my countenance, removing that
which mars it—sin, shame, fear, care, sorrow, weakness, etc.
WORKS UPON THE FORTY-THIRD PSALM
"Soul cordials against Sore Discomforts:
in a Commentary or Explanations and Applications of the whole
Forty-third Psalm, " pp. 312-562 of "The Works of
Dr. Nathanael Homes, "1652 (folio).
In "Sabbaths at Home." by
HENRY MARCH, there is an exposition of this Psalm. See "Treasury
of David, "Vol. II, Page 323.