The Treasury Of David
by C H Spurgeon
Psalm 27
| Exposition | Explanatory Notes And Quaint Sayings | Hints To The Village Preacher | Works Upon This Psalm |
TITLE AND SUBJECT. Nothing whatever
can be drawn from the title as to the time when this Psalm was written, for the heading, "A Psalm of David,
"is common to so many of the Psalms; but if one may judge from the matter of the song, the writer was pursued
by enemies, Ps 27:2-3, was shut out from the house of the Lord, Ps 27:4, was just parting from father and mother,
Ps 27:10, and was subject to slander, Ps 27:12; do not all these meet in the time when Doeg, the Edomite, spake
against him to Saul? It is a song of cheerful hope, well fitted for those in trial who have learned to lean upon
the Almighty arm. The Psalm may with profit be read in a threefold way, as the language of David, of the Church,
and of the Lord Jesus. The plenitude of Scripture will thus appear the more wonderful.
DIVISION. The poet first sounds forth
his sure confidence in his God, Ps 27:1-3, and his love of communion with him, Ps 27:4-6. He then betakes himself
to prayer, Ps 27:7-12, and concludes with an acknowledgment of the sustaining power of faith in his own case, and
an exhortation to others to follow his example.
EXPOSITION
Verse 1. The Lord is my light and my
salvation. Here is personal interest, "my light, ""my
salvation; "the soul is assured of it, and therefore, declaring it boldly. "My light; " --into the soul at the new birth divine light is poured
as the precursor of salvation; where there is not enough light to see our own darkness and to long for the Lord
Jesus, there is no evidence of salvation. Salvation finds us in the dark, but it does not leave us there; it gives
light to those who sit in the valley of the shadow of death. After conversion our God is our joy, comfort, guide,
teacher, and in every sense our light; he is light within, light around, light reflected from us, and light to
be revealed to us. Note, it is not said merely that the Lord gives light, but that he "is" light; nor that he gives salvation, but that he is salvation; he, then, who by faith has laid hold upon
God has all covenant blessings in his possession. Every light is not the sun, but the sun is the father of all
lights. This being made sure as a fact, the argument drawn from it is put in the form of a question, Whom shall I fear? A question which is its own answer. The powers of darkness
are not to be feared, for the Lord, our light, destroys them; and the damnation of hell is not to be dreaded by
us, for the Lord is our salvation. This is a very different challenge from that of boastful Goliath, for it is
based upon a very different foundation; it rests not upon the conceited vigour of an arm of flesh, but upon the
real power of the omnipotent I AM. The Lord is the strength of my life. Here is a third glowing epithet, to show that the
writer's hope was fastened with a threefold cord which could not be broken. We may well accumulate terms of praise
where the Lord lavishes deeds of grace. Our life derives all its strength from him who is the author if it; and
if he deigns to make us strong we cannot be weakened by all the machinations of the adversary. Of whom shall I be afraid? The bold question looks into the future as well as
the present. "If God be for us, "who can be against us, either now or in time to come?
Verse 2. This verse records a past deliverance, and is an instance
of the way in which experience should be employed to reassure our faith in times of trial. Each word is instructive.
When the wicked. It is a hopeful sign for us when the wicked
hate us; if our foes were godly men it would be a sore sorrow, but as for the wicked their hatred is better than
their love. Even mine enemies and my foes. There were many of
them, they were of different sorts, but they were unanimous in mischief and hearty in hatred. Came
upon me --advanced to the attack, leaping upon the victim like a lion upon its prey.
To eat up my flesh, like cannibals they would make a full end of the man, tear him limb from limb, and make a feast for their
malice. The enemies of our souls are not deficient in ferocity, they yield no quarter, and ought to have none in
return. See in what danger David was; in the grip and grasp of numerous, powerful, and cruel enemies, and yet observe
his perfect safety and their utter discomfiture! They stumbled and fell. God's breath blew them off their legs. There were stones in the way which they never reckoned upon, and
over these they made an ignominious tumble. This was literally true in the case of our Lord in Gethsemane, when
those who came to take him went backward and fell to the ground; and herein he was a prophetic representative of
all wrestling believers who, rising from their knees shall, by the power of faith, throw their foes upon their
faces.
Verse 3. Though an host should encamp against me, my heart shall
not fear. Before the actual conflict, while as yet the battle
is untried, the warrior's heart, being held in suspense, is very liable to become fluttered. The encamping host
often inspires greater dread than the same host in actual affray. Young tells us of some--"Who feel a thousand
deaths in fearing one." Doubtless the shadow of anticipated trouble is, to timorous minds, a more prolific
source of sorrow than the trouble itself, but faith puts a strengthening plaister to the back of courage, and throws
out of the window the dregs of the cup of trembling. Though war should rise against me, in this will I be confident. When it actually
comes to push of pike, faith's shield will ward off the blow; and if the first brush should be but the beginning
of a war, yet faith's banners will wave in spite of the foe. Though battle should succeed battle, and one campaign
should be followed by another, the believer will not be dismayed at the length of the conflict. Reader, this third
verse is the comfortable and logical inference from the second, confidence is the child of experience. Have you
been delivered out of great perils? then set up your ensign, wait at your watch fire, and let the enemy do his
worst.
Verse 4. One thing. Divided aims tend to distraction, weakness, disappointment. The man of one book is eminent, the man of
one pursuit is successful. Let all our affections be bound up in one affection, and that affection set upon heavenly
things. Have I desired --what we cannot at once attain, it is well to desire. God judges us very much by the desire of our hearts.
He who rides a lame horse is not blamed by his master for want of speed, if he makes all the haste he can, and
would make more if he could; God takes the will for the deed with his children. Of the
Lord. This is the right target for desires, this is the well into which to dip our buckets,
this is the door to knock at, the bank to draw upon; desire of men, and lie upon the dunghill with Lazarus: desire
of the Lord, and to be carried of angels into Abraham's bosom. Our desires of the Lord should be sanctified, humble,
constant, submissive, fervent, and it is well if, as with the psalmist, they are all molten into one mass. Under
David's painful circumstances we might have expected him to desire repose, safety, and a thousand other good things,
but no, he has set his heart on the pearl, and leaves the rest. That will I seek after. Holy desires must lead to resolute action.
The old proverb says, "Wishers and woulders are never good housekeepers, "and "wishing never fills
a sack." Desires are seed which must be sown in the good soil of activity, or they will yield no harvest.
We shall find our desires to be like clouds without rain, unless followed up by practical endeavours. That I may dwell in the house of the Lord all the days
of my life. For the sake of communion with the King, David longed to dwell always in
the palace; so far from being wearied with the services of the Tabernacle, he longed to be constantly engaged in
them, as his life long pleasure. He desired above all things to be one of the household of God, a home born child,
living at home with his Father. This is our dearest wish, only we extend it to those days of our immortal life
which have not yet dawned. We pine for our Father's house above, the home of our souls; if we may but dwell there
for ever, we care but little for the goods or ills of this poor life. "Jerusalem the golden" is the one
and only goal of our heart's longings. To behold the beauty of the Lord. An exercise both for earthly and heavenly worshippers. We must not enter the assemblies of the saints
in order to see and be seen, or merely to hear the minister; we must repair to the gatherings of the righteous,
intent upon the gracious object of learning more of the loving Father, more of the glorified Jesus, more of the
mysterious Spirit, in order that we may the more lovingly admire, and the more reverently adore our glorious God.
What a word is that, "the beauty of the Lord!" Think
of it, dear reader! Better far--behold it by faith! What a sight will that be when every faithful follower of Jesus
shall behold "the King in his beauty!" Oh, for that infinitely blessed vision! And
to enquire in his temple. We should make our visits to the Lord's house enquirers' meetings.
Not seeking sinners alone, but assured saints should be enquirers. We must enquire as to the will of God and how
we may do it; as to our interest in the heavenly city, and how we may be more assured of it. We shall not need
to make enquiries in heaven, for there we shall know even as we are known; but meanwhile we should sit at Jesus'
feet, and awaken all our faculties to learn of him.
Verse 5. This verse gives an excellent reason for the psalmist's
desire after communion with God, namely, that he was thus secured in the hour of peril. For
in the time of trouble, that needy time, that time when others forsake me, he shall hide me in his pavilion:
he shall give me the best of shelter in the worst of danger. The royal pavilion was erected in the centre of the
army, and around it all the mighty men kept guard at all hours; thus in that divine sovereignty which almighty
power is sworn to maintain, the believer peacefully is hidden, hidden not by himself furtively, but by the king,
who hospitably entertains him. In the secret of his tabernacle shall he hide me. Sacrifice aids sovereignty in screening the elect
from harm. No one of old dared to enter the most holy place on pain of death; and if the Lord has hidden his people
there, what foe shall venture to molest them? He shall set me up
upon a rock. Immutability, eternity, and infinite power here
come to the aid of sovereignty and sacrifice. How blessed is the standing of the man whom God himself sets on high
above his foes, upon an impregnable rock which never can be stormed! Well may we desire to dwell with the Lord
who so effectually protects his people.
Verse 6. And now shall mine head be
lifted up above mine enemies round about me. He is quite sure of it. Godly men of old prayed in faith, nothing wavering, and spoke of their answer
to their prayers as a certainty. David was by faith so sure of a glorious victory over all those who beset him,
that he arranged in his own heart what he would do when his foes lay all prostrate before him; that arrangement
was such as gratitude suggested. Therefore will I offer in his
tabernacle sacrifices of joy. That place for which he longed
in his conflict, should see his thankful joy in his triumphant return. He does not speak of jubilations to be offered
in his palace, and feastings in his banqueting halls, but holy mirth he selects as most fitting for so divine a
deliverance. I will sing. This is the most natural mode of expressing
thankfulness. Yea, I will sing praises
unto the Lord. The vow is confirmed by repetition, and explained by addition, which addition
vows all the praise unto Jehovah. Let who will be silent, the believer when his prayer is heard, must and will
make his praise to be heard also; and let who will sing unto the vanities of the world, the believer reserves his
music for the Lord alone.
Verse 7. Hear, O Lord, when I cry with
my voice. The pendulum of spirituality swings from prayer to praise. The voice which
in the last verse was tuned to music is here turned to crying. As a good soldier, David knew how to handle his
weapons, and found himself much at home with the weapon of "all prayer." Note his anxiety to be heard.
Pharisees care not a fig for the Lord's hearing them, so long as they are heard of men, or charm their own pride
with their sounding devotions; but with a genuine man, the Lord's ear is everything. The voice may be profitably used even in private prayer; for though it is unnecessary, it is often helpful, and
aids in preventing distractions. Have mercy also upon me. Mercy
is the hope of sinners and the refuge of saints. All acceptable petitioners dwell much upon this attribute. And answer me. We may expect answers to prayer, and should not be easy without
them any more than we should be if we had written a letter to a friend upon important business, and had received
no reply.
Verse 8. In this verse we are taught that if we would have the
Lord hear our voice, we must be careful to respond to his voice.
The true heart should echo the will of God as the rocks among the Alps repeat in sweetest music the notes of the
peasant's horn. Observe, that the command was in the plural, to all the saints, Seek ye;
but the man of God turned it into the singular by a personal application, Thy face, Lord, will I seek. The voice of the Lord is very effectual where all
other voices fail. When thou saidst, then my heart, my inmost nature was moved to an obedient reply. Note the promptness
of the response--no sooner said than done; as soon as God said "seek, "the heart said, "I will seek." Oh, for more
of this holy readiness! Would to God that we were more plastic to the divine hand, more sensitive of the touch
of God's Spirit.
Verse 9. Hide not thy face far from
me. The word "far" is not
in the original, and is a very superfluous addition of the translators, since even the least hiding of the Lord's
face is a great affliction to a believer. The command to seek the Lord's face would be a painful one if the Lord,
by withdrawing himself, rendered it impossible for the seeker to meet with him. A smile from the Lord is the greatest
of comforts, his frown the worst of ills. Put not thy servant away in anger. Other servants had been put away when they proved unfaithful,
as for instance, his predecessor Saul; and this made David, while conscious of many faults, most anxious that divine
long suffering should continue him in favour. This is a most appropriate prayer for us under a similar sense of
unworthiness. Thou hast been my help. How truly can we join
in this declaration; for many years, in circumstances of varied trial, we have been upheld by our God, and must
and will confess our obligation. "Ingratitude, "it is said, "is natural to fallen man, "but
to spiritual men it is unnatural and detestable. Leave me not, neither forsake me. A prayer for the future, and an inference from the past. If the Lord had meant to leave us, why did he
begin with us? Past help is but a waste of effort if the soul now be deserted. The first petition, "leave me not, "may refer to temporary desertions, and the second
word to the final withdrawal of grace, both are to be prayed against; and concerning the second, we have immutable
promises to urge. O God of my salvation. A sweet title worthy
of much meditation.
Verse 10. When my father and my mother
forsake me. These dear relations will be the last to desert me, but if the milk of human
kindness should dry up even from their breasts, there is a Father who never forgets. Some of the greatest of the
saints have been cast out by their families, and persecuted for righteousness' sake. Then the Lord will take me up. Will espouse my cause, will
uplift me from my woes, will carry me in his arms, will elevate me above my enemies, will at last receive me to
his eternal dwelling place.
Verse 11. Teach me thy way, O Lord. He does not pray to be indulged with his own way, but to be informed as to the path in which the righteous
Jehovah would have him walk. This prayer evinces an humble sense of personal ignorance, great teachableness of
spirit, and cheerful obedience of heart. Lead me in a plain path.
Help is here sought as well as direction; we not only need a map of the way, but a guide to assist us in the journey.
A path is here desired which shall be open, honest, straightforward, in opposition to the way of cunning, which
is intricate, tortuous, dangerous. Good men seldom succeed in fine speculations and doubtful courses; plain simplicity
is the best spirit for an heir of heaven: let us leave shifty tricks and political expediencies to the citizens
of the world--the New Jerusalem owns plain men for its citizens. Esau was a cunning hunter, Jacob was a plain man,
dwelling in tents. Because of mine enemies. These will catch us if they can, but the way of manifest, simple honesty is safe from their rage. It
is wonderful to observe how honest simplicity baffles and outwits the craftiness of wickedness. Truth is wisdom.
"Honesty is the best policy."
Verse 12. Deliver me not over unto
the will of mine enemies; or I should be like a victim cast to the lions, to be rent
in pieces and utterly devoured. God be thanked that our foes cannot have their way with us, or Smithfield would
soon be on a blaze again. For false witnesses
are risen up against me. Slander is an old fashioned weapon out of the armoury of hell,
and is still in plentiful use; and no matter how holy a man may be, there will be some who will defame him. "Give
a dog an ill name, and hang him; "but glory be to God, the Lord's people are not dogs, and their ill names
do not injure them. And such as breathe out cruelty. It is their
vital breath to hate the good; they cannot speak without cursing them; such was Paul before conversion. They who
breathe out cruelty may well expect to be sent to breathe their native air in hell; let persecutors beware!
Verse 13. Faintness of heart is a common infirmity; even he
who slew Goliath was subject to its attacks. Faith puts its bottle of cordial to the lip of the soul, and so prevents
fainting. Hope is heaven's balm for present sorrow. In this land of the dying, it is our blessedness to be looking
and longing for our fair portion in the land of the living, whence the goodness of God has banished the wickedness
of man, and where holy spirits charm with their society those persecuted saints who were vilified and despised
among men. We must believe to see, not see to believe; we must wait the appointed time, and stay our soul's hunger
with foretastes of the Lord's eternal goodness which shall soon be our feast and our song.
Verse 14. Wait on the Lord. Wait at his door with prayer; wait at his foot with humility; wait at his table with service; wait at
his window with expectancy. Suitors often win nothing but the cold shoulder from earthly patrons after long and
obsequious waiting; he speeds best whose patron is in the skies. Be of good courage. A soldier's motto. Be it mine. Courage we shall need, and for the exercise of it we have as much reason
as necessity, if we are soldiers of King Jesus. And he shall strengthen thine heart. He can lay the plaister right upon the weak place. Let the heart be strengthened, and the whole machine
of humanity is filled with power; a strong heart makes a strong arm. What strength is this which God himself gives
to the heart? Read the "Book of Martyrs, "and see its glorious deeds of prowess; go to God rather, and
get such power thyself. Wait, I say, on the Lord. David, in
the words "I say, "sets his own private seal to the
word which, as an inspired man, he had been moved to write. It is his testimony as well as the command of God, and indeed he who writes these scanty notes has himself found
it so sweet, so reviving, so profitable to draw near to God, that on his own account he also feels bound to write,
"Wait, I SAY, on the Lord."
EXPLANATORY NOTES AND QUAINT SAYINGS
Verse 1. The Lord is my light and my
salvation; whom shall I fear? Alice
Driver, martyr, at her examination, put all the doctors to silence, so that they had not a word to say, but one
looked upon another; then she said, "Have you no more to say? God be honoured, you be not able to resist the
Spirit of God, in me, a poor woman. I was an honest poor man's daughter, never brought up at the University as
you have seen; but I have driven the plough many a time before my father, I thank God; yet, notwithstanding, in
the defence of God's truth, and in the cause of my Master, Christ, by his grace I will set my foot against the
foot of any of you all, in the maintenance and defence of the same; and if I had a thousand lives they should go
for the payment thereof." So the Chancellor condemned her, and she returned to the prison joyful. Charles Bradbury.
Verse 1. The Lord is my light, etc. St. John tells us, that "in Christ was life; and the life was the light of men; "but he
adds that, "the light shineth in darkness; and the darkness comprehended it not." Joh 1:4-5. There is
a great difference between the light, and the eye that sees
it. A blind man may know a great deal about the shining of the sun, but it does not shine for him-- it gives him
no light. So, to know that "God is light, "is one thing 1Jo 1:5, and to be able to say, "The Lord
is my light, "is quite another thing. The Lord must be
the light by which the way of life is made plain to us--the light by which we may see to walk in that way--the
light that exposes the darkness of sin--the light by which we can discover the hidden sins of our own hearts. When
he is thus our light, then he is our salvation also. He is pledged to guide us right; not
only to show us sin, but to save us from it. Not only to make us see God's hatred of sin, and his curse upon it,
but also to draw us unto God's love, and to take away the curse. With the Lord lighting us along the road of salvation,
who, or what need we fear? Our life is hid with Christ in God. Col 3:3. We are weak, very weak, but his "strength
is made perfect in weakness." 2Co 12:2. With the Lord himself pledged to be the strength of our life, of whom
need we be afraid? From Sacramental Meditations on the Twenty-seventh Psalm, 1843.
Verse 1. The Lord is my light. "Light" which makes all things visible,
was the first made of all visible things; and whether God did it for our example, or no, I know not; but ever since,
in imitation of this manner of God's proceeding, the first thing we do when we intend to do anything, is to get
us "light." Sir Richard Baker.
Verse 1. The Lord is my light. Adorable Sun, cried St. Bernard, I cannot walk without thee: enlighten my steps, and furnish this barren
and ignorant mind with thoughts worthy of thee. Adorable fulness of light and heat, be thou the true noonday of
my soul; exterminate its darkness, disperse its clouds; burn, dry up, and consume all its filth and impurities.
Divine Sun, rise upon my mind, and never set. Jean Baptiste Elias Avrillon, 1652-1729.
Verse 1. Whom shall I fear? Neither spiritual nor military heroes do exploits through cowardice, Courage is a necessary virtue. In
Jehovah is the best possible foundation for unflinching intrepidity. William S. Plumer.
Verse 1. Of whom shall I be afraid? I have no notion of a timid, disingenuous profession of Christ. Such preachers and professors are like
a rat playing at hide and seek behind a wainscot, who puts his head through a hole to see if the coast is clear,
and ventures out if nobody is in the way; but slinks back again if danger appears. We cannot be honest to Christ
except we are bold for him. He is either worth all we can lose
for him, or he is worth nothing. H.
G. Salter, A.M., in "The Book of Illustrations, "1840.
Verse 2. When the wicked, even mine
enemies and my foes, came upon me to eat up my flesh, they stumbled
and fell. There is no such dainty dish to a malicious stomach, as the flesh of an enemy;
it goes down without chewing, and they swallow it up whole like cormorants. But though malice have a ravenous stomach,
yet she hath but slow digestion; though her teeth be sharp, yet her feet are lame, at least apt to stumble; and
this made well for David, for when his enemies came upon him to eat up his flesh, because they came upon the feet
of malice, they stumbled and fell. A man may stumble and yet not fall; but
to stumble and fall withal, is the proper stumbling of the wicked, and
especially of the maliciously wicked; and such, it seems, was the stumbling of David's enemies, because the enemies
were such; and such I doubt not shall be the stumbling of mine enemies, because mine are such; and of what then,
of whom now, should I be afraid? Sir Richard Baker.
Verse 2. When the wicked, even mine
enemies and my foes, came upon me to eat up my flesh, they stumbled
and fell. He describes his enemies by their malice and by their ruin. 1. His enemies
were cruel enemies, blood suckers, eaters of flesh. We call
them cannibals. As indeed men that have not grace, if they have greatness, and be opposed, their greatness is inaccessible,
one man is a devil to another. The Scripture calls them "wolves, that leave nothing till morning." Zep
3:3. As the great fishes eat up the little ones, so great men they make no more conscience of eating up other men,
than of eating bread; they make no more bones of overthrowing men and undoing them, than of eating bread. "They
eat up my people as they eat bread." Ps 14:4. 2. But not withstanding their cruelty, they
were overthrown. Saith David, When my foes came upon me to eat
up my flesh, they stumbled and fell.
For, indeed, God's children, when they are delivered, it is usually with the confusion of their enemies. God doth
two things at once, because the special grievance of God's children it is from inward and outward enemies. He seldom
or never delivers them but with the confusion of their enemies. This will be most apparent at the day of judgment
when Satan, and all that are led by his spirit, all the malignant church, shall be sent to their own place, and
the church shall be for ever free from all kind of enemies. When the church is most free, then the enemies of the
church are nearest to destruction; like a pair of balances, when they are up at the one end, they are down at the
other. So when it is up with the church, down go the enemies. Richard Sibbes.
Verse 2. The wicked, mine enemies. The wicked hate the godly; there is enmity between the seed of the woman and the serpent. Ge 3:15. As
in nature there is an antipathy between the vine and the bay tree, the elephant and the dragon. Vultures have an
antipathy against sweet smells: so in the wicked there is an antipathy against the people of God; they hate the
sweet perfumes of their graces. It is true the saints have their infirmities; but the wicked do not hate them for
these, but for their holiness; and from this hatred ariseth open violence: the thief hates the light, therefore
would blow it out. Thomas Watson.
Verse 2. There was great wisdom in the prayer of John Wesley:
"Lord, if I must contend, let it not be with thy people." When we have for foes and enemies those who
hate good men, we have at least this consolation, that God is not on their side, and therefore it is essentially
weak. William S. Plumer.
Verse 3. Though an host should encamp against me, etc. He puts
the case of the greatest danger that can be. Though an host should
encompass me, my heart shall not fear: though war should rise
against me, in this will I be confident. Here is great courage for the time to come. "Experience breeds
hope and confidence." David was
not so courageous a man of himself; but upon experience of God's former comfort and assistance, his faith brake
as fire out of the smoke, or as the sun out of a cloud. Though I was in such and such perplexities, yet for the
time to come, I have such confidence and experience of God's goodness, that I will not fear. He that seeth God
by a spirit of faith in his greatness and power, he sees all other things below as nothing. Therefore, he saith
here, he cares not for the time to come for any opposition; no, not of an army. "If God be with us, who can
be against us?" Ro 8:31. He saw God in his power; and then, looking from God to the creature, alas! who was
he? As Micah, when he had seen God sitting upon his throne; what was Ahab to him, when he had seen God once? So
when the prophet David had seen God once, then "though an host should encamp against
me, my heart shall not fear, "etc.
Richard Sibbes.
Verse 3. Though an host should encamp against me, etc. If I
love my God, and I love him with a noble spirited love, all my enemies will fight against me in vain; I shall never
fear them, and the whole world cannot harm me. Charity cannot be offended, because she takes offence at nothing.
Enemies, enviers, slanderers, persecutors, I defy you; if I love, I shall triumph over your attacks. Ye can take
away my goods; but if my love has a generous spirit, I shall be always rich enough, and ye cannot take away my
love, which alone makes all my riches and treasures. Ye may blacken my reputation; but as I hold you cheaply quit
of all homage of praise and applause, I, with all my heart, give you a free leave to blame and to defame. Happily
for me, ye cannot blacken me before my God, and his esteem alone makes amends to me, and rewards me, for all your
contempt. Ye can persecute my body, but there I even will help you on by my penances; the sooner it shall perish,
the sooner shall I be delivered from this domestic enemy, which is a burden to me. What harm, then, can ye do me?
If I am resolved to suffer all, and if I think I deserve all the outrages ye can do me, ye will only give more
loftiness of spirit to my love, more brilliancy to my crown. Jean Baptiste Elias Avrillon.
Verse 3. Those who are willing to be combatants for God, shall also be more than conquerors through God. None are so truly courageous as those who are truly religious. If a Christian live, he knows by
whose might he stands; and if he die, he knows for whose sake he falls. Where there is no confidence in God, there will be no continuance with God. When the wind of faith ceases to fill the sails, the ship of obedience cease to plough the seas.
The taunts of Ishmael shall never make an Isaac disesteem his inheritance, William Secker.
Verses 3-4. The favourite grows great by the many favours, gifts,
jewels, offices, the prince bestows upon him. The Christian grows rich in experiences,
which he wears as bracelets, and keeps as his richest jewels. He calls one Ebenezer --"hitherto God hath helped; "and other Naphtali --"I have wrestled with God and prevailed; "another Gershom --"I was a stranger; "another Joseph --"God
will yet add more; "and another, Peniel -- "I have
seen the face of God." 1Sa 7:12 Ge 30:8 Ex 2:22 Ge 30:24 Ge 32:30. I have been delivered from the lion, therefore shall be from the bear; from lion and bear, therefore from the Philistine; from
the Philistine, therefore from Saul; from Saul, therefore God
will deliver me from every evil work, and preserve me blameless to his heavenly kingdom. John
Sheffield.
Verse 4. One thing have I desired of
the Lord, that will I seek after; that I may dwell in the house
of the Lord all the days of my life, to behold the beauty of
the Lord, and to enquire in his temple.
Some interpreters vary concerning what the psalmist aims at; I understand thus much in a generality, which is clear
that he means a communion and fellowship with God, which is that one
thing, which if a Christian had, he needs desire no more: that
we should all desire and desire again and be in love with, and that is enough even to satisfy us, the fruition
of God, and the beholding of him in his ordinances, in his temple, to have correspondence and fellowship and communion
with him there. O God, vouchsafe us that! Now this is so infinitely sweet, that it was the psalmist's only desire,
and the sum of all his desires here, and therefore much more in the tabernacle of heaven, which doth make up the
consummation and completeness of all our happiness. John Stoughton.
Verse 4. One thing have I desired of
the Lord, etc. Seeing David would make but one request to God, why would he not make a greater? for, alas! what a poor request is this--to desire to dwell in God's house?
and what to do? but only to see? and to see what? but only a
beauty, a fading thing, at most but to enquire; and what is enquiring? but only to hear news;
a vain fancy. And what cause in any of these why David should make it his request to God? But mark, O my soul,
what goes with it! Take altogether --to behold the beauty of the Lord and to enquire in
his temple. And now tell me, if there
be, if there can be, any greater request to be made? any greater cause to be earnest about it? For though worldly
beauty be a fading thing, yet "the beauty of the Lord, "shall continue when the world shall fade away; and though enquiring
after news be a vain fancy, yet to enquire in God's Temple is the way to learn there is no new thing under the sun, and there it
was that Solomon learned that "all is vanity." Indeed, this "one thing,
"that David desires, is in effect that unum necessarium that Christ speaks of in the gospel; which
Mary makes choice of there, as David doth here. Sir Richard Baker.
Verse 4. One thing, etc. A heavenly mind gathers itself up into one wish and no more. "One thing
have I desired of the Lord, which I will require." Grant me thyself, O Lord, and I will ask no more. The new creature asks nothing of God, but to enjoy
God: give me this, O Lord, and for the rest, let Ziba take all. I will part with all to buy that one pearl, the
riches of heavenly grace. Jeremy Taylor.
Verse 4. One thing. The first thing, then, is David's choice, summarily described in the word, "one
thing." So Christ confirmeth the prophet's word, while he called Mary's choice,
"one thing." Lu 10:42. And that for these three reasons: First, because it is not a common but a chief good. If there be any good above it, it is not the chief good; and if there be any good equal unto it,
it is not alone. Next, because it is the last end which we mind
eternally to enjoy; if there be any end beyond it, it is not the last, but amidst, and a degree to it. All mids
and ends are used for it, but it is sought for itself, and, therefore, must be but one. Thirdly, it is a centre whereunto all reasonable spirits draw. As all lines from a circle meet
in the centre, so every one that seeketh happiness aright meeteth in the chief good, as the only thing which they
intend, and, therefore, must be one. William
Struther, in "True Happiness, or King David's Choice," 1633.
Verse 4. One thing. Changes, great changes, and many bereavements there have been in my life. I have been emptied from vessel
to vessel. But one thing has never failed--one thing makes me feel that my life has been one;
it has calmed my joys, it has soothed my sorrows, it has guided me in difficulty, it
has strengthened me in weakness. It is the presence of God--a
faithful and loving God. Yes, brethren, the presence of God is not only light, it is unity. It gives unity to the heart that believes it-- unity to the life
that is conformed to it. It was the presence of God in David's soul that enabled him to say, "One thing have I desired of the Lord; "and in St, Paul's that enabled him
to say, "This one thing I do." George Wagner, in the "Wanderings of the
Children of Israel," 1862.
Verse 4. One thing. --
One master passion in the breast,
Like Aaron's serpent, swallows up the rest.
--Alexander Pope.
Verse 4. That I may dwell in the house
of the Lord all the days of my life.
To approach continually unto the temple, and thither continually to repair was the dwelling,
no doubt, here meant; to dwell, to
reside continually there, not to come for a spurt or a fit...And thus dwelt Hannah, the daughter of Phanuel, who
is said, in the second of Luke, for the space of four score and four years not to have gone out of the temple.
Not that she was there always, but often, saith Lyra; and venerable Bede to the same purpose. Not that she was
never absent, no, not an hour; but for that she was often in the temple. And the same St. Luke, speaking of our
Saviour's disciples, after they had seen him ascended into heaven--"They returned, "saith he, "to
Jerusalem with great joy: and were continually in the temple, praising and blessing God, " Lu 24:52-53. Thus,
St. Austin's mother, in her time too, might be said to dwell
in God's house, whereunto she came so duly and truly twice a day, "That she, in thy Scriptures, "saith
St. Austin, "might hear, O God, what thou saidst to her, and thou, in her prayers, what she said to thee."
In a word, such were the Christians the same St. Austin speaks of in another place, whom he calleth the emmets of God. "Behold the emmet of God, "saith he, "it rises
early every day, it runs to God's church, it there prays, it hears the lesson read, it sings a psalm, it ruminates
what it hears, it meditates thereupon, and hoards up within itself the precious corn gathered from that barn floor."
John Day's "David's Desire to go to Church, "1609.
Verse 4. That I may dwell in the house
of the Lord all the days of my life.
In the beginning of the Psalm, David keeps an audit of his soul's accounts, reckoning up the large incomes and
lasting treasures of God's bounty, grace, and mercy; the sum whereof is this: The Lord is my light and my life,
my strength and my salvation. And now, where shall David design his presence, but where is his light? Where shall
he desire his person, but where is his strength? Where shall he wish his soul, but where is his life? and where
shall he fix his habitation, but where is his salvation? even in communion with his God; and this, especially,
in the holy worship of his sanctuary. No wonder, then, if above all things he desires and seeks after this "one thing, ""to dwell in the house of the Lord, "etc. Robert Mossom.
Verse 4. The house of the Lord. It (the tabernacle, the sanctuary), is called the house of God because he is present there, as a man
delights to be present in his house. It is the place where God will be met withal. As a man will be found in his
house, and there he will have suitors come to him, where he reveals his secrets. A man rests, he lies, and lodgeth
in his house. Where is a man so familiar as in his house? and what other place hath he such care to protect and
provide for as his house? and he lays up his treasures and his jewels in his house. So God lays up all the treasures
of grace and comfort in the visible church. In the church he is to be spoken with as a man in his house. There
he gives us sweet meetings; there are mutual, spiritual kisses. "Let him kiss me with the kisses of his mouth."
So 1:2. A man's house is his castle, as we say, that he will protect and provide for. God will be sure to protect
and provide for his church. Therefore he calls the church of God, that is, the tabernacle (that was the church
at that time), the house of God. If we apply it to our times,
that answers the tabernacle now is particular visible churches under particular pastors, where the means of salvation
are set up. Particular visible churches now are God's tabernacle. The church of the Jews was a national church.
There was but one church, but one place, and one tabernacle; but now God hath erected particular tabernacles. Every
particular church and congregation under one pastor, their meeting is the church of God, a several church independent.
Richard Sibbes.
Verse 4. To behold the beauty of the
Lord. That was one end of his desire, to dwell in the house of God; not to feed his eyes
with speculations and goodly sights (as indeed there were in the tabernacle goodly things to be seen). No; he had
a more spiritual sight than that. He saw the inward spiritual beauty of those spiritual things. The other were
but outward things, as the apostle calls them. I desire to dwell in the house of the Lord, to
behold the beauty of the Lord, the
inward beauty of the Lord especially. Richard Sibbes.
Verse 4. The beauty of the Lord. In connection with these words, we would try to show that the character of God is attractive, and fitted
to inspire us with love for him, and to make us, as it were, run after him. The discussion of our subject may be
arranged under three heads. I. Some of the elements of the beauty of the Lord. II. Where the beauty of the Lord
may be seen. III. Peculiar traits of the beauty of the Lord. I. Some of the elements of the beauty of the Lord.
God is a Spirit. Hence his beauty is spiritual, and its elements must be sought for in spiritual perfection. 1.
One of the elements of this beauty is holiness. 2. But the elements of the divine beauty on which we intend at
this time to dwell, are those which are included under the general description of God's mercy and grace. The attractiveness
of these is more easily perceived, and their influence is sooner felt by persons in our fallen condition. It is
mainly through the instrumentality of these that sinners are won over from their enmity against God, and that the
Holy Ghost sheds abroad the love of God in our hearts. 3. Another thing, which we may call an element of beauty
in God, is the combination of his various attributes in one harmonious whole. The colours of the rainbow are beautiful,
when taken one by one: but there is a beauty in the rainbow, which arises not from any single tint; there is a
beauty in it which would not exist if the several hues were assumed in succession--a beauty which is a result of
their assemblage and collocation, and consists in their blended radiance. In like manner so the several perfections,
which coexist and unite in the nature of God, produce a glorious beauty. Holiness is beautiful; mercy is beautiful;
truth is beautiful. But, over and above, there is a beauty which belongs to such combinations and harmonies as
the psalmist describes, when he tells us, "Mercy and truth are met together; righteousness and peace have
kissed each other." "Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds.
Thy righteousness is like the great mountains; thy judgments are a great deep, "etc. II. We are next to inquire
where the beauty of the Lord may be seen It may so far be seen in the natural world. The throne of nature, although in some respects clouds and darkness are round about it, is not without
its rainbow of beauty, any more than the throne of grace. The beauty of the Lord may be seen in the moral law. In the law! Even so. In the unbending law, with its terrible anathema,
his beauty and amiableness shine forth. The law is full of love. The duties of the law are duties of love. Love
is the fulfilling of the law. The curse of the law is designed and employed for the maintenance of love. Obedience
to the law, and the reign of love, are but different aspects of the same state of things. And one of the most sublime
lessons of the law is the fact, that God is love. Again, the beauty of the Lord may be seen in the gospel. We see it, as it were, by reflection, in the law; in the gospel, we
see it directly. The law shows us the hearts of men, as God would have them to be; the gospel shows us God's own
heart. Again the beauty of the Lord is seen in Christ. It is
seen in Christ, for he is the brightness of the Father's glory, and the express image of his person; and he that
hath seen Christ, hath seen the Father. The beauty of the Lord is seen in Christ, when we consider him as the Father's
gift, and when we look to his offices and to his character. The character of Christ was the finest spectacle of
moral beauty which men or angels ever set their eyes on. III. We conclude by noticing some traits of the beauty
of the Lord. 1. It never deceives. 2. It never fades. 3. It never loses its power. 4. It never disappoints. Condensed from Andrew Gray (1805-1861), in "Gospel
Contrasts and Parallels."
Verse 4. The beauty of the Lord. The Lord's beauty, to be seen in his house, is not
the beauty of his essence, for so no man can see God and live Ex 23:18,20; before this glorious beauty the angels
cover their faces with their wings Isa 6:1-2; but it is the beauty of his ordinances, wherein God doth reveal to
the eyes of men's minds, enlightened by his Spirit, the pleasant beauty of his goodness, justice, love, and mercy
in Jesus Christ. Thomas Pierson, M.A., 1570-1633.
Verse 4. The beauty of the Lord. "Beauty" is too particular a word to express
the fulness of the Holy Ghost, the pleasantness or the delight of God. Take the word in a general sense, in your
apprehensions. It may be the object of all senses, inward and outward. Delight is most transcendent for pleasantness;
for indeed God in his ordinances, is not only "beauty" to the eye of the soul, but is ointment to the
smell, and sweetness to the taste, and all in all to all the powers of the soul. God in Christ, therefore, he is
delightful and sweet...The beauty of the Lord is especially
the amiable things of God, which is his mercy and love, that makes all other things beautiful that is in the church.
Richard Sibbes.
Verse 4. To enquire in his temple. The more grace the more business ye will find ye have to do with God in his ordinances; little grace
hath little to do, and much grace hath much to do; he hath always business with God, special earnest business.
To behold the beauty of the Lord, and
to enquire in his temple. Oh, I have somewhat to enquire after; I am to do something
by this duty, and therefore cannot trifle. He that comes to visit his friend in a compliment, he talks, he walks,
he trifles, and goes home again; but he that comes upon business, he is full of it: he is like Abraham's honest
and faithful servant. Ge 24:33. "And there was set meat before him to eat: but he said, I will not eat, until
I have told my errand." I have great business with the Lord, about the church and about my soul, and I will
not eat, nor talk, nor think, nor dally about anything, till I have told mine errand, or heard my Maker's errand
unto me. And for this end it's a rare thing to carry somewhat always on the spirit, to spread before God, a heart
pregnant with some needful request or matter whereof to treat with God. Ps 45:1. Richard
Steele's "Antidote against Distractions, "1673.
Verse 4. It was David's earnest prayer, One
thing have I desired of the Lord, that will I seek after; that
I may dwell in the house of the Lord all the days of my life,
to behold the beauty of the Lord, and to enquire in his temple. There are many that pray David's words, but not with David's heart. Unum petii,
one thing have I desired, de praeterito, for
the time past; et hoc requiram, this I will seek after, de futuro, for the time to
come: I have required it long, and this suit I will urge till I have obtained it. What? To dwell in some of the
houses of God all the days of my life, and to leave them to my children after me; not to serve him there with devotion,
but to make the place mine own possession? These love the house of God too well; they love it to have and to hold;
but because the conveyance is made by the lawyer, and not by the minister, their title will be found naught in
the end; and if there be not a nisi prius to prevent them, yet
at that great day of universal audit, the Judge of all the world shall condemn them. By this way, the nearer to
the church, the further from God. The Lord's temple is ordained to gain us to him, not for us to gain it from him.
If we love the Lord, we "will love the habitation of his house, and the place where his honour dwelleth; "that
so by being humble frequenters of his temple below, we may be made noble saints of his house above, the glorious
kingdom of Jesus Christ. Thomas Adams.
Verse 4. David being in this safe condition, what doth he now
think upon or look at, as his main scope? Not as Pyrrhus, king of Epirus, to sit still and be merry, when he had
overcome the Romans and all his enemies, as he sometime said to Cyneas, the philosopher, but to improve his rest
to perpetual piety, in going from day to day to God's house, as Hannah is said afterwards to have done. Luke 2.
And this, first, for the solace of his soul, in seeing the beauty of his sanctuary. Secondly, that he might still
be directed aright and be safe. Thirdly, that he might yet be more highly exalted in kingly glory. Fourthly, for
all this, as he should have abundant cause, sacrificing and singing psalms to God without ceasing: see Ps 27:5-6.
John Mayer.
Verse 4. O my soul, what sights have I seen in the house of
God! what provisions have I tasted! what entertainments have I had! what enlargements in prayer, and answers thereto!
what impression under his word, what entertainment at his table, as he has sometimes brought me into his banqueting
house, and his banner over me has been love! And though I cannot, it may be, say so much of this as some others;
yet what I have found, I cannot but remember with thankfulness, and desire more; and as this was in the house of God, here would I still desire to dwell. Daniel
Wilcox, 1676-1733.
Verse 5. The time of trouble. Though God does not always deliver his people out of trouble, yet he delivers them from the evil of trouble,
the despair of trouble, by supporting the spirit; nay, he delivers by trouble, for he sanctifies the trouble to
cure the souls, and by less troubles delivers them from greater. From a Broad Sheet in
the British Museum, dated, London: printed for D. M., 1678.
Verse 5. He shall hide me. The word here used means to hide, to secrete, and then, to defend or protect. It would properly be applied
to one who had fled from oppression, or from any impending evil, and who should be secreted in a house or cavern, and thus rendered safe from pursuers, or from the threatening evil. Albert Barnes.
Verse 5. Pavilion
comes from papilio, a butterfly. It signifies a tent made of cloth stretched out on
poles, which in form resembles in some measure the insect above named. Adam Clarke.
Verse 5. In the secret of his tabernacle
shall he hide me. He alludes to the ancient custom of offenders, who used to flee to
the tabernacle or altar, where they esteemed themselves safe. 1Ki 2:28. Matthew Poole.
Verse 5. In the secret of his tabernacle. Were there no other place, he would put me in the holy of holies, so that an enemy would not dare to approach me. Adam Clarke.
Verse 6. Now shall mine head be lifted
up above mine enemies round about me.
A man cannot drown so long as his head is above water. Now, it is the proper office of hope to do this for the
Christian in times of any danger. Lu 21:28. "When these things begin to come to pass, then look up, and lift
up your heads: for your redemption draweth nigh." A strange time, one would think, for Christ then to bid
his disciples lift up their heads in, when they see other men's
hearts failing them for fear, and for looking after those things which are coming on the earth Lu 21:26; yet now
is the time of the rising of their sun, when others' is setting, and the blackness of darkness is overtaking others;
because now the Christian's feast is coming, for which hope hath saved its stomach so long. "Your redemption
draweth nigh." Two things make the head hang down--fear and shame; hope eases the Christian's heart of both
these, and so forbids him to give any sign of a desponding mind by a dejected countenance. William
Gurnall.
Verse 6. Therefore will I offer in
his tabernacle sacrifices of joy.
"Surely, "some may say, "he could have called on God beyond the precincts of the temple. Wherever
he wandered as an exile, he carried with him the precious promise of God, so that he needed not to put so great
a value upon the sight of the external edifice. He appears, by some gross imagination or other, to suppose that
God could be enclosed by wood and stones." But if we examine the words more carefully, it will be easy to
see, that his object was altogether different from a mere sight of the noble building and its ornaments, however
costly. He speaks, indeed, of the temple, but he places that beauty not so much in the goodliness that was to be
seen by the eye, as in its being the celestial pattern which was shown to Moses, as it is written in Ex 25:40:
"And look that thou make them after their pattern, which was showed thee in the mount." As the fashion
of the temple was not framed according to the wisdom of man, but was an image of spiritual things, the prophet
directed his eyes and all his affections to this object. Their madness is, therefore, truly detestable who wrest
this place in favour of pictures and images, which, instead of deserving to be numbered among temple ornaments,
are rather like the dung and filth, defiling all the purity of holy things. John Calvin.
Verse 8. When thou saidst, Seek ye
my face; my heart said unto thee, Thy face, Lord, will I seek. In the former verse, David begins a prayer to God, "Hear, O Lord; have mercy upon me, and answer
me." This verse is a ground of that prayer, Seek ye my face, saith
God. The heart answers again, Thy face, Lord, will I seek; therefore I am encouraged to pray to thee. In the words are contained
God's command and David's obedience. God's warrant and David's work answerable, the voice and the echo: the voice,
"Seek my face; "the rebound back again of a gracious
heart, "Thy face, Lord, will I seek." "When thou saidst." It is not in the original. It only makes way to the sense. Passionate speeches are usually abrupt: "Seek my face:" "Thy face, Lord, will I seek." ...
God is willing to be known. He is willing to open and discover himself; God delights not to hide himself. God stands
not upon state, as some emperors do that think their presence diminishes respect. God is no such God, but he may
be searched into. Man, if any weakness be discovered, we can soon search into the depth of his excellency; but
with God it is clean otherwise. The more we know of him, the more we shall admire him. None admire him more than
the blessed angels, that see most of him, and the blessed spirits that have communion with him. Therefore he hides
not himself, nay, he desires to be known; and all those that have his Spirit desire to make him known. Those that
suppress the knowledge of God in his will, what he performs for men, and what he requires of them, they are enemies
to God and of God's people. They suppress the opening of God, clean contrary to God's meaning; "Seek my face; "I desire to be made known, and lay open myself to
you. Therefore we may observe by the way, that when we are in any dark condition, that a Christian finds not the
beams of God shining on him, let him not lay the blame upon God, as if God were a God that delighted to hide himself.
Oh, no! it is not his delight. He loves not strangeness to his poor creatures. It is not a point of his policy.
He is too great to affect (Choose=love) such poor things. No; the fault is altogether in us. We walk not worthy
of such a presence; we want humility and preparation. If there be any darkness in the creature, that he finds God
doth not so shine on him as in former times, undoubtedly the cause is in himself; for God saith, "Seek my face." He desires to reveal himself. Richard
Sibbes.
Verse 8. When thou saidst, Seek ye
my face, etc. All the Spirit's motions are seasonable, and therefore not to be put off;
for delay is a kind of denial, and savours of such ungrateful contempt, as must needs be very displeasing to him.
When thou saidst, Seek ye my face;
my heart said unto thee, Thy face, Lord, will I seek. God does not only expect such an
answer, but expects it immediately upon his call. Whenever he blows with his wind, he looks that we should spread
our sails. If we refuse his offered help, we may deservedly want it when desired. As Christ withdrew himself from
the spouse because she let him stand knocking so long at the door of her heart, and she still deferred to open,
and tired out his loving forbearance with vain and frivolous excuses. So 5:2, etc. But as we must not omit the
present performance of any duty which he excites unto, we must not check his influences by being weary of the duties
which he assists us in: if we do not improve extraordinary aids by holding out the longer, we provoke him to depart.
Timothy Cruso.
Verse 8. When thou saidst, Seek ye
my face, etc. We see here thus much, that God must begin with us, before we can close with him; God must seek us, before we can seek him; God must first desire that we
draw near to him, before we for our particulars are able to draw near unto God. Thou saidst, Seek my face; and
then and not till then my heart said, Thy face, Lord, will I seek. Thomas Horton.
Verse 8. When thou saidst, etc. Now God then speaks to the heart to pray when not only he puts upon the duty by saying to the conscience,
This thou oughtest to do; but God's speaking to pray is such as his speech at first was, when he made the world,
when he said, "Let there be light, and there was light:" so he says, let there be a prayer, and there
is a prayer; that is, he pours upon a man a spirit of grace and supplication, a praying disposition; he puts in
motives, suggests arguments and pleas to God; all which you shall find come in readily, and of themselves, and
that likewise with a quickening heat and enlargement of affection, and with a lingering and longing, and restlessness
of spirit to be alone, to pour out the soul to God, and to vent and form those motions and suggestions into a prayer,
till you have laid them together, and made a prayer of them. And this is a speaking to the heart. Observe such
times when God doth thus, and neglect them not, then to strike whilst the iron is hot; thou hast then his ear;
it is a special opportunity for that business, such a one as thou mayest never have the like. Suitors at court
observe molissima fandi tempora, their times of begging when
they have kings in a good mood, which they will be sure to take the advantage of; but especially if they should
find that the king himself should begin of himself to speak of the business which they would have of him: and thus
that phrase of Ps 10:17, that God prepares the heart, is understood by some, that God prepares the heart, and causeth
the ear to hear; that is, he fashions it and composes it into a praying frame. And sure it is a great sign that
God means to hear us when himself shall thus indite the petition. Thomas Goodwin.
Verse 8. When thou saidst, etc. And well may this be pleaded, in that God useth not so to stir up and strengthen us to seek him,
but when he intends to be found of us. Ps 10:17. "Thou hast heard the desire of the humble: thou wilt prepare
their heart, thou wilt cause thine ear to hear." Jer 29:13. "And ye shall seek me, and find me, when
ye shall search for me with all your heart." And God maketh it an argument to himself, that if he say to any
inwardly as well as outwardly, Seek my face, he that speaketh
righteousness cannot speak thus to them, and frustrate their prayers, and so bid them seek his face in vain. Isa
45:19, "I said not unto the seed of Jacob, Seek ye me in vain; I the Lord speak right things." If Ahasuerus
bid his spouse to ask, surely he will not fail to grant her petition Es 7:2; so here. And as when Christ called
the blind man to come to him to tell him his grievance, it was truly said to him by them, "Be of good comfort,
rise, for he calleth thee." Mr 10:49. So it is in this case. Thomas Cobbett.
Verse 8. My heart said unto thee. The heart is between God and our obedience, as it were, an ambassador. It understands from God what God
would have done, and then it lays a command upon the whole man. The heart and conscience of man is partly divine,
partly human. It hath some divinity in it, especially if the man be a holy man. God speaks, and the heart speaks.
God speaks to the heart, and the heart speaks to us. And ofttimes when we hear conscience speaking to us, we neglect
it; and as St. Augustine said of himself, "God spake often to me, and I was ignorant of it." When there
is no command in the word that the heart directly thinks of (as indeed many profane careless men scarce have a
Bible in their houses), God speaks to them thus; conscience speaks to them some broken command, that they learn
against their wills. They heed it not, but David did not so. God said, Seek ye my face: his heart answers, "Thy face, Lord, will I seek."
The heart looks upward to God, and then to itself, My heart
said. It said to thee and then to itself. First, his heart said
to God, "Lord, I have encouragement from thee. Thou hast commanded that I should seek thy face." So his
heart looked to God, and then it speaks to itself. Thy face, Lord, will I seek. It looks first to God, and then to all things that come from itself. Richard
Sibbes.
Verse 8. There are diverse things considerable of us in this
answer and compliance of David's with God's command or invitation to him. First, it was seasonable, and in due time; presently
does David make this return: "Thy face, Lord, will I seek." This is the property and disposition of every
wise and prudent Christian, to close with the very first opportunities of God's invitation. Secondly, this answer,
as it was seasonable and present, so it was also full and complete; the
performance was proportionable to the injunction. Ye shall have some kind of people in the world that God bids
them do one thing and they will be sure to do the quite contrary; or, at least, not do as much as the should do,
but do it by halves. But, now, here David makes return to God in the full extent and proportion of obedience. God
said, Seek my face, and he answered Thy face, Lord, will I seek. Thirdly,
it was real, and entire, and sincere; "My heart said." It is one thing to say it with the mouth,
and it is another thing to say it with the heart. With the mouth it is quite easy and ordinary, and
nothing more usual. Lord, thy face will we seek, especially in any trouble or calamity, which is incident unto
us; but for the heart to say it, that is not so frequent. Fourthly, it was settled and
peremptory. "Thy face will I seek; "there is nothing shall hinder me of it,
or keep me from it, but I will do it against all opposition. Lastly, this protestation of David was absolute and indefinite and unlimited; "I will seek thy face; "without prescription of time, or place, or condition; not only now,
but hereafter: not only for a time, but for ever, in all seasons, in all estates, in all circumstances, still I
shall keep me to this--to hold my communion with thee. Then are we Christians, indeed, when we are so immutably
and irreversibly and independently upon the opinions or practices of any other person. Condensed
from Thomas Horton.
Verse 8. God hath promised his favour, and, therefore, his people
may seek his favour. Nay, he hath commanded his people to seek his favour, and therefore they should seek it. It
is an unadvised folly, during the suspension of God's favour, to unson ourselves, and unpeople ourselves, i.e., by denying the grace and spiritual relation which exist between us and
God. That is not the way to gain favour; for when we have undone our relation of children we exclude ourselves
from the expectation of favour. No, the wisest and surest way is to seek the renewing of God's loving countenance,
and not to be driven away from God by our unbelief. Obadiah Sedgwick, in "The Doubting
Believer, "1653.
Verse 9. Hide not thy face far from
me. When I seek thy face, vouchsafe, O God, not to hide thy face from me; for to what
purpose should I seek it if I cannot find it? and what hope of finding it if thou be bent to hide it? Sir Richard Baker.
Verse 9. Put not thy servant away in
anger. God puts away many in anger for their supposed goodness, but not any at all for
their confessed badness. John Trapp.
Verse 9. Thy servant. It is a blessed and happy thing to be God's true "servant." Consider what the Queen of Sheba said of Solomon's servants 1Ki 10:8: "Happy are these thy servants,
"&c. Now Christ Jesus is greater than Solomon, Mt 12:42, and so a better Master. Good earthly masters
will honour good servants, as Pr 27:18, "He that waiteth on his master shall be honoured; " Pr 17:2,
"A wise servant shall have a portion, or inheritance, among the brethren." But however some earthly masters
may be Nabals and Labans, yet God will not be so: Joh 12:26: "Where I am, there shall also my servant be."
"If any man serve me, him will my father honour, "see Lu 12:37. The watchful servants are blessed; their
master will make them to sit down to meat, and will come forth and serve them, as Mt 25:21,23: "Well done,
thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things:
enter thou into the joy of thy Lord." Thomas Pierson.
Verse 9. Thou hast been my help; leave
me not, etc. One act of mercy engages God to another. Men argue thus: I have showed you
kindness already, therefore trouble me no more; but because God has shown mercy he is more ready still to show
mercy; his mercy in election makes him justify, adopt, glorify. Thomas Watson.
Verse 9. Leave me not; rather, "dismiss me not; ""let not go thy hold of me." This is the proper sense of
the Hebrew verb (vjn), to set a thing loose, to
let it go, to abandon it. Samuel Horsley.
Verse 10. When my father and my mother
forsake me. As there seems to be some difficulty in supposing the psalmist's parents
to have "deserted" him, they might perhaps be said to have "forsaken" him (as Muis conjectures), that is, to have left him
behind them, as being dead. James Merrick, M.A., 1720-1769.
Verse 10. When my father and my mother
forsake me. It is indeed the nature of all living creatures, though never so tender of
their young ones, yet when they are grown to a ripeness of age and strength, to turn them off to shift for themselves;
and even a father and a mother, as tender as they are, have yet somewhat of this common nature in them; for while
their children are young they lead them by the hand, but when they are grown up they leave them to their own legs,
and if they chance to fall let them rise as they can. But God even then takes his children up, for he knows of
what they are made; he knows their strength must be as well supported as their weakness be assisted; he knows they
must as well be taken up when they fall, as be held up when they stand. Sir Richard Baker.
Verse 10. Father and mother. First, who are they? Properly and chiefly our natural parents, of whom we were begotten and born; to
whom (under God) we owe our being and breeding. Yet here, not they only; but by synecdoche all other kinsfolks, neighbours, friends, acquaintances, or, indeed, more generally yet, all worldly
comforts, stays, and helps whatsoever. 2. But, then, why these named the rathest, and the rest to be included in
these? Because we promise to ourselves more help from them than from any of the other. We have a nearer relation
to, and a greater interest in them than in any other; and they of all other are the least likely to forsake us.
The very brute creatures forsake not their young ones. A hen will not desert her chickens, nor a bear endure to
be robbed of her whelps. 3. But, then, thirdly, why both named--father and mother too? Partly
because it can hardly be imagined that both of them should forsake their child, though one should hap to be unkind.
Partly, because the father's love being commonly with more providence, the mother's
with more tenderness; both together do better express than alone
either would do, the abundant love of God towards us, who is infinitely dear over us, beyond the care of the most
provident father, beyond the affection of the most tender mother. 4. But, then, fourthly, when may they be said
to forsake us? When at any time they leave us destitute of such
help as we stand in need of; whether it be out of choice, when
they list not to help us, though they might if they would; or out of necessity, when they cannot help us, though they would if they could. Robert Sanderson.
Verse 10. Then the Lord will take me
up. But dictum factum: these are but
words: Are there producible and deeds to make it good? Verily, there are, and that to the very letter. When Ishmael's mother, despairing of
his life, had forsaken him, and laid him down gasping (his last,
for ought she knew or could do to help it), in the wilderness, the Lord took him up; he opened a new spring of water, and opened her eyes to see it, and so the child was preserved. Genesis
21. When Moses' parents had also forsaken him (for they durst
not stand by him any longer), and laid him down among the rushy flags, the Lord took him
up too. He provided him of a saviour, the king's own daughter, and of a nurse the child's
own mother--and so he was preserved too. Ex 2:6-9. Take but two examples more, out of either Testament one. David
and St. Paul, both forsaken of men, both taken
up of God. How was David forsaken, in Ps 142:4, when he had looked upon his right hand,
and saw no man that would know him; he had no place to fly unto, and no man cared for his soul. But all the while
Dominus ad dextris, there was one at his right hand (though
at first he was not aware of him), ready to take him up; as
it there followeth, Ps 142:5, "I cried unto thee, O Lord; I said, Thou art my refuge and my portion in the
land of the living." And how St. Paul was forsaken; take it from himself, 2Ti 4:16, "At my first answer
no man stood with me, but all men forsook me:" a heavy case, and had been heavier had there not been one ready
to take his part, at the next verse, "Nevertheless the Lord stood with me, and strengthened me, "etc.
What need we any more witnesses? In ore duorum --in the mouth
of two such witnesses the point is sufficiently established. But you will yet say, these two might testify what
they had already found post factum. But David, in the text,
pronounces it de futuro, beforehand, and that somewhat confidently:
"The Lord will take me up." As he doth also elsewhere:
"Sure I am that the Lord will avenge the poor, and maintain the cause of the helpless, " Psalm 109. But
is there any ground for that? Doubtless there is; a double ground;
one in the nature, another in the promise of God. In his nature four qualities there are (we take leave so to speak, suitably to our own low apprehensions, for in the Godhead there
are properly no qualities); but call them qualities or attributes or what else you will; there are four perfections in God, opposite to those defects which in our earthly parents we have found to be the
chief causes why they do so oft forsake us; which give us full
assurance that he will take us up when all other succors fail
us. Those are his love, his wisdom,
his power, his eternity,
and all in his nature. To which four, add
his promise, and you have the fulness of all the assurance that
can be desired. Robert Sanderson.
Verse 10. The Lord will take me up: Hebrew, will gather me, that is, take me into his
care and keeping. In the civil law, we find provision made for outcasts and friendless persons; some hospitals
to entertain them, some liberties to comfort and compensate their trouble. It is sure, that in God the forlorn
and fatherless find mercy. John Trapp.
Verse 11. Teach me thy way, O Lord. Having compared himself to an exposed, deserted infant, adopted by God, he anon fairly asks to be shown
how to walk. He asks the grace of being able to observe all his holy commandments, which he never loses sight of
through the whole one hundred and fifty Psalms. What else could he do? when it was the only path to that heavenly
house of God, which he had just declared to be the only wish and desire of his heart. Robert
Bellarmine (Cardinal), 1542-1621.
Verse 11. Lead me in a plain path,
because of mine enemies. If a man travelling in the King's highway, be robbed between
sun and sun, satisfaction is recoverable upon the county where the robbery was made; but if he takes his journey
in the night, being an unseasonable time, then it is at his own peril, he must take what falls. So, if a man keep
in God's ways, he shall be sure of God's protection; but if
he stray out of them, he exposes himself to danger. Robert Skinner (Bishop), 1636.
Verse 11. Because of mine enemies. If once a man commence a professor, the eyes of all are upon him; and well they may, for his profession
in the world is a separation from the world. Believers condemn those by their lives who condemn them by their lips. Righteous David saw
many who were waiting to triumph in his mistakes. Hence the more they watched, the more he prayed: "Teach
me thy way, O Lord, and lead me in a plain path, because of mine enemies." It may be rendered, because of mine observers. Christian, if you dwell in the open tent of licentiousness,
the wicked will not walk backward, like modest Shem and Japheth, to cover your shame: but they will walk forward,
like cursed Ham, to publish it. Thus they make use of your weakness as a plea for their wickedness. Men are merciless
in their censures of Christians; they have no sympathy for their infirmity: while God weighs them in more equal
scales, and says, "The spirit is willing, but the flesh is weak." While a saint is a dove in the eyes of God, he is only a raven in the estimation of sinners. William Secker.
Verse 13. I had fainted, etc. Study much the all sufficiency, the power, the goodness, the unchangeableness of God. 1. The all
sufficiency of God. What fulness there is in him to make up all you can lose for him; what refreshments there are
in him to sweeten all you can suffer for him. What fulness! You may as well doubt that all the waters of the ocean
cannot fill a spoon, as that the divine fulness cannot be enough to you, if you should have nothing left in this
world; for all the waters that cover the sea are not so much as a spoonful, compared with the boundless and infinite
fulness of all sufficiency. What refreshments in him! One drop of divine sweetness is enough to make one in the
very agony of the cruellest death to cry out with joy, "The bitterness of death is past." Now in him
there are not only drops, but rivers; not a scanty sprinkling, but an infinite fulness. 2. Eye much the power of
God, how it can support under the cross, what it can bring to pass for you by the cross. No cross so sharp and
grievous, but he can make it sweet and comfortable. No cross so heavy and intolerable, but he can make light and
easy. No cross so ignominious and reproachful, but he can turn it to your honour. No cross so fastened to you,
but he can easily remove it. 3. His goodness. His all sufficiency
and power make him able, his goodness makes him willing to do
for his people under the cross what his all sufficiency and almighty power can afford. His goodness sets his mighty power to work for his suffering saints. His goodness sets his all sufficiency, his fulness, abroach for them, so that it runs freely upon them; and never
more freely than when they are under the cross. I had fainted unless I had believed to see the goodness of the Lord, &c. What is it
that makes you ready to faint under the cross, or thoughts and
foresight of it? Look to the goodness of God, there is support.
Condensed from David Clarkson.
Verse 13. I had fainted. The words in italics are supplied by our translators; but, far from being necessary, they injure the
sense. Throw out the words, I had fainted, and leave a break after the verse, and the elegant figure of the psalmist will be preserved:
"Unless I had believed to see the goodness of the Lord in the land of the living" --what! what, alas!
should have become of me! Adam Clarke.
Verse 13. Unless I had believed to
see the goodness of the Lord in the land of the living. In the Hebrew this verse is elliptical, as Calvin here translates it. In the French version he supplies
the ellipsis, by adding to the end of the verse the words, "C'estoit fait de moy, ""I had perished."
In our English version the words, "I had fainted, "are introduced as a supplement in the beginning of
the verse. Both the supplement of Calvin, and that of our English version, which are substantially the same, doubtless
explain the meaning of the passage; but they destroy the elegant abrupt form of the expression employed by the
psalmist, who breaks off in the middle of his discourse without completing the sentence, although what he meant
to say is very evident. Editorial note to Calvin, in loc.
Verse 13. Under sore trouble and distress, labour to exercise
a strong and lively faith. It was a noble and heroic resolution in that holy man Job, under his singular trials
Job 13:15: "Though he slay me, yet will I trust in him; "as if he had said, Let my strokes be never so
sore and heavy, yet I will not let go my grips of his word and promises, I will not raze these foundations of my
hope. It was the way the psalmist kept himself from sinking under his heavy burdens: I
had fainted, unless I had believed to see the goodness of the
Lord in the land of the living. ...Faith brings new strength and auxiliary supplies of
grace from heaven, when the former supply is exhausted and spent; whereof David had the sweet experience here.
As God doth plant and actuate grace in the soul, so he is pleased to come in with seasonable supplies and reinforcements
to the weak and decayed graces of his people, answerable to their present exigencies and pressures; and thus he
doth from time to time feed the believer's lamp with fresh oil, give in more faith, more love, more hope, and more
desires; and hereby he gives power to the faint, and strengthens the things which remain when ready to die. John Willison.
Verse 13. Unless I had believed to
see the goodness of the Lord in the land of the living: a cordial made up of three sovereign ingredients--a hope to see; and to see the goodness of God; and the goodness of
God in the land of the living. Sir
Richard Baker.
Verse 13. The land of the living. Alas! what a land of the living is this, in which there are more dead than living, more under ground than above it; where the earth is
fuller of graves than houses; where life lies trembling under the hand of death; and where death hath power to
tyrannize over life! No, my soul, there only is the land of the living where there are none but the living; where there is a church,
not militant, but triumphant; a church indeed, but no churchyard, because none dead, nor none that can die; where
life is not passive, nor death active; where life sits crowned, and where death is swallowed up in victory. Sir Richard Baker.
Verse 14. Wait on the Lord, be of good
courage. Be comfortable, hold fast
(as the Greek hath), be manly, or quit
thee as a man; which word the apostle useth. 1Co 16:13. These are the words of encouragement
against remissness, fear, faintness of heart, or other infirmities. Henry Ainsworth.
Verse 14. Wait on the Lord, be of good
courage.
Stand but your ground, your ghostly foes will fly--
Hell trembles at a heaven directed eye;
Choose rather to defend than to assail--
Self confidence will in the conflict fail:
When you are challenged you may dangers meet--
True courage is a fixed, not sudden heat;
Is always humble, lives in self distrust,
And will itself into no danger thrust.
Devote yourself to God, and you will find
God fights the battles of a will resigned.
Love Jesus! love will no base fear endure--
Love Jesus! and of conquest rest secure.
--Thomas Ken (Bishop), 1637-1710-11.
Verse 14. Think not the government is out of Christ's hand,
when men are doing many sad things, and giving many heavy blows to the work of God. No, no; men are but his hand;
and it is the hand of God that justly and righteously is lying heavy upon his people. Look above men, then; you
have not to do with them: there is a turn of matters, just as he is pleased to turn his hand. Ralph
Erskine, 1685-1752.
HINTS TO THE VILLAGE PREACHER
Verse 1. (first clause). The relation of illumination to salvation, or the need of light if men would be saved.
Verse 1. The Christian hero, and the secret springs of his courage.
Verse 1. The believer's fearless challenge.
Verse 2. The character, number, power, and cruelty of the enemies
of the church, and the mysterious way in which they have been defeated.
Verse 3. Christian peace. 1. Exhibited in the calm foresight
of trouble.
2. Displayed in the confident endurance of affliction.
3. Sustained by divine help and past experience Ps 27:1-2.
4. Producing the richest results, glory to God, etc.
Verse 4. Model Christian life.
1. Unity of desire.
2. Earnestness of action.
3. Nearness of communion.
4. Heavenliness of contemplation.
5. Progress in divine education.
Verse 4. The affection of moral esteem towards God. Thomas Chalmers.
Verse 4. A breathing after God. R.
Sibbes's Sermon.
Verse 4. (last clause). Sabbath occupations and heavenly delights.
Verse 4. (final clause). Matters for enquiry in the Temple of old opened up in the light of the New Testament.
Verse 6. The saint's present triumph over his spiritual foes,
his practical gratitude, and his vocal praises.
Verse 7. Prayer. To whom addressed? How? Cry, etc. When? Left indefinite. On what is it based?
Mercy. What it needs? Hear, answer.
Verse 8. The heart in tune with its God. Note, the promptness,
heartiness, personality, unreservedness, accuracy, and resolution of the response to the precept.
Verse 8. The successful seeker. R.
Sibbe's Sermon.
Verse 8. The echo. See Spurgeon's Sermons. No. 767.
Verse 9. 1. Desertion deprecated in all its forms.
2. Experience pleaded.
3. Divine aid implored.
Verse 9. The horror of saints at the hell of sinners. James Scot.
Verse 10. The portion of the orphan, the comfort of the persecuted,
the paradise of the departing.
Verse 11. The plain man's pathway desired, described, divinely
approved, "thy way", "a plain way", and
divinely taught, "teach me, O
Lord, ""lead me."
Verse 13. Faith, its precedence of sight, its objects, its sustaining
power.
Verse 13. Believing to see. See Spurgeon's Sermons. No. 766.
Verse 14. The believer's position,"
wait;" his condition, "good courage;" his support," he shall," etc.; his perseverance,
"wait" repeated a second time; his reward.
WORKS UPON THE TWENTY-SEVENTH PSALM
Excellent Encouragements against Afflictions, containing David's Triumph over Distress;
or an Exposition of Psalm 27. By THOMAS PIERSON, M.A. (Reprinted in Nichol's Series of
Puritan Commentaries.)
Meditations upon the 27th Psalm of David. By SIR RICHARD BAKER.
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