Chapter
101
(Verses
1 through 3) I will sing of mercy and judgment: unto Thee, O LORD,
will I sing. I will behave myself wisely in a perfect way. O when
wilt Thou come unto me? I will walk within my house with a perfect
heart. I will set no wicked thing before mine eyes: I hate the work
of them that turn aside; it shall not cleave unto me.
We do
not know at what time of the year David wrote this, but since we are
now in the last days of a year, and also of a century, we might
think of it as a “New Year’s Resolution.” First he declares,
“I will sing of mercy and judgment: unto the LORD will I sing.”
This is surely a good resolution for all, who love the LORD. Let us
sing, not of some love affair that has gone wrong, nor of some
childhood memory, and not even of the exploits of some great man;
but of mercy and judgment. And while we sing of these, let us be
careful to sing unto the LORD, because mercy and judgment belong to
Him. His next resolution is, “I will behave myself wisely in a
perfect way.” Since “the fear of the LORD is the beginning of
wisdom,” to fulfill this resolution, we must behave ourselves in
the fear of the LORD: and since His way is the only “perfect
way,” we must walk in His way. When we do this, we will have such
a longing to be “absent from the body, and to be present with the
Lord,” that we too will be saying, with David, “O when wilt Thou
come unto me?” Then will we also resolve, as he did, “I will
walk within my house with a perfect heart. I will set no wicked
thing before mine eyes.” David knew from experience the result of
walking in his house with a heart that was not perfect, that is, a
heart that was not satisfied with the blessings God had given him.
Although he had wives, when he saw Bathsheba, the wife of another
man, he wanted her; and we all know the result of that wicked act.
Now he says, “I will set no wicked thing before mine eyes: I hate
the work of them that turn aside; it shall not cleave to me.” He
knew that, the wicked thing he had set before his eyes had led him
on to commit both adultery and murder. Perhaps, we have never
committed either of these sins, but we undoubtedly can find in our
experience some wicked thing (thought or purpose) which we set
before our eyes, and it led us on to do something we have many times
regretted. Whatever it may have been, let us also, with him resolve,
“I will set no wicked thing before my eyes: I hate the work of
them that turn aside; it shall not cleave to me.” The only way we
can make sure that they will not cleave to us is to cut them off
every time they rise up before us. If we ever let them get set
before our eyes, they will cleave to us, and lead us into trouble.
(Verses
4 and 5) A froward heart shall depart from me: I will not know a
wicked person. Whoso privily slandereth his neighbor, him will I cut
off: him that hath an high look and a proud heart I will not suffer.
A
froward heart is one that is rebellious or disobedient, and this
David will drive away from himself; it “shall depart from me.”
Someone will surely say, “But no one can change his own heart:
only the LORD can change it.” That is true, so far as changing the
nature of the heart is concerned: but David’s heart has already
had that change; he has already declared that he “hates the work
of them that turn aside.” Yet it will take effort on his part to
rid himself of those rebellious and disobedient impulses that Satan
is continually attempting to inject into it. He recognizes that one
very effective way of doing this is to have nothing to do with a
wicked person. Anyone who would in secret slander his neighbor is to
be cut off. His statement, “Him that hath an high look and a proud
heart will not I suffer,” simply means “I will not tolerate one
who has a haughty look and a proud heart.”
(Verses
6 through 8) Mine eyes shall be upon the faithful of the land, that
they may dwell with me: he that walketh in a perfect way, he shall
serve me. He that worketh deceit shall not dwell within my house: he
that telleth lies shall not tarry in my sight. I will early destroy
all the wicked of the land; that I may cut off all wicked doers from
the city of the LORD.
While
everything from the beginning of this psalm through verse 4 is
obviously David’s personal resolution. And verse 5 can reasonably
well be so considered, the remainder seems to be either his
declaration of his official policy as king of
Israel
, or the LORD’S declaration of what He will do. In either case,
the message is the same, and it clearly agrees with what the LORD
has said in other places. He will watch over the faithful of the
land, that they may dwell with Him: and those who walk in a perfect
way, (which is His way,) shall serve Him. Those who work deceit and
tell lies shall neither dwell within His house, nor tarry in His
sight. He will soon destroy the wicked of the land, and cut off the
evildoers from the city of the LORD.
(Verses
1 through 3) Hear my prayer, O LORD, and let my cry come unto Thee.
Hide not Thy face from me in the day when I am in trouble; incline
Thine ear unto me: in the day when I call answer me speedily. For my
days are consumed like smoke, and my bones are burned as an hearth.
We
are told that this psalm is “a prayer of the afflicted when he is
overwhelmed, and pours out his complaint before the LORD.” Surely
then, we could be justified in considering it as our own prayer,
when we are heavily troubled. The first two verses are simply a
prayer that the LORD will give a favorable hearing to our cries, and
answer us quickly. Verse 3 sets forth our suffering as our reason
for calling upon the LORD, and our desire for a quick answer. Our
days pass by with no more to show for them than is left when smoke
is driven away by the breeze. Our troubles are so overwhelming that
it seems even our bones are burned by them.
(Verses
4 through 7) My heart is smitten, and withered like grass; so that I
forget to eat my bread. By reason of the voice of my groaning my
bones cleave to my skin. I am like a pelican of the wilderness: I am
like an owl of the desert. I watch, and am as a sparrow alone upon
the housetop.
Sometimes
indeed our sorrows come upon us so that we will say, “I just
don’t have the heart to do anything.” We feel to be almost as
lifeless as grass that has been cut down, and left to wither; we may
even lose interest in eating. When we consider “a pelican of the
wilderness,” it seems to be a contradiction of terms. In the
land
of
Israel
the wilderness is mostly desert, while the pelican is a bird of the
swamps, and marshes. So “a pelican of the wilderness” seems to
indicate something completely out of place; and that is exactly how
we feel when in deep sorrow. We just don’t feel to “fit in”
with whatever activity may be going on around us. The “owl of the
desert” is a very solitary creature; and so are we when extremely
heavy sorrow comes upon us. We all know that the sparrow is a very
gregarious bird; so “a sparrow alone upon the house top” is a
very lonely picture. Yet it aptly describes us when in the grip of
great sorrow.
(Verses
8 through 10) Mine enemies reproach me all the day; and they that
are mad against me are sworn against me. For I have eaten ashes like
bread, and mingled my drink with weeping, because of Thine
indignation and Thy wrath: for Thou hast lifted me up and cast me
down.
As we
have often said, so we remind you again, our enemies are not always
wicked people who are trying to destroy us, but very often they are
the temptations, doubts , fears, etc., that Satan is constantly
directing against us; and these will certainly increase when we are
brought low by sorrow, and especially when that sorrow is repentance
for our disobedience. Apparently that is what is under consideration
in this text. It is because of the LORD’S indignation and anger
against our sin that we are brought low. He has lifted us up by His
grace that we might know His mercy; but we have disobeyed His word;
and He has cast us down with His chastisement.
(Verses
11 and 12) My days are like a shadow that declineth; and I am
withered like grass. But Thou, O LORD, shalt endure for ever: and
Thy remembrance unto all generations.
Sometimes
it takes such sorrow to bring us to a true realization of the
contrast between us and God. When we honestly consider our lives, we
find that our whole life span is like a shadow that fades away. Its
duration is little more than that of the grass that withers away,
and is forgotten. In the history of mankind there have been many,
who in their day were considered great; and, although some have been
blessed to accomplish things that are still beneficial to men, if we
should ask the average man on the street, “Do you remember what
Mr. _ _ _ is noted for? His answer would probably be, “Who was
he?” This is how important our lives are: but “God shall endure
for ever: and His remembrance unto all generations.”
(Verses
13 through 17) Thou shalt arise and have mercy on
Zion
: for the time to favor her, yea, the set time, is come. For Thy
servants take pleasure in her stones, and favor the dust thereof. So
the heathen shall fear the name of the LORD, and all the kings of
the earth Thy glory. When the LORD shall build up
Zion
, He shall appear in His glory. He will regard the prayer of the
destitute, and not despise their prayer
As we
consider this text it becomes apparent that it looks forward to a
day that is yet to come: that day when, according to His promise,
the LORD shall “build up
Zion
,” that is, restore
Israel
. This He has promised, and regardless of all protestations of those
who would try to take His promises from
Israel
, and give them to the gospel church, He will perform them to
Israel
, not to the church. If He did not fulfill that promise to
Israel
, no one could have any grounds upon which to depend upon any of His
promises. It will not be done at a time of our choosing, but at
“the time to favor her, yea, the set time.” If one will but open
his eyes, he can see the signs of the approach of that time even
today, although none can pin point it on the calendar. His servants
even now are taking pleasure in her stones, and favoring her dust.
When He does this, “the heathen shall fear the name of the LORD,
and all the kings of the earth Thy glory.” Then “He will regard
the prayer of the destitute,” those who have so long been cast
off, and scattered over
the world: and He will “not despise their prayer.” The Apostle
Paul likens this to the grafting in again of the branches that were
broken off the good olive tree.
(Verses
18 through 22) This shall be written for the generation to come: and
the people which shall be created shall praise the LORD. For He hath
looked down from the height of His sanctuary; from heaven did the
LORD behold the earth; to hear the groaning of the prisoner; to
loose those that are appointed to death: to declare the name of the
LORD in Zion, and His praise in Jerusalem; when the people are
gathered together, and the kingdoms, to serve the LORD.
Notice
carefully the wording of verse 18: “This shall be written for the
generation to come: and the people which shall be created shall
praise the LORD.” This is not for the people of the time of the
writer, nor, for that matter, is it for us today, except to assure
us that, at “the set time” it will come to pass. It is for the
generation to come, not even the generation immediately following
that of the writer, but the one that shall come at the LORD’S
“set time.” When it does come, “the people that shall be
created shall praise the LORD.” All of this is because He has
looked down from heaven, His sanctuary, and has beheld the earth;
for the purpose of hearing, and of course, answering “the groaning
of the prisoner; to loose those that are appointed to death.” He
does not mean those whom God has appointed to death, but those so
appointed by men. If one has but kept up with current events for the
past fifty years, he can readily see that these appointed to death
are the Jews. The declared aim of every Arab nation has all that
time been to “drive the Israelis into the sea, and destroy even
the name of
Israel
.” However, the LORD has promised that, instead of suffering
Israel
to be destroyed, as the Arabs and their sympathizers desire, He
will, at His set time restore her. His purpose in this is “To
declare the name of the LORD in
Zion
, and His praise in
Jerusalem
; when the people are gathered together, and the kingdoms, to serve
the LORD.” Notice that “kingdoms” is plural, and includes all
the kingdoms of the world.
(Verses
23 and 24) He weakened my strength in the way; He shortened my days.
I said, O my God, take me not away in the midst of my days: Thy
years are throughout all generations.
The
psalmist says that the LORD has weakened his strength in the way,
and has shortened his days. That which is done “in the way,” is
done during the journey on which one is traveling. So, during the
course of his travel through life, the LORD has weakened his
strength, as is common to all humanity. As we grow older, we speak
of our days being shortened; that is, our path ahead becomes shorter
as that behind us grows longer. As the psalmist realized this, he
prayed, “O my God, take me not away in the midst of my days.”
Then he declares, “Thy years are throughout all generations.” We
indeed have only a short span of life in this world; but our God is
eternal.
(Verses
25 through 28) Of old hast Thou laid the foundation of the earth:
and the heavens are the work of Thy hands. They shall perish. They
shall perish, but Thou shalt endure: yea, all of them shall wax old
like a garment; as a vesture shalt Thou change them, and they shall
be changed. But Thou art the same, and Thy years shall have no end.
The children of Thy servants shall continue, and their seed shall be
established before Thee.
We
usually consider the heavens and the earth as being permanent. As
compared to man, they are; and men often think of them as lasting
forever. Yet, when compared to God, they are but temporary. They are
not so old as God: for they are the work of His hands. Also they
shall perish, but He is eternal, and will endure forever. For God to
lay aside the earth and the heavens is compared to a man’s laying
aside a garment he has worn. The garment has become old, and,
possibly, threadbare, but the man’s strength and vigor is as great
as it has been. So also does the LORD continue to be God after the
world is destroyed. He is forever the same, and His years shall have
no end. He has also provided that “The children of Thy servants
shall continue, and their seed shall be established before Thee.”
We are not of ourselves eternal, but the LORD has ordained that we
shall continue, and be established before Him.
(Verses
1 through 5) Bless the LORD, O my soul: and all that is within me,
bless His holy name. Bless the LORD, O my soul, and forget not all
His benefits: Who forgiveth all thine iniquities; Who healeth all
thy diseases; Who redeemeth thy life from destruction; Who crowneth
thee with loving kindness and tender mercies; Who satisfieth thy
mouth with good things; so that thy youth is renewed like the
eagle’s.
Of
course, we understand that “bless,” when used as in this text,
is not to be understood as conferring a blessing, but as rendering
praise to the great God of heaven and earth. This we can do, while
the former we can not: because in that respect the less is always
blessed of the greater. So David calls upon his soul, and,
literally, his entire being, to praise the LORD and His holy name.
He also cautions himself, and us, to “forget not all His
benefits.” Although he lists only a few of these benefits, it is
easy to see that their scope covers every worthwhile thing we ever
have had, have now, or ever will have, from the forgiveness of our
iniquities to the renewing of our strength after we have been
brought low, by whatever means. We neither have, nor can find, any
good that derives from any other source. So let us praise and adore
Him and His wonderful name.
(Verses
6 through 9) The LORD executeth
righteousness and judgment for all that are oppressed. He made known
His ways unto Moses, His acts unto the children of
Israel
. The LORD is merciful and gracious, slow to anger, and plenteous in
mercy. He will not always chide; neither will He keep His anger
forever.
This
wonderful LORD our God, Who has given us so many precious blessings,
also executes righteousness and judgment for all that are oppressed.
In this we see both a promise and a warning. The promise is that, if
we, or anyone else, is oppressed, He will avenge the oppression; and
the warning is that, if we practice oppression against others, He
will also execute His righteous judgment against us, and set the
oppressed free. He revealed His ways unto Moses, and His acts unto
the children of
Israel
. It was a common manner of speaking among the Jews to say, “Moses
has said,” when, in reality, they were referring to something set
forth in the law; but it was really what God had said to Moses, and
Moses had only repeated to them. Thus God showed Moses His ways, by
giving to him commandments for the children of
Israel
. He also showed His acts, or works, to the children of
Israel
, beginning with the plagues He sent upon Pharaoh and his people,
and extending through all their journeys. Of course, He has
continued His miracles even to this day, but perhaps, not quite with
the frequency shown in that era. If we had nothing but the
wilderness experience upon which to base our judgment, we would have
to come to the same conclusion David expresses in verses 8 and 9.
“The LORD is merciful and gracious, slow to anger, and plenteous
in mercy. He will not always chide: neither will He keep His anger
forever.” But does not our own experience teach us the same thing?
How often He has, in mercy, forgiven our iniquities, turned away His
wrath, and returned His smile upon us, undeserving though we are!
Yet there is a warning for us. “He will not always chide: neither
will He keep His anger forever.” We cannot expect to continue in
our evil ways, and escape chastisement. He is merciful, but He will
not let us go on disregarding Him and His commandments without
showing us His anger, and bringing upon us proper chastisement.
(Verses
10 through 12) He hath not dealt with us after our sins; nor
rewarded us according to our iniquities. For as the heaven is high
above the earth, so great is His mercy toward them that fear Him. As
far as the east is from the west, so far hath He removed our
transgressions from us.
This
is something of which we are all aware. “He hath not dealt with us
after our sins; nor rewarded us according to our iniquities.” Had
He so dealt with us we all would long ago have been completely
destroyed. Instead His mercy toward us is so great that, could we
imagine such a thing as its being piled up in a heap, the top would
reach beyond the heavens. Thus He deals with those who fear Him. And
He has removed our sins from us as far as the east is from the west:
and these are completely opposite directions that can never be
brought together.
(Verses
13 through 16) Like as a father pitieth his children, so the LORD
pitieth them that fear Him. For He knoweth our frame; He remembereth
that we are dust. As for man, his days are as grass: as a flower of
the field, so he flourisheth. For the wind passeth over it, and it
is gone; and the place thereof shall know it no more.
Certainly
a father’s pity for his children is accompanied by, and indeed,
brought on by his love for them. So it is with the LORD in His
dealings with those who fear Him. He also knows how frail and
temporary we are. Therefore He knows that we cannot measure up to
His perfection. Here David gives us a picture of man’s frailty.
“As for man, his days are as grass: as the flower of the field, so
he flourisheth. For the wind passeth over it, and it is gone; and
the place thereof shall know it no more.” It is to be kept in mind
that this description of man is as he is contrasted to the LORD.
Surely, some men live, even today, a hundred years, or more. But
what is that to be compared with the eternity of God? It is no more
than the time it takes for a blade of grass to grow up, and die down
again, or for a flower to bloom and fade. The finality of man’s
passing is set forth in verse 16. “For the wind passeth over it,
and it is gone; and the place thereof shall know it no more.”
Although, at the appointed time there shall be a resurrection of the
dead, they will never come back to the place they occupied before
death took them away.
(Verses
17 and 18) But the mercy of the LORD is from everlasting to
everlasting upon them that fear Him, and His righteousness unto
children’s children; to such as keep His covenant, and to those
that remember His commandments to do them.
In
contrast to man’s short stay on earth, the LORD is eternal, His
mercy is forever, and His righteousness extends through all
generations, “unto children’s children.” But this mercy is to
those who fear His name, keep His covenant, and do His commandments.
(Verses
19 through 22) The LORD hath prepared His throne in the heavens; and
His kingdom ruleth over all. Bless the LORD, ye His angels, that
excel in strength, that do His commandments, hearkening unto the
voice of His word. Bless ye the LORD, all ye His hosts; ye ministers
of His, that do His pleasure. Bless the LORD, all His works in all
places of His dominion: bless the LORD, O my soul.
Having
called upon men to praise the LORD, and having shown the great
contrast between them and GOD, David declares that the LORD has
established His throne in the heavens, and from there rules over
all, that is, over all places, all things, and all men. Then he
calls upon all the angels, all the hosts of the LORD, all His
ministers, (servants,) and all His works to praise the LORD. This
ought to cause us to be aware of
how much greater God is than we are, or can ever imagine.
Then he calls again upon his own soul to praise the LORD. We also
need to constantly remind ourselves to praise Him: for He is the One
Who keeps us, and provides for us under all circumstances. There is
none else.
(Verses
1 through 5) Bless the LORD, O my soul. O LORD my God, Thou art very
great; Thou art clothed with honor and majesty. Who coverest Thyself
with light as with a garment: Who stretchest out the heavens like a
curtain: Who layeth the beams of His chambers in the waters: Who
maketh the clouds His chariot: Who walketh upon the wings of the
wind: Who maketh His angels spirits; His ministers a flaming fire:
Who laid the foundations of the earth, that it should not be removed
forever.
This
really seems to be a continuation of the previous psalm, as the
writer again calls upon his soul to praise the LORD. Then he
continues speaking of God’s wonderful works and glory. Although it
was necessary only that the Lord speak, and that which he spoke was
done, the writer speaks of His works after the manner of a man, as
he constructs a building. This is to show that in God’s planning
of His works all things that one might imagine could affect them
were taken into consideration before the project was ever begun. God
even clothed Himself with light as a man clothes himself with a
garment. He uses the clouds as a chariot, and walks “upon the
wings of the wind.” He makes His angels spirits. Certainly they
are endowed with the ability of assuming human form, but they can
also move as spirits without being seen of men. He makes His
ministers (His angels, or servants) “a flaming fire.” Nothing
can stand before them, any more than it can before a consuming fire.
He “laid the foundations of the earth, that it should not be
removed forever.” Surely He can, and at His appointed time, shall,
remove the earth, as He has promised: but there is no other power
that can do so.
(Verses
6 through 9) Thou coveredst it with the deep as with a garment: the
waters stood above the mountains. At Thy rebuke they fled: at the
voice of Thy thunder they hasted away. They go up by the mountains;
they go down by the valleys unto the place, which Thou hast founded
for them. Thou hast set a bound that they may not pass over; that
they turn not again to cover the earth.
Usually
in scripture “the deep” is considered as “the abyss,” and is
what we now call “outer space.” In Genesis 1:6-9 it is called
“a firmament,” and in Genesis 1:9, God called it “Heaven.”
He placed it “above,” or around the earth for a covering. Also
He caused the water to cover the earth until He gave the command
that the waters be gathered in one place, and that the dry land
appear. The psalmist may also be referring to the flood in the days
of Noah; for then they were fifteen cubits above the highest
mountains. Nevertheless at the rebuke of the LORD they “fled”
and “hasted away.” Then the LORD set a boundary for them that
they shall never again flood the whole earth.
(Verses
10 through 12) He sendeth the springs into the valleys, which run
among the hills. They give drink to every beast of the field: By
them the wild asses quench their thirst. By them shall the fowls of
the heaven have their habitation, which sing among the branches.
Although
God set a boundary beyond which the waves of the sea cannot go, He
did not leave the earth without sufficient water to sustain the life
of the creatures He had purposed to inhabit it. Evolutionists claim
that the reason different types of animals inhabit different kinds
of terrain is that through eons of time, by trial and error, they
have developed the necessary equipment and bodily functions to adapt
to their surroundings. Does it not seem far more reasonable that God
prepared both the creature and the terrain that they might work
together in harmony? He prepared the springs to provide water for
the creatures He caused to live there, whether beasts of the field,
or fowls of the air.
(Verses
13 through 15) He watereth the hills from His chambers: the earth is
satisfied with the fruit of Thy works. He causeth the grass to grow
for the cattle, and herb for the service of man: that he may bring
forth food out of the earth; and wine that maketh glad the heart of
man, and oil to make his face to shine, and bread which
strengtheneth man’s heart.
Just
as the LORD provides the springs in the valleys of the earth, He
waters the hills from His chamber, the clouds of the heavens: and by
this the earth is satisfied, or plentifully supplied. He causes the
grass to grow for the cattle. not the cattle to evolve into grass
eating animals because the grass was there. This they were made in
the beginning. He also causes the herb to grow for the use of man;
that, from the earth, man may bring forth food. After man’s
disobedience to God, “the LORD God sent him forth from the garden
of Eden, to till the ground from which he was taken.” (Genesis
3:23) So, in tilling the ground, man takes food from the earth. Yet
one thing must be remembered. The LORD is He, Who causes the food to
grow. Since both the vine and the olive tree grow from the ground,
they are both made to grow by the power of God, just as are all
other herbs, and as the wheat from which man gets bread. Therefore
we must keep in mind that all good things are of the LORD, and of
Him alone.
(Verses
16 through 18) The trees of the LORD are full of sap; the cedars of
Lebanon, which He hath planted; where the birds make their nests; as
for the stork, the fir trees are her house. The high hills are a
refuge for the wild goats; and the rocks for the conies.
The
trees God has provided in various places are “full of sap.”
Since the sap of a tree is its life blood, this no doubt means that
they are vigorous, and grow up to fulfill the purpose for which He
made them. The forests of
Lebanon
were famous for the building materials they provided, especially the
cedars of Lebanon. The stork likes to build her nest on the top of a
house, or in the top of a tall tree, such as the fir, while trees
that are not so tall, are used by other birds. All are provided by
the LORD to fit the use He purposed. The high hills, though they
might pose a danger for man, or even for some animals, are a place
of safety, a refuge, for the wild goats, as are the rocks for the
conies or rabbits. The LORD has appointed all things for their
proper use.
(Verses
19 through 23) He appointed the moon for seasons: the sun knoweth
his going down. Thou makest darkness, and it is night: wherein all
the beasts of the forest do creep forth. The young lions roar after
their prey, and seek their meat from God. The sun ariseth, they
gather themselves together, and lay them down in their dens. Man
goeth forth unto his work and to his labor until the evening.
This
surely needs little, if any, explanation, but one can hardly escape
being awed by the exactness of God’s appointments. He has ordained
that the moon be for indicating the seasons. And, although it passes
through four different phases, they are so exactly established that
even man, as foolish as he is, has, by the LORD been taught the
timing of their occurrence so that he can predict exactly when the
next one will occur. “The sun knoweth his going down.” With all
the countless times the sun has arisen, and set, it has never missed
its appointed place. The LORD has so ordered that when it does set,
darkness creeps over the world, and predatory creatures, “the
beasts of the forest,” come forth and seek their food from God.
Indeed a few of them will come forth in the light of day, but most
of them, at night. God is the One, Who provides their food, but they
do not wait for Him to bring it to them. They go forth and look for
it. When the sun comes up in the morning, they seek the privacy of
their dens; and man comes forth to his work. Thus the confrontation
between man and beast is reduced, as long as both follow the course
God has ordained.
(Verses
24 through 29) O LORD, how manifold are Thy works! In wisdom hast
Thou made them all: the earth is full of Thy riches. So is this
great and wide sea, wherein are things creeping innumerable, both
small and great beasts. There go the ships: there is that leviathan,
whom Thou hast made to play therein. These wait all upon Thee; that
Thou mayest give them their meat in due season. That Thou givest
them they gather: Thou openest Thine hand, they are filled with
good. Thou hidest Thy face, they are troubled: Thou takest away
their breath, they die, and return to their dust.
Both
the earth and the sea are filled with the great and wonderful works
of God. The sea is so filled with all creatures small and great,
from plankton to whales, that it makes a wonderful textbook from
which to study the works of God. Man sends forth his ships upon the
sea, while in its waters are all these innumerable creatures, all of
which must depend upon the LORD, not only for their food, which He
supplies, but even for breath, and life itself.
(Verses
30 through 32) Thou sendest forth Thy Spirit, they are created: and
Thou renewest the face of the earth. The glory of the LORD shall
endure forever: the LORD shall rejoice in His works. He looketh on
the earth, and it trembleth: He toucheth the hills, and they smoke.
Just
as when the LORD takes away the breath of all creatures they die, so
when He sends forth His Spirit new ones are brought forth, and the
face of the earth is renewed. Although these things are temporary,
His glory is eternal, and the LORD shall rejoice in His works. He
can, by looking at the earth, cause it to tremble, and by touching
the hills cause them to smoke.
(Verses
33 through 35) I will sing unto the LORD as long as I live: I will
sing praise to my God while I have my being. My meditation of Him
shall be sweet: I will be glad in the LORD. Let the sinners be
consumed out of the earth, and let the wicked be no more. Bless thou
the LORD, O my soul. Praise ye the LORD.
This
is the determination that behooves all of us: to sing His praise as
long as we live, and meditate sweetly on Him and His wonderful
works, and be glad in Him. This should occupy all our time and
energy. The psalmist prays that the wicked be consumed out of the
earth, and be no more: and this too shall be done at God’s
appointed time. Therefore we ought to praise the LORD.
(Verses
1 through 6) O give thanks unto the LORD; call upon His name: make
known His deeds among the people. Sing unto Him, sing psalms unto
Him: talk ye of all His wondrous works. Glory ye in His holy name:
let the hearts of them rejoice that seek the LORD. Seek the LORD and
His strength: seek His face evermore. Remember His marvelous works
that He hath done; His wonders, and the judgments of His mouth; O ye
seed of Abraham His servant, ye children of Jacob His chosen.
We
have to go down to verse 6 to identify those to whom this psalm is
addressed. There we find them to be the “seed of Abraham,” and
the “children of Jacob;” both of which are the same persons: and
in the light of what the Apostle Paul has told us in the Roman
Epistle, we can say that it embraces all who are of the same faith
as Abraham, whether fleshly descendants of him or not. The
instruction of these verses is that we give thanks to the LORD, make
known His deeds among the people, sing praise unto Him, and talk of
all His wondrous works. We are to glory in His holy name, seek the
LORD, and rejoice in Him, while also remembering the wonders and
marvelous works He has done, as well as the judgments He has spoken.
Thus our time will be taken up with things that are beneficial to
ourselves and those around us, while at the same time it will be the
most pleasant occupation we can have.
(Verses
7 through 12) He is the LORD our God; His judgments are in all the
earth. He hath remembered His covenant forever, the word which He
has commanded to a thousand generations. Which covenant He made with
Abraham, and His oath unto Isaac; and confirmed the same unto Jacob
for a law, and to
Israel
for an everlasting covenant: saying, Unto thee will I give the
land
of
Canaan
, the lot of your inheritance: when they were but few in number;
yea, very few, and strangers in it.
He
Whom we have been instructed to seek, and to praise, is the LORD our
God, Whose judgments are in all the earth, and Who made a covenant
with Abraham and Isaac, and has confirmed it by a law to Jacob. This
covenant is made to last forever; and by it the
land
of
Canaan
was given to Abraham and his seed in perpetuity. This covenant was
made when they were only a few men in number, not even a nation, but
were wandering from place to place, and from one kingdom to another.
Yet it is so confirmed that it can not be broken.
(Verses
13 through 19) When they went from one nation to another, from one
kingdom to another people; He suffered no man to do them wrong: yea,
He reproved kings for their sakes; saying, Touch not Mine anointed,
and do My prophets no harm. Moreover He called for a famine upon the
land: He brake the whole staff of bread. He sent a man before them,
even Joseph, who was sold for a servant: whose feet they hurt with
fetters: he was laid in irons: until the time that His word came:
the word of the LORD tried him.
The
psalmist here gives what may be called a thumbnail sketch of the
history of
Israel
from the calling of Abraham to Joseph’s being sold into
Egypt
, declaring it all to be the work of the LORD. Verses 18 and 19 show
very clearly that even unpleasant things are sometimes brought upon
the servants of God, not for their faults, but to bring about some
purpose of the LORD. Thus it was with Joseph. “Until the time His
word came; the word of the LORD tried him.”
(Verses
20 through 22) The king sent and loosed him; even the ruler of the
people, and let him go free. He made him lord of his house, and
ruler of all his substance: to bind his princes at his pleasure; and
teach his senators wisdom.
This
is given in much more detail in Genesis 41:1-44. Joseph was in
prison, but Pharaoh, the ruler of
Egypt
, sent and set him free. Then, because of the wisdom God had given
Joseph, Pharaoh made Him the highest official in
Egypt
except himself. All others had to bow before him.
(Verses
23 through 27)
Israel
also came into
Egypt
; and Jacob sojourned in the
land
of
Ham
. And He increased His people greatly; and made them stronger than
their enemies. He turned their heart to hate His people, to deal
subtilly with His servants. He sent Moses His servant; and Aaron
whom He had chosen. They shewed His signs among them, and wonders in
the
land
of
Ham
.
This
is a very quick and abbreviated look at the time of
Israel
’s four hundred year sojourn in
Egypt
. This is also given in much more detail in Genesis 47:1 through
Exodus 7:13. After all that Joseph had done for Pharaoh and the
Egyptian people, after his death there arose other rulers, who did
not know him and his works. They made slaves of the Israelites, and
very badly oppressed them until God sent Moses and Aaron to set His
people free. They showed wonderful miracles of God before Pharaoh
and the people to make them let
Israel
go.
(Verses
28 through 36) He sent darkness, and made it dark; and they rebelled
not against His word. He turned their waters into blood, and slew
their fish. Their land brought frogs in abundance, in the chambers
of their kings. He spake, and there came divers sorts of flies, and
lice in all their coasts. He gave them hail for rain, and flaming
fire in their land. He smote their vines also and their fig trees,
and brake the trees of their coasts. He spake, and the locusts came,
and the caterpillars, and that without number, and did eat up all
the herbs of the land, and devoured the fruit of their ground. He
smote also all the firstborn of their land, the chief of all their
strength.
In
verse 28, when he says, “and they rebelled not against His word,
apparently the reference is to Moses and Aaron, whom God sent to
work His wonders among the Egyptians. All other references of
“they,” “them,” and “their” are to the Egyptians, upon
whom the LORD sent all these plagues. This is only a brief listing
of these plagues. For more information see Exodus 5:1 through Exodus
13:22. A careful reading of that selection will give some idea of
God’s protection over His people.
(Verses
37 through 42) He brought them forth also with silver and gold: and
there was not one feeble person among their tribes.
Egypt
was glad when they departed: for the fear of them fell upon them. He
spread a cloud for covering; and a fire to give light in the night.
The people asked, and He brought quails, and satisfied them with the
bread of heaven. He opened the rock, and the waters gushed out; they
ran in the dry places like a river. For He remembered His holy
promise, and Abraham His servant.
The
psalmist is only giving us a quick reminder of the wonders that God
worked for
Israel
as He brought them out of
Egypt
, and led them through the wilderness. See the books of Exodus and
Numbers for greater detail. As we see from the present text, He did
this, not for the sake of those He led, but because “He remembered
His holy promise, and Abraham His servant.” So it is also with us.
He delivers us, not for our sakes, but because of His holy covenant,
and His holy Son Christ Jesus our Lord.
(Verses
43 through 45) And He brought forth His people with joy, and His
chosen with gladness: He gave them the lands of the heathen: and
they inherited the labor of the people; that they might observe His
statutes, and keep His laws. Praise the LORD.
Through
and by all these wonderful works, the LORD did indeed bring
Israel
out of bondage, and establish them in the
land
of
Canaan
, “That they might observe His statutes, and keep His laws.” And
the psalmist calls upon them to Praise the LORD. Surely, if He has
brought us forth from death in sin to life in Christ the Son of God,
we too ought to praise Him.
Chapter
106
(Verses
1 through 3) Praise ye the LORD. O give thanks unto the LORD; for He
is good: for His mercy endureth forever. Who can utter the mighty
acts of the LORD? Who can shew forth all His praise? Blessed are
they that keep judgment, and he that doeth righteousness at all
times.
This
psalm is a song of praise to the LORD. The first thing it contains
is a commandment for us to praise Him. We are to do this because He
is good, His mercy endures forever, and none can declare all His
mighty works or show forth all His praise. Such a task is beyond
human ability to accomplish. Then the psalmist declares that they
who keep the judgment of God, and do righteousness at all times are
blessed characters.
(Verses
4 and 5) Remember me, O LORD, with the favor that Thou bearest unto
Thy people: O visit me with Thy salvation; that I may see the good
of Thy chosen, that I may rejoice in the gladness of Thy nation,
that I may glory with Thine inheritance.
Now
the psalmist sets forth a prayer. He makes two requests: that the
LORD remember him with the favor He bears to His people; and that He
visit him with His salvation. The result of this would be: “That I
may rejoice in the gladness of Thy nation, that I may glory with
Thine inheritance.” Moses says, (Deuteronomy 32:9) “For the
LORD’S portion is His people; Jacob is the lot of His
inheritance.” So the psalmist’s desire is that he may be made to
rejoice with Jacob (or
Israel
). For this to take place,
Israel
must also be made to rejoice. Otherwise he could not rejoice with
Israel
.
(Verses
6 through 8) We have sinned with our fathers, we have committed
iniquity, we have done wickedly. Our fathers understood not the
wonders in
Egypt
; they remembered not the multitude of Thy mercies; but provoked Him
at the sea, even the
Red Sea
. Nevertheless He saved them for His name’s sake, that He might
make His mighty power known.
Notice
the difference between what the psalmist says in verse 6 and what
our Lord said to the scribes and Pharisees, (Matthew 23:29-33)
“Woe unto you, scribes and Pharisees, hypocrites! Because ye build
the tombs of the prophets, and garnish the sepulchres of the
righteous, and say, ‘If we had been in the days of our fathers, we
would not have been partakers with them in the blood of the
prophets.’ Wherefore ye be witnesses unto yourselves that ye are
the children of them which killed the prophets. Fill ye up then the
measure of your fathers. Ye serpents, ye generation of vipers, how
can ye escape the damnation of hell?” The psalmist has here
confessed that, although it was our fathers who sinned in the
wilderness, we also have sinned with them, because, as the writer of
the Hebrew Epistle says, we were “in the loins of our fathers”
when they committed the sin. Therefore we also are guilty. This is a
doctrine. which was commonly accepted among the Jews; and it is also
sanctioned by the word of God, inasmuch as it declares us to be
sinners by nature, by reason of our descent from Adam. Yet those
hypocrites our Lord addressed claimed they would not have been
partakers with their fathers in the blood of the prophets, if they
had been there, in spite of the fact that they were there, in the
loins of their fathers, and were just as guilty as they. Had they
confessed their sins, it would have indicated their repentance. John
tells us, (I John 1:7) “If we confess our sins, He is faithful and
just to forgive us our sins, and to cleanse us from all
unrighteousness.” A confessed sin is a forgiven sin. The psalmist
is confessing his part in the sins of the fathers, which shows that
the LORD has given him repentance. Our fathers neither understood
the wonders of God, nor remembered His mercies; but provoked Him at
the
Red Sea
. We, as their children, are guilty with them, and must have God’s
forgiveness, or perish. In spite of their sins, He saved them “for
His name’s sake, that He might make His mighty power to be
known.”
(Verses
9 through 12) He rebuked the
Red Sea
also, and it dried up: so He led them through the depths, as through
the wilderness. And He saved them from the hand of him that hated
them, and redeemed them from the hand of the enemy. And the waters
covered their enemies: there was not one of them left. Then believed
they His words; they sang His praise.
The
fourteenth and fifteenth chapters of Exodus will give the details of
this wonderful work. Finally, after the LORD delivered them through
the
Red Sea
, they believed His word and His power, and sang the great song of
deliverance. But, Oh how short their memory, and ours!
(Verses
13 through 15) They soon forgat His works; they waited not for His
counsel: but lusted exceedingly in the wilderness, and tempted God
in the desert. And He gave them their request, but sent leanness
into their soul.
How
sad it is that, after God has done something for us that is beyond
our wildest imagination, we, because of the weakness of the flesh,
forget that work! That is exactly what
Israel
did. So in all these centuries people have not changed. We still act
in the same manner. They still lusted after things of the flesh; and
God even gave them exactly what they asked for. Nevertheless,
because of their lusts and their sins, He brought destruction upon
many of them.
(Verses
16 through 18) They envied Moses also in the camp, and Aaron the
saint of the LORD. The earth opened up and swallowed Dathan, and
covered the company of Abiram. And a fire was kindled in their
company; the flame burned up the wicked.
The
incident mentioned here is the uprising of the rebels under Dathan
and Abiram, when they purposed to take for themselves the leadership
of
Israel
, which God had placed upon Moses and Aaron. A review of Numbers 16
will be beneficial at this point.
(Verses
19 through 22) They made a calf in Horeb, and worshipped their
molten image. Thus they changed their glory into the similitude of
an ox that eateth grass. They forgot God their Savior, Which had
done great things in
Egypt
; wondrous works in the
land
of
Ham
, and terrible things by the
Red Sea
.
This
is, of course, a reference to the golden calf they had Aaron make
for them, while Moses was on Mt, Sinai with the LORD, to receive the
law for
Israel
. They, thinking Moses had been gone too long, became fearful that
he would not return to them. So they had Aaron make the molten calf,
and declare it their god.
(Verses
23 through 27) Therefore He said that He would destroy them, had not
Moses His chosen stood before Him in the breach, to turn away His
wrath, lest He should destroy them. Yea, they despised the pleasant
land, they believed not His word: they murmured in their tents, and
hearkened not unto the voice of the LORD. Therefore He lifted up His
hand against them, to overthrow them in the wilderness; to overthrow
their seed also among the nations, and to scatter them in the lands.
The
making of the golden calf, their worshipping it, God’s threat to
completely destroy them, and Moses’ intercession for them, are all
fully documented in Exodus 32. In this instance, Moses is a special
type of our Lord Christ Jesus, as He makes intercession for us. He
it is, Who stands in the breach for us, and turns away the wrath of
God. Otherwise, we must long ago have been destroyed.
(Verses
28 through 31) They joined themselves unto Baal-peor, and ate the
sacrifices of the dead. Thus they provoked Him to anger with their
inventions: and the plague brake in upon them. Then stood up
Phinehas, and executed judgment: and so the plague was stayed. And
that was counted unto him for righteousness unto all generations for
evermore.
The
Baal-peor incident is recorded in detail in Numbers 25. The first
two verses of that chapter tell what were the sins of
Israel
in the matter, and it takes the remaining fifteen verses to give the
results of their action. This is only one of the many instances of
Israel
’s turning aside from God. As a lesson, it ought to teach us that
even if God does forgive our sins, there may still be consequences
to pay for disobedience.
(Verses
32 and 33) They angered Him also at the waters of strife, so that it
went ill with Moses for their sakes: because they provoked his
spirit, so that he spake unadvisedly with His lips.
This
is the incident that cost Moses entrance into the Promised Land. He
was permitted to view it from the top of Mt Pisgah, and God buried
him in a valley in the
land
of
Moab
: but he was not permitted to enter
Canaan
.
(Verses
34 through 39) They did not destroy the nations, concerning whom the
LORD commanded them: but were mingled among the heathen, and learned
their works. And they served their idols: which were a snare unto
them. yea, they sacrificed their sons and their daughters unto
devils, and shed innocent blood, even the blood of their sons and
their daughters, whom they sacrificed unto the idols of
Canaan
: and the land was polluted with blood. Thus were they defiled with
their own works, and went a-whoring with their own inventions.
Human
nature never learns. We would like to say that we would not follow
the pattern of the Israelites. We want to think that we are better
than they: but the facts will not support such a claim. After God
had done so many wonderful works for them, had chastised them for
disobedience, forgave their iniquities, delivered them from the
Egyptian bondage, and led them all the way to the land of Canaan,
“the land that flows with milk and honey,” as He had promised,
they still turned aside, and followed idols to their own sorrow. We,
just as they, have that same weakness of the flesh.
(Verses
40 through 46) Therefore was the wrath of the LORD kindled against
His people, insomuch that He abhorred His own inheritance, and He
gave them into the hand of the heathen; and they that hated them
ruled over them. Their enemies also oppressed them, and they were
brought into subjection under their hand. Many times did He deliver
them; but they provoked Him with their counsel, and were brought low
for their iniquity. Nevertheless He regarded their affliction when
He heard their cry: and He remembered for them His covenant, and
repented according to the multitude of His mercies. He made them
also to be pitied by all those that carried them captives.
This
is the history of
Israel
. Many times have they been turned over to their enemies as
chastisement for their disobedience to the LORD. When they cried to
Him, He heard them, and delivered them. Then, for a time, they would
walk in His ways: but, alas, they soon would turn aside again, and
bring on another round of chastisement. It would be difficult to
count up all these cycles that have occurred in their history. At
present, they are in the low side of the longest one they have ever
had. However, the LORD has not suffered, nor will He suffer, them to
be utterly destroyed: He has promised to restore the kingdom to
Israel
at His set time.
(Verses
47 and 48) Save us, O LORD our God, and gather us from among the
heathen, to give thanks unto Thy holy name, and to triumph in Thy
praise. Blessed be the LORD God of
Israel
from everlasting to everlasting: and let all the people say, Amen.
Praise ye the LORD.
This
is a most fitting prayer for
Israel
today. God has promised to answer it. “For I will take you from
among the heathen, and gather you out of all countries, and will
bring you into your own land. Then shall I sprinkle clean water upon
you, and ye shall be clean: from all your filthiness, and from all
your idols, will I cleanse you. A new heart also will I give you,
and a new spirit will I put within you: and I will take away the
stony heart out of your flesh, and I will give you a heart of flesh.
And I will put My Spirit within you, and cause you to walk in My
statutes, and ye shall keep My judgments, and do them. And ye shall
dwell in the land that I gave to your fathers; and ye shall be My
people, and I will be your God.” (Ezekiel 37:24-28.) This promise
He will keep.
(Verses
1 through 3) O give thanks unto the LORD, for He is good: for His
mercy endureth forever. Let the redeemed of the LORD say so, whom He
hath redeemed from the hand of their enemy: and gathered them out of
the lands, from the east, and from the west, from the north, and
from the south.
The
LORD is always good, and His mercy endures forever. This all can
witness, who have experienced His love and care. Because of this we
all ought to give thanks to Him. The psalmist then calls upon the
redeemed of the LORD to give this testimony. All whom He has
redeemed ought to render this praise. Nevertheless the redemption
mentioned here is a special redemption; not the redemption of our
souls from sin by the sacrifice of our Lord on
Calvary
, but the bringing these back from the captivity of the enemy in all
the “lands, from the east, and from the west, from the north, and
from the south. “This without controversy looks forward to the
re-gathering of
Israel
from the Diaspora. This is being done, even today, but it is not
finished. When it is finished, they will thank the LORD for His
goodness, and for His mercy, which endures forever.
(Verses
4 Through 7) They wandered in the wilderness
in a solitary way; they found no city to dwell in. Hungry and
thirsty, their soul fainted in them. Then they cried unto the LORD
in their trouble, and He delivered them out of their distresses. And
He led them forth by the right way, that they might go to a city of
habitation
Some
will, no doubt, say that this is a description of
Israel
, as they wandered for forty years in the wilderness, while others
will make other applications of it. But it appears to very
adequately describe the wanderings of the Jews since the destruction
of
Jerusalem
and the temple in 70 A. D. In all their wanderings, they have been
persecuted in nation after nation, finding “no city to dwell
in.” But God has promised to bring them back to
Jerusalem
, “a city of habitation.” And bring them He will, whether we
believe it or not. The psalmist speaks prophetically of it as
already done, because the LORD has given His word, and it cannot
fail.
(Verses
8 and 9) Oh that men would praise the LORD for His goodness, and His
wonderful works to the children of men! For He satisfieth the
longing soul, and filleth the hungry soul with goodness.
It
appears that the psalmist was up against the same thing that we face
today: men are too busy praising the works of man, to have any time
for praising the LORD. So he laments, “Oh that men would praise
the LORD for His goodness, and for His wonderful works to the
children of men!” But among men few have time for this. All are
too busy trying to gain more of the things of this world, and
forgetting that, “He satisfieth the longing soul, and filleth the
hungry soul with goodness.”
(Verses
10 through 12) Such as sit in darkness and in the shadow of death,
being bound in affliction and iron; because they rebelled against
the words of God, and contemned the counsel of the most High:
therefore He brought down their heart with labor; they fell down,
and there was none to help.
This
identifies those whom, in verse 9, he calls “the longing soul,”
and the “hungry soul.” Notice the description he gives of them,
as well as the reason he gives for their being in such a condition.
They seem to be hopelessly entangled because of their own sin: but
no situation is hopeless to those who are brought to repentance, as
he shows in the next verse.
(Verses
13 and 14) Then they cried unto the LORD in their trouble, and He
saved them out of their distresses. He brought them out of darkness
and the shadow of death, and brake their bands asunder.
No
matter how dark and hopeless a situation may seem, even if one seems
to be in the very shadow of death and bound with unbreakable chains,
it is still not beyond the reach and power of the LORD. Those who
cry to Him in their trouble will find their longing soul satisfied,
and their hungry soul filled with good. He will also deliver them
out of their distresses, out of the darkness of the shadow of death,
and will break their bands asunder.
(Verses
15 and 16) Oh that men would praise the LORD for His goodness, and
for His wonderful works to the children of men! For He hath broken
the gates of brass, and cut the bars of iron asunder.
The
only difference between this text and verses 8 and 9 is that,
instead of speaking of how the LORD has satisfied the longing soul,
and filled the hungry soul, he tells us that the LORD has set the
prisoners free. He has broken the gates of brass and cut the bars of
iron that held them in prison.
(Verses
17 and 18) Fools because of their transgressions, and because of
their iniquities, are afflicted. Their soul abhorreth all manner of
meat; they draw near unto the gates of death.
“Fools,”
in this text, probably does not have the same connotation as it does
in some of David’s references. He has said, “The fool saith in
his heart, ‘There is no God.’” Here, however, in the light of
verses 19 and 20, it seems only to mean those of little
understanding. And because of their lack of understanding, they are
disobedient, and bring trouble upon themselves. When this occurs,
they are brought down in such sorrow that they don’t even want to
eat; and they feel that they are almost ready to die. “They draw
near unto the gates of death.”
(Verses
19 and 20) Then they cry unto the LORD in their trouble, and He
saveth them out of all their distresses. He sent His word, and
healed them, and delivered them from their destructions.
So
even when they are, by their own iniquities, brought down so that
they feel they are about to be destroyed, He is still merciful to
them. He sends His word, and saves them from their distresses, and
delivers them out of all their troubles. In this, we too can find
comfort; for we also are often in trouble by reason of our lack of
understanding.
(Verses
21 and 22) Oh that men would praise the LORD for His goodness, and
for His wonderful works to the children of men! And let them
sacrifice the sacrifices of thanksgiving, and declare His works with
rejoicing.
Again
the psalmist voices his lament that men do not praise the LORD as
they ought. He instructs us how to worship Him. “And let them
sacrifice the sacrifices of thanksgiving, and declare His works with
rejoicing.” In the law provision was made for “Thank
offerings.” They were sacrifices brought to the altar, and offered
in thanksgiving to God. Since Jesus has fulfilled the law of
sacrifices and burnt offerings, as ordered by the law, we are now to
offer to Him continual praise and thanksgiving. The writer of the
Hebrew Epistle says, in Hebrews 13:15-16, “By Him therefore let us
offer the sacrifice of praise to God continually, that is, the fruit
of our lips giving thanks to His name. But to do good and
communicate forget not: for with such sacrifices God is well
pleased.” So our sacrifices of thanksgiving are that we
continually praise and thank Him; and help those who are in need.
This is what the writer means by, “to do good and communicate.”
And this we are to do with rejoicing.
(Verses
23 through 27) They that go down to the sea in ships, that do
business in great waters; these see the works of the LORD, and His
wonders in the deep. For He commandeth, and raiseth the stormy wind,
which lifteth up the waves thereof. They mount up to the heaven,
they go down again to the depths: their soul is melted because of
trouble. They reel to and fro, and stagger like a drunken man, and
are at their wit’s end.
This
hardly needs any explanation. He starts out by saying that, those
who go down to the sea in ships “see the works of the LORD and His
wonders in the deep.” Then he describes the experience of a sailor
in a terrible storm at sea. Those who have been in such storms, even
in the great ships of today, know something of this experience; but
even they can only imagine what it must have been in the day of this
writing, with the small ships of the times. One must also remember
that they had no early warning systems to help them avoid the
storms, as we do now. When the sailor comes to his wit’s end,
there is nothing left to do but call upon the LORD, for no man can
help him.
(Verses
28 through 30) Then they cry unto the LORD in their trouble, and He
bringeth them out of their distresses. He maketh the storm a calm,
so that the waves thereof are still. Then are they glad because they
are quiet; so He bringeth them unto their desired haven.
Whether
or not we have ever been in a storm at sea, we have experiences in
life that seemed just as threatening. When we were brought to
realize that nothing we could do, would make any difference in the
situation, we could only call upon the LORD, and He calmed our
storm. There may have been a single incident, or it may have been a
series of them, such that, before we recovered from one, the next
one struck us. When they come thus, it is like the waves of the sea:
but God is still able to calm our storm, and deliver us. Then will
our experience be like that of the sailors, who have weathered the
storm, and are now faced by a calm sea. “Then are they glad
because they (the waves) be quiet; so He bringeth them unto their
desired haven.”
(Verses
31 through 35) Oh that men would praise the LORD for His goodness,
and for His wonderful works to the children of men! Let them exalt
Him also in the congregation of the people, and praise Him in the
assembly of the elders. He turneth rivers into a wilderness, and the
watersprings into dry ground; a fruitful land into barrenness, for
the wickedness of them that dwell therein. He turneth the wilderness
into standing water, and dry ground into watersprings.
Again
the Psalmist wishes that men would praise the LORD for His goodness
and His wonderful works for men. They ought to exalt Him, both among
the common people, and among the rulers, or elders. He is so great
that He can change the whole face of nature, by turning the springs
of water into dry ground, and making rivers into desert, or, by
reversing the process, He can turn the desert into a swamp, or the
dry ground to springs of water. And He can, and will, because of the
wickedness of its inhabitants, turn a fruitful land into a barren
place. Why would anyone not want to praise such a great and
wonderful God?
(Verses
36 through 38) And there He maketh the hungry to dwell, that they
may prepare a city for habitation; and sow fields, and plant
vineyards, which may yield fruits of increase. He blesseth them
also, so that they are multiplied greatly; and suffereth not their
cattle to decrease.
Not
only does the LORD turn the desert into a place of standing water,
and the dry land into water springs, but He takes a starving people,
and makes a place for them to dwell in this refreshed land. There He
causes them to prepare a place for habitation, and sow fields and
plant vineyards, which He blesses to bring forth abundantly. He
blesses them, and all they own. This picture is being fulfilled
today in
Israel
.
(Verses
39 through 41) Again they are minished and brought low, through
oppression, affliction, and sorrow. He poureth contempt upon
princes, and causeth them to wander in the wilderness, where there
is no way. Yet setteth He the poor on high from affliction, and
maketh him families like a flock.
Verse
39 seems to be, not so much a sequel to verses 36 through 38, as a
conclusion to the whole matter from verse 17 on. When he says,
“Again,” it seems that his meaning is that he will repeat very
briefly what he has already said. People are brought down through
oppression, affliction, and sorrow; and even princes, or rulers, are
not exempt from such. God is able to make even them wander in the
desert, where there is no road, and contempt is heaped upon them. At
the same time, He sets the poor, the one who is under oppression and
affliction, “on high from affliction.” He is delivered from
that: and though his friends may have been few, as they usually are
for the poor, “He maketh him families like a flock.” Thus he
will have many friends.
(Verses
42 and 43) The righteous shall see it and rejoice: and all iniquity
shall stop her mouth. Whoso is wise, and will observe these things,
even they shall understand the loving kindness of the LORD.
God’s
power in bringing down the proud, (“the princes”) and raising up
the poor, shall be seen by the righteous, and will be a cause of
rejoicing to them. All who are wise, and shall observe what is here
set forth, shall understand the loving kindness of the LORD. What a
gracious promise!
Chapter
108
(Verses
1 through 4) O God, my heart is fixed: I will sing and give praise,
even with my glory. Awake, psaltery and harp: I myself will awake
early. I will praise Thee, O LORD, among the people: and I will sing
praises unto Thee among the nations. For Thy mercy is great above
the heavens: and Thy truth reacheth unto the clouds.
David
declares that his heart is fixed, that is, he has an unmovable
determination to sing and give praise to God. So he calls for both
psaltery and harp to accompany him, as he sings. This is not just
something he will do when he has time, as we so often do. Instead,
he will awake early in order to get started with it. Not only will
he praise the LORD “among the
people,” the people of
Israel
, but even among the nations, or the heathen. This is called for by
reason of the fact that the mercy of God is so great that it reaches
even to the clouds and to the heavens.
(Verses
5 and 6) Be Thou exalted, O God, above the heavens: and Thy glory
above all the earth; that Thy beloved may be delivered: save with
Thy right hand, and answer me.
He
declares that God is to be exalted, or praised, even to the heavens,
and His glory above all the earth. He then prays that God will save
with His right hand, and answer his prayers; that the LORD’S
beloved may be delivered. Certainly, in this reference, the
“LORD’S beloved” are His people. Some might consider this as a
reference to the Christ; but if it is, it is a very short one, and
totally isolated. So it seems better to consider it as His people.
(Verses
7 through 9) God hath spoken in His holiness; I will rejoice, I will
divide Shechem, and mete out the
valley
of
Succoth
. Gilead is Mine; Manasseh is Mine; Ephraim also is the strength of
Mine head; Judah is My lawgiver; Moab is My washpot: over Edom will
I cast out My shoe; over Philistia will I triumph.
This
text, together with the remainder of this psalm, is almost identical
with verses 6 through 13 of Psalm 60. God has spoken, and the
message He gives is that all these places here mentioned belong to
Him, and He will divide and measure them as He sees fit. Although
the
land
of
Moab
is a large place in the eyes of men, to God it is no more than a
wash pot. Another large place is
Edom
; but when set before God, it is so small that, should He shake the
sand out of His shoe, the fall out would cover the entire area.
Philistia, from time to time, gave
Israel
much trouble, but He declares that He will triumph over it.
Judah
is His lawgiver, not that Moses was of the tribe of
Judah
, for he was of Levi; but David was the king God chose for
Israel
, and of his lineage, according to the flesh, came our Lord the
Christ.
(Verses
10 and 11) Who will bring me into the strong city? Who will lead me
into
Edom
? Wilt not Thou, O God, Who hast cast us off? And wilt not Thou. O
God, go forth with our hosts.
David
knows that the LORD has “cast off”
Israel
temporarily: but he also knows that it is because of their
iniquities. So he prays that the same great God, Who has cast them
off, will go forth with their army, and lead them against the strong
city, and against
Edom
. He knows that only thus can they overcome their enemies.
(Verses
12 and 13) Give us help from troubles: for vain is the help of man.
Through God we shall do valiantly: for He it is that shall tread
down our enemies.
He
prays for help from God because he knows that the help of man is
worthless. Only through God can we overcome our enemies: for the
LORD will destroy them.
Chapter
109
(Verses
1 and 2) Hold not Thy peace, O God of my praise; for the mouth of
the wicked and the mouth of the deceitful are opened against me:
they have spoken against me with a lying tongue.
While
this Psalm may be a description of some experiences and desires of
David himself, much of it seems to be prophetic of the sufferings of
the Christ, as He endured the mock trials before the chief priests,
and Pilate, and Herod. It also gives His sentence against the evil
ones engaged in bringing about His crucifixion. We must remember
that, although all things were done exactly according to the purpose
of God, that in no wise reduced the responsibility of those wicked
ones who did that evil deed. In this text, He prays that God the
Father will not hold His peace, as wicked and false witnesses speak
against Him with their lying tongues.
(Verses
3 through 5) They compassed Me about also with words of hatred, and
fought against Me without a cause. For My love they are My
adversaries: but I give Myself unto prayer. And they have rewarded
Me evil for good, and hatred for My love.
This
very closely describes the situation as it is recorded in the gospel
records, The entire ministry of Jesus was spent in teaching the
truth, and working miracles for the benefit of the people. He showed
His love for them in everything He did. He did indeed give Himself
to prayer. Even as He was being put on the cross, He prayed,
“Father, forgive them; for they know not what they do” Yet for
that love they returned hatred and lying accusations.
(Verses
6 through 10) Set Thou a wicked man over him: let Satan stand at his
right hand. When he shall be judged, let him be condemned: and let
his prayer become sin. Let his days be few; and let another take his
office. Let his children be fatherless, and his wife a widow. Let
his children be continually vagabonds, and beg: let them seek their
bread also out of their desolate places.
Inasmuch
as this changes from the plural to the singular, it seems that it
could well be the Lord’s declaration of judgment against the
traitor Judas. Since Satan is the one who led him into this wicked
act, let Satan therefore stand at his right hand, that both may be
condemned together in the judgment. Since the condemned is often
permitted to make a statement before receiving his sentence, may
“his prayer,” (whatever he may say) be counted as sin, and add
to his sentence. He is to be put to death, (“cut off”) and his
office given to another. See Acts
1:20
. The judgment is to be passed on to his wife and his children. His
wife is to be a widow. Of course, the wife of any man who dies, or
is put to death is a widow. But this seems to signify that she shall
always remain a widow. His children shall be fatherless, and
vagabonds, begging even for their bread, and inhabiting desolate
places.
(Verses
11 through 14) Let the extortioner catch all that he hath; and let
the stranger spoil his labor. Let there be none to extend mercy unto
him: neither let there be any to favor his fatherless children. Let
his posterity be cut off; and in the generation following let their
name be blotted out. Let the iniquity of his fathers be remembered
with the LORD; and let not the sin of his mother be blotted out.
As
can readily be seen, this is a continuation of the judgment, which
was begun in verse 6; and it will continue through verse 20. We have
so many people in our modern society, who declare the death penalty
cruel and unusual, and too barbaric to be continued as a punishment
for crime, even in the most heinous cases, that one wonders what
they think of the LORD’S own declaration of judgment here. It
embraces the man who committed the crime, his wife and children, who
had no part in it, and his father and mother, who, so far as we know
had no responsibility in the matter. Certainly, we understand that
God knows all things, and never makes a mistake. Therefore although
we do not know the reason for such a wide scope of this judgment, we
must acknowledge it just and right.
(Verses
15 through 20) Let them be before the LORD continually, that He may
cut off the memory of them from the earth. Because that he
remembered not to shew mercy, but persecuted the poor and needy man,
that he might even slay the broken in heart. As he loved cursing, so
let it come unto him: as he delighted not in blessing, so let it be
far from him. As he clothed himself with cursing like as with a
garment, so let it come into his bowels like water, and like oil
into his bones. Let it be unto him as the garment which covereth
him, and for a girdle wherewith he is girded continually. Let this
be the reward of Mine adversaries from the LORD, and of them that
speak evil of My soul.
In
verse 15, he tells us that the reason for remembering “the
iniquity of his fathers” and not blotting out “the sin of his
mother” is that they may be before the LORD continually, so that
He will cut off their memory from the earth. All of this is because
this man did not remember to show mercy, “but persecuted the poor
and needy man, that he might slay the broken in heart.” In verses
17 and 18, we find “cursing” used twice. In both places it is in
reference, not to using profanity, and, probably, not even for
pronouncing curses upon anyone, but for engaging in the wicked acts
that bring undeserved troubles upon others. Since this is what this
man loved, and wore like a garment, so may these troubles envelop
him in the same way. Verse 19 includes all the adversaries; and upon
them may the LORD lay this judgment as well. Let it be the reward
the LORD gives to all “them that speak evil against My soul.”
(Verses
21 through 25) But do Thou for Me, O God the LORD, for Thy name’s
sake; because Thy mercy is good, deliver Thou Me. For I am poor and
needy, and My heart is wounded within Me. I am gone like the shadow
when it declineth: I am tossed up and down like the locust. My knees
are weak through My fasting; and My flesh faileth of fatness. I
became also a reproach unto them: when they looked upon Me they
shaked their heads.
This
seems to be very fitting as our Lord’s prayer to the Father while
hanging on the cross. He was at that time poor and needy, forsaken
by His disciples and friends, and momentarily, even by the Father
Himself. He was weakened down from fasting and loss of blood, and
fast approaching death itself. So it is no wonder He cried, “But
do Thou for Me, O God the LORD, for Thy holy name’s sake: because
Thy mercy is good, deliver Thou Me.” Those who passed by shook
their heads, or hurled some insult at Him.
(Verses
26 through 29) Help Me, O LORD My God: O save Me according to Thy
mercy: that they may know that this is Thy hand; that Thou, LORD,
hast done it. Let them curse, but bless Thou: when they arise, let
them be ashamed: but let Thy servant rejoice. Let Mine adversaries
be clothed with shame, and let them cover themselves with their own
confusion, as with a mantle.
This
is surely our Lord’s prayer for deliverance; and the Father
answered it. The Father raised Him up from the grave in a manner to
make these evil men know that it was done by His hand. He raised
Jesus up to His own right hand in heaven, so that He could rejoice
even while these evil ones continued to curse. But they were put to
shame, because in spite of all their efforts they could not keep the
Lord in the tomb. They failed completely in what they tried to do.
So they were clothed in shame.
(Verses
30 and 31) I will greatly praise the LORD with my mouth; yea, I will
praise Him among the multitude. For He shall stand at the right hand
of the poor, to save him from those that condemn his soul.
David
returns to a declaration of his own intention. He is determined to
praise the LORD “with his mouth,” that is, he will sing and
shout praises to God, and that not just in private, but before the
multitude. He has ample reason for so doing: and, for that matter,
so do we. “For He shall stand at the right hand of the poor, to
save him from those that condemn his soul.” Since our Lord Jesus
is exalted to the right hand of the Father in heaven, He is no
longer poor. Therefore “the poor” of this text must be those of
whom He said, “Blessed are the poor in spirit: for theirs is the
kingdom of heaven.” He will stand at their right hand, and save
them.
(Verses
1 through 3) The LORD said unto my Lord, Sit Thou at My right hand,
until I make Thine enemies Thy footstool. The LORD shall send the
rod of Thy strength out of
Zion
: rule Thou in the midst of Thine enemies. Thy people shall be
willing in the day of Thy power, in the beauties of holiness from
the womb of the morning: Thou hast the dew of Thy youth.
We
are under no necessity of proving who is the subject of this text.
Our Lord Jesus has declared this to be a prophecy of the Christ. See
Matthew 22:41-45. So instead of wondering of whom David speaks, we
can turn our attention to what He says. The first thing to catch our
attention is the same thing our Lord asked in the above referenced
quotation: “Whose Son is He?” The Jews considered Him as only
the son of David, which, according to the flesh, He was. But David
called Him, “Lord,” saying, “The LORD said unto my Lord.”
Therefore we know that David considered Him greater than himself,
because he called Him “Lord.” We know from the gospel records,
as well as from numerous prophecies in the Old Testament, that He is
the Son of God, and is therefore greater than David or any other
man. The message the LORD spoke to Him is contained in the remainder
of the psalm. First of all the LORD commands Him, “Sit Thou at My
right hand, until I make Thine enemies Thy footstool.” This, of
course, immediately follows His resurrection from the dead. The work
of salvation having been accomplished, He is commanded to sit, or
rest, until all His enemies shall have been overcome, and brought
down at His feet. Then it is declared, “The LORD shall send the
rod of Thy strength out of
Zion
.” Because of this, He is again commanded, “Rule Thou in the
midst of Thine enemies.” As Zechariah informs us in chapter
fourteen of his prophecy, when He returns, and stands on the mount
of Olives, He will begin His rule from
Zion
, and it will be in the midst of His enemies. His power, “the rod
of His strength,” the LORD shall indeed send forth from
Zion
, as Zechariah confirms. Many of our brethren today seem to fear
that, if they consider such scriptures as this to concern national
Israel
, they won’t have anything left upon which to stand as promises to
the gospel church; whereas, actually, the opposite is true. Every
promise to the church, or His promise to the individual Christian,
has to stand upon His faithfulness to the promises He has made to
Israel
. If He could fail in one, none would be secure. Then the LORD
declares, “Thy people shall be willing in the day of Thy power.”
The record of
Israel
, from the time of His leading them out of
Egypt
to the present, shows them always to have been a rebellious people,
never willing to do His commandments until He brings great
chastisement upon them. But in the day when “the LORD shall send
the rod of His strength out of
Zion
,” His people shall be willing to do His commandments. “In the
beauties of holiness from the womb of the morning: Thou hast the dew
of Thy youth.” His holiness shall, in that day, shine forth with
the beauty and freshness of the early morning, and He has the
strength and vigor of youth. Kings of the earth may start their
reigns in the days of their youth: and for a while they are strong
and vigorous; but as age creeps up on them that vigor fades. It is
not so with our Lord. He will never grow old. This will also be true
when He restores the kingdom to
Israel
. This in no wise denies that “the kingdom of heaven,” as Jesus
preached it during His earthly ministry, and as His disciples have
preached it since His resurrection, is eternal. Neither does it set
up another king besides Him. Jesus the Christ is the only begotten
Son of the living God; and He is presently seated at the right hand
of the Father on high. He will return to gather His saints, both
living and dead. He also will restore the kingdom to
Israel
, and bring judgment upon this world.
(Verse
4) The LORD hath sworn, and will not repent, Thou art a priest for
ever after the order of Melchizedek.
The
writer of The Epistle to The Hebrews makes it abundantly clear that
this is spoken of our Lord Jesus. It, by the oath of God, makes Him
the High Priest of The New Covenant, which is greater and better
than The Old, or Law Covenant. As noted, it is after the order of
Melchizedek, and not after the order of Aaron. There are two major
differences between the two covenants. The priesthood after the
order of Melchizedek was made by the oath of God, and is eternal,
while there was no oath concerning that of Aaron, and it was only
temporal.
(Verses
5 through 7) The Lord at Thy right hand shall strike through kings
in the day of His wrath. He shall judge among the heathen, He shall
fill the places with dead bodies; He shall wound the heads over many
countries. He shall drink of the brook in the way: therefore shall
He lift up the head.
Apparently,
this is addressed to God the Father, since it declares that the Lord
at Thy right hand shall do these things. Further, when, in The
Psalms, God the Father is meant, most often “LORD” is used,
while here it is “Lord.” The Lord Jesus is at the right hand of
the Father, and He will “strike through,” or destroy kings in
the day of His wrath; and He “shall judge among the heathen.”
Many other scriptures affirm this, as they also do the fact that He
shall leave many of the slain on the field of battle, and destroy
the rulers of many countries. Since none will be able to resist His
power, there will be no necessity for Him to hurry. Therefore He
will have plenty of time to “drink of the brook in the way,”
that is, refresh Himself. So His head will not droop from weariness
after the battle. “He shall lift up the head.”
(Verses
1 through 3) Praise ye the LORD. I will praise the LORD with my
whole heart, in the assembly of the upright, and in the
congregation. The works of the LORD are great, sought out of all
them that have pleasure therein. His work is honorable and glorious:
and His righteousness endureth for ever.
Since,
as the psalmist does not give a specific address to his call, we
must conclude that he is calling upon all, who hear him, to praise
the LORD. The fact that some will not heed the call has no effect
upon its address. Then he declares that he will with all his heart
praise the LORD, both in the assembly of the upright, and in the
congregation, without identifying what the congregation has gathered
together for. So his meaning must be that he will praise the LORD
wherever he may be. The works of the LORD are great, although the
only ones who seek them are those, who take delight in them.
Everything He does is honorable and worthy of praise: and His
righteousness is eternal.
(Verses
4 through 6) He hath made His wonderful works to be remembered: the
LORD is gracious and full of compassion. He hath given meat unto
them that fear Him: He will ever be mindful of His covenant. He hath
shewed His people the power of His works, that He may give them the
heritage of the heathen.
Although
all the LORD’S works are great, some have been so astounding to
men that though they were wrought thousands of years ago, they are
still remembered among men. He is always gracious and merciful to
those who trust in Him: and He it is, Who has given food to them
that fear Him. Not only so, but He is, and forever will be, mindful
of His covenant. There are several covenants of God mentioned in the
scriptures, but, in the light of the next verse, one would think
that he means the one God made to Abraham, that He would give the
land
of
Canaan
to Abraham and to his seed after him in perpetuity. So, “He hath
shewed His people the power of His works, that He may give them the
heritage of the heathen.” There were about seven different
“nations,” or tribes that inhabited the
land
of
Canaan
when the LORD led
Israel
into it. They are the heathen, whose heritage it was; but the LORD
gave it to
Israel
: and His promise was not that it should be given to them for a
while, and then be given to others. It was given in perpetuity:
“For all this land which thou seest, to thee will I give it, and
to thy seed forever.” (Genesis 13:15)
(Verses
7 and 8) The works of His hands are verity and judgment; all His
commandments are sure. They stand fast for ever and ever, and are
done in truth and uprightness.
This
needs no explanation, but it is the foundation of everything God has
done, is doing, or will ever do. It is also the foundation and
support of every promise He has made. They all “stand fast forever
and ever, and are done in truth and uprightness.” Nothing can
cause them to fail.
(Verses
9 and 10) He sent redemption unto His people: He hath commanded His
covenant for ever: holy and reverend is His name. The fear of the
LORD is the beginning of wisdom: a good understanding have all they
that do His commandments: His praise endureth for ever.
When
the psalmist says, “He sent redemption unto His people,” it is
evident that his reference is to His delivering them from
Egypt
, and establishing them in
Canaan
. Yet it will also, prophetically, apply to the coming of the Christ
into the world and paying the redemption price for all the elect of
God: and it will further apply to His redeeming, or gathering back,
Israel
to their land in the restoration of the kingdom to them. He has also
commanded His covenant forever. This is true of His covenant to
Abraham, both of the gift of the land to Abraham and his seed, and
of the blessing in the seed of Abraham to all nations of the earth.
None of His words can ever fail. “Holy and reverend is His
name.” Certainly His name is holy: it is also “worthy of
respect,” which is the meaning of the word, “reverend.”
Because this is the only place in scripture where “reverend”
occurs, much controversy has been generated among men about whether,
or not, it should ever be applied to men, as some use it to
designate their ministers. While I am firmly convinced that no title
greater than “Brother” ought ever to be applied to any gospel
minister, it remains that if he is not counted “worthy of
respect,” he ought not be considered as a minister of the gospel
of the Son of God. Since the fear of the LORD is the beginning of
wisdom, it will certainly follow that, they who do His commandments
have a good understanding. This can be viewed from two perspectives;
and it will prove true from both. First, their doing the
commandments of God shows that they have a good understanding: and
their doing His commandments will improve their understanding also.
There can be no controversy, “His praise endureth forever.”
(Verses
1 through 3) Praise ye the LORD. Blessed is the man that feareth the
LORD, that delighteth greatly in His commandments. His seed shall be
mighty upon the earth: the generation of the upright shall be
blessed. Wealth and riches shall be in his house: and his
righteousness endureth for ever.
We
are called upon to praise the LORD. Inasmuch as all things,
including all people, were created for the glory of God, we who know
the LORD ought to spend our days praising Him. The man who fears the
LORD, and takes great delight
in His commandments is blessed. It is the blessing of the LORD that
causes him to fear the Lord and take great delight in His
commandments; and as he
does this, more blessings are added to him. The seed of those who
keep His commandments shall also be mighty upon the earth. Let us
not forget that, just as the Apostle Paul says concerning the seed
of Abraham, the seed of the righteous are not they who are only
descendants by the flesh, but they who walk in righteousness as did
their fathers. Those who have the faith of Abraham are the “seed
of Abraham,” and those who walk in the commandments of the Lord
are the seed of him that fears the LORD and delights greatly in His
commandments. “The generation of the upright shall be blessed.”
Since, in the scriptures we are many times told that while in this
world the LORD’S people often are, and will be, poor and
afflicted, we can be fully assured that the statement, “Wealth and
riches shall be in his house,” does not mean that all who serve
the LORD shall be rich in worldly, or material things. However, our
Lord has told us, “Seek ye first the
kingdom
of
God
, and His righteousness; and all these things shall be added unto
you.” (Matthew 6:33) In the context in which that occurs, it
obviously means that those who faithfully serve Him, shall be
provided with food and clothing, but not necessarily, with the
wealth of this world. Yet in the home of the righteous there will be
such a wealth of the love of God that, contentment shall reign there
more than in the homes of those who are rich in material things. The
righteous are always rich in the love of God: and their
righteousness continues because it is upheld by the LORD Whose
righteousness endures forever.
(Verses
4 through 6) Unto the upright there arises light in darkness: he is
gracious, and full of compassion, and righteous. A good man sheweth
favor and lendeth: he will guide his affairs with discretion. Surely
he shall not be moved for ever: the righteous shall be in
everlasting remembrance.
The
psalmist continues to show the blessings of the LORD to those who
fear Him, and take great delight in His commandments: for these are
the upright, or the righteous. Unto them light arises even in
darkness. Surely he is not here considering the physical darkness of
night, but times when it seems we have come to the end of our
ability, and cannot see any way out of our trouble. In such times,
as we pray to God, He causes the light to shine forth and lead us
through the darkness of the time. Since He is gracious, full of
compassion, and righteous, He gives these same qualities to those,
who fear Him, and take delight in His commandments. Therefore we can
depend upon Him to lead us, and under His guidance, we can guide our
affairs with discretion. Because of Him we shall not be moved
forever, but shall be in everlasting remembrance.
(Verses
7 and 8) He shall not be afraid of evil tidings: his heart is fixed,
trusting in the LORD. His heart is established, he shall not be
afraid, until he see his desire upon his enemies.
Since
the righteous is always leaning upon the LORD, he has no cause to be
afraid of evil tidings, or bad news. In this modern age we are
constantly bombarded with evil tidings, all the way from petty theft
up to. and including genocide. Our newspapers, radio broadcasts,
television news reports, etc., are filled with such. Yet those who
trust in the LORD need not be afraid of them. The Lord long ago told
us they would come: and He is able to take care of us in spite of
them all. The heart of the righteous is fixed, fastened firmly in a
secure place, trusting in the LORD. His heart is established, and he
has no need to be afraid, “until he see his desire upon his
enemies.” By the pen of the Apostle Paul, the LORD has told us
that we shall witness this great work when it comes to pass, but
that we shall rest with His saints while it is being done. See II
Thessalonians 1:7-10.
(Verses
9 and 10) He hath dispersed, he hath given to the poor; his
righteousness endureth for ever; his horn shall be exalted with
honor. The wicked shall see it, and be grieved: he shall gnash with
his teeth, and melt away: the desire of the wicked shall perish.
This
is, of course, a contrast between the righteous man and the wicked.
Verse 9 sets forth the righteous, showing both his manner of living
and the blessings that will follow him; while verse 10 gives the
description of the wicked. The righteous has dispersed, or
contributed to others that which he has, and has given of his
substance to the poor, those who have less than he. In addition to
this, he continues on in his righteousness. It is not just a cloak,
which he can put on, or take off at will. It is constantly with him.
His “horn,” or power shall be exalted with honor. When the
wicked sees this it grieves him, or makes him angry, so that he
gnashes on the righteous with his teeth, which is always the sign of
the greatest of anger. Yet it does him little good, for he shall
melt away, and even the desire or the purpose of the wicked shall
fail. It shall never be brought to fruition.
(Verses
1 through 3) Praise ye the LORD. Praise, O ye servants of the LORD.
Blessed be the name of the LORD from this time forth and for
evermore. From the rising of the sun to the going down of the same
the LORD’S name is to be praised.
This
also is a song of praise to the LORD. It calls upon all the servants
of the LORD to praise Him. The word “blessed,” when used as in
verse 2, is considered to mean “praised,” inasmuch as we, being
so far inferior to the LORD are not able to confer upon Him a
blessing, in the strict sense of the word. Nevertheless we can
praise Him: and that is what we are here called upon to do. Let it
begin now; and continue for evermore. Not only so, but let it come
forth from all the world, because “from the rising of the sun to
the going down of the same the LORD’S name is to be praised.”
(Verses
4 through 6) The LORD is high above all nations, and His glory above
the heavens. Who is like unto the LORD our God, Who dwelleth on
high, Who humbleth Himself to behold the things that are in heaven
and on the earth.
Our
LORD God is so high above all nations, and even heaven itself that
He has to condescend, or “humble Himself,” to even look at the
things that are in heaven or on earth. He is totally beyond
comparison with anyone or anything. He is the Creator, while all
else are only the works of His hands.
(Verses
7 through 9) He raiseth up the poor out of the dust, and lifteth the
needy out of the dunghill; that He may set him with princes, even
with the princes of His people. He maketh the barren woman to keep
house, and to be a joyful mother of children. Praise ye the LORD.
The
LORD is not concerned with conventionalities, protocol, and all the
other things that are so dear to the worldly mind. He can, and does
at His will, raise up the poor from the dust, and the needy from the
dunghill, where they have been downtrodden by the oppressors, and
set them with princes; and not just the princes of this world, but
even the “princes of His people.” Among people of the
psalmist’s day, it was considered a reproach, and even a disgrace
for a woman to be barren, but the LORD makes such “to keep house,
and to be a joyful mother of children.” See I Samuel 1:1-28 and
Luke !:5-64. Since our God is so wonderful, it is no wonder the
Psalmist closes this with, “Praise ye the LORD”
(Verses
1 and 2) When
Israel
went out of
Egypt
, the house of Jacob from a people of strange language:
Judah
was His sanctuary, and
Israel
His dominion.
In
reading the account of the Exodus, we might overlook the fact that
is here declared. “
Judah
was His sanctuary.” Through that account, it might appear that we
should say, “Levi was His sanctuary,” since God made choice of
Aaron and his descendants as His priests, and the other descendants
of Levi as the custodians of the tabernacle. However, in looking
back to Genesis 49:10, as Jacob gave his final blessing to His sons,
he said, “The sceptre shall not depart from Judah, nor a lawgiver
from between his feet, until Shiloh come; and unto him shall the
gathering of the people be.” Since this antedates the law by four
hundred plus years, the giving of the law could not change it. So
even at the going out of
Israel
from
Egypt
,
Judah
was His sanctuary,” and, as Moses has told us, “The LORD’S
portion is His people, and
Israel
is the lot of His inheritance.” So
Israel
was His dominion.
(Verses
3 and 4) The sea saw it, and fled:
Jordan
was driven back. The mountains skipped like rams, and the little
hills like lambs.
Verse
3 refers to the crossing of both the Red Sea and the
Jordan River
. In both cases the LORD turned back the waters and made a dry path
for
Israel
to cross. The skipping of the mountains and the little hills is the
psalmist’s way of expressing the joy of the earth itself at the
demonstration of the power of God.
(Verses
5 and 6) What ailed thee, O thou sea, that thou fleddest? Thou
Jordan, that thou wast driven back? Ye mountains that ye skipped
like rams; and ye little hills like lambs?
Perhaps,
we are not qualified to give the final answer to these questions,
but to the best of our understanding, it seems that one answer will
cover them all. That answer seems to be that they were all moved by
the presence and power of the LORD.
(Verses
7 and 8) Tremble, thou earth, at the presence of the LORD, at the
presence of the God of Jacob; Which turned the rock into a standing
water, and the flint into a fountain of waters.
The
whole earth is called upon to tremble at the presence of the
wonderful LORD, Who even in the desert brought forth from the rock
sufficient water to supply not only the people of
Israel
, but even their cattle also.
(Verses
1 through 3) Not unto us, O LORD, not unto us, but unto Thy name
give glory, for Thy mercy, and for Thy truth’s sake. Wherefore
should the heathen say, Where is now their God? But our God is in
the heavens: He hath done whatsoever He hath pleased.
The
psalmist declares a principle, which we too ought always to keep in
mind. It is, that no glory is due unto us for anything. All glory is
to be given to the LORD, and to Him only, for His wonderful mercy
and truth. Then he asks a question, “Wherefore (or why) should the
heathen say, ‘Where is now their God?’” We tell of the
wonderful works He has wrought through the ages, as well as what He
has done for us; and since they do not see a constant repetition of
these things, and have not been given faith in Him, they ask where
is He now, hinting that since they can’t see Him, He must not be
here now. But we, who have been given faith, realize that He is
still in the heavens, and that He has done, and is doing now,
whatsoever He pleases. So He will continue.
(Verses
4 through 8) Their idols are silver and gold, the work of men’s
hands. They have mouths, but they speak not: eyes have they, but
they see not: they have ears, but they hear not: noses have they,
but they smell not: they have hands, but they handle not: feet have
they, but they walk not: neither speak they through their throat.
They that make them are like unto them; so is everyone that trusteth
in them.
This
text very clearly covers the idols, the gods of the heathen.
Although it has been a long time since the LORD wrought such
miracles as creating the world, dividing the Red Sea for His people
to go over dry shod, and some of the other great miracles of old, we
are sure that He did do them. And today we, who believe in Him,
continue to see miracles wrought by Him. So we know that He is still
on His throne in the heavens, and does according to His will, while
these idols can do nothing. Even those made of precious materials,
such as silver and gold are still only the work of men’s hands.
Although they have all the outward members for doing whatever men
can do, they still have not the power to do any of these things.
They can not see, hear, speak, smell, walk, or use their hands. So
they are completely helpless in every way. And that there be no
mistake concerning his meaning, the psalmist says, “They that make
them are like unto them; so is every one that trusteth in them.”
(Verses
9 through 11) O Israel, trust thou in the LORD: He is their help and
their shield. O house of Aaron, trust in the LORD: He is their help
and their shield. Ye that fear the LORD, trust in the LORD: He is
their help and their shield.
He
has given the contrast between the LORD and the idols, and has told
us that those who make idols and those that trust in idols are no
better than the idols themselves. So surely there is no reason for
us to trust in them. Though he separates them, let us join the house
of
Israel
, the house of Aaron, and those that fear the LORD, for to all of
these he gives the same instruction. That is: “Trust in the
LORD.” He is the help and the shield for the house of
Israel
, the house of Aaron, and those that fear the LORD. Therefore it is
He, Whom we are to trust.
(Verses
12 through 15) The LORD hath been mindful of us: He will bless us;
He will bless the house of
Israel
; He will bless the house of Aaron. He will bless them that fear the
LORD, both small and great. The LORD shall increase you more and
more, you and your children. Ye are blessed of the LORD, Which made
heaven and earth.
He
reminds us that the LORD has already been merciful to all of us, the
house of
Israel
, the house of Aaron, and all who fear the LORD, both small and
great. We should therefore be fully assured that He will bless us,
and that more and more, even extending the blessing to our children,
or descendants. This blessing is not of idols, but “Ye are blessed
of the LORD Which hath made heaven and earth.”
(Verses
16 through 18) The heaven, even the heavens are the LORD’S: but
the earth hath He given unto the children of men. The dead praise
not the LORD, neither any that go down into silence. But we will
bless the LORD from this time forth and for evermore. Praise the
LORD.
Since
“the heavens are the LORD’S, it is utterly useless for man to
entertain any idea of working anything in the heavens according to
his will. God has condescended to place the earth under man’s
rule. This does not mean that God has abdicated His authority over
it, but that He has placed it jn man’s care, and under his
oversight, within limitations. God still retains the power to permit
the efforts of man to prosper, or to hinder or even completely veto
them. When the psalmist says, “The dead praise not the LORD,
neither any that go down into silence,” he is not denying that
there shall be a resurrection of the dead, but simply that the dead
are entirely through with their worldly activities. “But we will
bless (praise) the LORD from this time and for evermore. Praise the
LORD.”
Chapter
116
(Verses
1 and 2) I love the LORD because He hath heard my voice and my
supplications. Because He hath inclined His ear unto me, therefore
will I call upon Him as long as I live.
We
have many reasons why we ought to love the LORD. Here the psalmist
lists two of his reasons for so doing. Actually they blend into one,
though he speaks of them as two. They are, “because He hath heard
my voice and my supplications. Because He hath inclined His ear unto
me.” The LORD listened favorably to his supplications, and
evidently answered his requests. This would, of itself, be
sufficient reason for us to make the same vow that he did,
“Therefore will I call upon Him as long as I live.”
(Verses
3 through 6) The sorrows of death compassed me, and the pains of
hell gat hold upon me: I found trouble and sorrow. Then called I
upon the name of the LORD; O LORD, I beseech Thee deliver my soul.
Gracious is the LORD, and righteous; yea, our God is merciful. The
LORD preserveth the simple. I was brought low, and He helped me.
Here
we find what the prayer of the psalmist was all about. He was
compassed about by the sorrows of death, and the pains of hell. He
had been brought so low that he felt sure that he was facing death,
and, what is much worse, the torments of hell itself: and certainly
we are able to find a kinship with him. For this is also the
experience of each one, who has by the grace of God been made to see
his condition in nature. He was made to see himself, under not only
the sentence of death, but also of eternal judgment. In this
condition he prayed to the LORD to deliver his soul: and the LORD
graciously delivered him. Is not this also our own experience?
“The LORD preserveth the simple: I was brought low, and He helped
me.” It is popular today to say, “We don’t have to be rocket
scientists to do this or that.” So it is for the LORD to preserve
us. He preserves the simple, those who do not have much wisdom. The
psalmist says, “I was brought low, and He helped me.” This, as
it follows the declaration, “The LORD preserveth the simple,”
seems to mean, “I know this is so, because I was brought down, and
He helped me. That proves that He preserves the simple.”
(Verses
7 through 9) Return unto thy rest, O my soul; for the LORD hath
dealt bountifully with thee. For Thou hast delivered my soul from
death, mine eyes from tears, and my feet from falling. I will walk
before the LORD in the land of the living.
In
verse 7, he addresses his own soul, declaring that God has dealt so
bountifully with it that it can now rest in the assurance of God’s
grace. Then he addresses God, saying, “For Thou hast delivered my
soul from death, mine eyes from tears, and my feet from falling.”
What wonderful deliverance the LORD has wrought! Because of this it
is the psalmist’s determination to “walk before the LORD in the
land of the living,” that is, to serve the LORD as long as he
lives in this world.
(Verses
10 and 11) I believed, therefore have I spoken: I was afflicted: I
said in my haste, All men are liars.
The
fact that he believed caused the psalmist to speak. No doubt he
believed in God before he called upon Him: for the Apostle Paul asks
this question: “How shall they call upon Him in Whom they have not
believed?” But it seems that God’s delivering his soul from
death, his eyes from tears, and his feet from falling, caused him to
believe so strongly that he could not refrain from speaking.
Usually, when one speaks of having done something in haste, we are
prone to think it to be something he now regrets doing. However the
context does not bear that out in this case. Therefore a little
change of the wording might make it clearer. “I believed,
therefore have I spoken: I was afflicted: I quickly said, ‘All men
are liars.’” His suffering made him to know that men could not
help him: all their promises were false. The LORD delivered him, and
he quickly realized that, when compared to the LORD, all men are
liars. He alone is true.
(Verses
12 through 14) What shall I render unto the LORD for all His
benefits toward me? I will take the cup of salvation, and call upon
the name of the LORD. I will pay my vows unto the LORD now in the
presence of His people.
Realizing
how great God’s mercy has been to him, the psalmist is faced with
a serious question: “What shall I render unto the LORD for all His
benefits toward me?” Certainly he is not wondering, as some seem
to do, what he can do to repay the LORD. He knows, as do we, that
such is impossible. He is so overwhelmed by the mercy of the LORD
that, he wonders how he can show his thankfulness for such wonderful
blessings. Just as men will often “take the cup,” or drink a
toast, to someone who has done a great deed for them, the psalmist
says, “I will take the cup of salvation, and call upon the name of
the LORD;” signifying that the LORD is He Who has wrought this
great salvation: and He is the One I will praise for it. But he does
not stop at that. He further declares, “I will pay my vows unto
the LORD now in the presence of His people.” Some may make vows of
what they will do in the service of God, but when the time for doing
that which has been vowed comes, they have forgotten what they
promised. Not so with him. He says that he will pay these vows now;
and he will pay them in the presence of the people of the LORD. They
shall be his witnesses.
(Verse
15) Precious in the sight of the LORD is the death of His saints.
That
which is precious to one is that which he holds most dear, even to
the point of being willing to give his life for it. Since our Lord
has given His life for His saints, there can be no denying that they
are precious in His sight. Their death is also precious in His
sight, because, until He returns to raise His sleeping saints and
change the living, it is the door through which all must pass to go
from this world into His eternal Presence.
(Verses
16 through 19) O LORD, truly I am Thy servant, and the son of Thine
handmaid: Thou hast loosed my bands. I will offer to Thee the
sacrifice of thanksgiving, I will call upon the name of the LORD. I
will pay my vows unto the LORD now in the presence of all His
people, in the courts of the LORD’S house, in the midst of thee, O
Jerusalem. Praise ye the LORD.
From
the beginning of this psalm, it has been a song of praise to the
LORD for the wonderful blessings He has given to the psalmist. As
the result of all these blessings he is fully assured that he is
truly the servant of the LORD, because the LORD has loosed His
bonds. Looking again at verses 3 through 6, we see that the LORD has
delivered him from terrible sorrow and fear. He has indeed loosed
his bonds. This is surely evidence that he is His servant. Do not we
have this same assurance? Has He not also set us free? If so, our
determination ought to be the same as his: “I will offer to Thee
the sacrifice of thanksgiving, and will call upon the name of the
LORD.” As has been many times pointed out, since we no longer
offer burnt sacrifices, our sacrifices are to be our praise and
thanksgiving to Him continually for His blessings to us. The very
act of our calling upon Him when in trouble is counted as praise to
Him, for it acknowledges Him as the One, Who is able to help us. Not
only does he declare that he will offer the sacrifice of
thanksgiving, and call upon the name of the LORD. But he also
repeats His declaration of verse 14: “I will pay my vows unto the
LORD now in the presence of all His people, in the courts of the
LORD’S house, in the midst of thee, O Jerusalem.” Just as in
that day the courts of the temple, “the LORD’S house” was the
place for the people of the LORD to gather to worship, the church of
our Lord is the place of our gathering for the same purpose. We
might therefore be well advised to remember to meet there as often
as possible to render our sacrifices of thanksgiving, and to pay our
vows in the presence of the LORD’S people. We sometimes hear
someone say, “I can worship the LORD just as well without going to
church, as I can by going.” One thing you cannot do is what the
psalmist says: “I will pay my vows unto the LORD now in the
presence of all His people, in the courts of the LORD’S house.”
The only place this can be done is in the LORD’S house, the
meeting place and the assembly of the LORD’S people; not in a
solitary wilderness. His final exhortation is, “Praise ye the
LORD.” Surely that needs no explanation.
Chapter
117
This
is the shortest of the psalms, and indeed the shortest chapter in
the Bible. It is a call for all nations and all people of the world
to praise the LORD.
(Verses
1 and 2) O praise the LORD, all ye nations: praise Him, all ye
people. For His merciful kindness is great toward us: and the truth
of the LORD endureth for ever. Praise ye the LORD.
As
already noted, this is a call to all nations and all people to
praise the LORD. The fact that some may not do so does not alter the
call, nor remove their responsibility. Of course, the day will come
in which all will be forced to honor Him; but now some will not. Yet
His merciful kindness is great toward all of us. In this particular
instance, “all of us” includes all that dwell upon the earth.
(Luke 6:35-36) “But love your enemies, and do good, and lend,
hoping for nothing again; and your reward shall be great, and ye
shall be called the children of the Highest: for He is kind unto the
unthankful and to the evil. Be ye therefore merciful, as your Father
also is merciful.” So the LORD is merciful to all, even to the
wicked. Were He not, they would long ago have been destroyed. So the
call for all nations and all people to praise the LORD is proper,
whether or not, they obey it. “And the truth of the LORD endureth
for ever.” Sometimes, as we view the evil and deception that seem
to rule over all men today, we might get discouraged, but let us
keep one thing in mind: Judgment and truth are the foundation of the
throne of God; and therefore “the truth of the LORD endureth for
ever.” This ought to be reason enough for us to praise the LORD.
Chapter
118
(Verses
1 through 4) O give thanks unto the LORD, for He is good: because
His mercy endureth for ever. Let
Israel
now say, that His mercy endureth for ever. Let the house of Aaron
now say, that His mercy endureth for ever. Let them now that fear
the LORD say, that His mercy endureth for ever.
This
is a call for the house of
Israel
, the house of Aaron, and all that fear the LORD to join in praising
Him, for His goodness, and declaring that His mercy is eternal, it
endures forever.
(Verses
5 through 7) I called upon the LORD in distress: the LORD answered
Me, and set Me in a large place. The LORD is on My side; I will not
fear: what can man do unto Me? The LORD taketh My part with them
that help Me: therefore shall I see My desire upon them that hate
Me.
Perhaps,
the psalmist is relating his own experience, with no prophecy
intended in this psalm. Yet there are some passages in it that are
recognized by the New Testament writers as prophecies of the Christ.
To me it seems that some that are not even so witnessed bear such a
strong resemblance to some of the experiences of our Lord that I
feel they must have Him in view. This is one of those. When He was
in the great distress of suffering, from the
garden
of
Gethsemane
through His declaration, “It is finished,” He no doubt called
upon the Father, although we do not have a record of all His
prayers. Even we, through the testimony of His word, and the
revelation of His Spirit, are witnesses that The LORD answered Him,
and set Him in a large place, even at His own right hand in heaven.
The LORD was on His side all the way, even in the darkest gloom of
His suffering, even when He cried out, “My God, My God, why hast
Thou forsaken Me?” His cry was not for fear of what man could do
to Him, but for being momentarily forsaken of the Father. Certainly
we know that, insofar as accomplishing the work of salvation is
concerned, there was among men none that could help. However, there
were those, who prepared His body for the tomb, and placed it
therein. Also there were those, who came to the tomb early on the
third day, and His disciples to whom He revealed Himself, and with
whom He spent forty days after His resurrection. These might, in the
scope of verse 7, be considered as “them that help Me.” The LORD
did take His part with them, and we see the fruit of their work even
now. Since the LORD did take His side, He shall see His desire upon
them that hate Him.
(Verses
8 and 9) It is better to trust in the LORD than to put confidence in
man. It is better to trust in the LORD than to put confidence in
princes.
In
Psalm 41:9, David, speaking of the traitor, Judas, said, “Yea,
Mine own familiar friend, in whom I trusted, which did eat of My
bread, hath lifted up his heel against Me;” and in Psalm
16:11
, the psalmist said, “All men are liars.” Therefore, surely it
is better to trust in the LORD, than to have confidence in men, even
though they may be princes, or leaders of the people. Since princes
are only men, and “all men are liars,” it is of no avail to
trust in them: but both the truth and mercy of the LORD endure
forever. Therefore they who trust in Him shall not be disappointed.
(Verses
10 through 13) All nations compassed Me about: but in the name of
the LORD will I destroy them. They compassed Me about like bees;
they are quenched as the fire of thorns: for in the name of the LORD
will I destroy them. Thou hast thrust sore at Me that I might fall:
but the LORD helped Me.
Inasmuch
as at the time of our Lord’s crucifixion
Rome
ruled what was called, “the civilized world,” or “the known
world,” it is proper to say that “all nations” did indeed
compass Him about, since it was the representative of
Rome
, who gave the order for His execution. Where now, so far as an
empire is concerned, is
Rome
? Did He not in the name of the LORD destroy them? Although they
were in a great stir, as a swarm of bees, they came to their end as
a fire among thorns burns itself out, and is found no more. He then
addresses those who stood against Him: “Thou hast thrust at Me
sore that I might fall: but the LORD helped Me.” They had put
forth every effort they could to destroy Him: but PRAISE THE LORD!
He helped Him: and none can stand against the LORD.
(Verses
14 through 17) The LORD is My strength and song, and is become My
salvation. The voice of rejoicing and salvation is in the
tabernacles of the righteous; the right hand of the LORD doeth
valiantly. The right hand of the LORD is exalted: the right hand of
the LORD doeth valiantly. I shall not die, but live, and declare the
works of the LORD.
Surely
the LORD was His strength throughout that great work, is His
strength as He sits at the right hand of the Father, and will be His
strength for evermore. The LORD is therefore His salvation. The
voice of rejoicing and salvation is indeed in the tabernacles, or
places of worship of the righteous. The “right hand’ of the
LORD, Which is His Christ, is exalted, and has done valiantly.
Instead of dying as His enemies had hoped, He will live, and declare
the works of the LORD. Hear Him as He declares, “I am He that
liveth, and was dead; and, behold, I am alive for evermore, Amen;
and have the keys of hell and of death.” (Revelation 1:18)
(Verses
18 through 21) The LORD hath chastened Me sore: but He hath not
given Me over unto death. Open to Me the gates of righteousness: I
will go into them, and I will praise the LORD: this gate of the LORD
into which the righteous shall enter. I will praise Thee: for Thou
hast heard Me, and art become My salvation.
When
he says, “The LORD hath chastened Me sore,” it is not to be
thought that He has done anything wrong, and for that has had to be
chastened. He had no sin; but He took our sin upon Himself, and made
it His own; and for this sin He suffered. Yet a better choice of
words at this place might be, “The LORD hath afflicted Me sore.”
Certainly He did bear all the penalty for our sin, that we might go
free. Nevertheless, though Jesus did suffer death for us, He was not
given over unto death. Instead the Father brought Him forth, and now
He is alive forever. Having been delivered from death and raised up,
He now calls for the gates of righteousness to be opened unto Him,
and He declares, “I will go into them, and praise the LORD.” He
will do this because the LORD has heard Him, and has become His
salvation. That is, He has delivered Him. Since He has entered into
the “gates of righteousness,” or into heaven, the righteous
shall also enter therein: for He has promised, “Where I am, there
shall also My servant be.”
(Verses
22 and 23) The stone which the builders refused is become the head
of the corner. This is the LORD’S doing; it is marvelous in our
eyes.
There
can be no doubt that Jesus is this stone that was refused by the
builders. That is witnessed by the Apostle Peter in at least two
different places in the New Testament, Acts 4:11 and I Peter 2:8.
Even though He was rejected by the builders, His is the highest
place of all. He is “the head stone of the corner.” This is the
LORD’S work. It is not subject to the plans, laws, purposes, or
approval of man. Though men did reject it, because it did not fit
their ideas, it still stands forever.
(Verses
24 through 26) This is the day, which the LORD hath made; we will
rejoice and be glad in it. Save now, I beseech Thee, O LORD, send
now prosperity. Blessed be He that cometh in the name of the LORD:
we have blessed you out of the house of the LORD.
Although
the LORD is the Maker of each and every day that comes to pass, the
language here seems to indicate that the day mentioned here is a
special day, and, in fact, the day to which all other days lead.
This day in which our Lord shall be revealed to all the world as
“the head of the corner,” is the day when not only shall He have
entered into the gates of righteousness, but so shall all the
righteous. Then shall we behold Him as He is, and be like Him. In it
“we will rejoice and be glad.” That joy and gladness that we
shall have in this day is so great that, nothing we have ever known
can be compared to it. Therefore it is no wonder the psalmist says,
“Save now, I beseech Thee, O LORD: O LORD, I beseech Thee, send
prosperity.” This is the same as praying that the LORD might
hasten that day, and bring it now. It is the same as the prayer of
the Apostle John, “Amen, even so, Come Lord Jesus.” (Revelation
22:20) It is not a prayer for material prosperity, but for the
ushering in of that day when none of the LORD’S people will ever
again be poor and needy. As in so many places in the Psalms, the
translators used the words “bless” or “blessed,” where in
our modern usage of the language, “praise” or “praised”
would better fit our understanding. The psalmist says, “Praised be
He that cometh in the name of the LORD: we have praised Thee out of
the house of the LORD.” The tabernacle, or the temple, in its day,
and the church in our day are often called “the house of the
LORD.” And it is there that His people have met to praise Him.
Since, however, our Lord declared that,
Jerusalem will see Him no more until they shall say,
“Blessed (or Praised) is He that cometh in the name of the LORD,
and that day is still in the future, it is the same day
mentioned above, wherein we shall rejoice and be glad. It is the day
for which all who trust in Him are constantly looking. In that day,
we will no more praise Him out of the house of the LORD, but face to
face
(Verse
27) God is the LORD, Which hath shewed us light: bind the sacrifice
with cords, even unto the horns of the altar.
“God
is the LORD, Which hath shown us light.” He has already, by that
light, revealed that this great day awaits us. Therefore let us
“bind the sacrifice with cords, even unto the horns of the
altar.” That is, let us make sure they do not fall, and be
defiled. Since our sacrifice consists of thanksgiving and praise to
the LORD, let us make sure that they do not fail, but let us
constantly offer them.
(Verses
28 and 29) Thou art my God, and I will praise Thee: Thou art my God,
I will exalt Thee. O give thanks unto the LORD; for He is good: for
His mercy endureth for ever.
Surely
we too should be glad to embrace the LORD as our God, and praise,
exalt, and give thanks to Him; for He is not only good to us now,
but His mercy endures forever.
Chapter
119
This
is the longest of the psalms, and many excerpts from it may appear
to be repetition of preceding portions of it. It is divided into
twenty-two sections of eight verses each. Each section is headed by
a letter of the Hebrew alphabet. Since no meaning is given in
scripture for the significance of these Hebrew letters, we will omit
them altogether for lack of ability to explain them and their
application.
(Verses
1 through 3) Blessed are the undefiled in the way, who walk in the
law of the LORD. Blessed are they that keep His testimonies, and
that seek Him with a whole heart. They also do no iniquity: they
walk in His ways.
The
psalmist tells us here that “the undefiled in the way,” or the
righteous, that is, they who walk in the law of the LORD, are
blessed, as are also those who keep His testimonies, and seek Him
with a whole heart. Sometimes when “blessed” is used in the
scriptures, we are inclined to consider it as “happy,” which it
sometimes is. Yet in this case, it seems better to retain
“blessed.” Also it can be considered from two different
perspectives. Those who are thus, have been blessed of God, and that
is what causes them to walk in His law, keep His testimonies, and
seek Him with a whole heart. Also as they do these things additional
blessings are added to them. As they do these things, they refrain
from doing iniquity, because they are walking in His ways.
(Verses
4 through 6) Thou hast commanded us to keep Thy precepts diligently.
O that my ways were directed to keep Thy statutes! Then shall I not
be ashamed, when I have respect unto all Thy commandments.
The
psalmist acknowledges that God has commanded us to diligently keep
all His precepts. Then, as realizing that because of the weakness of
the flesh, we all fall short, he exclaims, “O that my ways were
directed to keep Thy statutes!” Surely we have this same feeling,
as we view our shortcomings. If we could only attain to this level,
we would have no need to be ashamed as we “have respect to,” or
contemplate all the LORD’S commandments. How wonderful it would be
to be able to feel that we had not failed in any point.
(Verses
7 and 8) I will praise Thee with uprightness of heart, when I shall
have learned Thy righteous judgments. I will keep Thy statutes: O
forsake me not utterly.
If
the LORD will only condescend to teach us His righteous judgments,
not in word only, but by instilling their principles in our hearts,
we will praise Him with uprightness of heart, and keep his statutes.
So he prays, “O forsake me not utterly.” No doubt He realized,
as do we, that if we received strict justice, we would be utterly
forsaken, but trusting in His mercy, we pray that He will not so
deal with us.
(Verses
9 through 12) Wherewithal shall a young man cleanse his way? By
taking heed thereto according to Thy word. With my whole heart have
I sought Thee: O let me not wander from Thy commandments. Thy word
have I hid in mine heart, that I might not sin against Thee. Blest
art Thou, O LORD: teach me Thy statutes.
There
is no doubt that the LORD has blessed some of our young people of
today to be as fine as any in any generation of the world. However,
we know that those who fill our news reports are not so blessed. In
the face of these two facts, our leaders, from community leaders to
kings and presidents of the nations of the world are asking
the same question the psalmist has here asked. “Wherewithal
shall a young man (or woman) cleanse his ways?” Then they are
investing untold hours of work and uncounted dollars in organizing
and carrying out “programs” to do this, while completely
ignoring the only plan that ever has worked, or ever will work. The
psalmist has given it to us free of charge. “By taking heed
thereto according to Thy word.” When we all quit trying to lay the
responsibility for everything upon someone else, and realize that
each of us is responsible for his own actions, we will have reached
the point at which we can start this program. And we must remember
that it will work for old as well as young. It is a very simple
concept, though it often seems hard to execute. If each of us, both
old and young, will take heed to his ways according to the
commandments of God, that is bring his way into conformity to the
word of God, the problem will already be solved. The psalmist’s
prayer is our next consideration. “With my whole heart have I
sought Thee: O let me not wander from Thy commandments.” He had
been seeking the LORD with his whole heart, yet he also knew that he
was subject to failure if left to himself. So he prayed that God
would not let him wander, or stray from His commandments. It has
been his purpose to maintain the LORD’S word in his heart, so that
he would not sin against the LORD. He declares that God is to be
praised, and he asks the LORD to teach him His statutes.
(Verses
13 through 16) With my lips have I declared all the judgments of Thy
mouth. I have rejoiced in the way of Thy testimonies, as much as in
all riches. I will meditate in Thy precepts, and have respect unto
Thy ways. I will delight myself in Thy statutes: I will not forget
Thy word.
The
psalmist declares that He has spoken forth all the judgments the
LORD has declared, and has rejoiced in the way of His testimonies,
as other men do in their worldly wealth. Not only so, but he will
continue to meditate upon the LORD’S precepts, and consider His
ways. Also he will take delight in the statutes of God, and will not
forget His word.
(Verses
17 through 20) Deal bountifully with Thy servant, that I may live,
and keep Thy word. Open mine eyes that I may behold wonderful things
out of Thy law. I am a stranger in the earth: hide not Thy
commandments from me. My soul breaketh for the longing that it hath
for Thy judgments at all times.
Having
declared his intention to meditate upon and consider the precepts
and ways of the LORD, and his determination not to forget His word,
the psalmist now prays for two very important things. One is that
the LORD will extend his life that he may keep the word of the LORD,
and the other is that the LORD will, by opening his eyes to such
matters, let him see wondrous things out of the law of God. Then He
declares, “I am a stranger in the earth.” This may seem a little
obscure, until we consider that, every day, in fact, every moment,
we all face strange, or unknown experiences. If one is in a
territory through which he has never before gone, he is a stranger
there; and none of us has ever gone through this life before. We
know nothing of what our next moment will bring, or whether we will
have a next moment. Surely we are strangers in the earth. The LORD
knows all about this earth; so, if He will “hide not” his
commandments from us, we will, as it were, have a road map to follow
as we travel here. He declares that his longing for the LORD’S
judgments at all times is “breaking his soul.” We often speak of
things breaking our hearts, but for the same meaning, the psalmist
says, “my soul breaketh.” Both expressions carry the same idea,
that of great sorrow.
(Verses
21 through 24) Thou hast rebuked the proud that are cursed, which do
err from Thy commandments. Remove from me reproach and contempt; for
I have kept Thy testimonies. Princes also did sit and speak against
me: but Thy servant did meditate in Thy statutes. Thy testimonies
also are my delight and my counselors.
He is
well aware that the LORD has rebuked, or punished, those who, in
their pride err from, or disregard, His commandments. So he prays
that God will remove from him all such pride, reproach, and
contempt. He has kept the LORD’S testimonies, and he does not want
to be led away from them by that pride that has caused others to
err, and receive the LORD’S rebuke. Even princes have sat and
spoken against him, but still his meditation was in the statutes of
God. The LORD’S testimonies are his delight and counselors, or
advisers.
(Verses
25 through 28) My soul cleaveth unto the dust: quicken Thou me
according to Thy word. I have declared my ways, and Thou heardest
me: teach me Thy statutes. Make me to understand the way of Thy
precepts: so shall I talk of Thy wondrous works. My soul melteth for
heaviness: strengthen Thou me according to Thy word.
Here
we find the psalmist almost in a faint. “My soul cleaveth unto the
dust.” He is as one who has become so weary that he has fallen
down in the dust of the road. His prayer is, “Quicken Thou me
according to Thy word.” That is, “Refresh me by causing me to
meditate on Thy word.” This is indeed the greatest refreshment to
a soul tired of the constant battle with the ways of the world. He
says, “I have declared (or confessed) my ways, and Thou heardest
me.” Not only has he confessed his ways to the LORD, but the LORD
has also given favorable reception to that confession. Therefore he
prays, “Teach me Thy statutes. Make me to understand the way of
Thy precepts: so shall I talk of Thy wondrous works.” The only way
he, or we, can talk sensibly, or truthfully of the wonderful works
of God is that He teach us, and make us understand His laws, and the
way of His precepts. We do not, of ourselves, have sufficient wisdom
to study out their meanings for ourselves. “My soul melteth for
heaviness: strengthen Thou me according to Thy word.” Again he
declares that his strength is gone, and he prays that God will by
His word strengthen him. When almost knocked out by life and its
battles, nothing will strengthen us like our LORD’S opening up His
word to our understanding, and causing us to meditate therein.
(Verses
29 through 32) Remove from me the way of lying: and grant me Thy law
graciously. I have chosen the way of truth: thy judgments have I
laid before me. I have stuck unto Thy testimonies: O LORD, put me
not to shame. I will run the way of Thy commandments, when Thou
shalt enlarge my heart.
Verse
29 is a prayer that ought to be our constant desire. “Remove from
me the way of lying: and grant me Thy law graciously.” Human
nature is still under the curse of sin. Its first reaction to
anything is to lie about it, perhaps, not even deliberately, but
still a false impression. This is clearly shown by something used in
our modern sports broadcasts, the instant replay. Even our eyes lie
to us. We can be watching closely a play on the screen as it takes
place: and we would declare, “I saw _ _ _,” whatever it was that
we thought the situation to be, Examination of the replay will show
that what we thought we saw did not take place. Is our eyesight
failing us? No, our mind was influenced by what we expected to see.
Thus it often is concerning other things. We can have a preconceived
idea about some scriptural subject, and it will even twist the
scriptures in our mind so that we will think they support our idea,
when actually they do not. This very bias of nature is what the
psalmist wants removed. And so ought we. So we need to pray that the
LORD will remove from us the way of lying, especially when we are
trying to study His word. May He remove this way of lying from us,
and give us a true understanding of His word. We may, indeed, have
chosen the way of truth, and laid His judgments before us, but
unless He removes from us this “way of lying” all our efforts
will be in vain. Verse 31 contains an expression that is very common
in our everyday use of language in this modern age, but rare in
scripture: “I have stuck unto Thy testimonies: O LORD, put me not
to shame.” When one has spent a great deal of time on any task, it
is not unusual for someone to say, “He has stuck with that.”
Here this expression has exactly that same meaning. Yet with all his
sticking to the study of the LORD’S testimonies, the psalmist
knows that only the LORD can prevent his being put to shame. “I
shall run the way of Thy commandments, when Thou shalt enlarge my
heart.” As is evident from preceding verses, the enlargement of
heart desired by the psalmist is the clear understanding of the
testimonies of the LORD, undefiled by “the way of lying” that is
common to man. When the LORD thus enlarges his heart, he will be
able to run the way of His commandments.
(Verses
33 through 36) Teach me, O LORD, the way of Thy statutes; and I
shall keep it unto the end. Give me understanding, and I shall keep
Thy law; yea, I shall observe it with my whole heart. Make me to go
in the path of Thy commandments; for therein do I delight. Incline
my heart unto Thy testimonies, and not to covetousness.
Certainly
nothing in this text is difficult to be understood. It is a prayer
for understanding, and being taught of God. Men who are blessed of
God may indeed teach us the laws and precepts of God, so far as the
wording of them is concerned; but they cannot make our hearts
understand them. Only God can do this. A good example of this is
what people often call “The Lord’s Prayer.” Our Lord’s
disciples asked Him to teach them to pray; and He taught them.
Before our government bowed to the pagans, and outlawed the
practice, it was common to have a devotional exercise in our public
schools. Sometimes one might be called upon to “lead in prayer”
at such an exercise; and, if he did not feel able to pray, he would
repeat “The Lord’s Prayer.” Although Luke quotes our Lord as
saying, “When ye pray, say, ‘Our Father Which _ _ _,” which
signifies repeat these words; we know that it takes more than just a
recital of these words to constitute prayer: for prayer is the
sincere desire of the heart. Unless the Holy Ghost leads us in our
prayers, all they amount to are idle words and vain repetition; and
Jesus Himself has told us they will not be heard. So it is with His
testimonies and commandments. On the other hand, if He will give us
this understanding, we can, and will, keep His law and observe it
with our whole heart. Only the LORD can make us to go in the path of
His commandments, however much we may delight in them. The Apostle
Paul makes this clear in Romans 7: 14-25. Therefore we also must
pray that He will incline our hearts unto His testimonies, and not
unto covetousness.
(Verses
37 through 40) Turn away mine eyes from beholding vanity; and
quicken Thou me in Thy way. Stablish Thy word unto Thy servant, who
is devoted to Thy fear. Turn away my reproach which I fear: for Thy
judgments are good. Behold, I have longed after Thy precepts:
quicken me in Thy righteousness.
As
long as we look upon the works of men, we are beholding vanity. So
let us pray that the LORD will turn us away from watching, or
beholding, such, and set firmly His word before us, and center our
attention upon it. We ought to be as the psalmist, “devoted to,”
or constantly concerned with, the “fear of the LORD.” The
reproach the psalmist feared was, evidently, that of falling short
in his understanding and keeping of the judgments of God: for he has
several times asked that that not be permitted to overtake him. The
judgments of God are always good; and we ought always to long for
them. May the LORD truly make us alive in His righteousness.
(Verses
41 through 44) Let Thy mercies come also unto me, O LORD, even Thy
salvation, according to Thy word. So shall I have wherewith to
answer him that reproacheth me: for I trust in Thy word. And take
not the word of truth utterly out of my mouth; for I have hoped in
Thy judgments. So shall I keep Thy law continually for ever and
ever.
“Salvation”
is a word used in scripture to signify many different things. Its
basic meaning is “deliverance,” which, depending upon the
context, can mean anything from eternal salvation to, as in this
case, being delivered from the shame of not being able to give
proper answer to those who would cast reproach upon us. If the LORD
will let His mercies come unto us, according to His word, or by a
true understanding of His word, we will have wherewith to answer
those who reproach us. His word is the object of our trust; by it we
hope to be delivered from their reproaches. The psalmist prays,
“And take not the word of truth utterly out of my mouth,” that
is, that he not be left, as we often say, “speechless,” and
therefore at the mercy of those who would bring reproach. His hope
has been in the judgments of God, and he prays that they not be
permitted to desert him. With the granting of this prayer, he can
continue to keep the law of the LORD “for ever and ever.” That
is, he can never fail as long as the LORD continues to answer this
prayer.
(Verses
45 through 48) And I will walk at liberty: for I seek Thy precepts.
I will speak of Thy testimonies also before kings, and will not be
ashamed. And I will delight myself in Thy commandments, which I have
loved. My hands also will I lift up unto Thy commandments, which I
have loved; and I will meditate in Thy statutes.
All
of this is predicated upon the preceding text. If the LORD will
favorably answer the prayers of that text, we can walk in liberty,
since His precepts are what we seek. We shall also be able to speak
of His testimonies, even before kings, and not be ashamed. The
position of men to whom we speak will have no effect upon us, if
only we are blessed with the true understanding and a ready memory
of the word of the LORD. His commandments will be a delight to us,
inasmuch as we have loved them. Perhaps, the lifting up of the hands
unto the commandments of God may more indicate the doing of them
than worshipping them, as is usually signified by “lifting up”
of the hands. Though we love them, we worship Him Who gave then,
instead of worshipping them per se. Thus can we meditate in His
statutes.
(Verses
49 through 52) Remember the word unto Thy servant, upon which Thou
hast caused Me to hope. This is My comfort in My affliction: for Thy
word hath quickened Me. The proud have had Me greatly in derision:
yet have I not declined from Thy law. I remembered Thy judgments of
old, O LORD; and have comforted Myself.
From
the beginning of this psalm there have been short passages that seem
to apply more to our Lord Jesus in the time of His suffering than to
any other. This is another of those. As we read, “Remember the
word unto Thy servant, upon which Thou hast caused Me to hope.”
Our mind goes back to Psalm 2:7-9, “I will declare the decree: the
LORD hath said unto me, ‘Thou art My Son; this day have I begotten
Thee. Ask of Me, and I shall give Thee the heathen for Thine
inheritance, and the uttermost parts of the earth for Thy
possession. Thou shalt break them with a rod of iron; Thou shalt
dash them in pieces like a potter’s vessel,’” and Psalms
110:1-4, “The LORD said unto my Lord, ‘Sit Thou at My right
hand, until I make Thine enemies Thy footstool. The LORD shall send
the rod of Thy strength out of
Zion
: rule Thou in the midst of Thine enemies. Thy people shall be
willing in the day of Thy power, in the beauties of holiness from
the womb of the morning: Thou hast the dew of Thy youth. The LORD
hath sworn, and will not repent, “Thou art a priest forever after
the order of Melchizedek.”’” Although many other quotations
can be found that apply to the word of the LORD to the Christ, these
seem sufficient to establish the fact that the hope, or confidence,
of our Lord Jesus was based upon the word of the LORD. And by that
word He was quickened, or empowered to act. The proud, who may not
be limited to, but certainly includes, the chief priests, the
Pharisees, Herod, Pilate, and many others, had Him greatly in
derision. They even ridiculed and insulted Him while He was on the
cross. In the face of all this, He never, even once, turned aside
from the law of the Father. Even in death, He comforted Himself with
the judgments of God, which is evidenced by His final words,
“Father, into Thy hands I commit My Spirit.”
(Verses
53 through 56) Horror hath taken hold upon Me because of the wicked
that forsake Thy law. Thy statutes have been My songs in the house
of My pilgrimage. I have remembered Thy name, O LORD, in the night,
and have kept Thy law. This I had, because I kept Thy precepts.
Surely
horror did take hold of Him, “because of the wicked that forsake
Thy law.” It was because of the wickedness of man, into which even
His own had fallen, that He came into the world. Shortly before He
was arrested, He said, ”Now is My soul troubled; and what shall I
say? ‘Father save me from this hour:’ but for this cause came I
unto this hour.” In the very face of the knowledge that His path
led to suffering and death, the commandments of the Father were His
delight, His “songs in
the house of His pilgrimage.” That is, from start to finish of His
mission, He kept always in mind both the name and the will of His
Father, even in the darkness of night; and He always kept the law of
the Father. This He had ( or “held,” and, probably, should be
rendered, “upheld,”) because He kept, or fulfilled, the precepts
of the LORD.
(Verses
57 through 60) Thou art My portion, O LORD: I have said that I would
keep Thy words. I entreated Thy favor with My whole heart: be
merciful unto Me according to Thy word. I thought on My ways, and
turned My feet unto Thy testimonies. I made haste, and delayed not
to keep Thy commandments.
Our
Lord’s covenant with the Father was that He would do the will of
God. (John 6:38-40) “For I came down from heaven, not to do Mine
own will, but the will of Him That sent Me. And this is the
Father’s will Which hath sent Me, that of all which He hath given
Me I should lose nothing, but should raise it up again at the last
day. And this is the will of Him That sent Me, that every one that
seeth the Son, and believeth on Him may have everlasting life; and I
will raise him up at the last day.” So He kept the Father’s
words, did the Father’s will, and, in the position of a servant,
begged the Father for mercy according to the Father’s word, or
promise. He gave serious consideration to His ways, and always
directed His feet according to the testimonies of the LORD. Always,
and without any delay, He fulfilled the Father’s commandments.
(Verses
61 through 64) The bands of the wicked have robbed Me: but I have
not forgotten Thy law. At
midnight
I will rise to give thanks unto Thee because of Thy righteous
judgments. I am a companion of all them that fear Thee, and of them
that keep Thy precepts. The earth, O LORD, is full of Thy mercy:
teach Me Thy precepts.
Although
He had power to lay down His life that He might take it up again,
our Lord’s enemies had every intention of taking it from Him by
their wicked act of crucifying Him. So, as far as their guilt is
concerned, they did rob Him, even of His life. Yet He never forgot
nor deviated from the law of the Father. “At
midnight
I will I rise to give thanks unto Thee because of Thy righteous
judgments.” Although it may, or may not, have been at the
midnight
hour that our Lord arose from the tomb, it was during the hours of
darkness, and none can say exactly when. Therefore it could well be
called “
midnight
.” His resurrection is indeed thanksgiving to the Father for His
righteous judgments. Our Lord is also the companion of all that fear
the LORD, and that keep His precepts. In John 15:14-15, Jesus said,
“Ye are My friends, if ye do whatsoever I command you. Henceforth
I call you not servants; for a servant knoweth not what his lord
doeth: but I have called you friends; for all things that I have
heard of My Father I have made known unto you.” Surely a friend is
a companion. He then declares, “The earth, O LORD, is full of Thy
mercy,” and prays, “Teach Me Thy statutes.” Some may say that,
this can not be the prayer of our Lord, because He asks for
instruction, and He is all wise. Let us remember that Hebrews 5:8
says, “Though He were a Son, yet learned He obedience by the
things which He suffered.” Can we not see the similarity?
(Verses
65 through 68) Thou hast dealt well with Thy servant, O LORD,
according unto Thy word. Teach me good judgment and knowledge: for I
have believed Thy commandments. Before I was afflicted I went
astray: but now have I kept Thy word. Thou art good, and doeth good;
teach me Thy statutes.
In
verses 65 and 66, there might be some continuation of the theme of
the preceding text, but obviously verses 67 and 68 are a return to
the psalmist’s own experience. Since verses 65 and 66 could also
apply to him as well, we shall consider the whole text as being of
his own experience. He recognizes that God has kept His word in all
things, and has dealt well with him. So he prays that the LORD will
teach him good judgment and knowledge. Knowledge is a necessary
asset for anyone to accomplish anything; but without good judgment,
it is often dangerous. So He wants both good judgment and knowledge.
His faith in the commandments of God is the cause of this prayer. If
we believe His commandments, and He will give us good judgment and
understanding, we will be far less likely to stray from His ways.
“Before I was afflicted I went astray: but now have I kept Thy
word.” There is no denying that we do all go astray, but when the
LORD brings affliction upon us, and lets us know that it is
chastisement for our straying, we will be more careful to keep His
word. This seems to have been the experience of the psalmist also.
Now he declares, “Thou art good, and doest good. He has even
acknowledged that the chastisement which the LORD brings upon us is
good, and he prays, “teach me Thy statutes”. No doubt this
teaching for which he prays, is not only that he may be taught the
words of these statutes, but that they also be fixed in his
consciousness that he may follow them.
(Verses
69 through 72) The proud have forged a lie against me: but I will
keep Thy precepts with my whole heart. Their heart is as fat as
grease; but I delight in Thy law. It is good for me that I have been
afflicted; that I might learn Thy statutes. The law of Thy mouth is
better unto me than thousands of gold and silver.
Here
the psalmist contrasts “the proud,” which is another expression
often used in the Psalms to mean “the wicked,” against himself.
“Their heart is as fat as grease,” simply means that they have
everything, in the way of earthly wealth and advantage that they
could want, while all he has in which to take delight is the law of
the LORD. They have forged a lie against him, while all he can do is
to wholeheartedly maintain the precepts of God. He says, “It is
good that I have been afflicted; that I might learn Thy statutes.”
This surely reminds one of what the Apostle Paul said, (Romans
5:3-5) “And we glory in tribulations also: knowing that
tribulation worketh patience; and patience, experience; and
experience hope: and hope maketh not ashamed; because the love of
God is shed abroad in our hearts by the Holy Ghost Which is given
unto us.” The palmist and the Apostle were, as is often said
today, “on the same wavelength.” Through the centuries men have
measured wealth in what they considered its equivalent in gold or
silver. The psalmist, after having set forth his contrast between
the proud and himself, not only declares that his affliction was a
blessing to him, but, further, “The law of Thy mouth is better to
me than thousands of gold and silver.” The fact that he does not
tell us exactly what measure of gold and silver he is using, whether
shekels, talents, or whatever, seems to indicate that no matter how
much there might be of them to consider, the word of God, “the law
of Thy mouth,” is to him of greater value than all.
(Verses
73 through 76) Thy hands have made Me and fashioned Me: give Me
understanding that I may learn Thy commandments. They that fear Thee
will be glad when they see Me; because I have hoped in Thy word. I
know, O LORD, that Thy judgments are right, and that Thou in
faithfulness hast afflicted Me. Let, I pray Thee, Thy merciful
kindness be for My comfort according to Thy word unto Thy servant.
It
seems that the theme of this psalm has again turned to the Christ.
As He was here in His earthly ministry, He declared that He did not
come of His own volition, but the Father sent Him. Here He says,
“Thy hands have made Me, and fashioned Me.” As we look back at
the gospel record, we see that He did not come by natural
generation, but by the power of God, and is therefore the Son of
God. Certainly, as God, He knew all things, but as man in the
capacity of a servant, He prayed the Father to teach Him His
commandments. He declared they who fear the LORD will be glad when
they see Him, “because I have hoped in Thy word.” That is, He
had full confidence in the word of the Father. He knew that the
judgments of God are always right, and that even the affliction He
suffered on the cross was according to the faithfulness of the
Father to His own covenant. Then He prays, “Let, I pray Thee, Thy
merciful kindness be for my comfort, according to Thy word to Thy
servant.” This is that same word of which He spoke in verses 49
and 50.
(Verses
77 through 80) Let Thy tender mercies come unto Me, that I may live:
for Thy law is My delight. Let the proud be ashamed; for they dealt
perversely with Me without a cause: but I will meditate in Thy
precepts. Let them that fear Thee turn unto Me, and those that have
known Thy testimonies. Let My heart be sound in Thy statutes; that I
be not ashamed.
The
tender mercies of the Father did let Him live, even for evermore,
because He delighted in the law of the LORD. The proud were put to
shame by the failure of their efforts to destroy Him. Now He, as the
righteous Judge that He is, meditates in the precepts of the Father.
Although, as the Son of man all judgment is committed unto Him, He
has declared that He is not alone in His judgment. The Father is
with Him. Even as the Father said, “This is My beloved Son in Whom
I am well pleased; hear ye Him,” so those who fear the Father, and
love His testimonies, come to the Son. He prays, “Let My heart be
sound in Thy statutes; that I be not ashamed:” and so it is. He
will never be ashamed, and neither will those who trust in Him.
(Verses
81 through 84) My soul fainteth for Thy salvation: but I hope in Thy
word. Mine eyes fail for Thy word, saying, When wilt Thou comfort
Me? For I am become like a bottle in the smoke; yet do not I forget
Thy statutes. How many are the days of Thy servant? When wilt Thou
execute judgment on them that persecute Me?
He
declares that His longing for deliverance is so great that He is
about to faint because of it. Often in scripture “faint” does
not mean exactly what we commonly associate with this word. Instead,
it often signifies being about to give up and quit the fight. This
seems to be its usage in this case. But, when faced with this
temptation, His confidence is still in the word of the LORD; and
therefore He cannot give up. “Mine eyes fail for Thy word, saying
‘When wilt Thou comfort Me?’” As He views His suffering, His
eyes seem to fail while looking for the fulfilling of the word of
the Father, and He questions, “When wilt Thou comfort Me?” That
is, How much longer must this suffering continue?” Remember that
His suffering reached the point that made Him cry, “My God, My
God, why hast Thou forsaken Me?” He continues, For I am like a
bottle in the smoke; yet do I not forget Thy statutes.” The
significance of this simile might be lost on us until we remember
that, “bottle” did not mean the same thing to people in that day
that it does to us. Now we think of it as being a glass or plastic
container for liquids. In that day it was a container for liquid,
usually wine; but it was not made of either glass or plastic.
Instead, it, most often, was a goat hide, taken off the animal
without splitting it open. Then it was cured, cleaned, filled with
wine, and all the openings were tied up. Then it often was hung up
from the apex of the tent until its contents were used up. In the
center of the tent is where a fire was built if needed. Of course,
the smoke would rise, and much of it would be trapped at the top of
the tent. As the bottle hung up there in the smoke, it would
gradually dry out, and, possibly, even crack so badly as to lose its
contents, if left there too long. In this simile, He likens Himself
to a bottle thus dried out so that it is almost useless. Yet He did
not forget the statutes of the LORD, but maintained them throughout
the ordeal. Then He asks, “How many are the days of Thy servant?
When wilt Thou execute judgment on those that persecute Me?”
Remember that while in His earthly mission, Jesus told His disciples
that no one, not even the Son, but the Father only, knew the day and
the hour of His return. Now, having finished that portion of His
work, He asks, “How many are the days of Thy servant? When wilt
Thou execute judgment on them that persecute Me?” It is now His
right to know these things, since He must reign until this is
finished.
(Verses
85 through 88) The proud have digged pits for Me, which are not
after Thy law. All Thy commandments are faithful: they persecute Me
wrongfully; help Thou me. They had almost consumed Me upon the
earth; but I forsook not Thy precepts. Quicken Me after Thy loving
kindness; so shall I keep the testimony of Thy mouth.
When
one has come upon evil times so that he has lost all his possessions
and, perhaps, has even been plunged into bankruptcy, someone may say
of him, “He is really in the hole,” meaning not that he is
actually in a hole dug in the earth, but that he has lost everything
he had. This is the meaning to be associated with the digging of
this “pit.” It was for the purpose of destroying our Lord. His
enemies, “the proud,” have dug this pit, not according to the
law of God, but after their own evil desire. He says, “They had
almost consumed Me upon earth, but I forsook not Thy precepts.” In
spite of everything they did, He maintained His course, by
remembering the precepts of the LORD at all times. They had almost
consumed Him; but almost was as close as they could come, because
the Father kept Him. Since all the commandments of God are faithful,
He, as is said in Psalms 76:10, restrained the remainder of wrath so
that it only accomplished that which He had purposed from eternity.
In the face of all this persecution and suffering, our Lord never
wavered. So the Father did help Him, and after, or according to, His
loving kindness, He quickened Him so that forever He keeps the
testimony of the mouth of the Father.
(Verses
89 through 92) For ever, O LORD, Thy word is settled in heaven. Thy
faithfulness is unto all generations: Thou hast established the
earth and it abideth. They continue this day according to Thine
ordinances: for all are Thy servants. Unless Thy law had been My
delights, I should have perished in Mine affliction.
Surely
the LORD’S word is forever “settled in heaven.” When Jesus
taught His disciples to pray, He told them to pray, “Thy will be
done in earth as it is in heaven.,” signifying that, in heaven it
is so established that it is to be the model for the new earth also.
His faithfulness has remained the same from the beginning, and it
will forever, “to all generations.” The LORD established the
earth, and it still remains as He set it up. It is by His ordinances
that both heaven and earth continue even today. They themselves are
His servants. Inasmuch as the Father’s law was the delight of
Jesus the Son, He was sustained by it through all His affliction.
With anything else, He would have perished. It alone sustained Him.
(Verses
93 through 96) I shall never forget Thy precepts: for with them Thou
hast quickened Me. I am Thine, save Me; for I have sought Thy
precepts. The wicked have waited for Me to destroy Me: but I will
consider Thy testimonies. I have seen an end of all perfection: but
Thy commandment is exceeding broad.
This
is a continued declaration of the exceeding greatness of the
precepts of the Father. The Son declares that He will never forget
them, because it is by them that the Father has quickened Him, or
raised Him from the dead. Then He says, “”I am Thine, save Me;
for I have sought Thy precepts.” Often in scriptural usage,
“save” simply means “keep.” Since the Son of God was never
lost, and therefore never in need of being “saved,” as we so
often use the word, it seems that the better word choice here is
“keep.” It is by the power of the Father that He was kept,
resurrected, and seated at the Father’s right hand on high, and is
now kept until His enemies are made His footstool. He is thus kept
because He sought always the precepts of the Father. The wicked laid
wait for Him to destroy Him: but He held steadfast to the
testimonies of the Father, enduring and overcoming all their
efforts; but because He considered the Father’s commandments, He
has the victory. To see “the end” of anything does not always
mean that, that thing has been finished, and laid aside. Sometimes
“the end” of anything is the final purpose of it, or the extent
of it. In this case, it seems that the extent of it is under
consideration. So, to use that meaning we have, “I have seen the
extent of all perfection: but Thy commandment is exceeding broad.”
He has seen just how far reaching perfection can be; but the
commandment of God is broad enough to cover it all. Therefore
perfection, however far it may extend, is still according to the
commandment of God.
(Verses
97 through 100) O how I love Thy law! It is my meditation all the
day. Thou through Thy commandments hast made me wiser than Mine
enemies: for they are ever with me. I have more understanding than
all my teachers: for Thy testimonies are my meditation. I understand
more than the ancients, because I keep Thy precepts.
This
entire psalm, extols the law, precepts, testimonies, and word, of
the LORD. There are in it some passages that seem to apply to our
Lord Christ Jesus, while others seem to apply to the psalmist
himself. Yet in all of them it appears that there is a lesson for us
as well. If indeed verse 97 applies to us, surely it will also make
us wiser than our enemies. In this we are to consider our enemies as
anyone, or anything, that would try to turn us away from the LORD,
not just as someone who is set to destroy us physically. If we
indeed love the Law of the LORD as is expressed in verse 97, He will
enlighten us so that we are enough wiser than those enemies that we
will turn to Him for help, and He will give us the victory over
them. It may seem strange to claim that it will make us to have more
understanding than our teachers, but we are to remember that this is
only according to the degree to which we love
the law of the LORD, and focus our meditations upon it at all
times. The greatest reason why we do not have more understanding of
His law is that we apply our minds too much to other things, and too
little to His law. This greater wisdom and understanding comes only
by more meditation upon the testimonies of the LORD. The ancients,
of whom he spoke were before the giving of the law of God, and they
therefore did not have His precepts to guide them in their search
for wisdom. But those who have His law have a great advantage.
(Verses
101 through 104) I have refrained my feet from every evil way, that
I might keep Thy word. I have not departed from Thy judgments: for
Thou hast taught me. How sweet are Thy words unto my taste! Yea,
sweeter than honey to my mouth! Through Thy precepts I get
understanding: therefore I hate every false way.
To
one who loves the law of the LORD as declared in verse 97, His words
are indeed sweet. And one who thus loves His law will do all he can
to hold back his feet from every evil way, in order that he may keep
the word, or the commandment, of God. His reason for not departing
from the judgment of the LORD is that he has been taught of God.
Having thus been taught of Him, he knows that all his understanding
comes through the precepts of the LORD. Therefore he hates every
false way, and whatever may tend to lead him away from the way of
God.
(Verses
105 through 108) Thy word is a lamp unto my feet, and a light unto
my path. I have sworn, and will perform it, that I will keep Thy
righteous judgments. I am afflicted very much: quicken me, O LORD,
according unto Thy word. Accept, I beseech Thee, the freewill
offerings of my mouth, O LORD, and teach me Thy judgments
Until
one tries to walk through a rough path in an extremely dark place,
he might not appreciate the thought of verse 105. But, just as in
such a situation, a lamp to shine around our feet and light up the
rough objects in the way, can help us to get through the area
without stumbling, so does the word of the LORD show us the things
that lie in wait for us along the pathway of life. Thus it helps us
to avoid stumbling. Therefore let us not only vow to keep His
righteous judgments, but let us make every effort to keep that vow,
in the face of whatever affliction we may have. Then may the LORD
quicken, or refresh, us according to His word, even as He has
promised. As He does this, we can offer praises and thanksgiving to
Him, with the assurance that He will accept our offerings. Then too
He will answer our prayer that He teach us His judgments.
(Verses
109 through 112) My soul is continually in My hand: yet do not I
forget Thy law. The wicked have laid a snare for Me: yet have I
erred not from Thy precepts. Thy testimonies have I taken for an
heritage for ever: for they are the rejoicing of My heart. I have
inclined Mine heart to perform Thy statutes always, even unto the
end.
It is
doubtful that anyone other than our Lord Jesus could truthfully make
such a claim as this. Yet it seems clearly, though briefly, to
describe His ministry. He was always kept by the Father. So, since,
as He several times declared, He and the Father are One, His soul
was continually in His hand. Even so, He never deviated from the law
of His Father. The wicked were continually laying snares for Him,
but He did not wander from the precepts of the LORD. He took the
testimonies of God as His eternal heritage, because in them His
heart rejoiced. Not only so, but His heart is set on performing the
statutes of the LORD forever, even unto the end.
(Verses
113 through 116) I hate vain thoughts: but Thy law do I love. Thou
art my hiding place and my shield: I hope in Thy word. Depart from
me, ye evildoers: for I will keep the commandments of my God. Uphold
me according unto Thy word, that I may live: and let me not be
ashamed of my hope.
Verses
113 and 114 are a declaration of love for, and confidence in, the
LORD. All who love Him do hate vain thoughts. This is not to say
that we never have vain thoughts, but when they come into our minds,
we do not welcome them. Instead we love the law of the LORD. At such
times, the only secure hiding place we have is the LORD: and as we
flee to the safety of the shadow of His wings, He is our shield. He
protects us from those vain thoughts and all other evils. Our hope,
or confidence, can be based on but one thing, His unfailing word.
Realizing this, and having such confidence in God’s word, the
psalmist turns to the wicked who constantly tempt and trouble him.
To them he says, “Depart from me, ye evildoers: for I will keep
the commandments of my God.” We ought to strive always to maintain
this determination in our lives, and as we do, let us pray to the
LORD as he did, “Uphold me according unto Thy word, that I may
live: and be not ashamed of my hope”. He has promised that He will
help those who call upon Him in time of trouble. He will not let us
be put to shame, or be ashamed of that hope which He has Himself
given us.
(Verses
117 through 120) Hold Thou me up and I shall be safe: and I will
have respect unto Thy statutes continually. Thou hast trodden down
all them that err from Thy statutes: for their deceit is falsehood.
Thou puttest away all the wicked of the earth like dross: therefore
I love Thy testimonies. My flesh trembleth for fear of Thee; and I
am afraid of Thy judgments.
May
we also keep always in mind that safety for us can be found only in
the keeping of the LORD, as He upholds us. Remember that in Psalm
4:8, David said, “I will both lay me down in peace, and sleep: for
Thou, LORD, only maketh me to dwell in safety.” There is no safety
anywhere else. As He keeps us safe, we will be able to have respect
to, or carefully consider, His statutes continually. We are prone to
think of “err” as only meaning “wander away.” But in
scriptural usage, it often carries the idea of deliberately turning
away from the teaching of God, and deceiving others to lead them
away also. So those who err from the statutes of God are the ones He
has trodden down because their deceit is falsehood. They are the
same as “the wicked, whom He puts away like dross,” or waste.
This is another reason for loving His testimonies. The psalmist
confesses that as he considers such a mighty God, “My flesh
trembleth for fear of Thee: and I am afraid of Thy judgments.” In
this modern age, everyone seems to want to “water down” the fear
of God, so that they think of it as only “reverential respect.”
While surely it includes that, this declaration shows that far more
than that is intended.
(Verses
121 through 124) I have done judgment and justice: leave me not to
mine oppressors. Be surety for Thy servant for good: let not the
proud oppress me. Mine eyes fail for Thy salvation, and for the word
of Thy righteousness. Deal with Thy servant according unto Thy
mercy, and teach me Thy statutes.
There
are some elements of this, which might be interpreted to apply to
our Lord Jesus, and indeed they could. However they might also apply
to the psalmist, or even to us. Some might argue that his statement,
“I have done judgment and justice, “ would be a little boastful
for anyone except our Lord, but that is not necessarily the case.
Remember that the Apostle Paul stood forth in the midst of the
storm, and declared, “For there stood by me this night the angel
of God, Whose I am, and Whom I serve.” (Acts 27:23) If he could
declare, “Whose I am, and Whom I serve,” any faithful servant of
the LORD can say, “I have done judgment and justice.” Then the
psalmist’s prayer is, “Leave me not to mine oppressors. Deal
surety for Thy servant for good: let not the proud oppress me.”
Surely we also desire the same. He declares that his longing for
deliverance and for the word of righteousness, that is, the
fulfilling of that “word of righteousness,” the promise of God,
is so great that he feels his eyes failing him as he looks for it.
Then he prays, “Deal with Thy servant according unto Thy mercy,
and teach me Thy statutes.” No servant of the LORD has reached a
high enough level of service that he can pray for Him to deal with
him in any other manner than according to His mercy. Whatever one
has done, he is still in need of the mercy of God. No matter how
long, or how faithfully he may have served, he is still in need of
more teaching of God in His statutes.
(Verses
125 through 128) I am Thy servant; give me understanding, that I may
know Thy testimonies. It is time for the LORD to work: for they have
made void Thy law. Therefore I love Thy commandments above gold;
yea, above fine gold. Therefore I esteem all Thy precepts concerning
all things to be right; and I hate every false way.
We
may have been trying to serve the LORD only a little while, or we
may have spent what men would consider many years serving Him; and
our service may have been somewhat erratic, or it may have been
faithful: but in either case we are still in need of more
understanding, that we may know His testimonies. We will never in
this life get to such a height of knowledge and understanding that
we know all we need to know about them. Since men have made void the
law of God, it is time for Him to work. This is not intended to give
the impression that God does not know until we tell Him, when He
ought to start work on anything; but that since men have made void
the law of God, there is no more that we can do. He is the only One,
Who is able to accomplish anything. “They have made void Thy
law” does not mean that they have either the authority or the
ability to repeal His law, but that they have completely disregarded
it. The only way they can be made to respect it is that the LORD
rise up and bring judgment upon those who do not regard His law. So,
knowing the judgments of God against such, the psalmist declares,
“Therefore I love Thy commandments above gold, yea, above fine
gold. Therefore I esteem all Thy precepts concerning all things to
be right: and I hate every false way.” “Since I know what Your
judgments are against those who disregard Your law, I prize all your
commandments and precepts above riches. And I hate every way that
opposes truth.”
(Verses
129 through 132) Thy testimonies are wonderful: therefore doth my
soul keep them. The entrance of Thy words giveth light; it giveth
understanding unto the simple. I opened my mouth and panted: for I
longed for Thy commandments. Look Thou upon me, and be merciful unto
me, as Thou usest to do unto those that love Thy name.
In
verses 129 and 130 he continues the praise of the words and
testimony of God. They are wonderful, and he loves them so that his
soul pants for them even as one who has too long been without water
may pant for it. When they come unto us, they bring light and cause
even the simple to have understanding. He now prays that the LORD
will have mercy upon him, even as He is accustomed to do to those
who love His name.
(Verses
133 through 136) Order my steps in Thy word: and let not any
iniquity have dominion over me. Deliver me from the oppression of
man: so will I keep Thy precepts. Make Thy face to shine upon Thy
servant; and teach me Thy statutes. Rivers of waters run down mine
eyes, because they keep not Thy law.
Notice
the prayer in verses 133 through 135. First he says, “Order my
steps in Thy word.” He had been given the same understanding as
had Jeremiah, who said, “O LORD, I know that the way of man is not
in himself: it is not in man that walketh to direct his steps.”
(Jeremiah 10:23) So he prays that the LORD will “order my steps in
Thy word.” May He also do so for us, and deliver us from the
oppression of man. Then, and then only, can we keep His precepts.
Next he prays, “Make Thy face to shine upon Thy servant; and teach
me Thy ways.” That is, Show me Your favor, and let me feel Your
approval: and teach me Your commandments. Again we see the need of
continuous teaching, as we try to follow the LORD. We are so weak
that if He did not continue teaching us daily, we would forget His
laws, even as others. Verse 136 sets forth a concept which most of
us seem to have forgotten today. If anyone mentions the terrible
plight and prospect of those who care nothing about His laws,
someone is likely to say, in a somewhat indifferent tone of voice,
“The Lord is going to save His saints, and bring judgment upon the
wicked. Then everything will be all right,” thus showing no
concern at all for them. If anyone tries to call their attention to
their lack of concern, they are likely to say, “Well, there is
nothing I can do about it. That is the LORD’S business.” This
may, in a manner, be the truth; but it is not in harmony with our
Lord’s commandment, His action, or the action of the psalmist. In
Matthew 5:43-44, Jesus said, Ye have heard that it hath been said,
‘Thou shalt love thy neighbor, and hate thine enemy.’ But I say
unto you, ‘Love your enemies, bless them that curse you, do good
to them that hate you, and pray for them that despitefully use you,
and persecute you.’” How can such a callous lack of concern, in
any way, agree with “Love your enemies?” Read Luke19:41-44.
Verse 41 says, “And when He was come near, He beheld the city, and
wept over it.” Certainly we know that He was both God and man. Yet
it is almost universally conceded, by those who know the scriptures,
that, Divinity does not weep. Therefore it must be that as man He
wept over
Jerusalem
. What caused Him to weep? It was sorrow because they (the
inhabitants of
Jerusalem
) had not kept the laws of God, and were now about to suffer His
wrath. Now consider what the Psalmist says, “Rivers of waters run
down mine eyes, because they keep not Thy law,” Where then are our
tears for the wicked, “they who keep not Thy law,” or those whom
our Lord called our “enemies?” Have we elevated ourselves to a
higher plane than the psalmist, or our Lord, that we have no tears
for the enemy? While we remain in this world we will never climb
high enough to look down upon the wicked. The only reason we are not
now among them is, “But God, Who is rich in mercy, for the great
love wherewith He loved us, even when we were dead in sins, hath
quickened us together with Christ, (by grace are ye saved;) and hath
raised us up together, and made us sit together in heavenly places
in Christ Jesus.” (Ephesians 2:4-6) We need always to pray for
them, that if He will, God may open their eyes and hearts, and save
them by His grace. Someone will immediately say, “We don’t need
to pray for their salvation. The Lord will save only those whom He
has predestinated to be conformed to the image of His Son, Christ
Jesus our Lord.” That is certainly true; but neither you nor I
know who they are: therefore it behooves us to pray for all, and
leave the selection in His hand.
(Verses
137 through 140) Righteous art Thou, O LORD, and upright are Thy
judgments. Thy testimonies that Thou hast commanded are righteous
and very faithful. My zeal hath consumed me, because mine enemies
have forgotten Thy words. Thy word is very pure: therefore Thy
servant loveth it.
The
psalmist continues praising the LORD and His judgments and
testimonies. As we saw in verse 136, he was greatly moved because of
those who did not keep the law of the LORD. Now he says that his
zeal has consumed him; that is, it has taken away his strength, all
because his enemies have forgotten the words of the LORD. He
declares that the purity of the word of the LORD is one cause of his
love for it.
(Verses
141 through 144) I am small and despised: yet do not I forget Thy
precepts. Thy righteousness is an everlasting righteousness, and Thy
law is truth. Trouble and anguish have taken hold of me: yet Thy
commandments are my delights. The righteousness of Thy testimonies
is everlasting: give me understanding, and I shall live.
The
psalmist claims no greatness: instead, he says, “I am small and
despised.” Just as we, he could not ask for recognition on the
foundation of his importance, but only on the mercy of God. Yet, as
insignificant as he was, he does not forget the precepts of the
LORD. The LORD’S righteousness is not something that continues for
a time, and then fails. It is everlasting, and therefore it cannot
fail: and the law of God is truth. The psalmist has fallen on hard
times: trouble and anguish have come upon him; but they cannot stop
him from taking delight in the commandments of the LORD. He again
declares the righteousness of the testimonies of the LORD to be
everlasting. As long as the LORD will give us understanding of His
commandments and precepts, we indeed can live. This seems to carry
more meaning that just to continue breathing. It seems to carry the
idea of being revived and refreshed so that we can continue
maintaining the laws of God, inasmuch as he earlier said, “My zeal
hath consumed me, because mine enemies have forgotten Thy words.”
With the gift of more understanding, he will be able to carry on as
before.
(Verses
145 through 148) I cried with my whole heart: hear me, O LORD: I
will keep Thy statutes. I cried unto Thee; save me, and I shall keep
Thy testimonies. I prevented the dawning of the morning, and cried:
I hoped in Thy word. Mine eyes prevent the night watches, that I
might meditate in Thy word.
His
prayer is not superficial, but comes from the heart itself, as he
prays to the LORD to deliver him from the trouble and anguish that
have come upon Him. He declares that if the LORD will grant
deliverance, he will keep His statutes and His testimonies. When he
says, “I prevented the dawning of the morning,” he does not mean
that he kept the morning from dawning, but that he was up before it
dawned, and even was calling upon the LORD. His confidence in the
word of God is still strong. Also the night was not broken into
watches for him, but he stayed awake, meditating upon the word of
the LORD.
(Verses
149 through 152) Hear my voice according unto Thy loving kindness: O
LORD, quicken me according to Thy judgment. They draw nigh that
follow after mischief: they are far from Thy law. Thou art near, O
LORD; and all Thy commandments are truth. Concerning Thy
testimonies, I have known of old that Thou hast founded them
forever.
The
psalmist here appears to be in great fear of his enemies, “They
that follow after mischief.” They have approached too close for
comfort; and he prays for the loving kindness of the LORD to deliver
him. He asks the LORD to quicken, or strengthen him against them.
They are far from the law of God; that is, they make no effort to
walk according to it. If they did, there would be no need to fear
them, because all His commandments are truth; and so far as His
testimonies are concerned, the psalmist has known for a long time
that the LORD has established them forever. They can never fail.
(Verses
153 through 156) Consider mine afflictions, and deliver me: for I do
not forget Thy law. Plead my cause, and deliver me: quicken me
according to Thy word. Salvation is far from the wicked: for they
seek not Thy statutes. Great are Thy tender mercies, O LORD: quicken
me according to Thy judgments.
He
continues to pray that the LORD will consider his afflictions, plead
his cause, deliver him, and strengthen him according to His word, or
promise: for he does not forget the law of God. So far as the wicked
are concerned, they are making no effort to follow the statutes of
the LORD, so their works indicate that salvation is far from them.
On the other hand, the tender mercies of the LORD are great. He
prays that God will strengthen him according to His judgment.
(Verses
157 through 160) Many are my persecutors and mine enemies; yet do I
not decline from Thy testimonies. I beheld the transgressors, and
was grieved; because they kept not Thy word. Consider how I love Thy
precepts: quicken me, O LORD, according to Thy loving kindness. Thy
word is true from the beginning: and every one of Thy righteous
judgments endureth forever.
Although
many persecutors and enemies surround him, he does not deviate from
the testimonies of God. As he viewed the transgressors, he was
grieved because they did not keep the word, or law, of the LORD.
Then he prays that the LORD will consider his love for His precepts,
and strengthen him according to His loving kindness. He declares
that the word of God has never changed, but is true all the way from
the beginning, and all His judgments, being righteous, will endure
forever.
(Verses
161 through 165) Princes have persecuted me without a cause: but my
heart standeth in awe of Thy word. I rejoice at Thy word, as one
that findeth great spoil. I hate and abhor lying: but Thy law do I
love. Seven times a day do I praise Thee because of Thy righteous
judgments. Great peace have they which love Thy law: and nothing
shall offend them.
Here
he declares that not only the common people, but even princes have
persecuted him without cause, but even this does not drive him from
the law of the LORD. In his heart he still holds extremely high
regard for the word of God. It makes him rejoice as if he had
overcome an enemy, and taken much spoil from him. He has an extreme
hatred for lying, but a great love for the law of the LORD. Inasmuch
as seven is a number much used in scripture to mean the whole of
anything, rather than just the limited number seven, it seems that
it would thus apply here. So he spends the whole day praising the
LORD because of His righteous judgments. Those who love the law of
the LORD have great peace, and “nothing shall offend them,” that
is, nothing shall cause them to stumble, be offended, or lose faith.
(Verses
166 through 168) LORD, I have hoped for Thy salvation, and done Thy
commandments. My soul hath kept Thy testimonies; and I love them
exceedingly. I have kept Thy precepts and Thy testimonies: for all
my ways are before Thee.
This
certainly needs little explanation. The psalmist declares that he
confidently expected the LORD’S salvation to take care of him: his
soul has kept the testimonies of the LORD, and he has followed His
commandments because of the great love he has for them. All His
precepts and testimonies are kept before him, and he has kept, or
followed them.
(Verses
169 through 172) Let my cry come near before Thee, O LORD: give me
understanding according to Thy word. Let my supplication come before
Thee: deliver me according to Thy word. My lips shall utter praise
when Thou hast taught me Thy statutes. My tongue shall speak of Thy
word: for all Thy commandments are righteousness.
Here
the psalmist prays that God will hear, and favorably receive his cry
and supplication, and bless him with understanding and deliverance
according to His word, or promise. When this is done, he will be
able to praise the LORD and speak of
the word of God. He declares that all the LORD’S
commandments are righteous.
(Verses
173 through 176) Let Thine hand help me; for I have chosen Thy
precepts. I have longed for Thy salvation, O LORD; and Thy law is my
delight. Let my soul live, and it shall praise Thee; and let Thy
judgments help me. I have gone astray like a lost sheep; seek Thy
servant; for I do not forget Thy commandment.
This
is a prayer which fits all of us, who have chosen to follow the
precepts of the LORD. The psalmist declares that he has so chosen;
and if we are trying to walk in the precepts of God, it is because
we have chosen the same thing. Immediately someone will try to raise
an argument, and declare that we did not choose the LORD, but He
chose us. That subject is not even hinted at in this text. Why we
made the choice can be discussed at another time, and with a
different text. Those who are trying to serve Him have chosen to do
so. Therefore we pray, as did the psalmist, “Let Thine hand help
me.” He continues, “I have longed for Thy salvation, O LORD; and
Thy law is my delight.” If this were not true, we would not have
chosen the precepts of the LORD. Then he prays, “Let my soul live,
and it shall praise Thee; and let Thy judgments help me.” Surely
we need His help, and as He lets our souls live, we shall praise
Him. Finally he says, “I have gone astray like a lost sheep; seek
Thy servant; for I do not forget Thy commandments.” Isaiah
declares, (Isaiah 53:6) “All we like sheep have gone astray.”
The psalmist is well enough acquainted with sheep to know that when
a sheep goes astray, and becomes lost, he cannot find his way back
home. The shepherd must go, find him, and bring him home. Therefore
he prays, “Seek Thy servant; for I do not forget Thy
commandments.” We do not forget His commandments, but just as a
lost sheep, we are so bewildered that we cannot find our way home by
ourselves: He must come and take us back to the fold.
Chapter
120
(Verses
1 through 4) In my distress I cried unto the LORD, and He heard me.
Deliver my soul, O LORD, from lying lips, and from a deceitful
tongue. What shall be given unto thee? Or what shall be done unto
thee, thou false tongue? Sharp arrows of the mighty, with coals of
juniper.
The
psalmist declares that he, being in great distress because of a
lying and deceitful tongue, (that of his enemies who spread false
reports concerning him,) called upon the LORD, and He delivered his
soul from that distress. Then he addresses the “false tongue.”
He seems frustrated and at a loss for a way to stop the false
tongue. From both experience and observation I am sure that there is
little we can do to stop one. Once a false report is circulated
about one, even after it is proven to be false, those who have
circulated it neither make any apology for, nor repent of, having
spread the false accusation. A false, or deceitful tongue is indeed
“sharp arrows of the mighty, with coals of juniper.” Just as
sharp arrows shot forth by a mighty man will wound deeply, and coals
of juniper will be blown on the breeze, and spread the fire
everywhere, so the deceitful tongue will destroy the reputation of a
righteous man, and will spread dissension through a whole community,
or farther.
(Verses
5 through 7) Woe is me that I sojourn in Mesech, that I dwell in the
tents of Kedar! My soul hath long dwelt with him that hateth peace.
I am for peace: but when I speak, they are for war.
Mesech
is the ancient name for
Moscow
, which is in
Russia
. Kedar is somewhat difficult to find on most maps. However since
Kedar is the name of the second son of Ishmael, one would think
that, likely, he gave his name to a city in the dominion of Ishmael.
Thus these two places are very far apart, which would indicate that
they are here used, not to indicate the place of residence of the
psalmist, but to show, by their being so far apart, that wherever he
might be the situation would be the same. The whole human race is,
and always has been, more ready to stir up confrontation than to
make peace. A little review of the history of humanity will show
that about the only thing that will cause men to be ready for peace
is that the force of their adversary is great enough that they fear
to make war on him. So wherever one might dwell, it has always been
that he is among those, or “with him that hateth peace.”
Personally, he might be for peace; but those around him are for war,
and it shows just as soon as he speaks. Once, when discussing with a
very well loved and respected minister a situation that existed
among churches in the area, I suggested that, since so many mistakes
had been made on both sides of the dissension, the best course would
be for all to meet together, agree to forgive and forget, and drop
the matter. His answer was, “Yes, that would be best; but I just
can’t be that charitable.” So, even today, though we might be
for peace, when we speak, they are for war.
Chapter
121
(Verses
1 through 4) I will lift up mine eyes unto the hills, from whence
cometh my help. My help cometh from the LORD, Which made heaven and
earth. He will not suffer thy foot to be moved: He that keepeth thee
will not slumber. Behold, He that keepeth
Israel
shall neither slumber nor sleep.
I do
not know whether or not others have had the same experience as I.
But many times I have been in a position where I could look in all
directions, and see what appeared to be a ring of hilltops around
me, although they may have been at varying distances from me. To
look thus upon them has always given me a feeling of serenity,
comfort, and safety. Perhaps, this is also what the psalmist had in
mind as he wrote this first verse. Then, lest anyone think he was
worshipping the hills themselves, he says, “My help cometh from
the LORD, Which made heaven and earth.” His lifting up his eyes
unto the hills caused him to be looking above the things of the
world, and toward heaven the throne of God, and he worshipped the
LORD, Who made the heaven and the earth. The next two verses are in
praise to the LORD, as ought always to be our endeavor. “He will
not suffer thy foot to be moved: He that keepeth thee will not
slumber.” It is obvious from this wording that he is speaking to
those who trust in the LORD, they who are in His keeping. He will
never be asleep when they need Him, and neither will He suffer one
who trusts in Him to lose his footing in the pathway of life.
“Behold He that keepeth
Israel
will neither slumber nor sleep.” He will always be alert to take
care of
Israel
in all situations.
(Verses
5 through 8) The LORD is thy keeper: the LORD is thy shade upon thy
right hand. The sun shall not smite thee by day, nor the moon by
night. The LORD shall preserve thee from all evil: He shall preserve
thy soul. The LORD shall preserve thy going out and thy coming in
from this time forth and even for evermore.
Verse
4 fixed the focus of this psalm. Since the LORD is the One, Who
“keepeth
Israel
,” it is obvious that
Israel
is the primary addressee. He declares to
Israel
, “The LORD is thy keeper.” This we know to be true, for the
LORD has Himself promised that even when they transgress His laws,
and He brings chastisement upon them, He will not utterly take away
His loving kindness from them. Since He is their keeper, He will
also be their shade. “The sun shall not smite thee by day, nor the
moon by night.” Certainly everyone can understand the danger of
the sun’s smiting him by day, inasmuch as a great portion of the
territory
of
Israel
is arid and hot. Some, however might not see the significance of,
“nor the moon by night.” We have gotten away from, and, perhaps,
have forgotten an idea that in ancient times was almost universally
held. That idea is that insanity, in most of its forms, resulted
from too much exposure to the moon. We still retain in our modern
vocabulary such words as “moonstruck” and “lunatic,” as well
as some others that are derived from this idea. The Latin word for
moon is “luna,” and from that comes “lunatic,” which meant
“one affected by the moon.” Of course, “moonstruck” means
the same thing. So the LORD, Who was their keeper protected them
from both the sun and the moon. Not only will He protect them from
the sun and the moon, but He will also preserve them from all evil:
“He shall preserve thy soul.” His protection is over them both
in their going out and their coming in: and this protection is
forever. Some try to argue that He has completely set aside
Israel
, and replaced them with the gospel church. Such a doctrine will not
agree with the word of God. Jeremiah 31:36-37 says, “Thus saith
the LORD, Which giveth the sun for a light by day, and the
ordinances of the moon and the stars for a light by night, Which
divideth the sea when the waves thereof roar. The LORD of hosts is
His name: ‘If those ordinances depart from before Me,’ saith the
LORD, ‘then the seed of
Israel
shall cease from being a nation before Me for ever.’ Thus saith
the LORD; ‘If heaven above can be measured, and the foundations of
the earth be searched out beneath, I will also cast off all the seed
of
Israel
for all that they have done,’ saith the LORD.” There is no
scriptural evidence that this does not apply to national
Israel
Some try to claim that The New Covenant set forth in Jeremiah
31:31-34, was made to the
Gospel
Church
, and not to national
Israel
. The writer of the Hebrew Epistle sets it forth as including all
for whom Christ Jesus is the High Priest; but that letter was
written to Jewish Christians. And God specifically said that He
would make this covenant “with the house of
Israel
and the house of
Judah
;” and He further identifies them as the ones whose fathers were
the recipients of the old covenant, but broke it instead of keeping
it. This can only apply to
Israel
, not to the Gentiles. The Apostle Paul makes it clear that the
Gentiles, in the gospel church, are recipients of the blessings of
Israel
. And when the fullness of the Gentiles has come in, the Jews will
be again grafted into their own olive tree. The fact that God will
fulfill all His promises to
Israel
is the only foundation we have for looking for the fulfilling of any
of His promises to the gospel church, or to us as individuals.
Chapter
122
(Verses
1 through 5) I was glad when they said unto me, Let us go into the
house of the LORD. Our feet shall stand within thy gates, O
Jerusalem.
Jerusalem
is builded as a city that is compact together: whither the tribes go
up, the tribes of the LORD, unto the testimony of
Israel
to give thanks unto the name of the LORD. For there are set thrones
of judgment, the thrones of the house of David.
Jerusalem
is the city in which Solomon built the temple of the LORD, and even
before that, the ark of the covenant had for several years been kept
there. So, to the Jew it was, and is, the greatest city on earth,
the place he most longs to be. From the wording of this psalm, it
would seem that there has, for a long time been no access to the
temple of the LORD. So it was a great source of gladness to the
psalmist that he could again go through the gates into
Jerusalem
, and there stand. He was glad when someone said to him, “Let us
go into the house of the LORD.” This privilege seems to have been
denied him for some time. Since David is the one writing this, it
may refer to his return to
Jerusalem
after Absalom’s revolt; or it could be prophetic of the
re-gathering of
Israel
in the last days. He declares that
Jerusalem
was built as a place where all the tribes of the LORD, the twelve
tribes of
Israel
, could go up to give thanks to the name of the LORD. There are the
thrones, or seats, of judgment, “the thrones of the house of
David”. Thus to him it was a very comforting place.
(Verses
6 through 9) Pray for the peace of
Jerusalem
: they shall prosper that love thee. Peace be within thy walls, and
prosperity within thy palaces. For my brethren and companions’
sakes, I will now say, Peace be within thee. Because of the house of
the LORD our God I will seek thy good.
There
certainly ought not be any difficulty in understanding this. It was
spoken concerning the city of
Jerusalem
and the
temple
of
God
. Yet it is also a prayer that should be in the heart of each of us
today concerning “the house of God, which is the church of the
living God, the pillar and ground of the truth.” With all the
sniping, backbiting, and warfare, going on in the churches today, we
especially need to pray for peace and prosperity within her walls
and palaces. Let us, for the sakes of our brethren and companions,
not only say, “Peace be within thee,” but work to bring it
about, and determine, as did David, “Because of the house of the
LORD our God I will seek thy good.”
Chapter
123
(Verses
1 through 4) Unto Thee lift I up mine eyes, O Thou that dwellest in
the heavens. Behold, as the eyes of servants look unto the hand of
their masters, and the eyes of a maiden unto the hand of her
mistress; so our eyes wait upon the LORD our God, until that He have
mercy upon us: for we are exceedingly filled with the scorning of
those that are at ease, and with the contempt of the proud.
This
is a very short, simple, and easily understood psalm. As the
psalmist looks up to heaven, the throne of God, he recognizes that
his relationship with God is that of a servant with his master, or a
maid with her mistress. It is not for the servant, whether male, or
female, to set the policy of the house, nor even to make judgments
concerning other servants. There have always been servants in any
great house, as there are employees on any job today that are “at
ease.” That is, they are not concerned with doing the best they
can at their tasks, but only with how they can get by with the least
effort; and such are usually somewhat scornful of those who try to
serve to the best of their abilities. In many instances such will
ridicule the faithful servants. So the psalmist prays for mercy that
he may be delivered from such.
Chapter
124
(Verses
1 through 5) If it had not been the LORD Who was on our side, now
may Israel say; if it had not been the LORD Who was on our side,
when men rose up against us: then they had swallowed us up quick,
when their wrath was kindled against us: then the waters had
overwhelmed us. The stream had gone over our soul: then the proud
waters had gone over our soul.
This
text contains quite a bit of repetition, as is common in poetry; but
its meaning comes through very clearly. David declares that
Israel
can say, and the inference is that, because it is true, they ought
to say that, if the LORD had not been on their side, their enemies
would have destroyed them completely. He uses the expression,
“Then had they swallowed us up quick,” which is the equivalent
to one we often hear today, “They would have eaten us alive,”
not actually meaning that they were cannibals; but that they would
have overcome them completely. So the victory belongs not to
Israel
, but to the LORD; and so it is with us when the enemies come
against us. As he often does, he likens the onslaught of the enemies
to the waters of a suddenly flooded stream, as they cover, and sweep
away, all that is in their way. It is only by the mercy of the LORD
that
Israel
was, or that we are, delivered from such destruction.
(Verses
6 through 8) Blessed be the LORD, Who hath not given us as a prey to
their teeth. Our soul is escaped as a bird out of the snare of the
fowlers: the snare is broken, and we are escaped. Our help is in the
name of the LORD, Who made heaven and earth.
Thus
he ascribes praise to the LORD, Who has saved us from being overrun
and destroyed by the enemy. We have escaped, but only as a bird,
when someone breaks the snare of the fowler; and He, Who broke that
snare is the LORD Himself. Otherwise we would still be in the trap.
He declares, “Our help is in the name of the LORD, Who made heaven
and earth.” That was true for
Israel
; and it is true for us.
Chapter
125
(Verses
1 through 3) They that trust in the LORD shall be as
mount
Zion
, which cannot be removed, but abideth for ever. As the mountains
are round about
Jerusalem
, so the LORD is round about His people from henceforth even for
ever. For the rod of the wicked shall not rest upon the lot of the
righteous; lest the righteous put forth their hands unto iniquity.
Those
who trust in the LORD have His promise that He will never leave them
nor forsake them. So they shall in His care abide forever, just as
does mount
Zion
, the place God chose for His temple, and where His name is to
abide. His constant care and protection for His people encircles
them forever just as the mountains encircle
Jerusalem
. “The rod” is sometimes used to mean power, as when the Father
said to the Son, “and Thou shalt rule them with a rod of iron.”
It also is sometimes a measuring instrument, as in Revelation 11:1,
“And there was given me a reed like unto a rod: and the angel said
unto me, ‘Rise and measure the
temple
of
God
.’” It has long been a custom that when a piece of land is
purchased, the purchaser has it surveyed, or measured, and the
boundaries established, as evidence that it belongs to him. This,
the wicked will never be permitted to do to the lot, or inheritance
of the righteous. This is also why that, with all the worldwide
controversy over
Israel
’s “giving land for peace” project, it can never succeed. The
land was given by the LORD to
Israel
in perpetuity, and nothing can change that. The rod of the wicked
shall not rest upon the lot of the righteous. If it did, that might
cause even the righteous to put forth their hands unto iniquity.
(Verses
4 and 5) Do good, O LORD, unto them that be good, and to them that
are upright in their hearts. As for such as turn aside unto their
crooked ways, the LORD shall lead them forth with the workers of
iniquity: but peace shall be upon
Israel
.
The
psalmist prays that God will bless those who are good, and are of an
upright heart. The “good,” and “them that are upright in their
hearts,” obviously refer to
Israel
, so far as the psalmist is concerned. Since
Israel
are the LORD’S people, not by their choice, but by His, this can
be extended to all whom He has chosen and called in every age.
Therefore we too can pray this same prayer. Certainly none is good,
in the sense of being perfect in all things, but if He has chosen
and called us, in Him we are made good, and of an upright heart. He
has promised also to hear us when we pray. But those who turn aside
to their crooked ways will be dealt with in the same manner as other
workers of iniquity. “But peace shall be upon
Israel
.”
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