Chapter VIII: Part 8

Remember, LORD, the reproach of thy servants; _how_ I do bear in my bosom _the reproach of_ all the mighty people;

Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.

Blessed _be_ the LORD for evermore. Amen, and amen.

This is a remarkable prophecy concerning Christ and his kingdom; he speaks of the church or kingdom of Christ, as a “kingdom in the heavens;” in the same manner as Christ himself calls it “the kingdom of heaven.” And though this spiritual kingdom of Christ is here upon earth, yet the Psalmist gloriously describes it as being “in the heavens.”

The Psalmist, indeed, here apprehends the promise made to David concerning Christ; and, opening that promise in a wonderful manner, he describes the riches of this spiritual kingdom. He enforces the everlasting firmness and sureness of that promise; and, taking a stand of heavenly meditation therein, he dwells upon the effectual power of that promise against all the violence of sin, and the malice and accusation of the devil; and here the Psalmist takes up his divine abode; here he fixes his standing; as the apostle hath it, “by faith ye stand:” and he says that this truth of God, this his promise was prepared from everlasting, built up in the fulfilment of God’s purpose of mercy, and firm, and “established in the heavens.”

“Thy faithfulness and truth,” (says the Psalmist,) “are established in the heavens;” that is, a heavenly righteousness is preached by the gospel, which is not placed in us, or in any worthiness or merit of ours; but is out of us, and is the righteousness of Christ, and is imputed, for Christ’s sake, unto all that believe in him: and hence, the promised riches of this kingdom are the gift of the Spirit, and the remission of sins, with all other spiritual blessings: all which are not offered unto us on any condition of the law, or of our works or our merit, but are given unto us freely of God. Salvation, therefore, is not a matter conditional on our works, but freely given unto us for Christ’s sake; that thus all doubting and uncertainty may be taken from our souls; and that we may safely rest, entirely and only on the immutable and immoveable certainty of this truth and promise of God.

The temporal kingdom of the Jews was promised to that people, on condition of a law given to them; that, if they kept that law, nationally, as a people, if they were therein good and obedient, they should be preserved and blessed. And, in the same way also, all the kingdoms of the world are given to their people under a like condition of a law, and, as long as they are good and obedient, God preserves them. But the immense and glorious riches of this spiritual kingdom, the forgiveness of sins, the gift of the Spirit, victory over death and the devil, &c. are promised and held forth without any condition of a law; and, in a word, the remission of sins is promised, freely, not only to those who have done nothing to deserve it, but to those who have done everything to forfeit it. This is a throne, therefore, not of angry and destroying majesty, but of grace alone; and being founded, not on the basis of our good works and merits, but on the rock of the sure and everlasting truth of God, it affords a great and marvellous consolation to the afflicted consciences of sinners.

After, however, the prophetic Psalmist has described the flower and glory of this kingdom and church of Christ, he deplores, on the other hand, from verse 39, in the most powerful expressions, the desolations and destructions of it: saying, that it shall come to pass that this kingdom, like as the apostle has also foretold, shall be so disturbed and torn to pieces by antichrist, that it shall seem as if God had wholly forgotten his promise unto it; nay, as if, contrary to the word of his promise, he did nothing but show his wrath against this kingdom.

All these things, however, are written for a consolation unto the godly; and especially unto us who, in these last times, have witnessed such abominations of papacy; these things, I say, are written for our comfort and consolation; that we should not be broken-spirited, or terrified, at the multitude and diversity of offences; nor be driven to despair, though wickedness should have the dominion for a time, and though Satan should, as it were, so subvert all things human and divine, that there should seem to be no church of Christ at all, no remains of the kingdom of Christ upon earth. For if you look at the abomination of the Pope, and of Mahomet, which have spread themselves over the whole world, no other appearance is presented than that there is not a vestige of the true church remaining: and yet, it is not wholly blotted or rooted out from the earth; for, under the reign of each abomination and tyranny, there has ever existed a true church of Christ, although greatly despised and greatly oppressed.

PSALM XC.

_Moses, setting forth God’s providence, complaineth of human fragility, divine chastisements, and brevity of life.—He prayeth for the knowledge and sensible experience of God’s good providence._

A prayer of Moses, the Man of God.

LORD, thou hast been our dwelling-place in all generations.

Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting thou _art_ God.

Thou turnest man to destruction; and sayest, Return, ye children of men.

For a thousand years in thy sight _are but_ as yesterday when it is past, and _as_ a watch in the night.

Thou carriest them away as with a flood; they are _as_ a sleep: in the morning _they are_ like grass _which_ groweth up.

In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.

For we are consumed by thine anger, and by thy wrath are we troubled.

Thou hast set our iniquities before thee, our secret _sins_ in the light of thy countenance.

For all our days are passed away in thy wrath: we spend our years as a tale _that is told_.

The days of our years _are_ threescore years and ten; and if by reason of strength _they be_ fourscore years, yet _is_ their strength labour and sorrow; for it is soon cut off, and we fly away.

Who knoweth the power of thine anger? even according to thy fear, _so is_ thy wrath.

So teach _us_ to number our days, that we may apply _our_ hearts unto wisdom.

Return, O LORD, how long? and let it repent thee concerning thy servants.

O satisfy us early with thy mercy; that we may rejoice and be glad all our days.

Make us glad according to the days _wherein_ thou hast afflicted us, _and_ the years _wherein_ we have seen evil.

Let thy work appear unto thy servants, and thy glory unto their children.

And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us: yea, the work of our hands establish thou it.

This Psalm contains a very great and important doctrine; in which Moses teaches what is the origin and cause of that death to which the whole human race is subject, and the reason why so horrible a punishment was inflicted on the whole race of mortals: the Psalmist saith, it was on account of sin: and the guilt and desert of sin are greater than can be conceived by the human mind, unless God touch the heart with a knowledge of it; and yet, in this sin and guilt, and under this wrath, all the sons of Adam are born.

Moses here opens widely this punishment of sin, and this horrible misery; setting forth the proof of it in the shortness and uncertainty of human life; which life, in addition to this its shortness and uncertainty, is subject also to all kinds of calamity: and, in verse 11, Moses saith that this very unspeakable misery—death, and all other human calamities, as parts of that death, tend, or should lead us, to seek the grace and mercy of God, who alone can deliver us from all these evils,—sin, the slavery of the devil, and death. Hence all the calamities and afflictions of life, and even death itself, the punishment of sin, work together for good unto the elect, and unto those that fear God; that they may, by all things, be humbled, broken down, and crucified, and so, thirst after grace.

“So teach us that we must die,” says Moses, “that we may become wise:” that is, that we may learn to know God and his will aright; for this is what Moses calls “becoming wise.” The wicked, and fools, who are not exercised with afflictions, who number not their days, nor think of death, nor meditate on the misery of life, but remain unexperienced and ignorant of all spiritual things, and are wrapped up in their own hypocrisy, never rightly know God, nor truly seek his help and mercy.

Moses then closes his Psalm with a divinely concluding prayer, “Let thy work appear unto thy servants,” or “Show us thy work, O Lord.” Here, by the work of God, he means deliverance from sin and death; and, in a word, all that deliverance that our fathers expected from that blessed seed, which we have revealed to us in Christ. And again, saith Moses, “O satisfy us early with thy mercy:” and he twice repeats, “Prosper thou the works of our hands:” that is, for the time that we live, direct and prosper thou our whole life: preserve thy true religion and the good government of our nation: guard us from heresies, errors, wars, seditions, and all such evils. This Psalm, therefore, is a short but a most spiritual prayer.

PSALM XCI.

_The state of the godly.—Their safety.—Their habitation.—Their servants.—Their friends; with the effects of them all._

He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty.

I will say of the LORD, _He is_ my refuge, and my fortress: my God; in him will I trust.

Surely he shall deliver thee from the snare of the fowler, _and_ from the noisome pestilence.

He shall cover thee with his feathers, and under his wings shalt thou trust; his truth _shall be thy_ shield and buckler.

Thou shalt not be afraid for the terror by night, _nor_ for the arrow _that_ flieth by day,

_Nor_ for the pestilence _that_ walketh in darkness, _nor_ for the destruction _that_ wasteth at noon-day.

A thousand shall fall at thy side, and ten thousand at thy right hand; _but_ it shall not come nigh thee.

Only with thine eyes shalt thou behold, and see the reward of the wicked.

Because thou hast made the LORD, _which is_ my refuge, _even_ the Most High, thy habitation.

There shall no evil befall thee, neither shall any plague come nigh thy dwelling.

For he shall give his angels charge over thee, to keep thee in all thy ways.

They shall bear thee up in _their_ hands, lest thou dash thy foot against a stone.

Thou shalt tread upon the lion and adder; the young lion and the dragon shall thou trample under feet.

Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.

He shall call upon me, and I will answer him: I _will be_ with him in trouble; I will deliver him, and honour him.

With long life will I satisfy him, and shew him my salvation.

This is a most distinguished jewel among all the Psalms of consolation. The Psalmist highly exalts faith in God, and shews that it is an invincible strength against all evils, and against all the gates of hell.

At the very outset, the Psalmist says, “He that dwelleth in the secret place of the Most High, abideth under the shadow of the Almighty;” and such an one shall say unto the Lord, “Thou art my confidence, my protection, my fortress and my God,” that is, he that believeth and trusteth in God, and rests in his protection,—he shall find, though shaken on every side, by the devil, by sin, by the world, and by various and endless temptations, that the godly are proof and invincible against all these evils; that God is most high over all; that he is Omnipotent; and, in a word, that “greater is he that is in us than he that is in the world.”

Towards the conclusion, this Psalm contains, accumulated together, eight or nine promises of grace, which the Psalmist drew out of the first commandment, as out of a fountain. This Psalm, therefore, ought to be set before afflicted souls. 1. The Psalmist says “Because he hath hoped in me, therefore will I deliver him.” 2. “I will set him on high.” 3. “Because he hath called upon me, I will hear him.” 4. “I will be with him in trouble.” 5. “I will deliver him.” 6. “I will set him on high, or glorify him.” 7. “With long life will I satisfy him.” 8. “I will show him my salvation:” that is, that I am “mighty to save!”

And this also is the second Psalm wherein angels are proclaimed as our watchful guardians and protectors: which is a truth very greatly consoling to the really godly, who know with what fury Satan unceasingly assaults the church, and all the saints. This Psalm enumerates four kinds of evils and afflictions, which are to be endured by the saints and those that fear God:

1. “Mighty fear,”—“terror by night.” The scripture frequently represents temptations and afflictions under the figures of darkness and night; and consolations under the figurative descriptions of light and day. The Psalmist, therefore, here sets forth all those horrible instances of hatred, that Cain-like purpose to destroy, (which is ever secretly bound up in the hearts of pharisaic religionists) all those malicious threats, those hostile traps and snares, those created perils, those injuries, and all those other terrible oppositions which Satan ever raises up against the word of God, by nightly fear, or “terror by night.”

2. “The arrow that flieth by day.” By which are meant to be described all those open clamours, reproaches, execrations, and blasphemies, by which tyrants and hypocrites openly attack and condemn the word of God, and the doctrine of Christ. Of this kind are the pope’s bulls, (and truly they are bulls!) and also, the edicts of kings and princes, the virulent and blasphemous books of erroneous disputers, and the writings of erroneous and visionary men, such as the anabaptists, and the like.

3. “The pestilence that creepeth (or walketh) in darkness.” These are the deceits, the crafts, and the artifices of the papists; and the leagues, the covert conspiracies, the secret counsels, by which those enemies consult and plan among themselves in their private conclaves: which clandestine machinations they think they can keep hidden, even from the eyes of God himself; and by all which diabolical means, they plot to destroy and root out the godly and all doctrine that is truly good and saving.

4. “The disease (or contagion, or destruction) that wasteth at noon day.” This is the work of open persecution; whereby these holy Cains, in their unheard-of cruelty and tyranny, shed the blood of the Abels, drive into exile the godly, plunder their substance, and slaughter them by every cruelty of torture; thereby attempting to lay the true church utterly waste, and to leave not a vestige of the true word remaining.

This is my view of the Psalm. I know that St. Bernard gives other interpretations. Let others, therefore, if they can, put forth a better explication than I have done: that my view is simple, and agreeable to the mind and spirit of the prophets, is self-manifest, and proved by experience: for we see and experience daily, that the saints of God are attacked and exercised by these four afflictions for the word’s sake, by means of the devil and by the world. The Holy Spirit, therefore, by this Psalm, revives and strengthens our faith; and by the cluster of promises at the end of the Psalm, the same Holy Spirit quickens and refreshes our hearts with consolation: this Psalm therefore ought to be most acceptable to all the saints.

PSALM XCII.

_The prophet exhorteth to praise God, for his great works, for his judgments on the wicked, and for his goodness to the godly._

A Psalm or Song for the Sabbath-day.

It _is a_ good _thing_ to give thanks unto the LORD, and to sing praises unto thy name, O Most High:

To shew forth thy loving-kindness in the morning, and thy faithfulness every night,

Upon an instrument of ten strings, and upon the psaltry; upon the harp with a solemn sound.

For thou, LORD, hast made me glad through thy work; I will triumph in the works of thy hands.

O LORD, how great are thy works! _and_ thy thoughts are very deep.

A brutish man knoweth not; neither doth a fool understand this.

When the wicked spring as the grass, and when all the workers of iniquity do flourish; _it is_ that they shall be destroyed for ever:

But thou, LORD, _art most_ high for evermore.

For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered;

But my horn shalt thou exalt like _the horn of_ an unicorn: I shall be anointed with fresh oil.

Mine eye also shall see _my desire_ on mine enemies; _and_ mine ears shall hear _my desire_ of the wicked that rise up against me.

The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon.

Those that be planted in the house of the LORD shall flourish in the courts of our God.

They shall still bring forth fruit in old age; they shall be fat and flourishing;

To shew that the LORD _is_ upright; _he is_ my rock, and _there is_ no unrighteousness in him.

This is a consolatory Psalm. The first six verses are full of the most sweet experiences of a heart rejoicing and triumphing in that incomparable treasure—a knowledge of the true and sure word of God, and of the promises of grace in Christ. It is the same rejoicing of heart as that of the apostle, when he, exulting in the Spirit, saith, “Thanks be unto God for his unspeakable gift.”

At the very opening of the Psalm, the Psalmist saith, “O how excellent, how sweet a thing is it to give thanks unto the Lord, and to sing praises unto thy name, O Most High!” that is, O what is sweeter than to know God aright by his word, and by true faith; to acknowledge his infinite mercies; to give thanks unto him joyfully and adoringly, with every cord and string of our hearts; to proclaim and praise him unceasingly with a full heart and a full mouth; to triumph in his goodness; and to offer him the full sacrifice of thanksgiving! in a word, to worship him with that all high and all-true worship of the first commandment, which requires for its high worship, above all things, true faith, and such joyful exercises of faith as these; as if the Psalmist had said, ‘How precious is that worship of God! How acceptable unto God, how grateful in his sight, and in the sight of angels too, are all such sabbaths, such sacrifices as these! Though we saints, all the while, are said, by the world, to know nothing about worshipping God!’

All these glorious things are pointed by the Psalmist against false saints and hypocrites; who honour God (as they think) with cold hearts and lips, and tread all the while that high worship of the first commandment under foot; and yet make a great show of the name of church among them, and flourish in the sight of the world, and display much wealth and much power and greatness. But though they greatly flourish and prosper thus for a time; yet they at length perish and go to destruction: and, according to the word of Paul, “Their folly is made manifest unto all.”

But the godly and the saints, though thus exercised and broken with afflictions, flourish, nevertheless, like palm-trees, in the house of the Lord, and will flourish for evermore! Neither time, nor age, nor sorrow of mind, nor any afflictions, nor death itself, can root them out, or hurt them! But, both living and dying, and even in death itself, they live and bring forth fruit through the word of God, as Paul saith, “_No creature_ can separate them!” But fools, that is, the wicked and epicureans of this world, regard not these things, they will not hear or endure them; and of this sort we may see thousands of atheistical men in our day.

PSALM XCIII.

_The majesty, power, and holiness of Christ’s kingdom._

The LORD reigneth; he is clothed with majesty: the LORD is clothed with strength, _wherewith_ he hath girded himself: the world also is established, that it cannot be moved.

Thy throne _is_ established of old: thou _art_ from everlasting.

The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves.

The LORD on high _is_ mightier than the noise of many waters, _yea, than_ the mighty waves of the sea.

Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever.

This is a prophecy concerning the spread of the kingdom of Christ, as far and wide as the earth is extended, and its establishment for ever. But against this kingdom, as the Psalmist saith, the “waves” and “mighty waters” will swell and lift up themselves; that is, the kingdoms and peoples of the world will roar against the Lord and against his Anointed; and will rage against the godly with sword and fire; but they shall not prevail: for, as Daniel saith, “this kingdom shall break in pieces all other kingdoms beneath it, and shall stand for ever.”—Daniel ii. 44.

But thy kingdom shall be established in no other way than by the word of the gospel. It shall not stand by the force of arms, nor by external pomp, or glory, before the world; but it shall be husbanded, and shall be increased and adorned, by the ministry of the word of the gospel. This is the “holiness,” (namely the ministry of the word) that shall “become,” or “adorn,” the house of the Lord. For this true and high worship of God which is in the kingdom of Christ, takes the place of all sacrifices and of all oblations, candlesticks, and the like; and the preaching of the word, and the giving of thanks, are instead of all external representations of mercy: hence Paul saith, that the Old Testament is done away by this New Testament worship.

PSALM XCIV.

_The prophet, calling for justice, complaineth of tyranny and impiety.—He teacheth God’s providence.—He sheweth the blessedness of affliction.—God is the defender of the afflicted._

O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself.

Lift up thyself, thou Judge of the earth: render a reward to the proud.

LORD, how long shall the wicked, how long shall the wicked triumph?

_How long_ shall they utter _and_ speak hard things? _and_ all the workers of iniquity boast themselves?

They break in pieces thy people, O LORD, and afflict thine heritage:

They slay the widow and the stranger, and murder the fatherless.

Yet they say, The LORD shall not see, neither shall the God of Jacob regard _it_.

Understand, ye brutish among the people; and, _ye_ fools, when will ye be wise?

He that planted the ear, shall he not hear? he that formed the eye, shall he not see?

He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, _shall not he know?_

The LORD knoweth the thoughts of man, that they _are_ vanity.

Blessed _is_ the man whom thou chastenest, O LORD, and teachest him out of thy law;

That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.

For the LORD will not cast off his people, neither will he forsake his inheritance:

But judgment shall return unto righteousness; and all the upright in heart shall follow it.

Who will rise up for me against the evil-doers? _or_ who will stand up for me against the workers of iniquity?

Unless the LORD _had been_ my help, my soul had almost dwelt in silence.

When I said, My foot slippeth; thy mercy, O LORD, held me up.

In the multitude of my thoughts within me, thy comforts delight my soul.

Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?

They gather themselves together against the soul of the righteous, and condemn the innocent blood.

But the LORD is my defence; and my God _is_ the rock of my refuge.

And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; _yea_, the LORD our God shall cut them off.

This is a general but a most fervent prayer, filled with the feelings of an afflicted and sorrowful heart, grieving that the blood of the Abels should be shed and drank up, with such iniquity and cruelty, by Cainish hypocrites.

The Psalmist complains, (as I consider it,) not of hostile nations, but of those domestic hypocrites and enemies, who will have it to appear that they, yea, that they alone, are the people of God; that is, the Psalmist complains of the wicked kings, and princes, and priests, and prophets, among the people of Israel. It is to these the Psalmist turns, in this apostrophe, “Understand, ye brutish among the people; and, ye fools, when will ye be wise?” He calls these characters “fools;” that is, ignorant and impious despisers of God; because they taught and ruled the people without knowledge, and wickedly.

In a word, the Psalmist here directs his word against all who persecuted the true prophets, and their disciples and followers, and slew them with Cainish hatred, and nevertheless boasted all the while in God, and the name of God; who (they said) had given them power, and made, and defended, and protected them, as magistrates and priests; but who did not regard heretics, who seditiously resisted _them_ that were the princes and magistrates of the people of God. And many such things they continued to say.

Now, against all such the prophet burns with zeal; and (with a certain zealous mimicry, as it were,) imitates their own words and expressions; saying, (that is, meaning that they say,) “The Lord shall not see, neither shall the God of Jacob regard it.” And it is thus that the papists say, in their security, ‘Do you think God regards these heretics! No! he regards us: he has respect unto us, the catholic church, whom we certainly represent in the world.’ Against such as these, the prophet burns with the rage of zeal; and against such he prays, and begs of God, that there may be enough to stand forward for the truth.

But, in the 16th verse, the Psalmist, on the other hand, strikes at the perfidious deceitfulness of the world: “Who (saith he) is on my side? Who will rise up for me against the evil doers?” As if he had said, ‘I know the world careth nothing about this: the blood of God’s Abels is shed, and no one regardeth it. But (continues the holy Psalmist) this is my sure and eternal consolation, that the cause which I love and espouse is the right cause; nay, the cause of God, and not my cause: and I know in whom I have believed.’ I am assured, saith the Psalmist, (verse 20,) that the “seat of the scornful,” and the “counsel of the ungodly,” cleave not, and belong not, unto thee: that is, I am sure that thou, O God, approvest not any impious or blasphemous doctrine. I am sure that thou requirest and demandest the blood, (and every drop of that blood,) and the tears, of the Abels, at the hands of their persecutors; and that thou wilt keep, and fulfil, and glorify thy word, even in the midst of the death of thy saints; and that thou wilt revenge all blasphemy and wickedness against thee and them.

PSALM XCV.

_An exhortation to praise God for his greatness, and for his goodness, and not to tempt him._

O come, let us sing unto the LORD; let us make a joyful noise to the rock of our salvation.

Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.

For the LORD _is_ a great God, and a great King above all gods.

In his hand _are_ the deep places of the earth; the strength of the hills is his also.

The sea _is_ his, and he made it; and his hands formed the dry _land_.

O come, let us worship and bow down: let us kneel before the LORD our Maker.

For he _is_ our God; and we _are_ the people of his pasture, and the sheep of his hand. To-day, if ye will hear his voice,

Harden not your heart, as in the provocation, _and_ as _in_ the day of temptation in the wilderness:

When your fathers tempted me, proved me, and saw my work.

Forty years long was I grieved with _this_ generation, and said, It _is_ a people that do err in their heart, and they have not known my ways:

Unto whom I sware in my wrath, that they should not enter into my rest.

This Psalm is a prophecy concerning Christ, and its contents are fully and learnedly explained in the Apostle’s epistle to the Hebrews. It prophecies concerning the time of the New Testament, and sets forth the lovely and sweet voice of the gospel. In a word, the Psalmist instructs us in, and allures us to, the knowledge of the riches of the grace of God; which riches were known to our fathers as well as unto us, in the promised seed—Christ.

‘Come (saith the Psalmist) and let us rejoice in the Lord. Come ye that are afar off and ye that are near, and let us exult in the Lord; let us triumph in the God of such salvation:’ that is, Come and let us rejoice with the whole triumph of our hearts, in that infinite benefit and mercy—the granted grace of Christ! Since we have such promises, let us not neglect such great salvation. For to believe in the promise of grace, contrary to all the objections of conscience, the temptations of Satan, and the fears of the heart, is the true worship of God!

In a word, the Psalmist warns against unbelief. “Harden not your hearts (says he) as ye did at Massah and Meribah in the desert: your fathers, on account of their unbelief, entered not into the holy land of promise.”

The whole of this Psalm is to be referred to Christ: for he is that blessed God in whom we ought to rejoice, and whom the Psalmist would have to be known. He is our Shepherd, and we are the sheep of his pasture. He is that God, whom our fathers tempted in the desert, as Paul saith, (1 Cor. x.) It was he who took out of the way the law, and abolished all the ceremonial worship of the Old Testament. He will no longer have the worship established by Moses; but he will have faith in the gospel, the preaching of the remission of sins, and that one true offering—praise, instead of the whole Levitical worship.

PSALM XCVI.

_An exhortation to praise God,—for his greatness,—for his kingdom,—for his general judgment._

O sing unto the LORD a new song: sing unto the LORD, all the earth.

Sing unto the LORD, bless his name; shew forth his salvation from day to day.

Declare his glory among the heathen, his wonders among all people.

For the LORD _is_ great, and greatly to be praised: he _is_ to be feared above all gods.

For all the gods of the nations _are_ idols: but the LORD made the heavens.

Honour and majesty _are_ before him: strength and beauty _are_ in his sanctuary.

Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.

Give unto the LORD the glory _due unto_ his name: bring an offering, and come into his courts.

O worship the LORD in the beauty of holiness: fear before him, all the earth.

Say among the heathen _that_ the LORD reigneth: the world also shall be established that it shall not be moved; he shall judge the people righteously.

Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.

Let the field be joyful, and all that _is_ therein: then shall all the trees of the wood rejoice

Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.

This is a prophecy concerning the kingdom of Christ, and the spreading of the gospel over the whole world and before every creature; which gospel will be a word of joy and thanksgiving, of peace, of rejoicing, and of a continued sacrifice of praise: as the clear text of the Psalm of itself plainly shows.

Here, commandment is given to all nations, kingdoms, peoples, woods, rivers, fountains, trees, &c. that they should praise and magnify the Lord, and celebrate his name with rejoicing, because he judgeth the world in righteousness and in truth: that is, because, through Christ, the promised seed, he delivers, and will deliver the people from sin, from the power of the devil, from the wrath of God, and from eternal death: and because, instead of the kingdom of death and of darkness, he sets up the kingdom of light, of the remission of sins, and of eternal life, before all men.

This is that most joyful shout of victory, that peculiar song, that most sweet note of the New Testament, concerning the kingdom and grace of Christ; in which kingdom there are born new men and new creatures; not by the law or by the works of Moses, but by faith, by the Spirit of God through Christ, so that each believer is a new creature and a marvellous work of God; and all believers daily do marvellous works and are marvellous monuments, in that they continue in spiritual life, and are finally conquerors over the mighty powers of sin and the devil; hence it is that David says, verse 1. “Declare his wonders among all people.”

PSALM XCVII.

_The majesty of God’s kingdom.—The church rejoiceth at God’s judgments upon idolaters.—An exhortation to godliness and gladness._

The LORD reigneth; let the earth rejoice; let the multitude of isles be glad _thereof_.

Clouds and darkness _are_ round about him: righteousness and judgment _are_ the habitation of his throne.

A fire goeth before him, and burneth up his enemies round about.

His lightnings enlightened the world: the earth saw and trembled.

The hills melted like wax at the presence of the LORD, at the presence of the LORD of the whole earth.

The heavens declare his righteousness, and all the people see his glory.

Confounded be all they that serve graven images, that boast themselves of idols: worship him, all _ye_ gods.

Zion heard, and was glad; and the daughters of Judah rejoiced, because of thy judgments, O LORD.

For thou, LORD, _art_ high above all the earth: thou art exalted far above all gods.

Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.

Light is sown for the righteous, and gladness for the upright in heart.

Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness.

This also, like the preceding, is a prophecy concerning Christ and his kingdom; and the sum of it is to proclaim, that Christ establishes and strengthens his spiritual kingdom by the gospel; wherein he preaches repentance, and whereby his lightnings and thunders terrify the whole world, and cause the mountains to melt like wax before the fire of his face: that is, by the gospel he condemns, casts down, and humbles all human righteousness, human wisdom, and human patience, throughout the world, and brings down every thing that is high and lifted up; as Isaiah saith, chapter 3, “And the Lord alone shall be exalted in that day.” For Christ alone is our “righteousness, our sanctification, and our redemption,” and that by the counsel of God, as it is written, “There is no other name given under heaven whereby we must be saved, but Jesus Christ and him crucified.”

Together also with these enemies of the gospel and these mountains of the world, the ceremonial kingdom of the Jews perisheth, and all the outward worship of the law, and, indeed, every thing that is not in Christ. For he (as the apostle Paul saith, Col. i.) “in all things hath the pre-eminence.” And again, “For there is one Mediator between God and man, the Man Christ Jesus.” And so also, in Daniel, The stone cut out of the mountain filled the world, and broke in pieces all other kingdoms.

PSALM XCVIII.

_The Psalmist exhorteth the Jews, the Gentiles, and all the creatures to praise God._

A Psalm.

O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory.

The LORD hath made known his salvation: his righteousness hath he openly shewed in the sight of the heathen.

He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.

Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.

Sing unto the LORD with the harp; with the harp, and the voice of a psalm.

With trumpets and sound of cornet make a joyful noise before the LORD, the King.

Let the sea roar, and the fulness thereof; the world, and they that dwell therein.

Let the floods clap _their_ hands; let the hills be joyful together

Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.

This again is a prophecy concerning the preaching of Christ and the spread of his kingdom, and it is of the same subject as the two preceding Psalms; it calls upon us to rejoice in God, to triumph, to give thanks, and to praise God for that great salvation: that is, to preach the remission of sins, and those riches of grace which are by Christ Jesus.

In this Psalm you again have set before you what is the highest worship of God, namely, that of the New Testament; which standeth not in the offering of thanks in Jerusalem, but in knowing Christ,—that King who ruleth the people in righteousness; who is himself righteous, and who maketh the people righteous throughout the world; and who alone delivereth them from sin, from death, and from the power of the devil; and doeth it all without any merit of theirs.

PSALM XCIX.

_The prophet, setting forth the kingdom of God in Zion,—exhorteth all, by the example of forefathers, to worship God at his holy hill._

The LORD reigneth; let the people tremble: he sitteth _between_ the cherubims; let the earth be moved.

The LORD _is_ great in Zion; and he _is_ high above all the people.

Let them praise thy great and terrible name; _for_ it _is_ holy.

The king’s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.

Exalt ye the LORD our God, and worship at his footstool; _for_ he _is_ holy.

Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.

He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance _that_ he gave them.

Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.

Exalt the LORD our God, and worship at his holy hill; for the LORD our God _is_ holy.

This Psalm is a Psalm of blessed doctrine. It exhorts the people of God to preserve sacredly that true worship of the first commandment, the praising of God alone, and the continuing in the faith of him, although the nations on all sides and the whole world should roar against that people who glory in being the people of God, and who know that God is to be found no where but in this and that corner of the earth, in that tabernacle, in that sanctuary, and at that mercy-seat, where the word and the promise of God are preached. And the Psalm shows that this true people of God are exposed to the most bitter hatred of the world and of the devil, and to afflictions of every kind.

The Psalmist mentions, by name, Moses, and Aaron, and Samuel; those best of men among the people of God, who endured great afflictions, both inward and outward, for the sake of the name and the word of God. The Psalmist shows, however, (as is set forth verses 4 and 5.) and teaches this people of God, that the highest worship of God is not placed in ceremonial sacrifices: therefore he says, “Let them praise thy great and terrible name, for it is holy.” “In this kingdom of God, (says the Psalmist,) justice and judgment are loved.” “Thou justifiest,” says he, “thy people;” that is, thou deliverest from sin and death, and extendest unto them the remission of their sins.

And unto us, who are in and of the church of God, the present Psalm is a glorious prophecy of Christ, who governs and rules this church, the true Zion, in the Spirit, throughout the whole world, wheresoever she is. The holy Psalmist shews us, that Christ, sitting at the right hand of the Majesty in the heavens, is there continually as our Sacrificer and our Sacrifice. And he testifies that the whole world rages and roars against this people and church of God, and kills the saints, and loads them with all manner of afflictions, on account of their profession and worship of Christ.

PSALM C.

_An exhortation to praise God cheerfully, for his greatness and for his power._

A Psalm of Praise.

Make a joyful noise unto the LORD, all ye lands.

Serve the LORD with gladness; come before his presence with singing.

Know ye that the LORD he _is_ God: _it is_ he _that_ hath made us, and not we ourselves: _we are_ his people, and the sheep of his pasture.

Enter into his gates with thanksgiving, _and_ into his courts with praise: be thankful unto him, _and_ bless his name.

For the LORD _is_ good, his mercy _is_ everlasting; and his truth _endureth_ to all generations.

This Psalm again is a prophecy concerning Christ. It calls upon all to rejoice, to triumph, and to give thanks; to enter his gates with thanksgiving, and his courts and sanctuary with praise: because, by the gospel and the preaching of the remission of sins, that kingdom of Christ is established and strengthened, which shall remain and stand for ever: and for the setting-up of which kingdom thanks are for ever to be given.

PSALM CI.

_David maketh a vow and profession of godliness._

A Psalm of David.

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 to me.

A froward heart shall depart from me; I will not know a wicked _person_.

Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.

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.

This Psalm contains a most solemn and necessary doctrine: and David puts forth himself, so great a king, as an example. He teaches that impious members and courtiers ought not to be borne with by any godly magistrate or prince. He recounts also the iniquities, by which those who are in the courts of kings and princes, more especially harm the state and the church. He shews that they do the greatest evil when they are given to sin or to false doctrine; and when they injure the causes of good men by their hatred of them.

In the opening of the Psalm David says, “I will sing of mercy and of judgment:” that is as if he had said, ‘I will sing that God most certainly, according to the word of the first commandment, visits the godly with mercy, and the ungodly with judgment, at all times.’ Of this visiting mercy David was himself an example, seeing that he had been so many times delivered from the very claws and jaws of the devil. And of the divine visitations of judgment, Absalom, Ahithophel, Joab, and others, were examples. And every king and magistrate, who sets himself to defend the true religion, and to do good to his nation, is at once exposed to the hatred of all men, even of his own family and court: which is plainly seen in the case of Absalom, Ahithophel, and other persecutors of David.

Hence it is that David, having so often experienced God’s fulfilment of the word of his first commandment, sings in all places and at all times, ‘that God is God over all, exercising mercy and judgment.’ And it is with God alone that a kingdom and commonwealth can be rightly governed: for where God is not, there all things are scattered and in confusion, and neither families are subject to their heads, nor citizens to their rulers.

PSALM CII.

_The prophet in his prayer maketh a grievous complaint.—He taketh comfort in the eternity and mercy of God.—The mercies of God are to be recorded.—He sustaineth his weakness by the unchangeableness of God._

A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD.

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.

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 house-top.

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.

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.

Thou shalt arise, _and_ have mercy upon Zion: for the time to favour her, yea, the set time, is come.

For thy servants take pleasure in her stones, and favour 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.

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.

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.

Of old hast thou laid the foundation of the earth; and the heavens _are_ the work of thy hands.

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.

This Psalm is a prayer of an afflicted and tempted heart, miserably sighing and praying for deliverance and the coming of the kingdom of God. And indeed the whole sum and substance of this Psalm is, “Thy kingdom come.”

This Psalm may be used as a general prayer. It was used especially by the fathers under the law: who being most spiritual men, and knowing the infinite weight of sin, and the kingdom of death, longed for the coming and revelation of Christ, the kingdom of grace, and the blessing promised.

“Have mercy upon Zion (saith the Psalmist) for the time to have mercy upon her is come.” For thy servants (saith he) long for her to be built up again, and for the stones and cement to be made ready: that is, they long for that grace and that blessing to be revealed unto all nations, and to be preached in all kingdoms; that those who are captives and in chains under the power of the devil and of sin, and who are the sons of wrath and death, may be delivered; and that there may flow together into the true Zion, the church of God, those out of all nations and kingdoms, who may magnify the name of the Lord, and may preach and hear the gospel, and that all the rigid demands and ceremonies of the law, and the whole of the Old Testament dispensation, may cease. For out of and without Christ there is nothing but the kingdom of sin and death: that is, a continual misery and distress in this life, by various and hard temptations of the devil and the world: and also a shortness of life itself, and that life changeable and uncertain, full of sorrow and full of death; which life the godly consider it a “gain” to have shortened and finished: as the apostle saith, “to me to live is Christ, and to die is gain.”

But amidst all this misery, in Christ is consolation and eternal life; for he is before every creature; he created the heaven and the earth, and by him all things consist; and he also, in the regeneration, will renew the heavens and the earth. Hence he is independent of and above all time and years, and of his years there is no end. He now dies no more, death hath no more dominion over him. For this kingdom of life and of salvation (saith the Psalmist) we pray and long. May this kingdom come. Amen.

PSALM CIII.

_An exhortation to bless God for his mercy, and for the constancy thereof._

A Psalm of David.

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.

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 alway chide; neither will he keep _his anger_ for ever.

He hath not dealt with us after our sins, nor rewarded us according to our iniquities.