Read-Post Through the Bible

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(Psa 28)  "A Psalm of David. Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit. {2} Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. {3} Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts. {4} Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert. {5} Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up.

{6} Blessed be the LORD, because he hath heard the voice of my supplications. {7} The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him. {8} The LORD is their strength, and he is the saving strength of his anointed. {9} Save thy people, and bless thine inheritance: feed them also, and lift them up for ever."

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Psalms 28 - A righteous man in affliction makes supplication to God, and complains of the malice of his enemies, Psa_28:1-4; whom he describes as impious, and whose destruction he predicts, Psa_28:5. He blesses God for hearing his prayers, and for filling him with consolation, Psa_28:6, Psa_28:7; then prays for God’s people, Psa_28:8, Psa_28:9.

This Psalm is of the same complexion with the two preceding; and belongs most probably to the times of the captivity, though some have referred it to David in his persecutions. In the five first verses the author prays for support against his enemies, who appear to have acted treacherously against him. In the sixth and seventh he is supposed to have gained the victory, and returns with songs of triumph. The eighth is a chorus of the people sung to their conquering king. The ninth is the prayer of the king for his people. — Clarke 

Psalms 28 - The former part of this psalm is the prayer of a saint militan and now in distress (Psa_28:1-3), to which is added the doom of God's implacable enemies (Psa_28:4, Psa_28:5). The latter part of the psalm is the thanksgiving of a saint triumphant, and delivered out of his distresses (Psa_28:6-8 ), to which is added a prophetical prayer for all God's faithful loyal subjects (Psa_28:9). So that it is hard to say which of these two conditions David was in when he penned it. Some think he was now in trouble seeking God, but at the same time preparing to praise him for his deliverance, and by faith giving him thanks for it, before it was wrought. Others think he was now in triumph, but remembered, and recorded for his own and others' benefit, the prayers he made when he was in affliction, that the mercy might relish the better, when it appeared to be an answer to them.

A psalm of David. — Henry 

Psalms 28 - Title and Subject - Again, the title, “A Psalm of David,” is too general to give us any clue to the occasion upon which it was written. Its position, as following the twenty-seventh, seems to have been designed, for it is a most suitable pendant and sequel to it. It is another of those “songs in the night” of which the pen of David was so prolific. The thorn at the breast of the nightingale was said by the old naturalists to make it sing: David's griefs made him eloquent in holy psalmody. The main pleading of this Psalm is that the suppliant may not be confounded with the workers of iniquity for whom he expresses the utmost abhorrence; it may suit any slandered saint who, being misunderstood by men, and treated by them as an unworthy character, is anxious to stand aright before the bar of God. The Lord Jesus may be seen here pleading as the representative of his people.

Division - The first and second verses earnesty entreat audience of the Lord in a time of dire emergency. From Psa_28:2-5, the portion of the wicked is described and deprecated. In Psa_28:6, Psa_28:7, and Psa_28:8, praise is given for the Lord's mercy in hearing prayer, and the Psalm concludes with a general petition for the whole host of militant believers.  — Psalms   

Psa 28:1-5 

David is very earnest in prayer. Observe his faith in prayer; God is my rock, on whom I build my hope. Believers should not rest till they have received some token that their prayers are heard. He prays that he may not be numbered with the wicked. Save me from being entangled in the snares they have laid for me. Save me from being infected with their sins, and from doing as they do. Lord, never leave me to use such arts of deceit and treachery for my safety, as they use for my ruin. Believers dread the way of sinners; the best are sensible of the danger they are in of being drawn aside: we should all pray earnestly to God for his grace to keep us. Those who are careful not to partake with sinners in their sins, have reason to hope that they shall not receive their plagues. He speaks of the just judgments of the Lord on the workers of iniquity, Psa_28:4. This is not the language of passion or revenge. It is a prophecy that there will certainly come a day, when God will punish every man who persists in his evil deeds. Sinners shall be reckoned with, not only for the mischief they have done, but for the mischief they designed, and did what they could to effect. Disregard of the works of the Lord, is the cause of the sin of sinners, and becomes the cause of their ruin. — MHCC

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Psa 28:1-5 

In these verses David is very earnest in prayer.

I. He prays that God would graciously hear and answer him, now that, in his distress, he called upon him, Psa_28:1, Psa_28:2. Observe his faith in prayer: O Lord, my rock, denoting his belief of God's power (he is a rock) and his dependence upon that power - “He is my rock, on whom I build my hope.” Observe his fervency in prayer: “To thee will I cry, as one in earnest, being ready to sink, unless thou come in with seasonable succour.” And observe how solicitous he is to obtain an answer: “Be not silent to me, as one angry at my prayers, Psa_80:4. Lord, speak to me, answer me with good words and comfortable words (Zec_1:13); though the thing I pray for has not been given me, yet let God speak to me joy and gladness, and make me to hear them. Lord, speak for me, in answer to my prayers, plead my cause, command deliverances for me, and thus hear and answer the voice of my supplications.” Two things he pleads: -

1. The sad despair he should be in if God slighted him: “If thou be silent to me, and I have not the tokens of thy favour, I am like those that go down into the pit (that is, I am a dead man, lost and undone); if God be not my friend, appear not to me and appear not for me, my hope and my help will have perished.” Nothing can be so cutting, so killing, to a gracious soul, as the want of God's favour and the sense of his displeasure. I shall be like those that go down to hell (so some understand it); for what is the misery of the damned but this, that God is ever silent to them and deaf to their cry? Those are in some measure qualified for God's favour, and may expect it, who are thus possessed with a dread of his wrath, and to whom his frowns are worse than death.

2. The good hopes he had that God would favour him: I lift up my hands towards thy holy oracle, which denotes, not only an earnest desire, but an earnest expectation, thence to receive an answer of peace. The most holy place within the veil is here, as elsewhere, called the oracle; there the ark and the mercy-seat were, there God was said to dwell between the cherubim, and thence he spoke to his people, Num_7:89. That was a type of Christ, and it is to him that we must lift up our eyes and hands, for through him all good comes from God to us. It was also a figure of heaven (Heb_9:24); and from God as our Father in heaven we are taught to expect an answer to our prayers. The scriptures are called the oracles of God, and to them we must have an eye in our prayers and expectations. There is the word on which God hath caused and encouraged us to hope.

II. He deprecates the doom of wicked people, as before (Psa_26:9, “Gather not my soul with sinners): Lord, I attend thy holy oracle, draw me not away from that with the wicked, and with the workers of iniquity,” Psa_28:3.

1. “Save me from being entangled in the snares they have laid for me. They flatter and cajole me, and speak peace to me; but they have a design upon me, for mischief is in their heart; they aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn away and ruined by their cursed plots; for they have, can have, no power, no success, against me, except it be given them from above.”

2. “Save me from being infected with their sins and from doing as they do. Let me not be drawn away by their fallacious arguments, or their allurements, from the holy oracle (where I desire to dwell all the days of my life), to practise any wicked works;” see Psa_141:4. “Lord, never leave me to myself, to use such arts of deceit and treachery for my safety as they use to my ruin. Let no event of Providence be an invincible temptation to me, to draw me either into the imitation or into the interest of wicked people.” Good men dread the way of sinners; the best are sensible of the danger they are in of being drawn aside into it; and therefore we should all pray earnestly to God for his grace to keep us in our integrity.

3. “Save me from being involved in their doom; let me not be led forth with the workers of iniquity, for I am not one of those that speak peace while war is in their hearts.” Note, Those that are careful not to partake with sinners in their sins have reason to hope that they shall not partake with them in their plagues, Rev_18:4.

III. He imprecates the just judgments of God upon the workers of iniquity (Psa_28:4): Give them according to their deeds. This is not the language of passion or revenge, nor is it inconsistent with the duty of praying for our enemies. But,

1. Thus he would show how far he was from complying with the workers of iniquity, and with what good reason he had begged not to be drawn away with them, because he was convinced that they could not be made more miserable then to be dealt with according to their deeds.

2. Thus he would express his zeal for the honour of God's justice in the governing world. “Lord, they think all well that they do, and justify themselves in their wicked practices. Lord, give them after the work of their hands, and so undeceive those about them, who think there is no harm in what they do because it goes unpunished,” Psa_94:1, Psa_94:2.

3. This prayer is a prophecy that God will, sooner or later, render to all impenitent sinners according to their deserts. If what has been done amiss be not undone by repentance, there will certainly come a reckoning day, when God will render to every man who persists in his evil deeds according to them. It is a prophecy particularly of the destruction of destroyers: “They speak peace to their neighbours, but mischief is in their hearts; Lord, give them according to their deeds, let the spoilers be spoiled, and let those be treacherously dealt with who have thus dealt treacherously;” see Isa_33:1; Rev_18:6; Rev_13:10. Observe, He foretels that God will reward them, not only according to their deed, but according to the wickedness of their endeavours; for sinners shall be reckoned with, not only for the mischief they have done, but for the mischief they would have done, which they designed, and did what they could to effect. And, if God go by this rule in dealing with the wicked, surely he will do so in dealing with the righteous, and will reward them, not only for the good they have done, but for the good they have endeavoured to do, though they could not accomplish it.

IV. He foretels their destruction for their contempt of God and his hand (Psa_28:5): “Because they regard not the works of the Lord and the operations of his hands, by which he manifests himself and speaks to the children of men, he will destroy them in this world and in the other, and not build them up.” Note, A stupid regardlessness of the works of God is the cause of their ruin. Why do men question the being or attributes of God, but because they do not duly regard his handiworks, which declare his glory, and in which the invisible things of him are clearly seen? Why do men forget God, and live without him, nay, affront God, and live in rebellion against him, but because they consider not the instances of that wrath of his which is revealed from heaven against all ungodliness and unrighteousness of men? Why do the enemies of God's people hate and persecute them, and devise mischief against them, but because they regard not the works God has wrought for his church, by which he has made it appear how dear it is to him? See Isa_5:12.

In singing this we must arm ourselves against all temptations to join with the workers of iniquity, and animate ourselves against all the troubles we may be threatened with by the workers of iniquity. — Henry

[daniel1212av]

Psa 28:1-5 

In these verses David is very earnest in prayer.

I. He prays that God would graciously hear and answer him, now that, in his distress, he called upon him, Psa_28:1, Psa_28:2. Observe his faith in prayer: O Lord, my rock, denoting his belief of God's power (he is a rock) and his dependence upon that power - “He is my rock, on whom I build my hope.” Observe his fervency in prayer: “To thee will I cry, as one in earnest, being ready to sink, unless thou come in with seasonable succour.” And observe how solicitous he is to obtain an answer: “Be not silent to me, as one angry at my prayers, Psa_80:4. Lord, speak to me, answer me with good words and comfortable words (Zec_1:13); though the thing I pray for has not been given me, yet let God speak to me joy and gladness, and make me to hear them. Lord, speak for me, in answer to my prayers, plead my cause, command deliverances for me, and thus hear and answer the voice of my supplications.” Two things he pleads: -

1. The sad despair he should be in if God slighted him: “If thou be silent to me, and I have not the tokens of thy favour, I am like those that go down into the pit (that is, I am a dead man, lost and undone); if God be not my friend, appear not to me and appear not for me, my hope and my help will have perished.” Nothing can be so cutting, so killing, to a gracious soul, as the want of God's favour and the sense of his displeasure. I shall be like those that go down to hell (so some understand it); for what is the misery of the damned but this, that God is ever silent to them and deaf to their cry? Those are in some measure qualified for God's favour, and may expect it, who are thus possessed with a dread of his wrath, and to whom his frowns are worse than death.

2. The good hopes he had that God would favour him: I lift up my hands towards thy holy oracle, which denotes, not only an earnest desire, but an earnest expectation, thence to receive an answer of peace. The most holy place within the veil is here, as elsewhere, called the oracle; there the ark and the mercy-seat were, there God was said to dwell between the cherubim, and thence he spoke to his people, Num_7:89. That was a type of Christ, and it is to him that we must lift up our eyes and hands, for through him all good comes from God to us. It was also a figure of heaven (Heb_9:24); and from God as our Father in heaven we are taught to expect an answer to our prayers. The scriptures are called the oracles of God, and to them we must have an eye in our prayers and expectations. There is the word on which God hath caused and encouraged us to hope.

II. He deprecates the doom of wicked people, as before (Psa_26:9, “Gather not my soul with sinners): Lord, I attend thy holy oracle, draw me not away from that with the wicked, and with the workers of iniquity,” Psa_28:3.

1. “Save me from being entangled in the snares they have laid for me. They flatter and cajole me, and speak peace to me; but they have a design upon me, for mischief is in their heart; they aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn away and ruined by their cursed plots; for they have, can have, no power, no success, against me, except it be given them from above.”

2. “Save me from being infected with their sins and from doing as they do. Let me not be drawn away by their fallacious arguments, or their allurements, from the holy oracle (where I desire to dwell all the days of my life), to practise any wicked works;” see Psa_141:4. “Lord, never leave me to myself, to use such arts of deceit and treachery for my safety as they use to my ruin. Let no event of Providence be an invincible temptation to me, to draw me either into the imitation or into the interest of wicked people.” Good men dread the way of sinners; the best are sensible of the danger they are in of being drawn aside into it; and therefore we should all pray earnestly to God for his grace to keep us in our integrity.

3. “Save me from being involved in their doom; let me not be led forth with the workers of iniquity, for I am not one of those that speak peace while war is in their hearts.” Note, Those that are careful not to partake with sinners in their sins have reason to hope that they shall not partake with them in their plagues, Rev_18:4.

III. He imprecates the just judgments of God upon the workers of iniquity (Psa_28:4): Give them according to their deeds. This is not the language of passion or revenge, nor is it inconsistent with the duty of praying for our enemies. But,

1. Thus he would show how far he was from complying with the workers of iniquity, and with what good reason he had begged not to be drawn away with them, because he was convinced that they could not be made more miserable then to be dealt with according to their deeds.

2. Thus he would express his zeal for the honour of God's justice in the governing world. “Lord, they think all well that they do, and justify themselves in their wicked practices. Lord, give them after the work of their hands, and so undeceive those about them, who think there is no harm in what they do because it goes unpunished,” Psa_94:1, Psa_94:2.

3. This prayer is a prophecy that God will, sooner or later, render to all impenitent sinners according to their deserts. If what has been done amiss be not undone by repentance, there will certainly come a reckoning day, when God will render to every man who persists in his evil deeds according to them. It is a prophecy particularly of the destruction of destroyers: “They speak peace to their neighbours, but mischief is in their hearts; Lord, give them according to their deeds, let the spoilers be spoiled, and let those be treacherously dealt with who have thus dealt treacherously;” see Isa_33:1; Rev_18:6; Rev_13:10. Observe, He foretels that God will reward them, not only according to their deed, but according to the wickedness of their endeavours; for sinners shall be reckoned with, not only for the mischief they have done, but for the mischief they would have done, which they designed, and did what they could to effect. And, if God go by this rule in dealing with the wicked, surely he will do so in dealing with the righteous, and will reward them, not only for the good they have done, but for the good they have endeavoured to do, though they could not accomplish it.

IV. He foretels their destruction for their contempt of God and his hand (Psa_28:5): “Because they regard not the works of the Lord and the operations of his hands, by which he manifests himself and speaks to the children of men, he will destroy them in this world and in the other, and not build them up.” Note, A stupid regardlessness of the works of God is the cause of their ruin. Why do men question the being or attributes of God, but because they do not duly regard his handiworks, which declare his glory, and in which the invisible things of him are clearly seen? Why do men forget God, and live without him, nay, affront God, and live in rebellion against him, but because they consider not the instances of that wrath of his which is revealed from heaven against all ungodliness and unrighteousness of men? Why do the enemies of God's people hate and persecute them, and devise mischief against them, but because they regard not the works God has wrought for his church, by which he has made it appear how dear it is to him? See Isa_5:12.

In singing this we must arm ourselves against all temptations to join with the workers of iniquity, and animate ourselves against all the troubles we may be threatened with by the workers of iniquity. — Henry 

[daniel1212av]

(Psa 29)  "A Psalm of David. Give unto the LORD, O ye mighty, give unto the LORD glory and strength. {2} Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness. {3} The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters. {4} The voice of the LORD is powerful; the voice of the LORD is full of majesty. {5} The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon. {6} He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. {7} The voice of the LORD divideth the flames of fire. {8} The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh. {9} The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory. {10} The LORD sitteth upon the flood; yea, the LORD sitteth King for ever. {11} The LORD will give strength unto his people; the LORD will bless his people with peace."

[daniel1212av]

Psalms 29 - The psalmist calls upon the great and mighty to give thanks unto God, and to worship him in the beauty of holiness, on account of a tempest that had taken place, Psa_29:1, Psa_29:2. He shouts the wonders produced by a thunderstorm, which he calls the voice of God, Psa_29:3-9. Speaks of the majesty of God, Psa_29:10; and points out the good he will do to his people, Psa_29:11. — Clarke (abridged).

Psalms 29 - It is the probable conjecture of some very good interpreters that David penned this psalm upon occasion, and just at the time, of a great storm of thunder, lightning, and rain, as the eighth psalm was his meditation in a moon-light night and the nineteenth in a sunny morning. It is good to take occasion from the sensible operations of God's power in the kingdom of nature to give glory to him. So composed was David, and so cheerful, even in a dreadful tempest, when others trembled, that then he penned this psalm; for, “though the earth be removed, yet will we not fear.” 

I. He calls upon the great ones of the world to give glory to God (Psa_29:1, Psa_29:2).

II. To convince them of the goodness of that God whom they were to adore, he takes notice of his power and terror in the thunder, and lightning, and thunder-showers (Psa_29:3-9), his sovereign dominion over the world (Psa_29:10), and his special favour to his church (Psa_29:11). Great and high thoughts of God should fill us in singing this psalm.

A psalm of David. — Henry 

Psalms 29 - Title - A Psalm of David. The title affords us no information beyond the fact that David is the author of this sublime song.

Subject - It seems to be the general opinion of modern annotators, that this Psalm is meant to express the glory of God as heard in the pealing thunder, and seen in an equinoctial tornado. Just as thePsa_8:1-9 is to be read by moonlight, when the stars are bright, as the nineteenth needs the rays of the rising sun to bring out its beauty, so this can be best rehearsed beneath the black wing of tempest, by the glare of the lightning, or amid that dubious dusk which heralds the war of elements. The verses march to the tune of thunderbolts. God is everywhere conspicuous, and all the earth is hushed by the majesty of his presence. The word of God in the law and gospel is here also depicted in its majesty of power. True ministers are sons of thunder, and the voice of God in Christ Jesus is full of majesty. Thus we have God's works and God's word joined together: let no man put them asunder by a false idea that theology and science can by any possibility oppose each other. We may, perhaps, by a prophetic glance, behold in this Psalm the dread tempests of the latter days, and the security of the elect people.

Division - The first two verses are a call to adoration. From Psa_29:3 to Psa_29:10 the path of the tempest is traced, the attributes of God's word are rehearsed, and God magnified in all the terrible grandeur of his power; and the last verse sweetly closes the scene with the assurance that the omnipotent Jehovah will give both strength and peace to his people. Let heaven and earth pass away, the Lord will surely bless his people.  — Psalms   

Psa 29:1-11 

The mighty and honourable of the earth are especially bound to honour and worship him; but, alas, few attempt to worship him in the beauty of holiness. When we come before him as the Redeemer of sinners, in repentance faith, and love, he will accept our defective services, pardon the sin that cleaves to them, and approve of that measure of holiness which the Holy Spirit enables us to exercise. We have here the nature of religious worship; it is giving to the Lord the glory due to his name. We must be holy in all our religious services, devoted to God, and to his will and glory. There is a beauty in holiness, and that puts beauty upon all acts of worship. The psalmist here sets forth God's dominion in the kingdom of nature. In the thunder, and lightning, and storm, we may see and hear his glory. Let our hearts be thereby filled with great, and high, and honourable thoughts of God, in the holy adoring of whom, the power of godliness so much consists. O Lord our God, thou art very great! The power of the lightning equals the terror of the thunder. The fear caused by these effects of the Divine power, should remind us of the mighty power of God, of man's weakness, and of the defenceless and desperate condition of the wicked in the day of judgment. But the effects of the Divine word upon the souls of men, under the power of the Holy Spirit, are far greater than those of thunder storms in the nature world. Thereby the stoutest are made to tremble, the proudest are cast down, the secrets of the heart are brought to light, sinners are converted, the savage, sensual, and unclean, become harmless, gentle, and pure. If we have heard God's voice, and have fled for refuge to the hope set before us, let us remember that children need not fear their Father's voice, when he speaks in anger to his enemies. While those tremble who are without shelter, let those who abide in his appointed refuge bless him for their security, looking forward to the day of judgment without dismay, safe as Noah in the ark. — MHCC

Psa 29:1-11 

In this psalm we have,

I. A demand of the homage of the great men of the earth to be paid to the great God. Every clap of thunder David interpreted as a call to himself and other princes to give glory to the great God. Observe,

1. Who they are that are called to this duty: “O you mighty (Psa_29:1), you sons of the mighty, who have power, and on whom that power is devolved by succession and inheritance, who have royal blood running in your veins!” It is much for the honour of the great God that the men of this world should pay their homage to him; and they are bound to do it, not only because, high as they are, he is infinitely above them, and therefore they must bow to him, but because they have their power from him, and are to use it for him, and this tribute of acknowledgment they owe to him for it.

2. How often this call is repeated; Give unto the Lord, and again, and a third time, Give unto the Lord. This intimates that the mighty men are backward to this duty and are with difficulty persuaded to it, but that it is of great consequence to the interests of God's kingdom among men that princes should heartily espouse them. Jerusalem flourishes when the kings of the earth bring their glory and honour into it, Rev_21:24. 3. What they are called to do - to give unto the Lord, not as if he needed any thing, or could be benefited by any gifts of ours, nor as if we had any thing to give him that is not his own already (Who hath first given to him?), but the recognition of his glory, and of his dominion over us, he is pleased to interpret as a gift to him: “Give unto the Lord your own selves, in the first place, and then your services. Give unto the Lord glory and strength; acknowledge his glory and strength, and give praise to him as a God of infinite majesty and irresistible power; and whatever glory or strength he has by his providence entrusted you with offer it to him, to be used for his honour, in his service. Give him your crowns; let them be laid at his feet; give him your sceptres, your swords, your keys, put all into his hand, that you, in the use of them, may be to him for a name and a praise.” Princes value themselves by their glory and strength; these they must ascribe to God, owning him to be infinitely more glorious and powerful than they. This demand of homage from the mighty must be looked upon as directed either to the grandees of David's own kingdom, the peers of the realm, the princes of the tribes (and it is to excite them to a more diligent and constant attendance at God's altars, in which he had observed them very remiss), or to the neighbouring kings whom he by his sword had made tributaries to Israel and now would persuade to become tributaries to the God of Israel. Crowned heads must bow before the King of kings. What is here said to the mighty is said to all: Worship God; it is the sum and substance of the everlasting gospel, Rev_14:6, Rev_14:7. Now we have here,

(1.) The nature of religious worship; it is giving to the Lord the glory due to his name, Psa_29:2. God's name is that whereby he has made himself known. There is a glory due to his name. It is impossible that we should give him all the glory due to his name; when we have said and done out best for the honour of God's name, still we come infinitely short of the merit of the subject; but when we answer that revelation which he has made of himself, with suitable affections and adorations, then we give him some of that glory which is due to his name. If we would, in hearing and praying, and other acts of devotion, receive grace from God, we must make it our business to give glory to God.

(2.) The rule of the performance of religious exercises; Worship the Lord in the beauty of holiness, which denotes,

[daniel1212av]

[1.] The object of our worship; the glorious majesty of God is called the beauty of holiness, 2Ch_20:21. In the worship of God we must have an eye to his beauty, and adore him, not only as infinitely awful and therefore to be feared above all, but as infinitely amiable and therefore to be loved and delighted in above all; especially we must have an eye to the beauty of his holiness; this the angels fasten upon in their praises, Rev_4:8. Or,

[2.] The place of worship. The sanctuary then was the beauty of holiness, Psa_48:1, Psa_48:2; Jer_17:12. The beauty of the sanctuary was the exact agreement of the worship there performed with the divine appointment - the pattern in the mount. Now, under the gospel, solemn assemblies of Christians (which purity is the beauty of) are the places where God is to be worshipped. Or,

[3.] The manner of worship. We must be holy in all our religious performances, devoted to God, and to his will and glory. There is a beauty in holiness, and it is that which puts an acceptable beauty upon all the acts of worship.

II. Good reason given for this demand. We shall see ourselves bound to give glory to God if we consider,

1. His sufficiency in himself, intimated in his name Jehovah - I am that I am, which is repeated here no fewer than eighteen times in this short psalm, twice in every verse but three, and once in two of those three; I do not recollect that there is the like in all the book of psalms. Let the mighty ones of the earth know him by this name and give him the glory due to it.

2. His sovereignty over all things. Let those that rule over men know there is a God that rules over them, that rules over all. The psalmist here sets forth God's dominion,

(1.) In the kingdom of nature. In the wonderful effects of natural causes, and the operations of the powers of nature, we ought to take notice of God's glory and strength, which we are called upon to ascribe to him; in the thunder, and lightning, and rain, we may see,

[1.] His glory. It is the God of glory that thunders (thunders is the noise of his voice, Job_37:2), and it declares him a God of glory, so awful is the sound of the thunder, and so bright the flash of its companion, the lightning; to the hearing and to the sight nothing is more affecting than these, as if by those two learning senses God would have such proofs of his glory to the minds of men as should leave the most stupid inexcusable. Some observe that there were then some particular reasons why thunder should be called the voice of the Lord, not only because it comes from above, is not under the direction or foresight of any man, speaks aloud, and reaches far, but because God often spoke in thunder, particularly at Mount Sinai, and by thunder discomfited the enemies of Israel. To speak it the voice of the God of glory, it is here said to be upon the water, upon many waters (Psa_29:3); it reaches over the vast ocean, the waters under the firmament; it rattles among the thick clouds, the waters above the firmament. Every one that hears the thunder (his ear being made to tingle with it) will own that the voice of the Lord is full of majesty (Psa_29:4), enough to make the highest humble (for none can thunder with a voice like him) and the proudest tremble - for, if his voice be so terrible, what is his arm? Every time we hear it thunder, let our hearts be thereby filled with great, and high, and honourable thoughts of God, in the holy adorings and admirings of whom the power of godliness does so much consist. O Lord our God! thou art very great.

[2.] His power (Psa_29:4.): The voice of the Lord is powerful, as appears by the effects of it; for it works wonders. Those that write natural histories relate the prodigious effects of thunder and lightning, even out of the ordinary course of natural causes, which must be resolved into the omnipotence of the God of nature.

First, Trees have been rent and split by thunderbolts, Psa_29:5, Psa_29:6. The voice of the Lord, in the thunder, often broke the cedars, even those of Lebanon, the strongest, the stateliest. Some understand it of the violent winds which shook the cedars, and sometimes tore off their aspiring tops. Earthquakes also shook the ground itself on which the trees grew, and made Lebanon and Sirion to dance; the wilderness of Kadesh also was in like manner shaken (Psa_29:8 ), the trees by winds, the ground by earthquakes, and both by thunders, of which I incline rather to understand it. The learned Dr. Hammond understands it of the consternations and conquest of neighbouring kingdoms that warred with Israel and opposed David, as the Syrians, whose country lay near the forest of Lebanon, the Amorites that bordered on Mount Hermon, and the Moabites and Ammonites that lay about the wilderness of Kadesh.

Secondly. Fires have been kindled by lightnings and houses and churches thereby consumed; hence we read of hot thunderbolts (Psa_78:48); accordingly the voice of the Lord, in the thunder, is here said to divide the flames of fire (Psa_29:7), that is, to scatter them upon the earth, as God sees fit to direct them and do execution by them. Thirdly, The terror of thunder makes the hinds to calve sooner, and some think more easily, than otherwise they would. The hind is a timourous creature, and much affected with the noise of thunder; and no marvel, when sometimes proud and stout men have been made to tremble at it. The emperor Caligula would hide himself under his bed when it thundered. Horace, the poet, owns that he was reclaimed from atheism by the terror of thunder and lightning, which he describes somewhat like this of David, lib. 1, ode 34. The thunder is said here to discover the forest, that is, it so terrifies the wild beasts of the forest that they quit the dens and thickets in which they hid themselves are so are discovered. Or it throws down the trees, and so discovers the ground that was shaded by them. Whenever it thunders let us think of this psalm; and, whenever we sing this psalm, let us think of the dreadful thunder-claps we have sometimes heard, and thus bring God's words and his works together, that by both we may be directed and quickened to give unto him the glory due unto his name; and let us bless him that there is another voice of his besides this dreadful one, by which God now speaks to us, even the still small voice of his gospel, the terror of which shall not make us afraid.

(2.) In the kingdom of providence, Psa_29:10. God is to be praised as the governor of the world of mankind. He sits upon the flood; he sits King for ever. He not only sits at rest in the enjoyment of himself, but he sits as King in the throne which he has prepared in the heavens (Psa_103:19), where he takes cognizance of, and gives orders about, all the affairs of the children of men, and does all according to his will, according to the counsel of his will. Observe,

[1.] The power of his kingdom: He sits upon the flood. As he has founded the earth, so he has founded his own throne, upon the floods, Psa_24:2. The ebbings and flowings of this lower world, and the agitations and revolutions of the affairs in it, give not the least shake to the repose nor to the counsels of the Eternal Mind. The opposition of his enemies is compared to the flood (Psa_93:3, Psa_93:4); but the Lord sits upon it; he crushes it, conquers it, and completes his own purposes in despite of all the devices that are in men's hearts. The word here translated the flood is never used but concerning Noah's flood; and therefore some think it is that which is here spoken of. God did sit upon that flood as a Judge executing the sentence of his justice upon the world of the ungodly that was swept away by it. And he still sits upon the flood, restraining the waters of Noah, that they turn not again to cover the earth, according to his promise never to destroy the earth any more by a flood, Gen_9:11; Isa_54:9.

[2.] The perpetuity of his kingdom; He sits King for ever; no period can, or shall, be put to his government. The administration of his kingdom is consonant to his counsels from eternity and pursuant to his designs for eternity.

(3.) In the kingdom of grace. Here his glory shines most brightly,

[1.] In the adorations he receives from the subjects of that kingdom (Psa_29:9). In his temple, where people attend his discoveries of himself and his mind and attend him with their praises, every one speaks of his glory. In the world every man sees it, or at least may behold it afar off (Job_36:25); but it is only in the temple, in the church, that it is spoken of to his honour. All his works do praise him (that is, they minister matter for praise), but his saints only do bless him, and speak of his glory of his works, Psa_145:10.

[2.] In the favours he bestows upon the subjects of that kingdom, Psa_29:11. First, He will qualify them for his service: He will give strength to his people, to fortify them against every evil work and to furnish them for every good work; out of weakness they shall be made strong; nay, he will perfect strength in weakness. Secondly, He will encourage them in his service: He will bless his people with peace. Peace is a blessing of inestimable value, which God designs for all his people. The work of righteousness is peace (great peace have those that love thy law); but much more the crown of righteousness: the end of righteousness is peace; it is endless peace. When the thunder of God's wrath shall make sinners tremble the saints shall lift up their heads with joy. — Henry

[daniel1212av]

  (Psa 30)  "A Psalm and Song at the dedication of the house of David. I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me. {2} O LORD my God, I cried unto thee, and thou hast healed me. {3} O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.

{4} Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness. {5} For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning. {6} And in my prosperity I said, I shall never be moved.

{7} LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled. {8} I cried to thee, O LORD; and unto the LORD I made supplication. {9} What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth? {10} Hear, O LORD, and have mercy upon me: LORD, be thou my helper. {11} Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness; {12} To the end that my glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever."

[daniel1212av]

Psalms 30 - The psalmist returns thanks to God for deliverance from great danger, Psa_30:1-3. He calls upon the saints to give thanks to God at the remembrance of his holiness, because of his readiness to save, Psa_30:4, Psa_30:5. He relates how his mind stood affected before this great trial and how soon an unexpected change took place, Psa_30:6, Psa_30:7; mentions how, and in what terms, he prayed for mercy, Psa_30:8-10; shows how God heard and delivered him and the effect it had upon his mind, Psa_30:11, Psa_30:12.

This Psalm or song is said to have been made or used at the dedication of the house of David, or rather the dedication of a house or temple; for the word David refers not to הבית  habbayith, the house, but to מזמור  mizmor, a Psalm. But what temple or house could this be? Some say, the temple built by Solomon; others refer it to the dedication of the second temple under Zerubbabel, and some think it intended for the dedication of a third temple, which is to be built in the days of the Messiah. There are others who confine it to the dedication of the house which David built for himself on Mount Sion, after he had taken Jerusalem from the Jebusites; or to the purgation and re-dedication of his own house, that had been defiled by the wicked conduct of his own son Absalom. Calmet supposes it to have been made by David on the dedication of the place which he built on the threshing floor of Araunah, after the grievous plague which had so nearly desolated the kingdom, 2Sa_24:25; 1Ch_21:26. All the parts of the Psalm agree to this: and they agree to this so well, and to no other hypothesis, that I feel myself justified in modelling the comment on this principle alone. — Clarke 

Psalms 30 - This is a psalm of thanksgiving for the great deliverances which God had wrought for David, penned upon occasion of the dedicating of his house of cedar, and sung in that pious solemnity, though there is not any thing in it that has particular reference to that occasion. Some collect from divers passages in the psalm itself that it was penned upon his recovery from a dangerous fit of sickness, which might happen to be about the time of the dedication of his house. 

I. He here praises God for the deliverances he had wrought for him (Psa_30:1-3). 

II. He calls upon others to praise him too, and encourages them to trust in him (Psa_30:4, Psa_30:5). 

III. He blames himself for his former security (Psa_30:6, Psa_30:7). 

IV. He recollects the prayers and complaints he had made in his distress (Psa_30:8-10). With them he stirs up himself to be very thankful to God for the present comfortable change (Psa_30:11, Psa_30:12). In singing this psalm we ought to remember with thankfulness any like deliverances wrought for us, for which we must stir up our selves to praise him and by which we must be engaged to depend upon him.

A psalm and song at the dedication of the house of David. — Henry 

Psalms 30 - Title - A Psalm and Song at the Dedication of the House of David; or rather, A Psalm; a Song of Dedication for the House. By David. A song of faith since the house of Jehovah, here intended, David never lived to see. A Psalm of praise, since a sore judgment had been stayed, and a great sin forgiven. From our English version it would appear that this Psalm was intended to be sung at the building of that house of cedar which David erected for himself, when he no longer had to hide himself in the Cave of Adullam, but had become a great king. If this had been the meaning, it would have been well to observe that it is right for the believer when removing, to dedicate his new abode to God. We should call together our Christian friends, and show that where we dwell, God dwells, and where we have a tent, God has an altar. But as the song refers to the temple, for which it was David's joy to lay by in store, and for the site of which he purchased in his later days the floor of Ornan, we must content ourselves with remarking the holy faith which foresaw the fulfilment of the promise made to him concerning Solomon. Faith can sing -

“Glory to thee for all the grace
I have not tasted yet.”

Throughout this Psalm there are indications that David had been greatly afflicted both personally and relatively, after having, in his presumption, fancied himself secure. When God's children prosper one way, they are generally tried another, for few of us can bear unmingled prosperity. Even the joys of hope need to be mixed with the pains of experience, and the more surely so when comfort breeds carnal security and self-confidence. Nevertheless, pardon soon followed repentance, and God's mercy was glorified. The Psalm is a song, and not a complaint. Let it be read in the light of the last days of David, when he had numbered the people, and God had chastened him, and then in mercy had bidden the angel sheathe his sword. On the floor of Ornan, the poet received the inspiration which glows in this delightful ode. It is the Psalm of the numbering of the people, and of the dedication temple which commemorated the staying of the plague.

Division - In Psa_30:1, Psa_30:2, and Psa_30:3, David extols the Lord for delivering him. Psa_30:4 and Psa_30:5 he invites the saints to unite with him in celebrating divine compassion. In Psa_30:6 and Psa_30:7 he confesses the fault for which he was chastened, Psa_30:8 repeals the supplication which he offered, and concludes with commemorating his deliverance and vowing eternal praise.  — Psalms   

Psa 30:1-5 

The great things the Lord has done for us, both by his providence and by his grace, bind us in gratitude to do all we can to advance his kingdom among men, though the most we can do is but little. God's saints in heaven sing to him; why should not those on earth do the same? Not one of all God's perfections carries in it more terror to the wicked, or more comfort to the godly, than his holiness. It is a good sign that we are in some measure partakers of his holiness, if we can heartily rejoice at the remembrance of it. Our happiness is bound up in the Divine favour; if we have that, we have enough, whatever else we want; but as long as God's anger continues, so long the saints' weeping continues. — MHCC

[daniel1212av]

Psa 30:6-12 

We have, in these verses, an account of three several states that David was in successively, and of the workings of his heart towards God in each of those states - what he said and did, and how his heart stood affected; in the first of these we may see what we are too apt to be, and in the other two what we should be.

I. He had long enjoyed prosperity, and then he grew secure and over-confident of the continuance of it (Psa_30:6, Psa_30:7): “In my prosperity, when I was in health of body and God had given me rest from all my enemies, I said I shall never be moved; I never thought either of having my body distempered or my government disturbed, not had any apprehensions of danger upon any account.” Such complete victories had he obtained over those that opposed him, and such a confirmed interest had he in the hearts of his people, such a firmness of mind and such a strong constitution of body, that he thought his prosperity fixed like a mountain; yet this he ascribes, not to his own wisdom or fortitude, but to the divine goodness. Thou, through thy favour, hast made my mountain to stand strong, Psa_30:7. He does not look upon it as his heaven (as worldly people do, who make their prosperity their felicity), only his mountain; it is earth still, only raised a little higher than the common level. This he thought, by the favour of God, would be perpetuated to him, imagining perhaps that, having had so many troubles in the beginning of his days, he had had his whole share and should have none in his latter end, or that God, who had given him such tokens of his favour, would never frown upon him. Note,

1. We are very apt to dream, when things are well with us, that they will always be so, and never otherwise. Tomorrow shall be as this day. As if we should think, when the weather is once fair, that it will be even fair; whereas nothing is more certain than that it will change.

2. When we see ourselves deceived in our expectations, it becomes us to reflect, with shame, upon our security, as our folly, as David does here, that we may be wiser another time and may rejoice in our prosperity as though we rejoiced not, because the fashion of it passes away.

II. On a sudden he fell into trouble, and then he prayed to God, and pleaded earnestly for relief and succour.

1. His mountain was shaken and he with it; it proved, when he grew secure, that he was least safe: “Thou didst hide thy face and I was troubled, in mind, body, or estate.” In every change of his condition he still kept his eye upon God, and, as he ascribed his prosperity to God's favour, so in his adversity he observed the hiding of God's face, to be the cause of it. If God hide his face, a good man is certainly troubled, though no other calamity befal him; when the sun sets night certainly follows, and the moon and all the stars cannot make day.

2. When his mountain was shaken he lifted up his eyes above the hills. Prayer is a salve for every sore; he made use of it accordingly. Is any afflicted? Is any troubled? Let him pray. Though God hid his face from him, yet he prayed. If God, in wisdom and justice, turn from us, yet it will be in us the greatest folly and injustice imaginable if we turn from him. No; let us learn to pray in the dark (Psa_30:8 ): I cried to thee, O Lord! It seems God's withdrawings made his prayers the more vehement. We are here told, for it seems he kept account of it,

(1.) What he pleaded, Psa_30:9.

[1.] That God would be no gainer by his death: What profit is there in my blood? implying that he would willingly die if he could thereby do any real service to God or his country (Phi_2:17), but he saw not what good could be done by his dying in the bed of sickness, as might be if he had died in the bed of honour. “Lord,” says he, “wilt thou sell one of thy own people for nought and not increase thy wealth by the price?” Psa_44:12. Nay

[2.] That, in his honour, God would seem to be a loser by his death: Shall the dust praise thee? The sanctified spirit, which returns to God, shall praise him, shall be still praising him; but the dust, which returns to the earth, shall not praise him, nor declare his truth. The services of God's house cannot be performed by the dust; it cannot praise him; there is none of that device or working in the grave, for it is the land of silence. The promises of God's covenant cannot be performed to the dust. “Lord,” says David, “if I die now, what will become of the promise made to me? Who shall declare the truth of that?” The best pleas in prayer are those that are taken from God's honour; and then we ask aright for life when we have that in view, that we may live and praise him.

(2.) What he prayed for, Psa_30:10. He prayed for mercy to pardon (Have mercy upon me), and for grace to help in time of need - Lord, be thou my helper. On these two errands we also may come boldly to the throne of grace, Heb_4:16.

III. In due time God delivered him out of his troubles and restored him to his former prosperity. His prayers were answered and his mourning was turned into dancing, Psa_30:11. God's anger now endured but for a moment, and David's weeping but for a night. The sackcloth with which, in a humble compliance with the divine Providence, he had clad himself, was loosed; his griefs were balanced; his fears were silenced; his comforts returned; and he was girded with gladness: joy was made his ornament, was made his strength, and seemed to cleave to him, as the girdle cleaves to the loins of a man. As David's plunge into trouble from the height of prosperity, and then when he least expected it, teaches us to rejoice as though we rejoiced not, because we know not how near trouble may be, so his sudden return to a prosperous condition teaches us to weep as though we wept not, because we know not how soon the storm may become a calm and the formidable blast may become a favourable gale. But what temper of mind was he in upon this happy change of the face of his affairs? What does he say now? He tells us, Psa_30:12.

1. His complaints were turned into praises. He looked upon it that God girded him with gladness to the end that he might be the sweet psalmist of Israel (2Sa_23:1), that his glory might sing praise to God, that is, his tongue (for our tongue is our glory, and never more so than when it is employed in praising God) or his soul, for that is our glory above the beasts, that must be employed in blessing the Lord, and with that we must make melody to him in singing psalms. Those that are kept from being silent in the pit must not be silent in the land of the living, but fervent, and constant, and public, in praising God.

2. These praises were likely to be everlasting: I will give thanks unto thee for ever. This bespeaks a gracious resolution that he would persevere to the end in praising God and a gracious hope that he should never want fresh matter for praise and that he should shortly be where this would be the everlasting work. Blessed are those that dwell in God's house; they will be still praising him. Thus must we learn to accommodate ourselves to the various providences of God that concern us, to want and to abound, to sing of mercy and judgment, and to sing unto God for both. — Henry

[daniel1212av]

(Psa 31)  "To the chief Musician, A Psalm of David. In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness. {2} Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me. {3} For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me. {4} Pull me out of the net that they have laid privily for me: for thou art my strength. {5} Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth. {6} I have hated them that regard lying vanities: but I trust in the LORD. {7} I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities; {8} And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.

{9} Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly. {10} For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed. {11} I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me. {12} I am forgotten as a dead man out of mind: I am like a broken vessel. {13} For I have heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life. {14} But I trusted in thee, O LORD: I said, Thou art my God. {15} My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me. {16} Make thy face to shine upon thy servant: save me for thy mercies' sake. {17} Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave. {18} Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.

{19} Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! {20} Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. {21} Blessed be the LORD: for he hath showed me his marvellous kindness in a strong city. {22} For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee. {23} O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer. {24} Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD."

[daniel1212av]

Psalms 31 - It is probable that David penned this psalm when he was persecuted by Saul; some passages in it agree particularly to the narrow escapes he had, at Keilah (1Sa_23:13), then in the wilderness of Maon, when Saul marched on one side of the hill and he on the other, and, soon after, in the cave in the wilderness of En-gedi; but that it was penned upon any of those occasions we are not told. It is a mixture of prayers, and praises, and professions of confidence in God, all which do well together and are helpful to one another. 

I. David professes his cheerful confidence in God, and, in that confidence, prays for deliverance out of his present troubles (Psa_31:1-8 ). 

II. He complains of the very deplorable condition he was in, and, in the sense of his calamities, still prays that God would graciously appear for him against his persecutors (Psa_31:9-18). 

III. He concludes the psalm with praise and triumph, giving glory to God, and encouraging himself and others to trust in him (Psa_31:19-24).

To the chief musician. A psalm of David.

Psalms 31 - Title - To the chief Musician - a Psalm of David. The dedication to the chief musician proves that this song of mingled measures and alternate strains of grief and woe was intended for public singing, and thus a deathblow is given to the notion that nothing but praise should be sung. Perhaps the Psalms, thus marked, might have been set aside as too mournful for temple worship, if special care had not been taken by the Holy Spirit to indicate them as being designed for the public edification of the Lord's people. May there not also be in Psalms thus designated a peculiarly distinct reference to the Lord Jesus? He certainly manifests himself very clearly in the twenty-second, which bears this title; and in the one before us we plainly hear his dying voice in the fifth verse. Jesus is chief everywhere, and in all the holy songs of his saints he is the chief musician. The surmises that Jeremiah penned this Psalm need no other answer than the fact that it is “a Psalm of David.”

Subject - The Psalmist in dire affliction appeals to his God for help with much confidence and holy importunity, and ere long finds his mind so strengthened that he magnifies the Lord for his great goodness. Some have thought that the occasion in his troubled life which led to this Psalm, was the treachery of the men of Keilah, and we have felt much inclined to this conjecture; but after reflection it seems to us that its very mournful tone, and its allusion to his iniquity demand a later date, and it may be more satisfactory to illustrate it by the period when Absalom had rebelled, and his courtiers were fled from him, while lying lips spread a thousand malicious rumours against him. It is perhaps quite as well that we have no settled season mentioned, or we might have been so busy in applying it to David's case as to forget its suitability to our own.

Division - There are no great lines of demarcation; throughout the strain undulates, falling into valleys of mourning, and rising with hills of confidence. However, we malt for convenience arrange it thus: David testifying his confidence in God pleads for help, Psa_31:1; expresses gratitude for mercies received, Psa_31:7, Psa_31:8; particularly describes his case, Psa_31:9; vehemently pleads for deliverance, Psa_31:14; confidently and thankfully expects a blessing, Psa_31:19; and closes by showing the bearing of his case upon all the people of God.  — Psalms   

Psa 31:1-8 

Faith and prayer must go together, for the prayer of faith is the prevailing prayer. David gave up his soul in a special manner to God. And with the words, Psa_31:5, our Lord Jesus yielded up his last breath on the cross, and made his soul a free-will offering for sin, laying down his life as a ransom. But David is here as a man in distress and trouble. And his great care is about his soul, his spirit, his better part. Many think that while perplexed about their worldly affairs, and their cares multiply, they may be excused if they neglect their souls; but we are the more concerned to look to our souls, that, though the outward man perish, the inward man may suffer no damage. The redemption of the soul is so precious, that it must have ceased for ever, if Christ had not undertaken it. Having relied on God's mercy, he will be glad and rejoice in it. God looks upon our souls, when we are in trouble, to see whether they are humbled for sin, and made better by the affliction. Every believer will meet with such dangers and deliverances, until he is delivered from death, his last enemy. — MHCC

[daniel1212av]

Psa 31:1-8 

Faith and prayer must go together. He that believes, let his pray - I believe, therefore I have spoken: and he that prays, let him believe, for the prayer of faith is the prevailing prayer. We have both here.

I. David, in distress, is very earnest with God in prayer for succour and relief. This eases a burdened spirit, fetches in promised mercies, and wonderfully supports and comforts the soul in the expectation of them. He prays,

1. That God would deliver him (Psa_31:1), that his life might be preserved from the malice of his enemies, and that an end might be put to their persecutions of him, that God, not only in his mercy, but in righteousness, would deliver him, as a righteous Judge betwixt him and his unrighteous persecutors, that he would bow down his ear to his petitions, to his appeals, and deliver him, Psa_31:2. It is condescension in God to take cognizance of the case of the greatest and best of men; he humbles himself to do it. The psalmist prays also that he would deliver him speedily, lest, if the deliverance were long deferred, his faith should fail.

2. That if he did not immediately deliver him out of his troubles, yet he would protect and shelter him in his troubles; “Be thou my strong rock, immovable, impregnable, as a fastness framed by nature, and my house of defence, a fortress framed by art, and all to save me.” Thus we may pray that God's providence would secure to us our lives and comforts, and that by his grace we may be enabled to think ourselves safe in him, Pro_18:10.

3. That his case having much in it of difficulty, both in respect of duty and in respect of prudence, he might be under the divine guidance: “Lord, lead me and guide me (Psa_31:3), so order my steps, so order my spirit, that I may never do any thing unlawful and unjustifiable - against my conscience, nor unwise and indiscreet - against my interest.” Those that resolve to follow God's direction may in faith pray for it. 4. That his enemies being very crafty, as well as very spiteful, God would frustrate and baffle their designs against him (Psa_31:4): “Pull me out of the net that they have laid privily for me, and keep me from the sin, the trouble, the death, they aim to entrap me in.”

II. In this prayer he gives glory to God by a repeated profession of his confidence in him and dependence on him. This encouraged his prayers and qualified him for the mercies he prayed for (Psa_31:1): “In thee, O Lord! do I put my trust, and not in myself, or any sufficiency of my own, or in any creature; let me never be ashamed, let me not be disappointed of any of that good which thou hast promised me and which therefore I have promised myself in thee.”

1. He had chosen God for his protector, and God had, by his promise, undertaken to be so (Psa_31:3): “Thou art my rock and my fortress, by thy covenant with me and my believing consent to that covenant; therefore be my strong rock,” Psa_31:2. Those that have in sincerity avouched the Lord for theirs may expect the benefit of his being so; for God's relations to us carry with them both name and thing. Thou art my strength, Psa_31:4. If God be our strength, we may hope that he will both put his strength in us and put forth his strength for us.

2. He gave up his soul in a special manner to him (Psa_31:5): Into thy hands I commit my spirit.

(1.) If David here looks upon himself as a dying man, by these words he resigns his departing soul to God who gave it, and to whom, at death, the spirit returns. “Men can but kill the body, but I trust in God to redeem my soul from the power of the grave,” Psa_49:15. He is willing to die if God will have it so; but let my soul fall into the hands of the Lord, for his mercies are great. With these words our Lord Jesus yielded up the ghost upon the cross, and made his soul an offering, a free-will offering for sin, voluntarily laying down his life a ransom. By Stephen's example we are taught in, our dying moment, to eye Christ at God's right hand, and to commit our spirits to him: Lord Jesus, receive my spirit. But,

2. David is here to be looked upon as a man in distress and trouble. And,

[1.] His great care is about his soul, his spirit, his better part. Note, Our outward afflictions should increase our concern for our souls. Many think that while they are perplexed about their worldly affairs, and Providence multiplies their cares about them, they may be excused if they neglect their souls; whereas the greater hazard our lives and secular interests lie at the more we are concerned to look to our souls, that, though the outward man perish, the inward man may suffer no damage (2Co_4:16), and that we may keep possession of our souls when we can keep possession of nothing else, Luk_21:19.

[2.] He thinks the best he can do for the soul is to commit it into the hand of God, and lodge that great trust with him. He had prayed (Psa_31:4) to be plucked out of the net of outward trouble, but, as not insisting upon that (God's will be done), he immediately lets fall that petition, and commits the spirit, the inward man, into God's hand. “Lord, however it goes with me, as to my body, let it go well with my soul.” Note, It is the wisdom and duty of every one of us solemnly to commit our spirits into the hands of God, to be sanctified by his grace, devoted to his honour, employed in his service, and fitted for his kingdom. That which encourages us to commit our spirits into the hand of God is that he has not only created, but redeemed, them; the particular redemptions of the Old Testament church and the Old Testament saints were typical of our redemption by Jesus Christ, Gen_48:16. The redemption of the soul is so precious that it must have ceased for ever if Christ had not undertaken it; but, by redeeming our souls, he has not only acquired an additional right and title to them, which obliges us to commit them to him as his own, but has shown the extraordinary kindness and concern he has for them, which encourages us to commit them to him, to be preserved to his heavenly kingdom (2Ti_1:12): “Thou hast redeemed me, O Lord God of truth! redeem me according to a promise which thou wilt be true to.”

III. He disclaimed all confederacy with those that made an arm of flesh their confidence (Psa_31:6): I have hated those that regard lying vanities - idolaters (to some), who expect aid from false gods, which are vanity and a lie - astrologers, and those that give heed to them, so others. David abhorred the use of enchantments and divinations; he consulted not, nor even took notice of, the flight of birds or entrails of beasts, good omens or bad omens; they are lying vanities, and he not only did not regard them himself, but hated the wickedness of those that did. He trusted in God only, and not in any creature. His interest in the court or country, his retreats or strongholds, even Goliath's sword itself - these were lying vanities, which he could not depend upon, but trusted in the Lord only. See Psa_40:4; Jer_17:5.

IV. He comforted himself with his hope in God, and made himself, not only easy, but cheerful, with it, Psa_31:7. Having relied on God's mercy, he will be glad and rejoice in it; and those know not how to value their hope in God who cannot find joy enough in that hope to counterbalance their grievances and silence their griefs.

V. He encouraged himself in this hope with the experiences he had had of late, and formerly, of God's goodness to him, which he mentions to the glory of God; he that has delivered doth and will.

1. God had taken notice of his afflictions and all the circumstances of them: “Thou hast considered my trouble, with wisdom to suit relief to it, with condescension and compassion regarding the low estate of they servant.”

2. He had observed the temper of his spirit and the workings of his heart under his afflictions: “Thou hast known my soul in adversities, with a tender concern and care for it.” God's eye is upon our souls when we are in trouble, to see whether they be humbled for sin, submissive to the will of God, and bettered by the affliction. If the soul, when cast down under affliction, has been lifted up to him in true devotion, he knows it.

3. He had rescued him out of the hands of Saul when he had him safe enough in Keilah (1Sa_23:7): “Thou hast not shut me up into the hand of the enemy, but set me at liberty, in a large room, where I may shift for my own safety,” Psa_31:8. Christ's using those words (Psa_31:5) upon the cross may warrant us to apply all this to Christ, who trusted in his Father and was supported and delivered by him, and (because he humbled himself) highly exalted, which it is proper to think of when we sing these verses, as also therein to acknowledge the experience we have had of God's gracious presence with us in our troubles and to encourage ourselves to trust in him for the future. — Henry 

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Psa 31:9-18 

David's troubles made him a man of sorrows. Herein he was a type of Christ, who was acquainted with grief. David acknowledged that his afflictions were merited by his own sins, but Christ suffered for ours. David's friends durst not give him any assistance. Let us not think it strange if thus deserted, but make sure of a Friend in heaven who will not fail. God will be sure to order and dispose all for the best, to all those who commit their spirits also into his hand. The time of life is in God's hands, to lengthen or shorten, make bitter or sweet, according to the counsel of his will. The way of man is not in himself, nor in our friend's hands, nor in our enemies' hands, but in God's. In this faith and confidence he prays that the Lord would save him for his mercies's sake, and not for any merit of his own. He prophesies the silencing of those that reproach and speak evil of the people of God. There is a day coming, when the Lord will execute judgment upon them. In the mean time, we should engage ourselves by well-doing, if possible, to silence the ignorance of foolish men. — MHCC

Psa 31:9-18 

In the foregoing verses David had appealed to God's righteousness, and pleaded his relation to him and dependence on him; here he appeals to his mercy, and pleads the greatness of his own misery, which made his case the proper object of that mercy. Observe,

I. The complaint he makes of his trouble and distress (Psa_31:9): “Have mercy upon me, O Lord! for I am in trouble, and need thy mercy.” The remembrance he makes of his condition is not much unlike some even of Job's complaints. 1. His troubles had fixed a very deep impression upon his mind and made him a man of sorrows. So great was his grief that his very soul was consumed with it, and his life spent with it, and he was continually sighing, Psa_31:9, Psa_31:10. Herein he was a type of Christ, - who was intimately acquainted with grief and often in tears. We may guess by David's complexion, which was ruddy and sanguine, by his genius for music, and by his daring enterprises in his early days, that his natural disposition was both cheerful and firm, that he was apt to be cheerful, and not to lay trouble to his heart; yet here we see what he is brought to: he has almost wept out his eyes, and sighed away his breath. Let those that are airy and gay take heed of running into extremes, and never set sorrow at defiance; God can find out ways to make them melancholy if they will not otherwise learn to be serious.

2. His body was afflicted with the sorrows of his mind (Psa_31:10): My strength fails, my bones are consumed, and all because of my iniquity. As to Saul, and the quarrel he had with him, he could confidently insist upon his righteousness; but, as it was an affliction God laid upon him, he owns he had deserved it, and freely confesses his iniquity to have been the procuring cause of all his trouble; and the sense of sin touched him to the quick and wasted him more than all his calamities.

3. His friends were unkind and became shy of him. He was a fear to his acquaintance, when they saw him they fled from him, Psa_31:11. They durst not harbour him nor give him any assistance, durst not show him any countenance, nor so much as be seen in his company, for fear of being brought into trouble by it, now that Saul had proclaimed him a traitor and outlawed him. They saw how dearly Ahimelech the priest had paid for aiding and abetting him, though ignorantly; and therefore, though they could not but own he had a great deal of wrong done him, yet they had not the courage to appear for him. He was forgotten by them, as a dead man out of mind (Psa_31:12), and looked upon with contempt as a broken vessel. Those that showed him all possible respect when he was in honour at court, now that he had fallen into disgrace, though unjustly, were strange to him. Such swallow-friends the world is full of, that are gone in winter. Let those that fall on the losing side not think it strange if they be thus deserted, but make sure a friend in heaven, that will not fail them, and make use of him.

4. His enemies were unjust in their censures of him. They would not have persecuted him as they did if they had not first represented him as a bad man; he was a reproach among all his enemies, but especially among his neighbours, Psa_31:11. Those that had been the witnesses of his integrity, and could not but be convinced in their consciences that he was an honest man, were the most forward to represent him quite otherwise, that they might curry favour with Saul. Thus he heard the slander of many; every one had a stone to throw at him, because fear was in every side; that is, they durst not do otherwise, for he that would not join with his neighbours to accuse David was looked upon as disaffected to Saul. Thus the best of men have been represented under the worst characters by those that resolved to give them the worst treatment.

5. His life was aimed at and he went in continual peril of it. Fear was on every side, and he knew that, whatever counsel his enemies took against him, the design was not to take away his liberty, but to take away his life (Psa_31:13), a life so valuable, so useful, to the good services of which all Israel owed so much, and which was never forfeited. Thus, in all the plots of the Pharisees and Herodians against Christ, still the design was to take away his life, such are the enmity and cruelty of the serpent's seed.

II. His confidence in God in the midst of these troubles. Every thing looked black and dismal round about him, and threatened to drive him to despair: “But I trusted in thee, O Lord! (Psa_31:14) and was thereby kept from sinking.” His enemies robbed him of his reputation among men, but they could not rob him of his comfort in God, because they could not drive him from his confidence in God. Two things he comforted himself with in his straits, and he went to God and pleaded them with him: -

1. “Thou art my God; I have chosen thee for mine, and thou hast promised to be mine;” and, if he be ours and we can by faith call him so, it is enough, when we can call nothing else ours. “Thou art my God; and therefore to whom shall I go for relief but to thee?” Those need not be straitened in their prayers who can plead this; for, if God undertake to be our God, he will do that for us which will answer the compass and vast extent of the engagement.

2. My times are in thy hand. Join this with the former and it makes the comfort complete. If God have our times in his hand, he can help us; and, if he be our God, he will help us; and then what can discourage us? It is a great support to those who have God for their God that their times are in his hand and he will be sure to order and dispose of them for the best, to all those who commit their spirits also into his hand, to suit them to their times, as David here, Psa_31:5. The time of life is in God's hands, to lengthen or shorten, embitter or sweeten, as he pleases, according to the counsel of his will. Our times (all events that concern us, and the timing of them) are at God's disposal; they are not in our own hands, for the way of man is not in himself, not in our friends' hands, nor in our enemies' hands, but in God's; every man's judgment proceedeth from him. David does not, in his prayers, prescribe to God, but subscribe to him. “Lord, my times are in thy hand, and I am well pleased that they are so; they could not be in a better hand. Thy will be done.”

III. His petitions to God, in this faith and confidence,

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1. He prays that God would deliver him out of the hand of his enemies (Psa_31:15), and save him (Psa_31:16), and this for his mercies' sake, and not for any merit of his own. Our opportunities are in God's hand (so some read it), and therefore he knows how to choose the best and fittest time for our deliverance, and we must be willing to wait that time. When David had Saul at his mercy in the cave those about him said, “This is the time in which God will deliver thee,” 1Sa_24:4. “No,” says David, “the time has not come for my deliverance till it can be wrought without sin; and I will wait for that time; for it is God's time, and that is the best time.”

2. That God would give him the comfort of his favour in the mean time (Psa_31:16): “Make they face to shine upon thy servant; let me have the comfortable tokens and evidences of thy favour to me, and that shall put gladness in my heart in the midst of all my griefs.”

3. That his prayers to God might be answered and his hopes in God accomplished (Psa_31:17): “Let me not be ashamed of my hopes and prayers, for I have called upon thee, who never saidst to thy people, Seek in vain, and hope in vain.”

4. That shame and silence might be the portion of wicked people, and particularly of his enemies. They were confident of their success against David, and that they should run him down and ruin him. “Lord,” says he, “let them be made ashamed of that confidence by the disappointment of their expectations,” as those that opposed the building of the wall about Jerusalem, when it was finished, were much cast down in their own eye, Neh_6:16. Let them be silent in the grave. Note, Death will silence the rage and clamour of cruel persecutors, whom reason would not silence. In the grave the wicked cease from troubling. Particularly, he prays for (that is, he prophesies) the silencing of those that reproach and calumniate the people of God ( Psa_31:18): Let lying lips be put to silence, that speak grievous things proudly and contemptuously against the righteous. This is a very good prayer which,

(1.) We have often occasion to put up to God; for those that set their mouth against the heavens commonly revile the heirs of heaven. Religion, in the strict and serious professors of it, are every where spoken against,

[1.] With a great deal of malice: They speak grievous things, on purpose to vex them, and hoping, with what they say, to do them a real mischief. They speak hard things (so the word is), which bear hard upon them, and by which they hope to fasten indelible characters of infamy upon them.

[2.] With a great deal of falsehood: They are lying lips, taught by the father of lies and serving his interest.

[3.] With a great deal of scorn and disdain: They speak proudly and contemptuously, as if the righteous, whom God has honoured, were the most despicable people in the world, and not worthy to be set with the dogs of their flock. One would think they thought it no sin to tell a deliberate lie if it might but serve to expose a good man either to hatred or contempt. Hear, O our God! for we are despised.

(2.) We may pray in faith; for these lying lips shall be put to silence. God has many ways of doing it. Sometimes he convinces the consciences of those that reproach his people, and turns their hearts. Sometimes by his providence he visibly confutes their calumnies, and brings forth the righteousness of his people as the light. However, there is a day coming when God will convince ungodly sinners of the falsehood of all the hard speeches that have spoken against his people and will execute judgment upon them, Jud_1:14, Jud_1:15. Then shall this prayer be fully answered, and to that day we should have an eye in the singing of it, engaging ourselves likewise by well-doing, if possible, to silence the ignorance of foolish men, 1Pe_2:15. — Henry