This
is a thanksgiving psalm; it is not certain whether David penned it upon any
particular occasion or upon a general review of the many gracious
deliverances God had wrought for him, out of six troubles and seven, which
deliverances draw from him many very lively expressions of devotion, love,
and gratitude; and with similar pious affections our souls should be lifted
up to God in singing it. Observe, I. The great distress and danger that the
psalmist was in, which almost drove him to despair, ver. 3, 10, 11. II. The
application he made to God in that distress, ver. 4. III. The experience he
had of God's goodness to him, in answer to prayer; God heard him (ver. 1,
2), pitied him (ver. 5, 6), delivered him, ver. 8. IV His care respecting
the acknowledgments he should make of the goodness of God to him, ver. 12.
1. He will love God, ver. 1. 2. He will continue to call upon him, ver. 2,
13, 17. 3. He will rest in him, ver. 7. 4. He will walk before him, ver. 9.
5. He will pay his vows of thanksgiving, in which he will own the tender
regard God had to him, and this publicly, ver. 13-15, 17-19. Lastly, He will
continue God's faithful servant to his life's end, ver. 16. These are such
breathings of a holy soul as bespeak it very happy.
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Grateful
Acknowledgments.
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1 I love the LORD,
because he hath heard my voice and my supplications. 2
Because he hath inclined his ear unto me, therefore will I call upon him
as long as I live. 3 The sorrows of death compassed me, and the
pains of hell gat hold upon me: I found trouble and sorrow. 4
Then called I upon the name of the LORD;
O LORD,
I beseech thee, deliver my soul. 5 Gracious is the LORD,
and righteous; yea, our God is merciful. 6 The LORD
preserveth the simple: I was brought low, and he helped me. 7
Return unto thy rest, O my soul; for the LORD
hath dealt bountifully with thee. 8 For thou hast delivered my
soul from death, mine eyes from tears, and my feet from
falling. 9 I will walk before the LORD
in the land of the living.
In this part of the psalm we have,
I. A general account of David's experience, and his pious resolutions (v.
1, 2), which are as the contents of the whole psalm, and give an idea of it.
1. He had experienced God's goodness to him in answer to prayer: He has
heard my voice and my supplications. David, in straits, had humbly and
earnestly begged mercy of God, and God had heard him, that is, had
graciously accepted his prayer, taken cognizance of his case, and granted
him an answer of peace. He has inclined his ear to me. This intimates
his readiness and willingness to hear prayer; he lays his ear, as it were,
to the mouth of prayer, to hear it, though it be but whispered in
groanings that cannot be uttered. He hearkens and hears, Jer.
viii. 6. Yet it implies, also, that it is wonderful condescension in God to
hear prayer; it is bowing his ear. Lord, what is man, that God should thus
stoop to him!-- 2. He resolved, in consideration thereof, to devote himself
entirely to God and to his honour. (1.) He will love God the better. He
begins the psalm somewhat abruptly with a profession of that which his heart
was full of: I love the Lord (as Ps. xviii. 1); and fitly does he
begin with this, in compliance with the first and great commandment and with
God's end in all the gifts of his bounty to us. "I love him only, and
nothing besides him, but what I love for him." God's love of compassion
towards us justly requires our love of complacency in him. (2.) He will love
prayer the better: Therefore I will call upon him. The experiences we
have had of God's goodness to us, in answer to prayer, are great
encouragements to us to continue praying; we have sped well, notwithstanding
our unworthiness and our infirmities in prayer, and therefore why may we
not? God answers prayer, to make us love it, and expects this from us, in
return for his favour. Why should we glean in any other field when we have
been so well treated in this? Nay, I will call upon him as long as I live
(Heb., In my days), every day, to the last day. Note, As long as we
continue living we must continue praying. This breath we must breathe till
we breathe our last, because then we shall take our leave of it, and till
then we have continual occasion for it.
II. A more particular narrative of God's gracious dealings with him and the
good impressions thereby made upon him.
1. God, in his dealings with him, showed himself a good God, and therefore
he bears this testimony to him, and leaves it upon record (v. 5):
"Gracious is the Lord, and righteous. He is righteous, and did
me no wrong in afflicting me; he is gracious, and was very kind in
supporting and delivering me." Let us all speak of God as we have
found; and have we ever found him otherwise than just and good? No; our
God is merciful, merciful to us, and it is of his mercies that we are
not consumed.
(1.) Let us review David's experiences. [1.] He was in great distress and
trouble (v. 3): The sorrows of death compassed me, that is,
such sorrows as were likely to be his death, such as were thought to be the
very pangs of death. Perhaps the extremity of bodily pain, or trouble of
mind, is called here the pains of hell, terror of conscience arising
from sense of guilt. Note, The sorrows of death are great sorrows, and the
pains of hell great pains. Let us therefore give diligence to prepare
for the former, that we may escape the latter. These compassed him on
every side; they arrested him, got hold upon him, so that he could
not escape. Without were fightings, within were fears. "I found
trouble and sorrow; not only they found me, but I found them."
Those that are melancholy have a great deal of sorrow of their own finding,
a great deal of trouble which they create to themselves, by indulging fancy
and passion; this has sometimes been the infirmity of good men. When God's
providence makes our condition bad let us not by our own imprudence make it
worse. [2.] In his trouble he had recourse to God by faithful and fervent
prayer, v. 4. He tells us that he prayed: Then called I upon the
name of the Lord; then, when he was brought to the last extremity, then
he made use of this, not as the last remedy, but as the old and only remedy,
which he had found a salve for every sore. He tells us what his prayer was;
it was short, but to the purpose: "O Lord! I beseech thee, deliver
my soul; save me from death, and save me from sin, for that is it that
is killing to the soul." Both the humility and the fervency of his
prayer are intimated in these words, O Lord! I beseech thee. When we
come to the throne of grace we must come as beggars for an alms, for
necessary food. The following words (v. 5), Gracious is the Lord,
may be taken as part of his prayer, as a plea to enforce his request and
encourage his faith and hope: "Lord deliver my soul, for thou
art gracious and merciful, and that only I depend upon for
relief." [3.] God, in answer to his prayer, came in with seasonable and
effectual relief. He found by experience that God is gracious and merciful,
and in his compassion preserves the simple, v. 6. Because they
are simple (that is, sincere, and upright, and without guile) therefore God
preserves them, as he preserved Paul, who had his conversation in the world not
with fleshly wisdom, but in simplicity and godly sincerity. Though they
are simple (that is, weak, and helpless, and unable to shift for themselves,
men of no depth, no design) yet God preserves them, because they commit
themselves to him and have no confidence in their own sufficiency. Those who
by faith put themselves under God's protection shall be safe.
(2.) Let David speak his own experience. [1.] God supported him under his
troubles: "I was brought low, was plunged into the depth of
misery, and then he helped me, helped me both to bear the worst and
to hope the best, helped me to pray, else desire had failed, helped me to
wait, else faith had failed. I was one of the simple ones whom God
preserved, the poor man who cried and the Lord heard him," Ps.
xxxiv. 6. Note, God's people are never brought so low but that everlasting
arms are under them, and those cannot sink who are thus sustained. Nay, it
is in the time of need, at the dead lift, that God chooses to help, Deut.
xxxii. 36. [2.] God saved him out of his troubles (v. 8): Thou
hast delivered, which means either the preventing of the distress he was
ready to fall into or the recovering of him from the distress he was already
in. God graciously delivered, First, His soul from death.
Note, It is God's great mercy to us that we are alive; and the mercy is the
more sensible if we have been at death's door and yet have been spared and
raised up, just turned to destruction and yet ordered to return. That a life
so often forfeited, and so often exposed, should yet be lengthened out, is a
miracle of mercy. The deliverance of the soul from spiritual and eternal
death is especially to be acknowledged by all those who are now sanctified
and shall be shortly glorified. Secondly, His eyes from tears,
that is, his heart from inordinate grief. It is a great mercy to be kept
either from the occasions of sorrow, the evil that causes grief, or, at
least, from being swallowed up with over-much sorrow. When God comforts
those that are cast down, looses the mourners' sackcloth and girds them with
gladness, then he delivers their eyes from tears, which yet will not
be perfectly done till we come to that world where God shall wipe away
all tears from our eyes. Thirdly, His feet from falling, from
falling into sin and so into misery. It is a great mercy, when our feet are
almost gone, to have God hold us by the right hand (Ps. lxxii. 2,
23), so that though we enter into temptation we are not overcome and
overthrown by the temptation. Or, "Thou hast delivered my feet from
falling into the grave, when I had one foot there already."
2. David, in his returns of gratitude to God, showed himself a good man. God
had done all this for him, and therefore,
(1.) He will live a life of delight in God (v. 7): Return unto thy
rest, O my soul! [1.] "Repose thyself and be easy, and do not
agitate thyself with distrustful disquieting fears as thou hast sometimes
done. Quiet thyself, and then enjoy thyself. God has dealt kindly with thee,
and therefore thou needest not fear that ever he will deal hardly with
thee." [2.] "Repose thyself in God. Return to him as thy rest, and
seek not for that rest in the creature which is to be had in him only."
God is the soul's rest; in him only it can dwell at ease; to him
therefore it must retire, and rejoice in him. He has dealt bountifully
with us; he has provided sufficiently for our comfort and refreshment,
and encouraged us to come to him for the benefit of it, at all times, upon
all occasions; let us therefore be satisfied with that. Return to that rest
which Christ gives to the weary and heavy-laden, Matt. xi. 28. Return
to thy Noah; his name signifies rest, as the dove, when she found no
rest, returned to the ark. I know no word more proper to close our eyes with
at night, when we go to sleep, nor to close them with at death, that long
sleep, than this, Return to thy rest, O my soul!
(2.) He will live a life of devotedness to God (v. 9): I will walk
before the Lord in the land of the living, that is, in this world, as
long as I continue to live in it. Note, [1.] It is our great duty to walk
before the Lord, to do all we do as becomes us in his presence and under
his eye, to approve ourselves to him as a holy God by conformity to him as
our sovereign Lord, by subjection to his will, and, as a God all-sufficient,
by a cheerful confidence in him. I am the almighty God; walk before me,
Gen. xvii. 1. We must walk worthy of the Lord unto all well-pleasing.
[2.] The consideration of this, that we are in the land of the living,
should engage and quicken us to do so. We are spared and continued in the
land of the living by the power, and patience, and tender mercy of our God,
and therefore must make conscience of our duty to him. The land of the
living is a land of mercy, which we ought to be thankful for; it is a
land of opportunity, which we should improve. Canaan is called the land
of the living (Ezek. xxvi. 20), and those whose lot is cast in such a
valley of vision are in a special manner concerned to set the Lord always
before them. If God has delivered our soul from death, we must walk
before him. A new life must be a new life indeed.
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Grateful
Acknowledgments; Devout Resolutions.
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10 I believed, therefore have I spoken: I was
greatly afflicted: 11 I said in my haste, All men are
liars. 12 What shall I render unto the LORD
for all his benefits toward me? 13 I will take the cup of
salvation, and call upon the name of the LORD.
14 I will pay my vows unto the LORD
now in the presence of all his people. 15 Precious in the sight
of the LORD
is the death of his saints. 16 O LORD,
truly I am thy servant; I am thy servant, and the son
of thine handmaid: thou hast loosed my bonds. 17 I will offer to
thee the sacrifice of thanksgiving, and will call upon the name of the LORD.
18 I will pay my vows unto the LORD
now in the presence of all his people, 19 In the courts of the LORD's
house, in the midst of thee, O Jerusalem. Praise ye the LORD.
The Septuagint and some other ancient versions make these verses a distinct
psalm separate from the former; and some have called it the Martyr's
psalm, I suppose for the sake of v. 15. Three things David here
makes confession of:--
I. His faith (v. 10): I believed, therefore have I spoken.
This is quoted by the apostle (2 Cor. iv. 13) with application to himself
and his fellow-ministers, who, though they suffered for Christ, were not
ashamed to own him. David believed the being, providence, and promise of
God, particularly the assurance God had given him by Samuel that he should
exchange his crook for a sceptre: a great deal of hardship he went through
in the belief of this, and therefore he spoke, spoke to God by prayer (v.
4), by praise, v. 12. Those that believe in God will address
themselves to him. He spoke to himself; because he believed, he said to his
soul, Return to thy rest. He spoke to others, told his friends what
his hope was, and what the ground of it, though it exasperated Saul against
him and he was greatly afflicted for it. Note, Those that believe with the
heart must confess with the mouth, for the glory of God, the encouragement
of others, and to evidence their own sincerity, Rom. x. 10; Acts ix. 19, 20.
Those that live in hope of the kingdom of glory must neither be afraid nor
ashamed to own their obligation to him that purchased it for them, Matt. x.
22.
II. His fear (v. 11): I was greatly afflicted, and then I
said in my haste (somewhat rashly and inconsiderately--in my amazement
(so some), when I was in a consternation--in my flight (so others),
when Saul was in pursuit of me), All men are liars, all with whom he
had to do, Saul and all his courtiers; his friends, who he thought would
stand by him, deserted him and disowned him when he fell into disgrace at
court. And some think it is especially a reflection on Samuel, who had
promised him the kingdom, but deceived him; for, says he, I shall one day
perish by the hand of Saul, 1 Sam. xxvii. 1. Observe, 1. The faith of
the best of saints is not perfect, nor always alike strong and active. David
believed and spoke well (v. 10), but now, through
unbelief, he spoke amiss. 2. When we are under great and sore afflictions,
especially if they continue long, we are apt to grow weary, to despond, and
almost to despair of a good issue. Let us not therefore be harsh in
censuring others, but carefully watch over ourselves when we are in trouble,
Ps. xxxix. 1-3. 3. If good men speak amiss, it is in their haste, through
the surprise of a temptation, not deliberately and with premeditation, as
the wicked man, who sits in the seat of the scornful (Ps. i. 1), sits
and speaks against his brother, Ps. l. 19, 20. 4. What we speak
amiss, in haste, we must by repentance unsay again (as David, Ps. xxxi. 22),
and then it shall not be laid to our charge. Some make this to be no rash
word of David's. He was greatly afflicted and forced to fly, but he did not
trust in man, nor make flesh his arm. No: he said, "All men are
liars; as men of low degree are vanity, so men of high degree
are a lie, and therefore my confidence was in God only, and in him I
cannot be disappointed." In this sense the apostle seems to take it.
Rom. iii. 4, Let God be true and every man a liar in comparison with
God. All men are fickle and inconstant, and subject to change; and therefore
let us cease from man and cleave to God.
III. His gratitude, v. 12, &c. God had been better to him than
his fears, and had graciously delivered him out of his distresses; and, in
consideration hereof,
1. He enquires what returns he shall make (v. 12): What shall I
render unto the Lord for all his benefits towards me? Here he speaks,
(1.) As one sensible of many mercies received from God--all his benefits.
This psalm seems to have been penned upon occasion of some one particular
benefit (v. 6, 7), but in that one he saw many and that one brought
many to mind, and therefore now he thinks of all God's benefits towards him.
Note, When we speak of God's mercies we should magnify them and speak highly
of them. (2.) As one solicitous and studious how to express his gratitude: What
shall I render unto the Lord? Not as if he thought he could render any
thing proportionable, or as a valuable consideration for what he had
received; we can no more pretend to give a recompense to God than we can to
merit any favour from him; but he desired to render something acceptable,
something that God would be pleased with as the acknowledgment of a grateful
mind. He asks God, What shall I render? Asks the priest, asks his
friends, or rather asks himself, and communes with his own heart about it.
Note, Having received many benefits from God, we are concerned to enquire, What
shall we render?
2. He resolves what returns he will make.
(1.) He will in the most devout and solemn manner offer up his praises and
prayers to God, v. 13, 17. [1.] "I will take the cup of
salvation, that is, I will offer the drink-offerings appointed by the
law, in token of my thankfulness to God, and rejoice with my friends in
God's goodness to me;" this is called the cup of deliverance
because drunk in memory of his deliverance. The pious Jews had sometimes a cup
of blessing, at their private meals, which the master of the family
drank first of, with thanksgiving to God, and all at his table drank with
him. But some understand it not of the cup that he would present to God, but
of the cup that God would put into his hand. I will receive, First,
The cup of affliction. Many good interpreters understand it of that
cup, that bitter cup, which is yet sanctified to the saints, so that to them
it is a cup of salvation. Phil. i. 19, This shall turn to my salvation;
it is a means of spiritual health. David's sufferings were typical of
Christ's, and we, in ours, have communion with his, and his cup was indeed a
cup of salvation. "God, having bestowed so many benefits upon me,
whatever cup he shall put into my hands I will readily take it, and not
dispute it; welcome his holy will." Herein David spoke the language of
the Son of David. John xviii. 11, The cup that my Father has given me,
shall I not take it and drink it? Secondly, The cup of
consolation: "I will receive the benefits God bestows upon me as from
his hand, and taste his love in them, as that which is the portion
not only of my inheritance in the other world, but of my cup
in this." [2.] I will offer to thee the sacrifice of thanksgiving,
the thank-offerings which God required, Lev. vii. 11, 12, &c. Note,
Those whose hearts are truly thankful will express their gratitude in
thank-offerings. We must first give our ownselves to God as living
sacrifices (Rom. xii. 1, 2 Cor. viii. 5), and then lay out of what we
have for his honour in works of piety and charity. Doing good and communicating
are sacrifices with which God is well pleased (Heb. xiii. 15,
16) and this must accompany our giving thanks to his name. If God has
been bountiful to us, the least we can do in return is to be bountiful to
the poor, Ps. xvi. 2, 3. Why should we offer that to God which costs us
nothing? [3.] I will call upon the name of the Lord. This he had
promised (v. 2) and here he repeats it, v. 13 and again v.
17. If we have received kindness from a man like ourselves, we tell him that
we hope we shall never trouble him again; but God is pleased to reckon the
prayers of his people an honour to him, and a delight, and no trouble; and
therefore, in gratitude for former mercies, we must seek to him for further
mercies, and continue to call upon him.
(2.) He will always entertain good thoughts of God, as very tender of the
lives and comforts of his people (v. 15): Precious in the sight of
the Lord is the death of his saints, so precious that he will not
gratify Saul, nor Absalom, nor any of David's enemies, with his death, how
earnestly soever they desire it. This truth David had comforted himself with
in the depth of his distress and danger; and, the event having confirmed it,
he comforts others with it who might be in like manner exposed. God has a
people, even in this world, that are his saints, his merciful ones, or men
of mercy, that have received mercy from him and show mercy for his sake. The
saints of God are mortal and dying; nay, there are those that desire their
death, and labour all they can to hasten it, and sometimes prevail to be the
death of them; but it is precious in the sight of the Lord; their life
is so (2 Kings i. 13); their blood is so, Ps. lxxii. 14. God often
wonderfully prevents the death of his saints when there is but a step
between them and it; he takes special care about their death, to order it
for the best in all the circumstances of it; and whoever kills them, how
light soever they may make of it, they shall be made to pay dearly for it
when inquisition is made for the blood of the saints, Matt. xxiii. 35.
Though no man lays it to heart when the righteous perish, God
will make it to appear that he lays it to heart. This should make us willing
to die, to die for Christ, if we are called to it, that our death shall be
registered in heaven; and let that be precious to us which is so to God.
(3.) He will oblige himself to be God's servant all his days. Having asked, What
shall I render? here he surrenders himself, which was more than all
burnt-offerings and sacrifice (v. 16): O Lord! truly I am thy
servant. Here is, [1.] The relation in which David professes to stand to
God: "I am thy servant; I choose to be so; I resolve to be so; I
will live and die in thy service." He had called God's people, who are
dear to him, his saints; but, when he comes to apply it to himself,
he does not say, Truly I am thy saint (that looked too high a title
for himself), but, I am thy servant. David was a king, and yet he
glories in this, that he was God's servant. It is no disparagement, but an
honour, to the greatest kings on earth, to be the servants of the God of
heaven. David does not here compliment God, as it is common among men to
say, I am your servant, Sir. No; "Lord, I am truly thy
servant; thou knowest all things, thou knowest that I am so." And
he repeats it, as that which he took pleasure in the thoughts of and which
he was resolved to abide by: "I am thy servant, I am thy servant.
Let others serve what master they will, truly I am they servant."
[2.] The ground of that relation. Two ways men came to be servants:--First,
by birth. "Lord, I was born in thy house; I am the son of thy
handmaid, and therefore thine." It, is a great mercy to be the
children of godly parents, as it obliges us to duty and is pleadable with
God for mercy. Secondly, By redemption. He that procured the release
of a captive took him for his servant. "Lord, thou hast loosed my
bonds; those sorrows of death that compassed me, thou hast discharged me
from them, and therefore I am thy servant, and entitled to thy
protection as well as obliged to thy work." The very bonds which
thou hast loosed shall tie me faster unto thee. Patrick.
(4.) He will make conscience of paying his vows and making good what he had
promised, not only that he would offer the sacrifices of praise, which he
had vowed to bring, but perform all his other engagements to God, which he
had laid himself under in the day of his affliction (v. 14): I
will pay my vows; and again, (v. 18), now in the presence of
all his people. Note, Vows are debts that must be paid, for it is better
not to vow than to vow and not pay. He will pay his vows, [1.] Presently; he
will not, like sorry debtors, delay the payment of them, or beg a day; but,
"I will pay them now," Eccl. v. 4. [2.] Publicly; he will
not huddle up his praises in a corner, but what service he has to do for God
he will do it in the presence of all his people; nor for ostentation,
but to show that he was not ashamed of the service of God, and that others
might be invited to join with him. He will pay his vows in the courts of the
tabernacle, where there was a crowd of Israelites attending, in the midst
of Jerusalem, that he might bring devotion into more reputation.
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