kings reaped no advantage by that divine oracle, the goodness of God was illustrated by its being universally known, by his being called to the throne in an extraordinary manner. Having uniformly during the whole period of Saul's severe and bloody persecution declared that he raised his standard in God's name, there could be no doubt that he came to the crown by divine will and commandment. And this was a proof of divine goodness which might draw forth an acknowledgment even from heathen kings.

6. Because Jehovah the exalted will yet have respect to the lowly, and being high will know afar off, [or, will know afar off him that is high.]

7. Should I walk1 in the midst of trouble thou wilt revive me: thou wilt put forth thy hand against the wrath of mine enemies, and thy right hand shall save me.

8. Jehovah will recompense upon me:2 thy mercy, O Jehovah! is for ever; thou wilt not forsake the works of thine own hand.

6. Because Jehovah the exalted, &c. In this verse he passes commendation upon God's general government of the world. The thing of all others most necessary to be known is, that he is not indifferent to our safety; for though in words we are all ready to grant this, our disbelief of it is shown by the fear we betray upon the slightest appearance of danger, and we would not give way to such alarm if we had a solid persuasion of our being under his fatherly protection. Some read, Jehovah on high, that is, he sits on his heavenly throne governing the world; but I prefer considering, that there is an opposition intended— that the greatness of God does not prevent his having respect to the poor and humble ones of the earth. This is confirmed by what is stated in the second clause, That being highly exalted he recognises afar off, or from a distance. Some read, gabah, in the accusative case, and this gives a meaning to the words which answers well to the context, That God does not honour the high and haughty by looking

1 " Though I walk—an Hebraism for though I am.”—Cresswell. "Parfera en moy son œuvre."-Fr. "Will perform in me his work.”

its arrows, and shrink from close contact with the fear of death, as something altogether intolerable. On the slightest. approach of danger we are immoderately afraid, as if our emergencies precluded the hope of Divine deliverance. This is faith's true office, to see life in the midst of death, and to trust the mercy of God-not as that which will procure us universal exemption from evil, but as that which will quicken us in the midst of death every moment of our lives; for God humbles his children under various trials, that his defence of them may be the more remarkable, and that he may show himself to be their deliverer, as well as their preserver. In the world believers are constantly exposed to enemies, and David asserts, that he will be safe under God's protection from all their machinations. He declares his hope of life to lie in this, that the hand of God was stretched out for his help, that hand which he knew to be invincible, and victorious over every foe. And from all this we are taught, that it is God's method to exercise his children with a continual conflict, that, having one foot as it were in the grave, they may flee with alarm to hide themselves under his wings, where they may abide in peace. Some translate the particle, aph, also, instead of anger, reading—thou wilt also extend over mine enemies, &c. But I have followed the more commonly received sense, as both fuller and more natural.

1

8. Jehovah will recompense upon me, &c. The doubtfulness which attaches to the meaning of the verb, gamar, throws an uncertainty over the whole sentence. Sometimes it signifies to repay, and, in general, to bestow, for it is often applied to free favours. Yet the context would seem to require another sense, since, when it is added as a reason, that Jehovah's mercy is everlasting, and that he will not forsake the works of his hands, the better sense would seem to be -Jehovah will perform for me, that is, will continue to show that he cares for my safety, and will fully perfect what he has begun. Having once been delivered by an act of Divine

1 "Il signifie aucunefois Rendre, recompenser, et mesme generalement ottroyer," &c.-Fr.

mercy, he concludes that what had been done would be perfected, as God's nature is unchangeable, and he cannot divest himself of that goodness which belongs to him. There can be no doubt that the way to maintain good hope in danger is to fix our eyes upon the Divine goodness, on which our deliverance rests. God is under no obligation on his part, but when, of his mere good pleasure, he promises to interest himself in our behalf. David concludes with the best reason, from the eternity of the Divine goodness, that the salvation granted him would be of no limited and merely evanescent character. This he confirms still farther by what he adds, that it is impossible God should leave his work, as men may do, in an imperfect or unfinished state through lassitude or disgust. This David is to be understood as asserting in the same sense in which Paul declares, that "the gifts and calling of God are without repentance." (Rom. xi. 29.) Men may leave off a work for very slight reasons which they foolishly undertook from the first, and from which they may have been diverted through their inconstancy, or they may be forced to give up through inability what they enterprised above their strength; but nothing of this kind can happen with God, and, therefore, we have no occasion to apprehend that our hopes will be disappointed in their course towards fulfilment. Nothing but sin and ingratitude on our part interrupts the continued and unvarying tenor of the Divine goodness. What we firmly apprehend by our faith God will never take from us, or allow to pass out of our hands. When he declares that God perfects the salvation of his people, David would not encourage sloth, but strengthen his faith and quicken himself to the exercise of prayer. What is the cause of that anxiety and fear which are felt by the godly, but the consciousness of their own weakness and entire dependence upon God? At the same time they rely with full certainty upon the grace of God, "being confident," as Paul writes to the Philippians, "that he who has begun the good work will perform it till the day of Christ Jesus." (Phil. i. 6.) The use to be made of the doctrine is, to remember, when we fall or are disposed to waver in our minds, that since God has wrought the beginning of our salvation in us,

has sharpened the iron, and bent the bows; he sends forth the Medes and Persians, which shall not regard silver and gold; they shall thirst for blood only," &c.

PSALM CXXXVIII.

In this Psalm David, in remembrance of the singular help which had always been vouchsafed him by God—the experience he had enjoyed of his faithfulness and goodness, takes occasion to stir himself up to gratitude; and from what he had known of the divine faithfulness, he anticipates a continuance of the same mercy. If dangers must be met, he confidently looks for a happy issue.

TA Psalm of David.

1. I will praise theel with my whole heart, before the gods will I sing psalms to thee.

2. I will worship thee towards the temple of thy holiness, and sing unto thy name for thy mercy and for thy truth; for thou hast magnified thy name above all things by thy word.

3. In the day when I cried to thee then thou answeredst me, and hast abundantly ministered strength to me in my soul.

4. Let all kings of the earth praise thee, O Jehovah! because they have heard the words of thy mouth.

5. And let them sing in3 the ways of Jehovah, for great is the glory of Jehovah.

1 Here "O Jehovah" is to be understood. Though it is not in the received Hebrew text, it was found in six copies examined by Dr. Kennicott, and in eight examined by De Rossi. The Septuagint, Arabic, Vulgate, and Ethiopic versions add " Jehovah" after the verb for "praise." "The omission of the Divine name," says Jebb, in his Translation of the Psalms, "in a passage like this, at the beginning of the Psalm, is altogether unexampled."

2 By the Hebrew word 'n, Elohim, translated gods, Calvin understands "angels" or "kings," but particularly the former. It is however proper to observe that D, Elohim, is one of the names applied to the Supreme Being in the sacred volume, and therefore some critics translate "before God," which they explain as meaning "before the ark," where were the sacred symbols of his presence. If after the Hebrew word for "before," we should suppose "thee" to be understood, the reading would be "before thee, or in thy presence, O God! will I sing praise unto thee." Phillips observes that the force of, beth, seems to be that of concern

8