Isaiah 11

ay of his duty ( ver. 8 , 10 ) and quicken him in it, ver. 11 . 5. That he would deliver him out of his troubles, ver. 9 , 11 . 6. That he would in due time reckon with his persecutors, ver. 12 . We may more easily accommodate this psalm to ourselves, in the singing of it, because most of the petitions in it are for spiritual blessings (which we all need at all times), mercy and grace. Complaints and Petitions. 1 Hear my prayer, O Lord , give ear to my supplications: in thy faithfulness answer me, and in thy righteousness. 2 And enter not into judgment with thy servant: for in thy sight shall no man living be justified. 3 For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead. 4 Therefore is my spirit overwhelmed within me; my heart within me is desolate. 5 I remember the days of old; I meditate on all thy works; I muse on the work of thy hands. 6 I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Selah. Here, I. David humbly begs to be heard ( v. 1 ), not as if he questioned it, but he earnestly desired it, and was in care about it, for, having desired it, and was in care about it, for havi

ng directed his prayer, he looked up to see how it sped, Hab. ii. 1 . He is a suppliant to his God, and he begs that his requests may be granted: Hear my prayer; give ear to my supplications. He is an appellant against his persecutors, and he begs that his case may be brought to hearing and that God will give judgment upon it, in his faithfulness and righteousness, as the Judge of right and wrong. Or, "Answer my petitions in thy faithfulness, according to the promises thou hast made, which thou wilt be just to." We have no righteousness of our own to plead, and therefore must plead God's righteousness, the word of promise which he has freely given us and caused us to hope in. II. He humbly begs not to be proceeded against in strict justice, v. 2 . He seems here, if not to correct, yet to explain, his plea ( v. 1 ), Deliver me in thy righteousness; "I mean," says he, "the righteous promises of the gospel, not the righteous threatenings of the law; if I be answered according to the righteousness of this broken covenant of innocency, I am quite undone;" and therefore, 1. His petition is, " Enter not into judgment with thy servant; do not deal with me in strict justice, as I deserve to be dealt with." In this prayer we must own ourselves to be God's servants, bound to obey him, accountable to him, and solicitous to obtain his favour, and we must approve ourselves to him. We must acknowledge that in many instances we have offended him, and have come short of our duty to him, that he might justly enquire into our offences, and proceed against us for them according to law, and that, if he should do so, judgment would certainly go against us; we have nothing to move in arrest or mitigation of it, but execution would be taken out and awarded and then we should be ruined for ever. But we must encourage ourselves with a hope that there is mercy and forgiveness with God, and be earnest with him for the benefit of that mercy. " Enter not into judgment with thy servant, for thou hast already entered into judgment with thy Son, and laid upon him the iniquity of us all. Enter not into judgment with thy servant, for thy servant enters into judgment with himself;" and, if we will judge ourselves, we shall not be judged. 2. His plea is, " In thy sight shall no man living be justified upon those terms, for no man can plead innocency nor any righteousness of his own, either that he has not sinned or that he does not deserve to die for his sins; nor that he has any satisfaction of his own to offer;" nay, if God contend with us, we are not able to answer him for one of a thousand, Job ix. 3 ; xv. 20 . David, before he prays for the removal of his trouble, prays for the pardon of his sin, and depends upon mere mercy for it. III. He complains of the prevalency of his enemies against him ( v. 3 ): "Saul, that great enemy, has persecuted my soul, sought my life, with a restless malice, and has carried the persecution so far that he has already smitten it down to the ground. Though I am not yet under ground, I am struck to the ground, and that is next door to it; he has forced me to dwell in darkness, not only in dark caves, but in dark thoughts and apprehensions, in the clouds of melancholy, as helpless and hopeless as those that have been long dead. Lord, let me find mercy with thee, for I find no mercy with men. They condemn me; but, Lord, do not thou condemn me. Am not I an object of thy compassion, fit to be appeared for; and is not my enemy an object of thy displeasure, fit to be appeared against?" IV. He bemoans the oppression of his mind, occasioned by his outward troubles ( v. 4 ): Therefore is my spirit overpowered and overwhelmed within me, and I am almost plunged in despair; when without are fightings within are fears, and those fears greater tyrants and oppressors than Saul himself and not so easily out-run. It is sometimes the lot of the best men to have their spirits for a time almost overwhelmed and their hearts desolate, and doubtless it is their infirmity. David was not only a great saint, but a great soldier, and yet even he was sometimes ready to faint in a day of adversity. Howl, fir-trees, if the cedars be shaken. V. He applies himself to the use of proper means for the relief of his troubled spirit. He had no force to muster up against the oppression of the enemy, but, if he can keep possession of nothing else, he will do what he can to keep possession of his own soul and to preserve his inward peace. In order to this, 1. He looks back, and remembers the days of old ( v. 5 ), God's former appearances for his afflicted people and for him in particular. It has been often a relief to the people of God in their straits to think of the wonders which their fathers told them of, Ps. lxxvii. 5 , 11 . 2. He looks round, and takes notice of the works of God in the visible creation, and the providential government of the world: I meditate on all thy works. Many see them, but do not see the footsteps of God's wisdom, power, and goodness in them, and do not receive the benefit they might by them because they do not meditate upon them; they do not dwell on that copious curious subject, but soon quit it, as if they had exhausted it, when they have scarcely touched upon it. I muse on, or (as some read it) I discourse of, the operation of thy hands, how great, how good, it is! The more we consider the power of God the less we shall fear the face or force of man, Isa. li. 12, 13 . 3. He looks up with earnest desires towards God and his favour ( v. 6 ): " I stretch forth my hands unto thee, as one begging an alms, and big with expectation to receive something great, standing ready to lay hold on it and bid it welcome. My soul thirsteth after thee; it is to thee (so the word is), entire for thee, intent on thee; it is as a thirsty land, which, being parched with excessive heat, gapes for rain; so do I need, so do I crave, the support and refreshment of divine consolations under my afflictions, and nothing else will relieve me." This is the best course we can take when our spirits are overwhelmed; and justly do those sink under their load who will not take such a ready way as this to ease themselves. Prayers for Divine Grace. 7 Hear me speedily, O Lord : my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. 8 Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee. 9 Deliver me, O Lord , from mine enemies: I flee unto thee to hide me. 10 Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness. 11 Quicken me, O Lord , for thy name's sake: for thy righteousness' sake bring my soul out of trouble. 12 And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant. David here tells us what he said when he stretched forth his hands unto God; he begins not only as one in earnest, but as one in haste: "<

hi >Hear me speedily, and defer no longer, for my spirit faileth. I am just ready to faint; reach the cordial—quickly, quickly, or I am gone." It was not a haste of unbelief, but of vehement desire and holy love. Make haste, O God! to help me. Three things David here prays for:— I. The manifestations of God's favour towards him, that God would be well pleased with him and let him know that he was so; this he prefers before any good, Ps. iv. 6 . 1. He dreads God's frowns: "Lord, hide not thy face from me; Lord, be not angry with me, do not turn from me, as we do from one we are displeased with; Lord, let me not be left under the apprehensions of thy anger or in doubt concerning thy favour; if I have thy favour, let it not be hidden from me." Those that have the truth of grace cannot but desire the evidence of it. He pleads the wretchedness of his case if God withdrew from him: "Lord, let me not lie under thy wrath, for then I am like those that go down to the pit, that is, down to the grave (I am a dead man, weak, and pale, and ghastly; thy frowns are worse than death), or down to hell, the bottomless pit." Even those who through grace are delivered from going down to the pit may sometimes, when the terrors of the Almighty set themselves in array against them, look like those who are going to the pit. Disconsolate saints have sometimes cried out of the wrath of God, as if they had been damned sinners, Job vi. 4 ; Ps. lxxxviii. 6 . 2. He entreats God's favour ( v. 8 ): Cause me to hear thy lovingkindness in the morning. He cannot but think that God has a kindness for him, that he has some kind things to say to him, some good words and comfortable words; but the present hurry of his affairs, and tumult of his spirits, drowned those pleasing whispers; and therefore he begs, "Lord, do not only speak kindly to me, but cause me to hear it, to hear joy and gladness, " Ps. li. 8 . God speaks to us by his word and by his providence, and in both we should desire and endeavour to hear his lovingkindness ( Ps. cvii. 43 ), that we may set that always before us: " Cause me to hear it in the morning, every morning; let my waking thoughts be of God's lovingkindness, that the sweet relish of that may abide upon my spirits all the day long." His plea is, " For in thee do I trust, and in thee only; I look not for comfort in any other." God's goodness is commonly wrought for those who trust in him ( Ps. xxxi. 8 ), who by faith draw it out. II. The operations of God's grace in him. Those he is as earnest for as for the tokens of God's favour to him, and so should we be. He prays, 1. That he might be enlightened with the knowledge of God's will; and this is the first work of the Spirit, in order to his other works, for God deals with men as men, as reasonable creatures. Here are three petitions to this effect:— (1.) Cause me to know the way wherein I should walk. Sometimes those that are much in care to walk right are in doubt, and in the dark, which is the right way. Let them come boldly to the throne of grace, and beg of God, by his word, and Spirit, and providence, to show them the way, and prevent their missing it. A good man does not ask what is the way in which he must walk, or in which is the most pleasant walking, but what is the right way, the way in which he should walk. He pleads, " I lift up my soul unto thee, to be moulded and fashioned according to thy will." He did not only importunately, but impartially, desire to know his duty; and those that do so shall be taught. (2.) " Teach me to do thy will, not only show me what thy will is, but teach me how to do it, how to turn my hand dexterously to my duty." It is the desire and endeavour of all God's faithful servants to know and to do his will, and to stand complete in it. He pleads, " Thou art my God, and therefore my oracle, by whom I may expect to be advised—my God, and therefore my ruler, whose will I desire to do." If we do in sincerity take God for our God, we may depend upon him to teach us to do his will, as a master does his servant. (3.) Lead me into the land of uprightness, into the communion of saints, that pleasant land of the upright, or into a settled course of holy living, which will lead to heaven, that land of uprightness where holiness will be in perfection, and he that is holy shall be holy still. We should desire to be led, and kept safe, to heaven, not only because it is a land of blessedness, but because it is a land of uprightness; it is the perfection of grace. We cannot find the way that will bring us to that land unless God show us, nor go in that way unless he take us by the hand and lead us, as we lead those that are weak, or lame, or timorous, or dim-sighted; so necessary is the grace of God, not only to put us into the good way, but to keep us and carry us on in it. The plea is, " Thy Spirit is good, and able to make me good," good and willing to help those that are at a loss. Those that have the Lord for their God have his Spirit for their guide; and it is both their character and their privilege that they are led by the Spirit. 2. He prays that he might be enlivened to do his will ( v. 11 ): " Quicken me, O Lord! —quicken my devotions, that they may be lively; quicken me to my duty, and quicken me in it; and this for thy name's sake. " The best saints often find themselves dull, and dead, and slow, and therefore pray to God to quicken them. III. The appearance of God's providence for him, 1. That God would, in his own way and time, give him rest from his troubles ( v. 9 ): " Deliver me, O Lord! from my enemies, that they may not have their will against me; for I flee unto thee to hide me; I trust to thee to defend me in my trouble, and therefore to rescue me out of it." Preservations are pledges of salvation, and those shall find God their hiding-place who by faith make him such. He explains himself ( v. 11 ): " For thy righteousness-sake, bring my soul out of trouble, for thy promise-sake, nay, for thy mercy-sake" (for some by righteousness understand kindness and goodness ); "do not only deliver me from my outward trouble, but from the trouble of my soul, the trouble that threatens to overwhelm my spirit. Whatever trouble I am in, Lord, let not my heart be troubled," John xiv. 1 . 2. That he would reckon with those that were the instruments of his trouble ( v. 12 ): " Of thy mercy to me cut off my enemies, that I may be no longer in fear of them; and destroy all those, whoever they be, how numerous, how powerful, soever, who afflict my soul, and create vexation to that; for I am thy servant, and am resolved to continue such, and therefore may expect to be owned and protected in thy service." This prayer is a prophecy of the utter destruction of all the impenitent enemies of Jesus Christ and his kingdom, who will not have him to reign over them, who grieve his Spirit, and afflict his soul, by afflicting his people, in whose afflictions he is afflicted. The four preceding psalms seem to have been penned by David before his accession to the crown, when he was persecuted by Saul; this seems to have been penned afterwards, when he was still in trouble (for there is no condition in this world privileged with an exemption from trouble), the neighbouring nations molesting him and giving him disturbance, especially the Philistines, 2 Sam. v. 17 . In this psalm, I. He acknowledges, with triumph and thankfulness, the great goodness of God to him in advancing him to the government , ver. 1-4 . II. He prays to God to help him against the enemies who threatened him, ver. 5-8 and again ver. 11 . III. He rejoices in the assurance of victory over them, ver. 9, 10 . IV. He prays for the prosperity of his own kingdom, and pleases himself with the hopes of it, ver. 12-15 . In singing thi

s psalm we may give God the glory of our spiritual privileges and advancements, and fetch in help from him against our spiritual enemies; we may pray for the prosperity of our souls, of our families, and of our land; and, in the opinion of some of the Jewish writers, we may refer the psalm to the Messiah and his kingdom. Grateful Acknowledgments of Divine Goodness; Prayer for Success against Enemies. 1 Blessed be the Lord my strength, which teacheth my hands to war, and my fingers to fight: 2 My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. 3 Lord , what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him! 4 Man is like to vanity: his days are as a shadow that passeth away. 5 Bow thy heavens, O Lord , and come down: touch the mountains, and they shall smoke. 6 Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them. 7 Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children; 8 Whose mouth sp

eaketh vanity, and their right hand is a right hand of falsehood. Here, I. David acknowledges his dependence upon God and his obligations to him, v. 1, 2 . A prayer for further mercy is fitly begun with a thanksgiving for former mercy; and when we are waiting upon God to bless us we should stir up ourselves to bless him. He gives to God the glory of two things:— 1. What he was to him: Blessed be the Lord my rock ( v. 1 ), my goodness, my fortress, v. 2 . He has in the covenant engaged himself to be so, and encouraged us, accordingly, to depend upon him; all the saints, who by faith have made him theirs, have found him not only to answer but to out do their expectations. David speaks of it here as the matter of his trust, and that which made him easy, as the matter of his triumph, and that which made him glad, and in which he gloried. See how he multiplies words to express the satisfaction he had in God and his interest in him. (1.) "He is my strength, on whom I stay, and from whom I have power both for my work and for my warfare, my rock to build on, to take shelter in." Even when we are weak we may be strong in the Lord and in the power of his might. (2.) " My goodness, not only good to me, but my chief good, in whose favour I place my felicity, and who is the author of all the goodness that is in me, and from whom comes every good and perfect gift. " (3.) " My fortress, and my high tower, in whom I think myself as safe as ever any prince thought himself in a castle or strong-hold." David had formerly sheltered himself in strong-holds at En-gedi ( 1 Sam. xxiii. 29 ), which perhaps were natural fastnesses. He had lately made himself master of the strong-hold of Zion, which was fortified by art, and he dwelt in the fort ( 2 Sam. v. 7 , 9 ), but he depends not on these. "Lord," says he, "thou art my fortress and my high tower. " The divine attributes and promises are fortifications to a believer, far exceeding those either of nature or art. (4.) My deliverer, and, as it is in the original, very emphatically, my deliverer to me, "not only a deliverer I have interest in, but who is always nigh unto me and makes all my deliverances turn to my real benefit." (5.) " My shield, to guard me against all the malignant darts that my enemies let fly at me, not only my fortress at home, but my shield abroad in the field of battle." Wherever a believer goes he carries his protection along with him. Fear not, Abram, I am thy shield. 2. What he had done for him. He was bred a shepherd, and seems not to have been designed by his parents, or himself for any thing more. But, (1.) God had made him a soldier. His hands had been used to the crook and his fingers to the harp, but God taught his hands to war and his fingers to fight, because he designed him for Israel's champion; and what God calls men to he either finds them or makes them fit for. Let the men of war give God the glory of all their military skill; the same that teaches the meanest husbandman his art teaches the greatest general his. It is a pity that any whose fingers God has taught to fight should fight against him or his kingdom among men. Those have special reason to acknowledge God with thankfulness who prove to be qualified for services which they themselves never thought of. (2.) God had made him a sovereign prince, had taught him to wield the sceptre as well as the sword, to rule as well as fight, the harder and nobler art of the two: He subdueth my people under me. The providence of God is to be acknowledged in making people subject to their prince, and so preserving the order and benefit of societies. There was a special hand of God inclining the people of Israel to be subject to David, pursuant to the promise God had made him; and it was typical of that great act of divine grace, the bringing of souls into subjection to the Lord Jesus and making them willing in the day of his power. II. He admires God's condescension to man and to himself in particular ( v. 3, 4 ): " Lord, what is man, what a poor little thing is he, that thou takest knowledge of him, that thou makest account of him, that he falls so much under thy cognizance and care, and that thou hast such a tender regard to any of that mean and worthless race as thou hast had to me!" Considering the many disgraces which the human nature lies under, we have reason to admire the honours God has put upon mankind in general (the saints especially, some in a particular manner, as David) and upon the Messiah (to whom those words are applied, Heb. ii. 6 ), who was highly exalted because he humbled himself to be found in fashion as a man, and has authority to execute judgment because he is the Son of man. A question to this purport David asked ( Ps. viii. 4 ), and he illustrated the wonder by the consideration of the great dignity God has placed man in ( Ps. viii. 5 ), Thou hast crowned him with glory and honour. Here he illustrates it by the consideration of the meanness and mortality of man, notwithstanding the dignity put upon him ( v. 4 ): Man is like to vanity; so frail is he, so weak, so helpless, compassed about with so many infirmities, and his continuance here so very short and uncertain, that he is as like as may be to vanity itself. Nay, he is vanity, he is so at his best estate. His days have little substance in them, considering how many of the thoughts and cares of an immortal soul are employed about a poor dying body; they are as a shadow, dark and flitting, transitory and finishing with the sun, and, when that sets, resolving itself into all shadow. They are as a shadow that passeth away, and there is no loss of it. David puts himself into the number of those that are thus mean and despicable. III. He begs of God to strengthen him and give him success against the enemies that invaded him, v. 5-8 . He does not specify who they were that he was in fear of, but says, Scatter them, destroy them. God knew whom he meant, though he did not name them. But afterwards he describes them ( v. 7, 8 ): "They are strange children, Philistines, aliens, bad neighbours to Israel, heathens, whom we are bound to be strange to and not to make any leagues with, and who therefore carry it strangely towards us." Notwithstanding the advantages with which God had blessed David's arms against them, they were still vexatious and treacherous, and men that one could put no confidence in: "One cannot take their word, for their mouth speaketh vanity; nay, if they give their hand upon it, or offer their hand to help you, there is no trusting them; for their right hand is a right hand of falsehood. " Against such as these we cannot defend ourselves, but we may depend on the God of truth and justice, who hates falsehood, to defend us from them. 1. David prays that God would appear, that he would do something extraordinary, for the conviction of those who preferred their dunghill-deities before the God of Israel ( v. 5 ): " Bow thy heavens, O Lord! and make it evident that they are indeed thine, and that thou art the Lord of them, Isa. lxvi. 1 . Let thy providence threaten my enemies, and look black upon them, as the clouds do on the earth when they are thick, and hang very low, big with a storm. Fight against those that fight against us, so that it may visibly appear that thou art for us. Touch the mountains, our strong and stately enemies, and let them smoke. Show thyself by the ministry of thy angels, as thou didst upon Mount Sinai." 2. That he would appear against his enemies, that he would fight from heaven against them, as sometimes he had done, by lightnings, which are his arrows (his fiery darts, against which the hardest steel is no armour of proof, so penetrating is the force of lightning), that he himself would shoot these arrows, who, we are sure, never misses his mark, but hits where he aims. 3. That he would appear for him, v. 7 . He begs for their destruction, in order to his own deliverance and the repose of his people: " Send thy hand, thy power, from above, for that way we look for help; rid me and deliver me out of these great waters that are ready to overflow me." God's time to help his people is when they are sinking and all other helps fail. Thanksgiving and Petitions; National Happiness Desired. 9 I will sing a new song unto thee, O God: upon a psaltery and an instrument of ten strings will I sing praises unto thee. 10 It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword. 11 Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood: 12 That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace: 13 That our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets: 14 That our oxen may be strong to labour;