Psalms 129:5

tion, that to which there is none like, the Fountain of redemption, the Lamb of God which taketh away the sin of the world. The article ה, both in הרבה harabbah and החסד hachesed, is very emphatic. Verse 8 He shall redeem Israel - Και αυτος υτρωσει, "He will make a ransom for Israel," He will provide a great price for Israel, and by it will take away all his iniquities. I would not restrict this to Israel in Babylon. Every believer may take it to himself. God perfectly justifies and perfectly sanctifies all that come unto him through the Son of his love. Introduction The psalmist professes his humility, and the peaceableness of his disposition and conduct, Psa 131:1 , Psa 131:2 . Exhorts Israel to hope in God, Psa 131:3 . Some think that David composed this Psalm as a vindication of himself, when accused by Saul's courtiers that he affected the crown, and was laying schemes and plots to possess himself of it. Others think the Psalm was made during the captivity, and that it contains a fair account of the manner in which the captives behaved themselves, under the domination of their oppressors. Verse 1 Lord, my heart is not haughty - The principle of pride has no place in my heart; and consequently the high, lofty, and supercilious look does not appear in my eyes. I neither look up, with desire to obtain, to the state of others, nor look down with contempt to the meanness or poverty of those below me. And the whole of my conduct proves this; for I have not exercised myself - walked, in high matters, nor associated myself with the higher ranks of the community, nor in great matters, נפלאות niphlaoth, wonderful or sublime things; too high for me, ממני mimmeni, alien from me, and that do not belong to a person in my sphere and situation in life. Verse 2 I have behaved and quieted myself, as a child - On the contrary, I have been under the rod of others, and when chastised have not complained; and my silence under my affliction was the fullest proof that I neither murmured nor repined, but received all as coming from the hands of a just God. My soul is even as a weaned child - I felt I must forego many conveniences and comforts which I once enjoyed; and these I gave up without repining or demurring. Verse 3 Let Israel hope in the Lord - Act all as I have done; trust in him who is the God of justice and compassion; and, after you have suffered awhile, he will make bare his arm and deliver you. Short as it is, this is a most instructive Psalm. He who acts as the psalmist did, is never likely to come to mischief, or do any to others. Introduction The psalmist prays that God would remember his promises to David, Psa 132:1 . His purpose to bring the ark of the Lord into a place of rest, Psa 132:2-5 . Where it was found, and the prayer in removing it, Psa 132:6-9 . The promises made to David and his posterity, Psa 132:10-12 . God's choice of Zion for a habitation, and his promises to the people, Psa 132:13-17 . All their enemies shall be confounded, Psa 132:18 . Some attribute this Psalm to David, but without sufficient ground; others, to Solomon, with more likelihood

igious people, that seek the ruin of both, and do what they can that God may not have a church in the world. II. We ought to pray that all their attempts against the church may be frustrated, that in them they may be confounded and turned back with shame, as those that have not been able to bring to pass their enterprise and expectation: Let them all be confounded is as much as, They shall be all confounded. The confusion imprecated and predicted is illustrated by a similitude; while God's people shall flourish as the loaded palm-tree, or the green and fruitful olive, their enemies shall wither as the grass upon the house-top. As men they are not to be feared, for they shall be made as grass, Isa. li. 12 . But as they are enemies to Zion they are so certainly marked for ruin that they may be looked upon with as much contempt as the grass on the house-tops, which is little, and short, and sour, and good for nothing. 1. It perishes quickly: It withers before it grows up to any maturity, having no root; and the higher its place is, which perhaps is its pride, the more it is exposed to the scorching heat of the sun, and consequently the sooner does it wither. It withers before it is plucked up, so some read it. The enemies of God's church wither of themselves, and stay not till they are rooted out by the judgments of God. 2. It is of no use to any body; nor are they any thing but the unprofitable burdens of the earth, nor will their attempts against Zion ever ripen or come to any head, nor, whatever they promise themselves, will they get any more by them than the husbandman does by the grass on his house-top. Their harvest will be a heap in the day of grief, Isa. xvii. 11 . III. No wise man will pray God to bless the mowers or reapers, v. 8 . Observe, 1. It has been an ancient and laudable custom not only to salute and wish a good day to strangers and travellers, but particularly to pray for the prosperity of harvest-labourers. Thus Boas prayed for his reapers. Ruth ii. 4 , The Lord be with you. We must thus acknowledge God's providence, testify our good-will to our neighbours, and commend their industry, and it will be accepted of God as a pious ejaculation if it come from a devout and upright heart. 2. Religious expressions, being sacred things, must never be made use of in light and ludicrous actions. Mowing the grass on the house-top would be a jest, and therefore those that have a reverence for the name of God will not prostitute to it the usual forms of salutation, which savoured of devotion; for holy things must not be jested with. 3. It is a dangerous thing to let the church's enemies have our good wishes in their designs against the church. If we wish them God speed, we are partakers of their evil deeds, 2 John 11 . When it is said, None will bless them, and show them respect, more is implied, namely, that all wise and good people will cry out shame on them, and beg of God to defeat them; and woe to those that have the prayers of the saints against them. I cursed his habitation, Job v. 3 . This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses, I. His desire towards God, ver. 1, 2 . II. His repentance before God, ver. 3, 4 . III. His attendance upon God, ver. 5, 6 . IV. His expectations from God, ver. 7, 8 . And, as in water face answers to face, so does the heart of one humble penitent to another. God's Regard to His Church. 1