Psalms 138:2

Psa 139:17 , Psa 139:18 ) he acknowledges God's providential care of him in every moment of his life; and in the remainder of the Psalm implores God's aid against impious and cruel enemies, professing his own attachment to God's service, that is, to the true religion, and appealing to the Searcher of hearts himself for the truth of his professions." The composition, for the purity and justness of religious sentiment, and for the force and beauty of the images, is certainly in the very first and best style. And yet the frequent Chaldaisms of the diction argue no very high antiquity. Verse 1 O Lord, thou hast searched me - חקרתני chakartani; thou hast investigated me; thou hast thoroughly acquainted thyself with my whole soul and conduct. Verse 2 My downsitting and mine uprising - Even these inconsiderable and casual things are under thy continual notice. I cannot so much as take a seat, or leave it, without being marked by thee. Thou understandest my thought - לרעי lerei, "my cogitation." This word is Chaldee, see Dan 2:29 , Dan 2:30 . Afar off - While the figment is forming that shall produce them. Verse 3 Thou compassest my path - זרית zeritha thou dost winnow, ventilate, or sift my path; and my lying down, רבעי ribi, my lair, my bed. And art acquainted - Thou treasurest up. This is the import of סכן sachan. Thou hast the whole number of my ways, and the steps I took in them. Verse 4 There is not a word in my tongue - Although (כי ki) there be not a word in my tongue, behold O Jehovah, thou knowest the whole of it, that is, thou knowest all my words before they are uttered as thou knowest all my thoughts while as yet they are unformed. Verse 5 Thou hast beset me behind and before - אחור וקדם צרתני achor vekodam tsartani, "The hereafter and the past, thou hast formed me." I think Bishop Horsley's emendation here is just, uniting the two verses together. "Behold thou, O Jehovah, knowest the whole, the hereafter and the past. Thou hast formed me, and laid thy hand upon me." Verse 6 Such knowledge is too wonderful - I think, with Kennicott, that פלאיה דעת pelaiah daath should be read פלאי הדעת peli haddaath, "This knowledge," ממני mimmenni, "is beyond or above me." This change is made by taking the ה he from the end of פלאיה pelaiah, which is really no word, and joining it with דעת daath; which, by giving it an article, makes it demonstrative, הדעת haddaath, "This knowledge." This kind of knowledye, God's knowledge, that takes in all things, and their reasons, essences, tendencies, and issues, is far beyond me. Verse 7 Whither shall I go from thy Spirit? - Surely רוח ruach in this sense must be taken personally, it certainly cannot mean either breath or wind; to render it so would make the passage ridiculous. From thy presence? - מפניך mippaneycha, "from thy faces." Why do we meet with this word so frequently in the plural number, when applied to God? And why have we his Spirit, and his appearances or faces, both here? A Trinitarian would at once say, "The plurality of persons in the Godhead is intended;" and who can prove that he is mistaken? Verse 8 If I ascend - Thou art in heaven, in thy glory; in hell, in thy vindictive justice; and in all parts or earth, water, space, place, or vacuity, by thy omnipresence. Wherever I am, there art thou; and where I cannot be, thou art there. Thou fillest the heavens and the earth. Verse 11 Surely the darkness shall cover me - Should I suppose that this would serve to screen me, immediately this darkness is turned into light. Verse 12 Yea, the darkness hideth not from thee - Darkness and light, ignorance and knowledge, are things that stand in relation to us; God sees equally in darkness as in light; and knows as perfectly, however man is enveloped in ignorance, as if all were intellectual brightness. What is to us hidden by darkness, or unknown through ignorance, is perfectly seen and known by God; because he is all sight, all hearing, all feeling, all soul, all spirit - all in All, and infinite in himself. He lends to every thing; receives nothing from any thing. Though his essence be unimpartible, yet his influence is diffusible through time and through eternity. Thus God makes himself known, seen, heard, felt; yet, in the infinity of his essence, neither angel, nor spirit, nor man can see him; nor can any creature comprehend him, or form any idea of the mode of his existence. And yet vain man would be wise, and ascertain his foreknowledge, eternal purposes, infinite decrees, with all operations of infinite love and infinite hatred, and their objects specifically and nominally, from all eternity, as if himself had possessed a being and powers co-extensive with the Deity! O ye wise fools! Jehovah, the fountain of eternal perfection and love, is as unlike your creeds as he is unlike yourselves, forgers of doctrines to prove that

tention and fervency of affection, inward impressions agreeing with outward expressions." 2. With freedom and boldness: Before the gods will I sing praise unto thee, before the princes, and judges, and great men, either those of other nations that visited him or those of his own nation that attended on him, even in their presence. He will not only praise God with his heart, which we may do by pious ejaculations in any company, but will sing praise if there be occasion. Note, Praising God is work which the greatest of men need not be ashamed of; it is the work of angels, the work of heaven. Before the angels (so some understand it), that is, in religious assemblies, where there is a special presence of angels, 1 Cor. xi. 10 . 3. In the way that God had appointed: I will worship towards thy holy temple. The priests alone went into the temple; the people, at the nearest, did but worship towards it, and that they might do at a distance. Christ is our temple, and towards him we must look with an eye of faith, as Mediator between us and God, in all our praises of him. Heaven is God's holy temple, and thitherward we must lift up our eyes in all our addresses to God. Our Father in heaven. II. What he would praise God for. 1. For the fountain of his comforts— for thy lovingkindness and for thy truth, for thy goodness and for thy promise, mercy hidden in thee and mercy revealed by thee, that God is a gracious God in himself and has engaged to be so to all those that trust in him. For thou hast magnified thy word (thy promise, which is truth) above all thy name. God has made himself known to us in many ways in creation and providence, but most clearly by his word. The judgments of his mouth are magnified even above those of his hand, and greater things are done by them. The wonders of grace exceed the wonders of nature; and what is discovered of God by revelation is much greater than what is discovered by reason. In what God had done for David his faithfulness to his work appeared more illustriously, and redounded more to his glory, than any other of his attributes. Some good interpreters understand it of Christ, the essential Word, and of his gospel, which are magnified above all the discoveries God had before made of himself to the fathers. He that magnified the law, and made that honourable, magnifies the gospel much more. 2. For the streams flowing from that fountain, in which he himself had tasted that the Lord is gracious, v. 3 . He had been in affliction, and he remembers, with thankfulness, (1.) The sweet communion he then had with God. He cried, he prayed, and prayed earnestly, and God answered him, gave him to understand that his prayer was accepted and should have a gracious return in due time. The intercourse between God and his saints is carried on by his promises and their prayers. (2.) The sweet communications he then had from God: Thou strengthenedst me with strength in my soul. This was the answer to his prayer, for God gives more than good words, Ps. xx. 6 . Observe, [1.] It was a speedy answer: In the day when I cried. Note, Those that trade with heaven by prayer grow rich by quick returns. While we are yet speaking God hears, Isa. lxv. 24 . [2.] It was a spiritual answer. God gave him strength in his soul, and that is a real and valuable answer to the prayer of faith in the day of affliction. If God give us strength in our souls to bear the burdens, resist the temptations, and do the duties of an afflicted state, if he strengthen us to keep hold of himself by faith, to maintain the peace of our own minds and to wait with patience for the issue, we must own that he has answered us, and we are bound to be thankful. III. What influence he hoped that his praising God would have upon others, v. 4, 5 . David was himself a king, and therefore he hoped that kings would be wrought upon by his experiences, and his example, to embrace religion; and, if kings became religious, their kingdoms would be every way better. Now, 1. This may have reference to the kings that were neighbours to David, as Hiram and others. "They shall all praise thee." When they visited David, and, after his death, when they sought the presence of Solomon (as all the kings of the earth are expressly said to have done, 2 Chron. ix. 23 ), they readily joined in the worship of the God of Israel. 2. It may look further, to the calling of the Gentiles and the discipling of all nations by the gospel of Christ, of whom it is said that all kings shall fall down before him, Ps. lxxii. 11 . Now it is here foretold, (1.) That the kings of the earth shall hear the words of God. All that came near David should hear them from him, Ps. cxix. 46 . In the latter days the preachers of the gospel should be sent into all the world. (2.) That then they shall praise God, as all those have reason to do that hear his word, and receive it in the light and love of it, Acts xiii. 48 . (3.) That they shall sing in the ways of the Lord, in the ways of his providence and grace towards them; they shall rejoice in God, and give glory to him, however he is pleased to deal with them in the ways of their duty and obedience to him. Note, Those that walk in the ways of the Lord have reason to sing in those ways, to go on in them with a great deal of cheerfulness, for they are ways of pleasantness, and it becomes us to be pleasant in them; and, if we are so, great is the glory of the Lord. It is very much for the honour of God that kings should walk in his ways, and that all those who walk in them should sing in them, and so proclaim to all the world that he is a good Master and his work its own wages. God's Care of His People. 6 Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off. 7 Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. 8 The Lord will perfect that which concerneth me: thy mercy, O Lord , endureth for ever: forsake not the works of thine own hands. David here comforts himself with three things:— I. The favour God bears to his humble people ( v. 6 ): Though the Lord be high, and neither needs any of his creatures nor can be benefited by them, yet has he respect unto the lowly, smiles upon them as well pleased with them, overlooks he

Temple - Where the ark was. He was not permitted to enter into it. Magnified - For thou hast glorified thy word or promise unto me more than any other of thy glorious perfections.