Psalms 64:9

e the age by the slot. Tuberville, in his Treatise on Hunting, gives rules to form this judgment, To this the next verse seems to refer. Verse 7 But God shall shoot at them with an arrow - They endeavor to trace me out, that they may shoot me; but God will shoot at them. This, if the Psalm refer to the times of David, seems to be prophetic of Saul's death. The archers pressed upon him, and sorely wounded him with their arrows. 1Sam 31:3 . Verse 8 Their own tongue to fall upon them-selves - All the plottings, counsels, and curses, they have formed against me, shall come upon themselves. Verse 9 And all men shall fear - They endeavored to hide their mischief; but God shall so punish them that all shall see it, and shall acknowledge in their chastisement the just judgment of God. The wicked, in consequence, shall fear, and, Verse 10 The righteous shall be glad - They shall see that God does not abandon his followers to the malice of bad men. The rod of the wicked may come into the herttage of the just; but there it shall not rest. Calmet thinks that this is a prediction of the destruction of the Chaldeans, in consequence of which the Jewish people became highly respected by all the surrounding nations. But it may be applied more generally to the enmity of the wicked against the righteous, and how God counterworks their devices, and vindicates and supports his own followers. Introduction God is praised for the fullilment of his promises, and for his mercy in forgiving sins, Psa 65:1-3 . He is praised for the wonders that he works in nature, which all mankind must acknowledge, Psa 65:4-8 ; for the fertilizing showers which he sends upon the earth, and the abundance thereby produced both for men and cattle, Psa 65:9-13 . The title, "To the chief Musician or conqueror, a Psalm and Song of David." So the Hebrew; and, in effect, the Chaldee, Ethiopic, and best copies of the Septuagint. The Arabic has, "A Psalm of David concerning the transmigration of the people." The Vulgate is singular: "A Psalm of David. A hymn of Jeremiah and Ezekiel for the people of the transmigration, when they began to go out," from Babylon, understood. This title is of no authority; it neither accords with the subject of the Psalm, nor with the truth of history. Calmet has very properly remarked that Jeremiah and Ezekiel were never found together, to compose this Psalm, neither before at, nor after the captivity. It should therefore be utterly rejected. In the Complutensian edition Haggai is added to Jeremiah and Ezekiel, all with equal propriety. It is supposed to have been written after a great drought, when God had sent a plentiful rain on the land. I rather think that there was no direct drought or rain in the prophet's view, but a celebration of the praises of God for his giving rain and fruitful seasons, and filling men's mouths with food, and their hearts with gladness. There is a particular providence manifested in the quantity of rain that falls upon the earth, which can neither be too much admired nor praised. Verse 1 Praise waiteth for thee - Praise is silent or dumb for thee. Thou alone art worthy of praise; all other perfections are lost in thine; and he who considers thee aright can have no other subject of adoration. Unto thee shall the vow be performed - All offerings and sacrifices should be made to thee. All human spirits are under obligation to live to and serve thee. All Jews and Christians, by circumcision and baptism, belong to thee; and they are all bound to pay the vow of their respective covenants to thee alone; and the spirit of this vow is, to love thee with all their powers and to serve thee with a perfect heart and willing mind, all the days of their life. Verse 2 Unto thee shall all flesh come - All human beings should pray to God; and from him alone the sufficient portion of human spirits is to be derived. It is supposed to be a prediction of the calling of the Gentiles to the faith of the Gospel of Christ. A minister, immensely corpulent, began his address to God in the pulpit with these words: "O thou that hearest prayer, unto thee shall all flesh come!" and most unluckily laid a strong emphasis on All Flesh. The coincidence was ominous; and I need not say, the people were not edified, for the effect was ludicrous. I mention this fact, which fell under my own notice, to warn those who minister in righteousness to avoid expressions which may be capable, from a similar circumstance, of a ludicrous application. I have known many good men who, to their no small grief, have been encumbered with a preternatural load of muscles; an evil to be deprecated and deplored. Verse 3 Iniquities prevail against me - This is no just rendering of the original, דברי עונת גברו מני dibrey avonoth gaberu menni; "iniguitous words have prevailed against me," or, "The words of iniquity are strong a

We may observe here, I. The judgments of God which should certainly come upon these malicious persecutors of David. Though they encouraged themselves in their wickedness, here is that which, if they would believe and consider it, was enough to discourage them. And it is observable how the punishment answers the sin. 1. They shot at David secretly and suddenly, to wound him; but God shall shoot at them, for he ordains his arrows against the persecutors ( Ps. vii. 13 ), against the face of them, Ps. xxi. 12 . And God's arrows will hit surer, and fly swifter, and pierce deeper, than theirs do or can. They have many arrows, but they are only bitter words, and words are but wind: the curse causeless shall not come. But God has one arrow that will be their death, his curse which is never causeless, and therefore shall come; with it they shall be suddenly wounded, that is, their wound by it will be a surprise upon them, because they were secure and not apprehensive of any danger. 2. Their tongues fell upon him, but God shall make their tongues to fall upon themselves. They do it by the desert of their sin; God does it by the justice of his wrath, v. 8 . When God deals with men according to the desert of their tongue-sins, and brings those mischiefs upon them which they have passionately and maliciously imprecated upon others, then he makes their own tongues to fall upon them; and it is weight enough to sink a man to the lowest hell, like a talent of lead. Many have cut their own throats, and many more have damned their own souls, with their tongues, and it will be an aggravation of their condemnation. O Israel! thou hast destroyed thyself, art snared in the words of thy mouth. If thou scornest, thou alone shalt bear it. Those that love cursing, it shall come unto them. Sometimes men's secret wickedness is brought to light by their own confession, and then their own tongue falls upon them. II. The influence which these judgments should have upon others; for it is done in the open sight of all, Job xxxiv. 26 . 1. Their neighbours shall shun them and shift for their own safety. They shall flee away, as the men of Israel did from the tents of Korah, Dathan, and Abiram, Num. xvi. 27 . Some think this was fulfilled in the death of Saul, when not only his army was dispersed, but the inhabitants of the neighbouring country were so terrified with the fall, not only of their king but of his three sons, that they quitted their cities and fled, 1 Sam. xxxi. 7 . 2. Spectators shall reverence the providence of God therein, v. 9 . (1.) They shall understand and observe God's hand in all (and, unless we do so, we are not likely to profit by the dispensations of Providence, Hos. xiv. 9 ): They shall wisely consider his doing. There is need of consideration and serious thought rightly to apprehend the matter of fact, and need of wisdom to put a true interpretation upon it. God's doing is well worth our considering ( Eccl. vii. 13 ), but it must be considered wisely, that we put not a corrupt gloss upon a pure text. (2.) They shall be affected with a holy awe of God upon the consideration of it. All men (all that have any thing of the reason of a man in them) shall fear and tremble because of God's judgments, Ps. cxix. 120 . They shall fear to do the like, fear being found persecutors of God's people. Smite the scorner and the simple shall beware. (3.) They shall declare the work of God. They shall speak to one another and to all about them of the justice of God in punishing persecutors. What we wisely consider ourselves we should wisely declare to others, for their edification and the glory of God. This is the finger of God. 3. Good people shall in a special manner take notice of it, and it shall affect them with a holy pleasure, v. 10 . (1.) It shall increase their joy: The righteous shall be glad in the Lord, not glad of the misery and ruin of their fellow-creatures, but glad that God is glorified, and his word fulfilled, and the cause of injured innocency pleaded effectually. (2.) It shall encourage their faith. They shall commit themselves to him in the way of duty and be willing to venture for him with an entire confidence in him. (3.) Their joy and faith shall both express themselves in a holy boasting: All the upright in heart, that keep a good conscience and approve themselves to God, shall glory, not in themselves, but in the favour of God, in his righteousness and goodness, their relation to him and interest in him. Let him that glories glory in the Lord. In this psalm we are directed to give to God the glory of his power and goodness, which appear, I. In the kingdom of grace ( ver. 1 ), hearing prayer ( ver. 2 ), pardoning sin ( ver. 3 ), satisfying the souls of the people ( ver. 4 ), protecting and supporting them, ver. 5 . II. In the kin