Psalms 94:14

pel this darkness from the intellect, in order that his word may be properly apprehended and understood. But he gives no new faculty; he removes the impediments from the old, and invigorates it by his Divine energy. Verse 13 That thou mayest give him rest - He whom God instructs is made wise unto salvation; and he who is thus taught has rest in his soul, and peace and confidence in adversity. Verse 14 The Lord will not cast off his people - Though they are now suffering under a grievous and oppressive captivity, yet the Lord hath not utterly cast them off. They are his inheritance, and he will again restore them to their own land. Verse 15 But judgment shall return unto righteousness - If we read יושב yosheb, shalt sit, for ישוב yashub, shall return, which is only placing the ו vau before the ש shin instead of after it, we have the following sense: Until the just one shall sit in judgment, and after him all the upright in heart. Cyrus has the epithet צדק tsedek, the just one, in different places in the Prophet Isaiah. See Isa 41:2 , Isa 41:10 ; Isa 45:8 ; Isa 51:5 . It was Cyrus who gave liberty to the Jews, who appeared as their deliverer and conductor to their own land, and they are all represented as following in his train. Verse 16 Who will rise up for me - Who is he that shall be the deliverer of thy people? Who will come to our assistance against these wicked Babylonians? Verse 17 Unless the Lord had been my help - Had not God in a strange manner supported us while under his chastising hand, we had been utterly cut off. My soul had almost dwelt in silence - The Vulgate has in inferno, in hell or the infernal world; the Septuagint, τῳ ᾁδῃ, in the invisible world. Verse 18 When I said, My foot slippeth - When I found myself so weak and my enemy so strong, that I got first off my guard, and then off my center of gravity, and my fall appeared inevitable: - Thy mercy, O Lord, held me up - יסעדני yisadeni, propped me. It is a metaphor taken from any thing falling, that is propped, shored up, or buttressed. How often does the mercy of God thus prevent the ruin of weak believers, and of those who have been unfaithful! Verse 19 In the multitude of my thoughts - Of my griefs, (dolorum, Vulgate); my sorrows, (οδυνων, Septuagint). According to the multitude of my trials and distresses, have been the consolations which thou hast afforded me. Or, While I have been deeply meditating on thy wondrous grace and mercy, Divine light has broken in upon my soul, and I have been filled with delight. Verse 20 Shall the throne of iniquity - No wicked king, judge, or magistrate shall ever stand in thy presence. No countenance shall such have from thy grace or providence. Which frameth mischief - Devise, plan, and execute, as if they acted by a positive law, and were strictly enjoined to do what they so much delighted in. Verse 21 They gather themselves together - In every thing that is evil, they are in unity. The devil, his angels, and his children, all join and draw together when they have for their object the destruction of the works of the Lord. But this was particularly the case with respect to the poor Jews among the Babylonians: they were objects of their continual hatred, and they labored for their destruction. This and the following verses have been applied to our Lord, and the treatment he met with both from his own countrymen and from the Romans. They pretended to "judge him according to the law, and framed mischief against him;" they "assembled together against the life of the righteous one," and "condemned innocent blood;" but God evidently interposed, and "brought upon them their own iniquity," according to their horrible imprecation: "His blood be upon us and upon our children!" God "cut them off in their own iniquity." All this had, in reference to him, a most literal fulfillment. Verse 22 The rock of my refuge - Alluding to those natural fortifications among rocks, which are frequent in the land of Judea. Verse 23 Shall cut them off - This is repeated, to show that the destruction of the Babylonians was fixed and indubitable: and in reference to the Jews, the persecutors and murderers of our Lord and his apostles, it was not less so. Babylon is totally destroyed; not even a vestige of it remains. The Jews are no longer a nation; they are scattered throughout the world, and have no certain place of abode. They do not possess even one village on the face of the earth. The last verse is thus translated and paraphrased in the old Psalter: - Trans. And he sal yelde to thaim thair wickednes, and in thair malice he sall skater thaim: skater thaim sal Lorde oure God. Par - Alswa say efter thair il entent, that thai wil do gude men harme; he sall yelde thaim pyne, and in thair malice thai sal be sundred fra the hali courte of hevene, and skatred emang the wiked fendes of hell. For different views of several parts of this Psalm, see the Analysis. Introduction An invitation to praise God, Psa 95:1 , Psa 95:2 . The reason on which this is founded, the majesty and dominion of God, Psa 95:3-5 . An invitation to pray to God, Psa 95:6 . And the reasons on which that is founded, Psa 95:7 . Exhortation not to act as their fathers had done, who rebelled against God, and were cast out of his favor, Psa 95:8-11 . This Psalm is also without a title, both in the Hebrew and Chaldee: but is attributed to David by the Vulgate, Septuagint, Ethiopic, Arabic, and Syriac; and by the author of the Epistle to the Hebrews, Heb 4:3-7 . Calmet and other eminent critics believe that it was composed during the time of the captivity, and that the apostle only followed the common opinion in quoting it as the production of David, because in general the Psalter was attributed to him. The Psalm is a solemn invitation to the people, when assembled for public worship, to praise God from a sense of his great goodness; and to be attentive to the instructions they were about to receive from the reading and expounding of the law; and or these accounts it has been long used in the Christian Church, at the commencement of public service, to prepare the people's minds to worship God in spirit and in truth. Houbigant, and other learned divines, consider this Psalm as composed of three parts. 1. The part of the people, Psa 95:1 to the middle of Psa 95:7 . 2. The part of the priest or prophet from the middle of Psa 95:7 to the end of Psa 95:8 . 3. The part of Jehovah, Psa 95:9-11 . It is written as a part of the preceding Psalm by nine of Kennicott's and De Rossi's MSS.; but certainly it must have been originally an ode by itself, as the subject is widely different from that in the foregoing. Verse 1 O come, let us sing - Let us praise God, not only with the most joyful accents which can be uttered by the voice; but let us also praise him with hearts tuned to gratitude, from a full sense of the manifold benefits we have already received. The rock of our salvation - The strong Fortress in which we have always found safety, and the Source whence we have always derived help for our souls. In both these senses the word rock, as applied to God, is used in the Scriptures. Verse 2 Let us come before his presence - פניו panaiv, his faces, with thanksgiving, בתודה bethodah, with confession, or with the confession-offering. Praise him for what he has all ready done, and confess your unworthiness of any of his blessings. The confession-offering, the great atoning sacrifice, can alone render your acknowledgment of sin and thanksgiving acceptable to a holy and just God. Verse 3 For the Lord is a great God - Or, "A great God is Jehovah, and a great King above all gods;" or, "God is a great King over all." The Supreme Being has three names here: אל El, יהוה Jehovah, אלהים Elohim, and we should apply none of them to false gods. The first implies his strength; the second his being and essence; the third, his covenant relation to mankind. In public worship these are the views we should entertain of the Divine Being. Verse 4 In his hand are the deep places of the earth - The greatest deeps are fathomed by him. The strength of the hills is his also - And to him the greatest heights are accessible, Verse 5 The sea is his - The sea and the dry land are equally his, for he has formed them both, and they are his property. He governs and disposes of them as he sees good. He is the absolute Master of universal nature. Therefore there is no other object of worship nor of confidence. Verse 6 O come, let us worship - Three distinct words are used here to express three different acts of adoration: 1. Let us worship, נשתחוה nishtachaveh, let us prostrate ourselves; the highest act of adoration by which the supremacy of God is acknowledged. 2. Let us bow down, נכרעה nichraah, let us crouch or cower down, bending the legs under, as a dog in the presence of his master, which solicitously waits to receive his commands. 3. Let us kneel, נברכה nibrachah, let us put our knees to the ground, and thus put ourselves in the posture of those who supplicate. And let us consider that all this should be done in the presence of Him who is Jehovah our Creator. Verse 7 For he is our God - Here is the reason for this service. He has condescended to enter into a covenant with us, and he has taken us for his own; therefore: - We are the people of his pasture - Or, rather, as the Chaldee, Syriac, Vulgate, and Ethiopic read, "We are his people, and the sheep of the pasture of his hand." We are his own; he feeds a

had been my help, my soul had almost dwelt in silence. 18 When I said, My foot slippeth; thy mercy, O Lord , held me up. 19 In the multitude of my thoughts within me thy comforts delight my soul. 20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? 21 They gather themselves together against the soul of the righteous, and condemn the innocent blood. 22 But the Lord is my defence; and my God is the rock of my refuge. 23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the Lord our God shall cut them off. The psalmist, having denounced tribulation to those that trouble God's people, here assures those that are troubled of rest. See 2 Thess. i. 6, 7 . He speaks comfort to suffering saints from God's promises and his own experience. I. From God's promises, which are such as not only save them from being miserable, but secure a happiness to them ( v. 12 ): Blessed is the man whom thou chastenest. Here he looks above the instruments of trouble, and eyes the hand of God, which gives it another name and puts quite another color upon it. The enemies break in pieces God's people ( v. 5 ); they aim at no less; but the truth of the matter is that God by them chastens his people, as the father the son in whom he delights, and the persecutors are only the rod he makes use of. Howbeit they mean not so, neither doth their heart think so, Isa. x. 5-7 . Now it is here promised, 1. That God's people shall get good by their sufferings. When he chastens them he will teach them, and blessed is the man who is thus taken under a divine discipline, for none teaches like God. Note, (1.) The afflictions of the saints are fatherly chastenings, designed for their instruction, reformation, and improvement. (2.) When the teachings of the word and Spirit go along with the rebukes of Providence they then both manifest men to be blessed and help to make them so; for then they are marks of adoption and means of sanctification. When we are chastened we must pray to be taught, and look into the law as the best expositor of Providence. It is not the chastening itself that does good, but the teaching that goes along with it and is the exposition of it. 2. That they shall see through their sufferings ( v. 13 ): That thou mayest give him rest from the days of adversity. Note, (1.) There is a rest remaining for the people of God after the days of their adversity, which, though they may be many and long, shall be numbered and finished in due time, and shall not last always. He that sends the trouble will send the rest, that he may comfort them according to the time that he has afflicted them. (2.) God therefore teaches his people by their troubles, that he may prepare them for deliverance, and so give them rest from their troubles, that, being reformed, they may be relieved, and that the affliction, having done its work, may be removed. 3. That they shall see the ruin of those that are the instruments of their sufferings, which is the matter of a promise, not as gratifying any passion of theirs, but as redounding to the glory of God: Until the pit is digged (or rather while the pit is digging) for the wicked, God is ordering peace for them at the same time that he is ordaining his arrows against the persecutors. 4. That, though they may be cast down, yet certainly they shall not be cast off, v. 14 . Let God's suffering people assure themselves of this, that, whatever their friends do, God will not cast them off, nor throw them out of his covenant or out of his care; he will not forsake them, because they are his inheritance, which he will not quit his title to nor suffer himself to be disseised of. St. Paul comforted himself with this, Rom. xi. 1 . 5. That, bad as things are, they shall mend, and, though they are now out of course, yet they shall return to their due and ancient channel ( v. 15 ): Judgment shall return unto righteousness; the seeming disorders of Providence (for real ones there never were) shall be rectified. God's judgment, that is, his government, looks sometimes as if it were at a distance from righteousness, while the wicked prosper, and the best men meet with the worst usage; but it shall return to righteousness again, either in this world or at the furthest in the judgment of the great day, which will set all to-rights. Then all the upright in heart shall be after it; they shall follow it with their praises, and with entire satisfaction; they shall return to a prosperous and flourishing condition, and shine forth out of obscurity; they shall accommodate themselves to the dispensations of divine Providence, and with suitable affections attend all its motions. They shall walk after the Lord, Hos. xi. 10 . Dr. Hammond thinks this was most eminently fulfilled in the destruction of Jerusalem first, and afterwards of heathen Rome, the crucifiers of Christ and persecutors of Christians, and the rest which the churches had thereby. Then judgment returned even to righteousness, to mercy and goodness, and favour to God's people, who then were as much countenanced as before they had been trampled on. II. From his own experiences and observations. 1. He and his friends had been oppressed by cruel and imperious men, that had power in their hands and abused it by abusing all good people with it. They were themselves evil-doers and workers of iniquity ( v. 16 ); they abandoned themselves to all manner of impiety and immorality, and then their throne was a throne of iniquity, v. 20 . Their dignity served to put a reputation upon sin, and their authority was employed to support it, and to bring about their wicked designs. It is a pity that ever a throne, which should be a terror to evil-doers and a protection and praise to those that do well, should be the seat and shelter of iniquity. That is a throne of iniquity which by the policy of its council frames mischief, and by its sovereignty enacts it and turns it into a law. Iniquity is daring enough even when human laws are against it, which often prove too weak to give an effectual check to it; but how insolent, how mischievous, is it when it is backed by a law! Iniquity is not the better, but much the worse, for being enacted by law; nor will it excuse those that practise it to say that they did but do as they were bidden. These workers of iniquity, having framed mischief by a law, take care to see the law executed; for they gather themselves together against the soul of the righteous, who dare not keep the statutes of Omri nor the law of the house of Ahab; and they condemn the innocent blood for violating their decrees. See an instance in Daniel's enemies; they framed mischief by a law when the obtained an impious edict against prayer ( Dan. vi. 7 ), and, when Daniel would not obey it, they assembled together against him ( v. 11 ) and condemned his innocent blood to the lions. The best benefactors of mankind have often been thus treated, under colour of law and justice, as the worst of malefactors. 2. The oppression they were under bore very hard upon them, and oppressed their spirits too. Let not suffering saints despair, though, when they are persecuted, they find themselves perplexed and cast down; it was so with the psalmist here: His soul had almost dwelt in silence ( v. 17 ); he was at his wits' end, and knew not what to say or do; he was, in his own apprehensions, at his life's end, ready to drop into the grave, that land of silence. St. Paul, in a like case, received a sentence of death within himself, 2 Cor. i. 8, 9 . He said, " My foot slippeth ( v. 18 ); I am going irretrievably; there is no remedy; I must fall. I shall one day perish by the hand of Saul. My hope fails me; I do not find such firm footing for my faith as I have sometimes found." Ps. lxxiii. 2 . He had a multitude of perplexed entangled thoughts within him concerning the case he was in and the construction to be made of it, and concerning the course he should take and what was likely to be the issue of it. 3. In this distress they sought for help, and succour, and some relief. (1.) They looked about for it and were disappointed ( v. 16 ): " Who will rise up for me against the evil-doers? Have I any friend who, in love to me, will appear for me? Has justice any friend who, in a pious indignation at unrighteousness, will plead my injured cause?" He looked, but there was none to save, there was none to uphold. Note, When on the side of the oppressors there is power it is no marvel if the oppressed have no comforter, none that dare own them, or speak a good word for them, Eccl. iv. 1 . When St. Paul was brought before Nero's throne of iniquity no man stood by him, 2 Tim. iv. 16 . (2.) They looked up for it, v. 20 . They humbly expostulate with God: "Lord, shall the throne of iniquity have fellowship with thee? Wilt thou countenance and support these tyrants in their wickedness? We know thou wilt not." A throne has fellowship with God when it is a throne of justice and answers the end of the erecting of it; for by him kings reign, and when they reign for him their judgments are his, and he owns them as his ministers, and whoever resist them, or rise up against them, shall receive to themselves damnation; but, when it becomes a throne of iniquity, it has no longer fellowship with God. Far be it from the just and holy God that he should be the patron of unrighteousness, even in princes and those that sit in thrones, yea, though they be the thrones of the house of David. 4. They found succour and relief in God, and in him only. When other friends failed, in him they had a faithful and powerful friend; and it is recommended to all God's suffering saints to trust in him. (1.) God helps at a dead lift ( v. 17 ): "When I had almost dwelt in silence, then the Lord was my help, kept me alive, kept me in heart; and unless I had made him my help, by putting my trust in him and expecting relief from him, I could never have kept possession of my own soul; but living by faith in him has kept my head above water, has given me breath, and something to say." (2.) God's goodness is the great support of sinking spirits ( v. 18 ): " When I said, My foot slips into sin, into ruin, into despair, then thy mercy, O Lord! held me up, kept me from falling, and defeated the design of those who consulted to cast me down from my excellency, " Ps. lxii. 4 . We are beholden not only to God's power, but to his pity, for spiritual supports: Thy mercy, the gifts of thy mercy and my hope in thy mercy, held me up. God's right hand sustains his people when they look on their right hand and on their left and there is none to uphold; and we are then prepared for his gracious supports when we are sensible of our own weakness and inability to stand by our own strength, and come to God, to acknowledge it, and to tell him how our foot slips. (3.) Divine consolations are the effectual relief of troubled spirits ( v. 19 ): " In the multitude of my thoughts within me, which are noisy like a multitude, crowding and jostling one another like a multitude, and very unruly and ungovernable, in the multitude of my sorrowful, solicitous, timorous thoughts, thy comforts delight my soul; and they are never more delightful than when they come in so seasonably to silence my unquiet thoughts and keep my mind easy." The world's comforts give but little delight to the soul when it is hurried with melancholy thoughts; they are songs to a heavy heart. But God's comforts will reach the soul, and not the fancy only, and will bring with them that peace and that pleasure which the smiles of the world cannot give and which the frowns of the world cannot take away. 5. God is, and will be, as a righteous Judge, the patron and protector of right and the punisher and avenger of wrong; this the psalmist had both the assurance of and the experience of. (1.) He will give redress to the injured ( v. 22 ): "When none else will, nor can, nor dare, shelter me, the Lord is my defence, to preserve me from the evil of my troubles, from sinking under them and being ruined by them; and he is the rock of my refuge, in the clefts of which I may take shelter, and on the top of which I may set my feet, to be out of the reach of danger." God is his people's refuge, to whom they may flee, in whom they are safe and may be secure; he is the rock of their refuge, so strong, so firm, impregnable, immovable, as a rock: natural fastnesses sometimes exceed artificial fortifications. (2.) He will reckon with the injurious ( v. 23 ): He shall render to them their own iniquity; he shall deal with them according to their deserts, and that very mischief which they did and designed against God's people shall be brought upon themselves: it follows, He shall cut them off in their wickedness. A man cannot be more miserable than his own wickedness will make him if God visit it upon him: it will cut him in the remembrance of it; it will cut him off in the recompence of it. This the psalm concludes with the triumphant assurance of: Yea, the Lord our God, who takes our part and owns us for his, shall cut them off from any fellowship with him, and so shall make them completely miserable and their pomp and power shall stand them in no stead. For the expounding of this psalm we may borrow a great deal of light from the apostle's discourse, Heb. iii. and iv. , where it appears both to have been penned by David and to have been calculated for the days of the Messiah; for it is there said expressly ( Heb. iv. 7 ) that the day here spoken of ( ver. 7 ) is to be understood of the gospel day, in which God speaks to us by his Son in a voice which we are concerned to hear, and proposes to us a rest besides that of Canaan. In singing psalms it is intended, I. That we should "make melody unto the Lord;" this we are here excited to do, and assisted in doing