Psa 146:1-5 | TDavid | STEP | PSALM 146 OVERVIEW . DIVISION, & etc. We are now among the Hallelujahs. The rest of our journey lies through the Delectable Mountains. All is praise to the close of the book. The key is high pitched: the music is upon the high sounding cymbals. O for a heart full of joyful gratitude, that we may run, and leap, and glorify God, even as these Psalms do. Alexander thinks that this song may be regarded as composed of two equal parts; in the first we see the happiness of those who trust in God, and not in man ( ), while the second gives the reason drawn from the Divine perfections ( ). This might suffice for our purpose; but as there is really no break at all, we will keep it entire. It is "one pearl", a sacred censer of holy incense, pouring forth one sweet perfume. EXPOSITION Verse 1 . Praise ye the LORD, or, Hallelujah. It is saddening to remember how this majestic word has been trailed in the mire of late. Its irreverent use is an aggravated instance of taking the name of Jehovah our God in vain. Let us hope that it has been done in ignorance by the ruder sort; but great responsibility lies with leaders who countenance and even copy this blasphemy. With holy awe let us pronounce the word HALLELUJAH, and by it summon ourselves and all others to adore the God of the whole earth. Men need to be called to praise; it is important that they should praise; and there are many reasons why they should do it at once. Let all who hear the word Hallelujah unite immediately in holy praise. Praise the LORD, O my soul. He would practise what he had preached. He would be the leader of the choir which he had summoned. It is a poor business if we solely exhort others, and do not stir up our own soul. It is an evil thing to say, "Praise ye", and never to add, "Praise, O my soul." When we praise God let us arouse our innermost self, our central life: we have but one soul, and if it be saved from eternal wrath, it is bound to praise its Saviour. Come heart, mind, thought! Come my whole being, my soul, my all, be all on flame with joyful adoration! Up, my brethren! Lift up the song! "Praise ye the Lord." But what am I at? How dare I call upon others, and be negligent myself? If ever man was under bonds to bless the Lord I am that man, wherefore let me put my soul into the centre of the choir, and then let my better nature excite my whole manhood to the utmost height of loving praise. "O for a well tuned harp!" Nay, rather, O for a sanctified heart. Then if my voice should be of the poorer sort, and somewhat lacking in melody, yet my soul without my voice shall accomplish my resolve to magnify the Lord. EXPLANATORY NOTES AND QUAINT SAYINGS . At the dedication of the second Temple, in the beginning of the seventh year of Darius, and , seem to have been sung; for in the Septuagint Version they are styled the Psalms of Haggai and Zechariah, as if they had been composed by them for this occasion. This, no doubt, was from some ancient tradition; but in the original Hebrew these Psalms have no such title prefixed to them, neither have they any other to contradict it. --Humphrey Prideaux. . We do not know who put together these different sacred compositions, or whether they were arranged on any particular principle. This, however, is obvious, -- that the last series, those that close the whole, are full of praise. Though we meet frequently with grief and shame and tears in the former part, a great deal that presses upon the spirit, and in the centre a great many references to the various vicissitudes and fortunes through which the church or the individual has passed, -- yet, as we get towards the end, and as the book closes, it is Hallelujah -- praise. As the ancient church ceases to speak to us, as she lays down her lyre, and ceases to touch it, the last tones are tones of heaven; as if the warfare were done, the conflict accomplished, and she were anticipating either the revelations which are to make her glorious here, the "new thing" which God is about to "create" when he places her under another dispensation, or as you and I (I trust) shall do when we come to die, anticipating the praise and occupation of that eternity and rest for which we hope in the bosom of God. -- Thomas Binney, 1798-1874. Whole Psalm . This Psalm gives in brief the Gospel of Confidence. It inculcates the elements of Faith, Hope, and Thanksgiving. --Martin Geier. Verse 1 . Praise ye the LORD . The word here used is Alleluia, and this is very proper to be constantly used by us who are dependent creatures, and under such great obligations to the Father of mercies. We have often heard of prayer doing great wonders; but instances also are not wanting of praise being accompanied with signal events. The ancient Britons, in the year 420, obtained a victory over the army of the Picts and Saxons, near Mold, in Flintshire. The Britons, unarmed, having Germanicus and Lupus at their head, when the Picts and Saxons came to the attack, the two commanders, Gideon like ordered their little army to shout Alleluia three times over, at the sound of which the enemy, being suddenly struck with terror, ran away in the greatest confusion, and left the Britons masters of the field. A stone monument to perpetuate the remembrance of this Alleluia victory, I believe, remains to this day, in a field near Mold. - -Charles Buck, 1771-1815. Verse 1 . Praise the LORD , O My soul. The Psalmist calls upon the noblest element of his being to exercise its noblest function. --Hermann Venema. HINTS FOR PASTORS AND LAYPERSONS Verse 1 . An exhortation: it is addressed to ourselves: "Praise ye the Lord." An example: the Psalmist cries to himself, "Praise the Lord." An echo: "Praise the Lord, O my soul." Let us say this to our own souls. Verse 1 . Whom should I praise? And why? And when? And how? Verse 1 . Public worship. Should be with a sense of fellowship: "Praise ye": pleasures of communion in praise. Should never lose its individuality: "O my soul." God is only praised by individual hearts. Temptations to wandering in public services. Should be full of Jehovah's felt presence: each and all should worship him alone. --W.B.H.

Psalms 146:1-5

PSALM 146 OVERVIEW.

DIVISION, & etc. We are now among the Hallelujahs. The rest of our journey lies through the Delectable Mountains. All is praise to the close of the book. The key is high pitched: the music is upon the high sounding cymbals. O for a heart full of joyful gratitude, that we may run, and leap, and glorify God, even as these Psalms do.

Alexander thinks that this song may be regarded as composed of two equal parts; in the first we see the happiness of those who trust in God, and not in man (Psalms 146:1-5), while the second gives the reason drawn from the Divine perfections (Psalms 146:5-10). This might suffice for our purpose; but as there is really no break at all, we will keep it entire. It is "one pearl", a sacred censer of holy incense, pouring forth one sweet perfume.

EXPOSITION

Verse 1. Praise ye the LORD, or, Hallelujah. It is saddening to remember how this majestic word has been trailed in the mire of late. Its irreverent use is an aggravated instance of taking the name of Jehovah our God in vain. Let us hope that it has been done in ignorance by the ruder sort; but great responsibility lies with leaders who countenance and even copy this blasphemy. With holy awe let us pronounce the word HALLELUJAH, and by it summon ourselves and all others to adore the God of the whole earth. Men need to be called to praise; it is important that they should praise; and there are many reasons why they should do it at once. Let all who hear the word Hallelujah unite immediately in holy praise.

Praise the LORD, O my soul. He would practise what he had preached. He would be the leader of the choir which he had summoned. It is a poor business if we solely exhort others, and do not stir up our own soul. It is an evil thing to say, "Praise ye", and never to add, "Praise, O my soul." When we praise God let us arouse our innermost self, our central life: we have but one soul, and if it be saved from eternal wrath, it is bound to praise its Saviour. Come heart, mind, thought! Come my whole being, my soul, my all, be all on flame with joyful adoration! Up, my brethren! Lift up the song! "Praise ye the Lord." But what am I at? How dare I call upon others, and be negligent myself? If ever man was under bonds to bless the Lord I am that man, wherefore let me put my soul into the centre of the choir, and then let my better nature excite my whole manhood to the utmost height of loving praise. "O for a well tuned harp!" Nay, rather, O for a sanctified heart. Then if my voice should be of the poorer sort, and somewhat lacking in melody, yet my soul without my voice shall accomplish my resolve to magnify the Lord.

EXPLANATORY NOTES AND QUAINT SAYINGS

Psalms 146:1-148:14. At the dedication of the second Temple, in the beginning of the seventh year of Darius, Psalms 146:1-10 Psalms 147:1-20 and Psalms 148:1-14, seem to have been sung; for in the Septuagint Version they are styled the Psalms of Haggai and Zechariah, as if they had been composed by them for this occasion. This, no doubt, was from some ancient tradition; but in the original Hebrew these Psalms have no such title prefixed to them, neither have they any other to contradict it. --Humphrey Prideaux.

Psalms 146:1-150:6. We do not know who put together these different sacred compositions, or whether they were arranged on any particular principle. This, however, is obvious, -- that the last series, those that close the whole, are full of praise. Though we meet frequently with grief and shame and tears in the former part, a great deal that presses upon the spirit, and in the centre a great many references to the various vicissitudes and fortunes through which the church or the individual has passed, -- yet, as we get towards the end, and as the book closes, it is Hallelujah -- praise. As the ancient church ceases to speak to us, as she lays down her lyre, and ceases to touch it, the last tones are tones of heaven; as if the warfare were done, the conflict accomplished, and she were anticipating either the revelations which are to make her glorious here, the "new thing" which God is about to "create" when he places her under another dispensation, or as you and I (I trust) shall do when we come to die, anticipating the praise and occupation of that eternity and rest for which we hope in the bosom of God. -- Thomas Binney, 1798-1874.

Whole Psalm. This Psalm gives in brief the Gospel of Confidence. It inculcates the elements of Faith, Hope, and Thanksgiving. --Martin Geier.

Verse 1. Praise ye the LORD. The word here used is Alleluia, and this is very proper to be constantly used by us who are dependent creatures, and under such great obligations to the Father of mercies. We have often heard of prayer doing great wonders; but instances also are not wanting of praise being accompanied with signal events. The ancient Britons, in the year 420, obtained a victory over the army of the Picts and Saxons, near Mold, in Flintshire. The Britons, unarmed, having Germanicus and Lupus at their head, when the Picts and Saxons came to the attack, the two commanders, Gideon like ordered their little army to shout Alleluia three times over, at the sound of which the enemy, being suddenly struck with terror, ran away in the greatest confusion, and left the Britons masters of the field. A stone monument to perpetuate the remembrance of this Alleluia victory, I believe, remains to this day, in a field near Mold. - -Charles Buck, 1771-1815.

Verse 1. Praise the LORD, O My soul. The Psalmist calls upon the noblest element of his being to exercise its noblest function. --Hermann Venema.

HINTS FOR PASTORS AND LAYPERSONS

Verse 1.

Verse 1. Whom should I praise? And why? And when? And how?

Verse 1. Public worship.

EXPOSITION

Verse 2. While I live will I praise the LORD. I shall not live here for ever. This mortal life will find a finis in death; but while it lasts I will laud the Lord my God. I cannot tell how long or short my life may be; but every hour of it shall be given to the praises of my God. While I live I'll love; and while I breathe I'll bless. It is but for a while, and I will not while that time away in idleness, but consecrate it to that same service which shall occupy eternity. As our life is the gift of God's mercy, it should be used for his glory.

I will sing praises unto my God while I have any being. When I am no longer in being on earth, I hope to have a higher being in heaven, and there I will not only praise, but sing praises. Here I have to sigh and praise, but there I shall only sing and praise. This "while I have any being" will be a great while, but the whole of it shall be filled up with adoration; for the glorious Jehovah is my God, my own God by covenant, and by blood relationship in Christ Jesus. I have no being apart from my God, therefore, I will not attempt to enjoy my being otherwise than by singing to his honour. Twice the Psalmist says "I will"; here first thoughts and second thoughts are alike good. We cannot be too firm in the holy resolve to praise God, for it is the chief end of our living and being that we should glorify God and enjoy him for ever.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 2. While I live will I praise the LORD. Mr. John Janeway on his deathbed cried out thus, -- "Come, help me with praises, yet all is too little. Come, help me, all ye mighty and glorious angels, who are so well skilled in the heavenly work of praise! Praise him, all ye creatures upon earth; let every thing that hath being help me to praise God. Hallelujah! Hallelujah! Hallelujah! Praise is now my work, and I shall be engaged in this sweet work now and for ever. Bring the Bible; turn to David's Psalms, and let us sing a Psalm of praise. Come, let us lift up our voices in the praises of the Most High. I will sing with you as long as my breath doth last, and when I have none, I shall do it better."

Verse 2. While live will I praise the LORD. George Carpenter, the Bavarian martyr, being desired by some godly brethren, that when he was burning in the fire he would give them same sign of his constancy, answered, "Let this be a sure sign unto you of my faith and perseverance in the truth, that so long as I am able to hold open my mouth, or to whisper, I will never cease to praise God, and to profess his truth"; the which also he did, saith mine author; and so did many other martyrs besides. --John Trapp.

Verse 2. I will sing praises unto my God while I have any being. He had consecrated his entire earthly existence to the exercise of praise. And not only so, but he adds, I will sing praises unto my God while I have any being. In which expression we may fairly conclude that the Psalmist stretches his thoughts beyond the limits of time, and contemplates that scene of eternal praise which shall succeed the less perfect songs of the church below. -- John Morison.

Verse 2. Unto my God. Then praise is most pleasant, when in praising God we have an eye to him as ours, whom we have an interest in, and stand in relation to. -- Matthew Henry.

Verse 2. While I have any being. Praise God for deliverances constantly. Some will be thankful while the memory of a deliverance is fresh, and then leave off. The Carthaginians used, at first, to send the tenth of their yearly revenue to Hercules; and then by degrees they grew weary, and left off sending; but we must be constant in our eucharistic sacrifice, or thank offering. The motion of our praise must be like the motion of our pulse, which beats as long as life lasts. --Thomas Watson.

HINTS FOR PASTORS AND LAYPERSONS

Verse 2. Work for here and hereafter.

EXPOSITION

Verse 3. Put not your trust in princes. If David be the author this warning comes from a prince. In any case it comes from the Spirit of the living God. Men are always far too apt to depend upon the great ones of earth, and forget the Great One above; and this habit is the fruitful source of disappointment. Princes are only men, and men with greater needs than others; why, then, should we look to them for aid? They are in greater danger, are burdened with greater cares, and are more likely to be misled than other men; therefore, it is folly to select them for our confidence. Probably no order of men have been so false to their promises and treaties as men of royal blood. So live as to deserve their trust, but do not burden them with your trust.

Nor in the son of man, in whom there is no help. Though you should select one son of man out of the many, and should imagine that he differs from the rest and may be safely depended on, you will be mistaken. There is none to be trusted, no, not one. Adam fell; therefore lean not on his sons. Man is a helpless creature without God; therefore, look not for help in that direction. All men are like the few men who are made into princes, they are more in appearance than in reality, more in promising than in performing, more apt to help themselves than to help others. How many have turned away heartsick from men on whom they once relied! Never was this the case with a believer in the Lord. He is a very present help in time of trouble. In man there is no help in times of mental depression, in the day of sore bereavement, in the night of conviction of sin, or in the hour of death. What a horror when most in need of help to read those black words, NO HELP!

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 3. Put not your trust in princes, etc. Through some kind of weakness, the soul of man, whensoever it is in tribulation here, despairs of God, and chooseth to rely on man. Let it be said to one when set in some affliction, "There is a great man by whom thou mayest be set free"; he smiles, he rejoiceth, he is lifted up. But if it is said to him, "God frees you", he is chilled, so to speak, by despair. The aid of a mortal is promised, and thou rejoicest; the aid of the Immortal is promised, and art thou sad? It is promised thee that thou shalt be freed by one who needeth to be freed with thee, and you exult as at some great aid: thou art promised that great Liberator, who needeth none to free him, and you despair, as though it were but a fable. Woe to such thoughts: they wander far; truly there is sad and great death in them. --Augustine.

Verse 3. Put your trust in princes. The word rendered "princes" signifieth liberal, bountiful ones, [crg[tai, so princes would be accounted; but there's no trusting to them without God, or against him. --John Trapp.

Verse 3. Put not your trust in princes. King Charles had given the Earl of Strafford a solemn pledge, on the word of a king, that he should not suffer in "life, honour, or fortune", yet with singular baseness and ingratitude, as well as short sighted policy, gave his assent to the bill of attainder. On learning that this had been done, Strafford, laying his hand on his heart, and raising his eyes to heaven, uttered the memorable words, "Put not your trust in princes, nor in the sons of men, for in them there is no salvation." -- James Taylor, in the "Imperial Dictionary of Universal Biography", 1868.

Verse 3. Put not your trust in princes. Shakespeare puts this sentiment into Wolsey's mouth: --

"O how wretched

Is that poor man that hangs on princes' favour!

There is, betwixt that smile we would aspire to,

That sweet aspect of princes, and their ruin,

More pangs and fears than wars and women have:

And when he falls, he falls like Lucifer,

Never to hope again."

Verse 3. Put not your trust in princes, etc. True, may some say, it were a folly to trust in weak princes, to trust in them for help who have no power to help; but we will apply to mighty princes; we hope there is help in them. No; those words, "in whom there is no help", are not a distinction of weak princes, from strong, but a conclusion that there is no help in the strongest. That's strange. What? No help in strong princes! If he had said, no help in mean men, carnal reason would have consented; but when he saith, "Trust not in princes, nor in any son of man", one or other, who can believe this? Yet this is divine truth; we may write insufficiency, insufficiency, and a third time, insufficiency, upon them all; the close of this verse may be their motto, There is no help, in them. -- Joseph Caryl.

Verse 3. Princes. Earthly princes offer baubles to allure the soul from the pursuit of an eternal prize. Princes themselves have pronounced their principality to be their own greatest peril. Pope Pius the Fifth said, "When I was a monk I had hope of my salvation; when I became Cardinal I began to fear; when I was made Pope I all but despaired of eternity." --Thomas Le Blanc.

Verse 3. Nor in the son of man. All sons of man are like the man they are sprung of, who, being in honour, did not abide. --Matthew Henry.

Verse 3. For one man to put confidence in another, is as if one beggar should ask an alms of another, or one cripple should carry another, or the blind lead the blind. -- Anthony Farindon.

Verse 3-4. You see the first and the last, highest and lowest, of all the sons of Adam, they may be made honourable princes, but they are born sinful, the sons of men; born weak, there is no help in them; born mortal, their breath departeth; born corruptible, they return to their earth; and lastly, the mortality and corruption is not only in their flesh, but in some part or remnant of their spirits, for their thoughts perish. The prophet (if you mark it) climbeth up by degrees to the disabling of the best men amongst us, and in them of all the rest. For if princes deserve not confidence, the argument must needs hold by comparison, much less do meaner men deserve it. The order of the words is so set that the members following are evermore either the reason or some confirmation to that which went before. "Trust not in princes." Why? Because they are "the sons of men." Why not in "the sons of men"? Because there is no help in them. Why is there no help in them? Because when "their breath goeth forth, they turn again to their earth." What if their flesh be corrupted? Nay, "their thoughts" also "come to nothing."

For, first, this first order and rank which the prophet hath here placed, the princes and gods of the earth, are by birth men; secondly, weak men, and such in whom no help is; thirdly, not only weak, but dying, their breath goeth out; fourthly, not only dying, but subject to dissolution, they turn to the earth; fifthly, if their bodies only were dissolved, and their intentions and actions might stand, there were less cause to distrust them; but their thoughts are as transitory as their bodies. --John King (1559?- 1621), in a Funeral Sermon.

Verse 3-4. The Psalmist inscribes an antithesis. Princes, though masters of armies, possessors of riches, loaded with honours, revelling in pleasures, are at the mercy of a ruthless Black Prince. Death is tyrant over prince and peasant alike. The very pleasures which are envied are often ministers of death to voluptuous princes. --Thomas Le Blanc.

HINTS FOR PASTORS AND LAYPERSONS

Verse 3.

EXPOSITION

Verse 4. His breath goeth forth, he returneth to his earth. His breath goes from his body, and his body goes to the grave. His spirit goes one way, and his body another. High as he stood, the want of a little air brings him down to the ground, and lays him under it. Man who comes from the earth returns to the earth: it is the mother and sister of his body, and he must needs lie among Ins kindred as soon as the spirit which was his life has made its exit. There is a spirit in man, and when that goes the man goes. The spirit returns to God who gave it, and the flesh to the dust out of which it was fashioned. This is a poor creature to trust in: a dying creature, a corrupting creature. Those hopes will surely fall to the ground which are built upon men who so soon lie under ground.

In that very day his thoughts perish. Whatever he may have proposed to do, the proposal ends in smoke. He cannot think, and what he had thought of cannot effect itself, and therefore it dies. Now that he is gone, men are ready enough to let his thoughts go with him into oblivion; another thinker comes, and turns the thoughts of his predecessor to ridicule. It is a pitiful thing to be waiting upon princes or upon any other men, in the hope that they will think of us. In an hour they are gone, and where are their schemes for our promotion? A day has ended their thoughts by ending them; and our trusts have perished, for their thoughts have perished. Men's ambitions, expectations, declarations, and boastings all vanish into thin air when the breath of life vanishes from their bodies. This is the narrow estate of man: his breath, his earth, and his thoughts; and this is his threefold climax therein, -- his breath goeth forth, to his earth he returns, and his thoughts perish. Is this a being to be relied upon? Vanity of vanities, all is vanity. To trust it would be a still greater vanity.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 4. He returneth to his earth. The earth -- the dust -- is "his."

Verse 4. His breath goeth forth. There is the death's head, the mortality of man indeed, that a breath is as much as his being is worth. Our soul, that spiraculum vitarum (breath of lives), the Lord inspired it, not into Adam's eye, or ear, or mouth, but into his nostrils, which may show to man his imbecility, cujus anima in naribus, whose soul is in his nostrils, and depends upon a breath, as it were; for the very soul must away if but breath expires; soul and breath go forth together.

Now hear this, all ye people, ponder it high and low; your castle is built upon the very air, the subsistence is in your nostrils, in a breath that is gone in the twinkling of an eye. Wherefore David maketh a question, saying, "Lord, what is man?" He answereth himself also: "Man is a vanishing shadow" (Psalms 144:3-4), a shadow of smoke, or the dream of a shadow rather, as the poet speaketh. Blessed therefore are the poor in spirit; this advantage have all afflicted ones, that they have checks enough to call them home, and make them see they be but men. The curtain of honour, profit, or pleasure, hard it is and rare to draw aside when it is spread over us: "man in honour understandeth not" (Ps 49:20). To great ones therefore be it spoken; the Psalm intends it of very princes: "His breath goeth forth."

See we now the continuity, exit, "it goeth" as if it were now presently in its passage: showing this, that Homo vivens continue moritur, that life is a continued death; our candle lightens, consumes, and dies: as in the passing of an hourglass, every minute some sand faileth, and the glass once turned, no creature can intreat the sands to stay, but they continue to fall till all are gone: so is our life, it shortens and dies every minute, and we cannot beg a minute of time back, and that which we call death is but the termination, or consummation of it. --Thomas Williamson; in a Sermon, entitled, "A Comfortable Meditation of Humane Frailtie and Divine Mercie", 1630.

Verse 4. The primary idea of breath and the secondary one of spirit run into each other in the usage of the Hebrew word xwr, so that either may be expressed in the translation without entirely excluding the other. --Joseph Addison Alexander.

Verse 4. His breath (or spirit) goeth forth. Now I come to the liberty of the spirit, that it recedes inviolate;

Verse 4. His breath goeth forth, etc. The Hebrew gives the idea not that the spirit, but the mortal part of man will return to the dust. "His soul (fem. xwr) goeth forth", i.e., returneth to God; "returneth he (masc. bf) to his earth." As in Ecclesiastes 12:7: "He" is the mortal man of clay, but "his breath" (soul) is the real immortal man. --Simon de Muis.

Verse 4. He returneth to his earth. Returning, in its proper notion, is a going back to that place from whence we came, so that in this clause here is a threefold truth, implied, expressed, inferred.

Cedit item retro de terra quod fuit ante.

Verse 4. In that very day his thoughts perish. The thoughts which the Psalmist here, no doubt, especially intends are those purposes which are in the minds of great men of doing good to those who are under, and depend upon them. The Hebrew word here used is derived from a verb that signifieth to be bright: cogitationes serenae, those candid, serene, benign, benevolent thoughts which they have of advancing their allies, friends and followers. These thoughts are said to "perish" in "that day" wherein they are conceived; so Tremellius glosses. In which sense the instability of great men's favour is asserted, whose smiles are quickly changed into frowns, love into hatred, and so in a moment their mind being changed, their well wishing thoughts vanish. But more rationally, "their thoughts perish in that day" wherein their persons die, because there is no opportunity of putting their purposes into execution. They perish like the child which comes to the birth, and there is no strength to bring forth; or like the fruit which is plucked off before it be ripe. Whilst they live we may be deceived in our expectations by the alteration of their minds; but, however, their condition is mortal, and when that great change by death comes, their designs (how well so ever meant) must want success.

From hence it followeth, which is by some looked upon as a part of the meaning of the words, that the thoughts or hopes of them who trust in them perish. It is a true apothegm, Major pars hominum expectundo moritur; the greatest part of men perish by expectation. And good reason, inasmuch as their expectation, being misplaced, perisheth. How strongly this argument serveth to press the Psalmist's caution against confidence in man, though never so great, is obvious. It is true, princes and nobles being invested with honour, wealth and authority, have power in their hands, and perhaps they may have thoughts in their hearts to do thee good; but, alas, how uncertain is the execution of those intentions, and therefore how foolish is it to depend upon them. "Trust in the Lord Jehovah" (saith the prophet), "for with him is everlasting strength." Aye, and with him is unchangeable goodness. It is safe building upon the rock, trusting upon God, whose thoughts of mercy are (like himself) from everlasting to everlasting; but nothing is more foolish than to build on the sand, trust to men, whose persons, together with their thoughts, perish in a moment. Therefore let our resolution be that of David: "It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to put confidence in princes", Psalms 118:8-9. --Nathanael Hardy.

Verse 4. In that very day his thoughts perish. At death a man sees all those thoughts which were not spent upon God to be fruitless. All worldly, vain thoughts, in the day of death perish and come to nothing. What good will the whole globe of the world do at such a time? Those who have revelled out their thoughts in impertinences will but be the more disquieted; it will cut them to the heart to think how they have spun a fool's thread. A Scythian captain having, for a draught of water, yielded up a city, cried out: "What have I lost? What have I betrayed?" So will it be with that man when he comes to die, who hath spent all his meditations upon the world; he will say, What have I lost? What have I betrayed? I have lost heaven, I have betrayed my soul. Should not the consideration of this fix our minds upon the thoughts of God and glory? All other meditations are fruitless; like a piece of ground which hath much cost laid out upon it, but it yields no crop. -- Thomas Watson.

Verse 4. I would have you take this passage and illustrate it as applying to purposes, projects, and intentions. That, I think now, is precisely the idea intended to be conveyed. "In that very day his thoughts perish"; his purposes, his projects -- what he intended to do. These cherished thoughts are gone. My dear brethren, there is something here for us. You find many beautiful passages and instances in Scripture in which this idea is embodied and realised, sometimes with great beauty and poetic effect, in relation to the enemies of the church. "The enemy said, I will pursue, I will overtake, I will divide the spoil, my hand shall destroy them; thou didst blow with thy wind, the sea covered them, they sank as lead in the mighty waters." In that very day their thoughts perished "Have they not sped? have they not divided the prey? to every man a damsel or two? to Sisera a prey of divers colours of needlework? So let all thine enemies perish, O Lord." The sacred poet does not even suggest that they had perished; but feeling that it was a fact, only lifts up her heart to God. "So let all thine enemies perish, O Lord." And so you will find in many parts of Scripture beautiful ideas like this concerning the purposes and intentions that were in men's hearts utterly "perishing" by God's just laying his hand upon them -- the purposes that were in their hearts against the church. --Thomas Binney.

Verse 4. In that very day his thoughts perish. In the case of the rich fool (Luke 12:16,20) his "thoughts" of building larger barns, and of many years of ease and prosperity, -- all his selfish and worldly schemes, -- "perished" in that self same night. --John W. Haley, in "An Examination of the Alleged Discrepancies of the Bible", 1875.

Verse 4. His thoughts perish. The science, the philosophy, the statesmanship of one age is exploded in the next. The men who are the masters of the world's intellect today are discrowned tomorrow. In this age of restless and rapid change they may survive their own thoughts; their thoughts do not survive them. --J.J. Stewart Perowne.

Verse 4. His thoughts perish. As the purposes of all about worldly things perish in the approaches of death, so do the purposes of some about spiritual and heavenly things. How many have had purposes to repent, to amend their lives and turn to God, which have been prevented and totally broken off by the extremity of pain and sickness, but chiefly by the stroke of death when they have (as they thought) "been about to repent", and (as we say) "turn over a new leaf" in their lives; they have been turned into the grave by death, and into hell by the just wrath of God. --Joseph Caryl.

Verse 4. His thoughts. Rather, "his false deceitful show"; literally, "his glitterings." -- Samuel Horsley, 1733-1806.

Verse 4. To trust man is to lean not on a pillar but on a little heap of dust. The proudest element in man is his thought. In the thoughts of his heart he is lifted up if nowhere else; but, behold, even his proudest thoughts, says the Psalmist, will be degraded and perish in that dust to which he will return. Poor, perishing pride! Who should trust it? -- Johannes Paulus Palanterius.

HINTS FOR PASTORS AND LAYPERSONS

Verse 4. Decease, Decay, Defeat.

Verse 4. (second clause). The failure of man's projects, the disappearance of his philosophies, the disproving of his boastings.

EXPOSITION

Verse 5. Happy is he that hath the God of Jacob for his help. Heaped up is his happiness. He has happiness indeed: the true and the real delight is with him. The God of Jacob is the God of the covenant, the God of wrestling prayer, the God of the tried believer; he is the only living and true God. The God of Jacob is Jehovah, who appeared unto Moses, and led the tribes of Jacob out of Egypt, and through the wilderness. Those are happy who trust him, for they shall never be ashamed or confounded. The Lord never dies, neither do his thoughts perish: his purpose of mercy, like himself, endures throughout all generations. Hallelujah!

Whose hope is in the LORD his God. He is happy in help for the present and in hope for the future, who has placed all his confidence in Jehovah, who is his God by a covenant of salt. Happy is he when others are despairing! Happiest shall he be in that very hour when others are discovering the depths of agony. We have here a statement which we have personally tried and proved: resting in the Lord, we know a happiness which is beyond description, beyond comparison, beyond conception. O how blessed a thing it is to know that God is our present help, and our eternal hope. Full assurance is more than heaven in the bud, the flower has begun to open. We would not exchange with Caesar; his sceptre is a bauble, but our bliss is true treasure.

In each of the two titles here given, namely, "the God of Jacob", and "Jehovah his God", there is a peculiar sweetness. Either one of them has a fountain of joy in it; but the first will not cheer us without the second. Unless Jehovah be his God no man can find confidence in the fact that he was Jacob's God. But when by faith we know the Lord to be ours, then we are "rich to all the intents of bliss."

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 5. Happy is he. This is the last of the twenty-five places (or twenty-six, if Psalms 128:2 be included) in which the word ashre, with which the psalter begins, is found. -- Speaker's Commentary.

Verse 5. Alas, how often do we trust when we should be afraid, and become afraid when we should trust! --Lange's Commentary.

Verse 5. The God of Jacob. A famous and significant description of God; and that, First, in respect of his nature, or the verity and reality of his being and excellence. He is styled here by way of elegancy or emphasis, "The God of Jacob", saith Mollerus, to discern and distinguish the true God of Israel from all Heathenish deities, and to explode all fictitious gods and all worships thereof. As the true God is the God of Jacob, so the God of Jacob is the true God. He is God alone, and there is no other besides him ... Secondly. This title or appellation serves also to describe him in his special relation to his people. We find him called by our Psalmist, "The mighty God of Jacob": Ps 132:5. He is indeed the God of the whole earth, but in a peculiar manner "the God of Israel": Matthew 15:31 ... It is observable in Scripture that he styles not himself so frequently, in his revelations of himself to them, "the God of heaven and earth" (though that also is a title full of encouragement), but "the God of Abraham, Isaac, and Jacob"; as if he had borne such choice goodwill, and had such a peculiar care for these three men, as to overlook all the world besides them. So near and intimate relation have God's people to him, that their interests are mutually involved, and twisted in a reciprocal and covenant bond. They are his, he is their portion; their Beloved is theirs and they are his: they are called by his name, the saints are styled his "holy ones", and the Church is termed expressly "Christ." Yea, he condescends to be called by their name; he assumes the name of Jacob, Psalms 24:6: "This is the generation of them that seek him, that seek thy face, O Jacob:" --From "The Saints' Ebenezer", by F.E., 1667.

Verse 5. The God of Jacob. This verse aptly warrants us to apply to all believers all the illustrations of help and hope furnished by Jacob in his exile when none but God could help him. --Simon de Muis.

Verse 5-6. The God of Jacob ... which wade heaven and earth, the sea, and all that therein is. It is a characteristic of these Psalms, to proclaim to all nations which worshipped idols, that "the God of Jacob", "the God of Zion", is the Creator and Governor of all things; and to make an appeal to all nations to turn to him. All these Psalms have a missionary character and an evangelical function. We may compare here the apostolic prayer at Jerusalem, after the descent of the Holy Ghost at Pentecost: "They lifted up their voices to God with one accord, and said, Lord, thou art God, that made heaven and earth, and the sea, and all that in them is" (where the words are the same as in the Septuagint in this place): "Who by the mouth of thy servant David hast said. Why do the heathen rage?" Acts 4:24-25 The office of these Psalms is to declare to the universe, that Jehovah, and he alone, is Elohim; and to invite all to worship him as such, by their oft repeated Hallelujah. --Christopher Wordsworth.

HINTS FOR PASTORS AND LAYPERSONS

Verse 5. The secret of true happiness.