Psa 94:12-15 | TDavid | STEP | EXPOSITION Verse 12 . Blessed is the man whom thou chastenest, O LORD. The psalmist's mind is growing quiet. He no longer complains to God or argues with men, but tunes his harp to softer melodies, for his faith perceives that with the most afflicted believer all is well. Though he may not feel blessed while smarting under the rod of chastisement, yet blessed he is; he is precious in God's sight, or the Lord would not take the trouble to correct him, and right happy will the results of his correction be. The psalmist calls the chastened one a "man" in the best sense, using the Hebrew word which implies strength. He is a man, indeed, who is under the teaching and training of the Lord. And teachest him out of thy law. The book and the rod, the law and the chastening, go together, and are made doubly useful by being found in connection. Affliction without the word is a furnace for the metal, but there is no flux to aid the purifying: the word of God supplies that need, and makes the fiery trial effectual. After all, the blessing of God belongs far rather to those who suffer under the divine hand than to those who make others suffer: better far to lie and cry out as a "man" under the hand of our heavenly Father, than to roar and rave as a brute, and to bring down upon one's self a death blow from the destroyer of evil. The afflicted believer is under tuition, he is in training for something higher and better, and all that he meets with is working out his highest good, therefore is he a blessed man, however much his outward circumstances may argue the reverse. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 12 . Blessed is the man , &e. I shall show the various benefits of affliction, when it is sanctified by the Spirit of God to those persons who are exercised by it. The Great God has made affliction the occasion of converting sinners, and bringing them into a spiritual acquaintance with Christ his Son. See . God not only makes affliction the occasion of converting sinners at first, but after conversion he sanctifies an afflicted state to the saints, to weaken the remains of indwelling sin in them, and make them afraid of sinning against him in future time. God, in afflicting the saints, increases that good work of grace, which his Spirit has implanted in them. God causes his saints to grow in grace, when he corrects them with the rod of sorrow; God assimilates and makes the saints like unto himself, in a greater degree, by temporal troubles and distresses. . God afflicts the saints for the improvement of their knowledge in divine things. The Psalmist says, in the words of the text, Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law. See also Ps 119:71. The great God, by afflicting the saints, brings them unto him with greater nearness and frequency, by prayer and supplication. God afflicts the saints, to make them better acquainted with the perfections of his nature. To make them more conformed to Christ his Son. To subdue the pride of their hearts, and make them more humble. God oftentimes discovers to the saints, in the season of their affliction, in a clearer manner, that grace which he has implanted in them, and refreshes their souls with the consolations of his Spirit. God afflicts the saints, to divide their hearts more from the love of the world, and to make them more meet for heaven. Outline of a Sermon by John Farmer, 1744. Verse 12 . Here observe generally , what it is which afflictions, or God by afflictions, teacheth his children; even the self same thing which he teacheth in his word; as the schoolmaster teacheth his scholars the same thing by the rod, which he teacheth by words. The word, then, is the storehouse of all instruction. Look not for any new diverse doctrine to be taught thee by affliction, which is not in the word. For, in truth, herein stands our teaching by affliction, that it fits and prepares us for the word, by breaking and subdividing the stubbornness of our hearts, and making them pliable, and capable of the impression of the word. Wherefore, as the Apostle saith, that the law is our schoolmaster to Christ, Ga 3:24. Because the law, by showing unto us our disease, forces us to the physician. So likewise it may be said that afflictions are schoolmasters to the law. For whilst we are at ease and in prosperity, though the sons of thunder terrify never so much with the fearful cracks of legal menaces, yet are we as deaf men, nothing moved therewith. But when we are humbled and meekened by affliction, then is there way made for the terrors of the law; then do we begin with some reverence of attention to listen and give ear unto them. When therefore God sends us any affliction, we must know that then he sends us to the law and to the testimony. For he teaches us indeed in our affliction, but it is in his law. And therefore if in our affliction we will learn anything, we must take God's book into our hands, and carefully and seriously peruse it. And hereby shall it appear that our afflictions have been our teachers, if by them we have felt ourselves stirred up to greater diligence, zeal, and reverence in reading and hearing the word... After that the prophet had preferred his complaint to the Lord against the adversaries of the church, from the first verse to the eighth, he leaveth God, and in a sudden conversion of speech, turns himself from the party complained unto, to the parties complained of, the cruel oppressors of the church, terrifying them by those just judgments of God, which in fine must overtake them, and so consequently cheering and comforting the distressed church. But because the distress of the church's enemies of itself could be no sufficient matter of comfort unto her, therefore a second argument of further and that far more effectual consolation is added in this twelfth verse, drawn from the happy condition of the church, even while she is thus overborne with those tigerly and tyrannical persecutors. And the argument is propounded by the prophet, not directing his speech to the church, but rather in his own person, bringing in the church suddenly turning her speech from her enemies, with whom she was expostulating, to God himself, and breaking forth into this pathetic expostulation, Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law. From the coherence of which words with the former, we may observe, that the outward miseries of our enemies is but cold comfort, unless withal we have a persuasion of our own inward happiness... It would do the child little good to see the rod cast into the fire, if he himself should be cast in after it. Therefore the church having in this place meditated of the just judgments of God, which should in due time befall her adversaries, and not finding sufficiency of comfort therein, here in this verse proceedeth to a further meditation of her own case and condition. Wherein she seemeth thus to reason to herself. What though these mine enemies be brought to their deserved ends? what though I know they be reserved for shame and confusion? What ease can this bring to my mind now dejected, and happy thinking itself as miserable as these my foes? Now these doubtful thoughts something disquieting her, further comfort is ministered unto her by the Spirit of God in this verse, whereby she is enabled to answer that objection she made against herself, namely, that she is assured, that as her adversaries' case is wretched, so is her own most happy and blessed. Daniel Dyke, in "The Schoole of Affliction," 1633. Verse 12 . Blessed is the man whom thou chastenest , etc. If by outward afflictions thy soul be brought more under the inward teachings of God, doubtless thy afflictions are in love. All the chastening in the world, without divine teaching, will never make a man blessed; that man that finds correction attended with instruction, and lashing with learning, is a happy man. If God, by the affliction that is upon thee, shall teach thee how to loathe sin more, how to trample upon the world more, and how to walk with God more, thy afflictions are in love. If God shall teach thee by afflictions how to die to sin more, and how to die to thy relations more, and how to die to thy self interest more, thy afflictions are in love. If God shall teach thee by afflictions how to live to Christ more, how to lift up Christ more, and how to long for Christ more, thy afflictions are in love. If God shall teach thee by afflictions to get assurance of a better life, and to be still in a gracious readiness and preparedness for the day of thy death, thy afflictions are in love. If God shall teach thee by afflictions how to mind heaven more, and how to fit for heaven more, thy afflictions are in love. If God by afflictions shall teach thy proud heart how to lie more low, and thy hard heart how to grow more humble, and thy censorious heart how to grow more charitable, and thy carnal heart how to grow more spiritual, and thy froward heart how to grow more quiet, &c., thy afflictions are in love. Pambo, an illiterate dunce, as the historian terms him, was learning that one lesson, "I said I will take heed to my ways, that I sin not with my tongue," nineteen years, and yet had not learned it. Ah! it is to be feared that there are many who have been in this school of affliction above this nineteen years and yet have not learned any saving lesson all this while. Surely their afflictions are not in love, but in wrath. Where God loves, he afflicts in love, and wherever God afflicts in love, there he will first and last teach such souls such lessons as shall do them good to all eternity. If you enjoy the special presence of God with your spirits in your affliction, then your affliction is in love. Hast thou a special presence of God with thy spirit, strengthening of that, stilling of that, satisfying of that, cheering and comforting of that? "In the multitude of my thoughts," -- that is, of my troubled, intricate, ensnared, intertwined, and perplexed thoughts, as the branches of a tree by some strong wind are twisted one within another, as the Hebrew word properly signifies, -- "Thy comforts delight my soul." Here is a presence of God with the soul, here are comforts and delights that reach the soul, here is a cordial to strengthen the spirit. Thomas Brooks. Verse 12 . You may and ought to get especial rejoicing faith out of sanctified afflictions . Thus: "Whom God doth correct and teach, him he loves, he is blessed: ( :) but God doth so to me: ergo." Here are bills and prayers for mercies; but who looks after the issue, the teaching, the holy use? Sanctified afflictions are very good evidences, and so very comfortable. There are those who would not have lost their sufferings, temptations, afflictions, for any good. The blessed Spirit hath taught them that way many a divine truth by heart out of the word; they are sensible of it, and from it conclude the love of God in Christ to them; and thence they have joy and comfort, -- that joy that angels cannot give, and devils cannot take. Sanctified troubles are tokens of special love. Christopher Fowler (1610-1678), in "The Morning Exercises." Verse 12 . If we have nothing but the rod , we profit not by the rod; yea, if we have nothing but the word, we shall never profit by the word. It is the Spirit given with the word, and the Spirit given with the rod, by which we profit under both, or either. Chastening and divine teaching must go together, else there will be no profit by chastening. Joseph Caryl. Verse 12 . God sees that the sorrows of life are very good for us; for , as seeds that are deepest covered with snow in winter flourish most in spring; or as the wind by beating down the flame raiseth it higher and hotter; and as when we would have fires flame the more, we sprinkle water upon them; even so, when the Lord would increase our joy and thankfulness, he allays it with the tears of affliction. H. G. Salter. Verse 12 . And teachest . Teaching implies both a schoolmaster, a teacher, instructing and lessons taught. In this teaching both these points are here noted out. And for the first, namely, the schoolmaster, it is twofold: The outward affliction and chastisement, "Whom you chastise, teach," that is, whom by chastising you teach. God himself, who is the chief and principal head schoolmaster, the other being but an inferior and subordinate one: "Whom thou teachest." And for the second point, the lessons taught, they are included generally in those words, "in thy law." To begin then with the schoolmasters, and first with the first. The first schoolmaster is affliction. A sharp and severe and swingeing schoolmaster indeed, and so much the fitter for such stout and stubborn scholars as we are; who because we will not be overcome by fair means, must needs therefore be dealt withal by foul. For God doth not willingly afflict us, but being necessarily thereunto enforced, by that strength of corruption in us, which otherwise will not be subdued. So physicians and surgeons are constrained to come to cutting, lancing, and burning, when milder remedies will not prevail. Let us therefore hereby take notice of the hardness of our hearts, the fallow ground whereof cannot be broken up but by this sharp plough of affliction. See what dullards and blockheads we are, how slow to understand spiritual things, not able to conceive of them by the instruction of words, unless they be even beaten and driven into our brains by blows. So thick and brawny is that foreskin which is drawn over our uncircumcised ears and hearts, that no doctrine can enter, unless it be pegged, and hammered, and knocked into us by the fists of this sour and crabbed schoolmaster. The second schoolmaster is God himself. Afflictions of themselves, though severe schoolmasters, yet can do us no good, unless God come by his Spirit, and teach our hearts inwardly. Let us therefore pray that as in the ministry of God's word, so also of his works and judgments, we may be all taught of God. For it is his Spirit that quickens and animates the outward means, which otherwise are a dead letter. And this is the reason that many men have rather grown worse by their afflictions, than anything better; because God's Spirit hath not gone with the affliction, to put life and spirit into it, as Moses observed in the Israelites, . David Dyke. HINTS FOR PASTORS AND LAYPERSONS Verse 12-13 . Christ's College. The Master, the Book, the Rod, the blessed Scholar, and the result of his education. Verse 12-13 . The Blessed. Divinely taught. Divinely chastised. The Blessing. Rest in Affliction. Rest from Affliction. G. R.

Psalms 94:12-15

EXPOSITION

Verse 12. Blessed is the man whom thou chastenest, O LORD. The psalmist's mind is growing quiet. He no longer complains to God or argues with men, but tunes his harp to softer melodies, for his faith perceives that with the most afflicted believer all is well. Though he may not feel blessed while smarting under the rod of chastisement, yet blessed he is; he is precious in God's sight, or the Lord would not take the trouble to correct him, and right happy will the results of his correction be. The psalmist calls the chastened one a "man" in the best sense, using the Hebrew word which implies strength. He is a man, indeed, who is under the teaching and training of the Lord.

And teachest him out of thy law. The book and the rod, the law and the chastening, go together, and are made doubly useful by being found in connection. Affliction without the word is a furnace for the metal, but there is no flux to aid the purifying: the word of God supplies that need, and makes the fiery trial effectual. After all, the blessing of God belongs far rather to those who suffer under the divine hand than to those who make others suffer: better far to lie and cry out as a "man" under the hand of our heavenly Father, than to roar and rave as a brute, and to bring down upon one's self a death blow from the destroyer of evil. The afflicted believer is under tuition, he is in training for something higher and better, and all that he meets with is working out his highest good, therefore is he a blessed man, however much his outward circumstances may argue the reverse.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 12. Blessed is the man, &e. I shall show the various benefits of affliction, when it is sanctified by the Spirit of God to those persons who are exercised by it.

Verse 12. Here observe generally, what it is which afflictions, or God by afflictions, teacheth his children; even the self same thing which he teacheth in his word; as the schoolmaster teacheth his scholars the same thing by the rod, which he teacheth by words. The word, then, is the storehouse of all instruction. Look not for any new diverse doctrine to be taught thee by affliction, which is not in the word. For, in truth, herein stands our teaching by affliction, that it fits and prepares us for the word, by breaking and subdividing the stubbornness of our hearts, and making them pliable, and capable of the impression of the word. Wherefore, as the Apostle saith, that the law is our schoolmaster to Christ, Ga 3:24. Because the law, by showing unto us our disease, forces us to the physician. So likewise it may be said that afflictions are schoolmasters to the law. For whilst we are at ease and in prosperity, though the sons of thunder terrify never so much with the fearful cracks of legal menaces, yet are we as deaf men, nothing moved therewith. But when we are humbled and meekened by affliction, then is there way made for the terrors of the law; then do we begin with some reverence of attention to listen and give ear unto them. When therefore God sends us any affliction, we must know that then he sends us to the law and to the testimony. For he teaches us indeed in our affliction, but it is in his law. And therefore if in our affliction we will learn anything, we must take God's book into our hands, and carefully and seriously peruse it. And hereby shall it appear that our afflictions have been our teachers, if by them we have felt ourselves stirred up to greater diligence, zeal, and reverence in reading and hearing the word... After that the prophet had preferred his complaint to the Lord against the adversaries of the church, from the first verse to the eighth, he leaveth God, and in a sudden conversion of speech, turns himself from the party complained unto, to the parties complained of, the cruel oppressors of the church, terrifying them by those just judgments of God, which in fine must overtake them, and so consequently cheering and comforting the distressed church. But because the distress of the church's enemies of itself could be no sufficient matter of comfort unto her, therefore a second argument of further and that far more effectual consolation is added in this twelfth verse, drawn from the happy condition of the church, even while she is thus overborne with those tigerly and tyrannical persecutors. And the argument is propounded by the prophet, not directing his speech to the church, but rather in his own person, bringing in the church suddenly turning her speech from her enemies, with whom she was expostulating, to God himself, and breaking forth into this pathetic expostulation, Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law. From the coherence of which words with the former, we may observe, that the outward miseries of our enemies is but cold comfort, unless withal we have a persuasion of our own inward happiness... It would do the child little good to see the rod cast into the fire, if he himself should be cast in after it. Therefore the church having in this place meditated of the just judgments of God, which should in due time befall her adversaries, and not finding sufficiency of comfort therein, here in this verse proceedeth to a further meditation of her own case and condition. Wherein she seemeth thus to reason to herself. What though these mine enemies be brought to their deserved ends? what though I know they be reserved for shame and confusion? What ease can this bring to my mind now dejected, and happy thinking itself as miserable as these my foes? Now these doubtful thoughts something disquieting her, further comfort is ministered unto her by the Spirit of God in this verse, whereby she is enabled to answer that objection she made against herself, namely, that she is assured, that as her adversaries' case is wretched, so is her own most happy and blessed. Daniel Dyke, in "The Schoole of Affliction," 1633.

Verse 12. Blessed is the man whom thou chastenest, etc. If by outward afflictions thy soul be brought more under the inward teachings of God, doubtless thy afflictions are in love. All the chastening in the world, without divine teaching, will never make a man blessed; that man that finds correction attended with instruction, and lashing with learning, is a happy man. If God, by the affliction that is upon thee, shall teach thee how to loathe sin more, how to trample upon the world more, and how to walk with God more, thy afflictions are in love. If God shall teach thee by afflictions how to die to sin more, and how to die to thy relations more, and how to die to thy self interest more, thy afflictions are in love. If God shall teach thee by afflictions how to live to Christ more, how to lift up Christ more, and how to long for Christ more, thy afflictions are in love. If God shall teach thee by afflictions to get assurance of a better life, and to be still in a gracious readiness and preparedness for the day of thy death, thy afflictions are in love. If God shall teach thee by afflictions how to mind heaven more, and how to fit for heaven more, thy afflictions are in love. If God by afflictions shall teach thy proud heart how to lie more low, and thy hard heart how to grow more humble, and thy censorious heart how to grow more charitable, and thy carnal heart how to grow more spiritual, and thy froward heart how to grow more quiet, &c., thy afflictions are in love. Pambo, an illiterate dunce, as the historian terms him, was learning that one lesson, "I said I will take heed to my ways, that I sin not with my tongue," nineteen years, and yet had not learned it. Ah! it is to be feared that there are many who have been in this school of affliction above this nineteen years and yet have not learned any saving lesson all this while. Surely their afflictions are not in love, but in wrath. Where God loves, he afflicts in love, and wherever God afflicts in love, there he will first and last teach such souls such lessons as shall do them good to all eternity.

If you enjoy the special presence of God with your spirits in your affliction, then your affliction is in love. Hast thou a special presence of God with thy spirit, strengthening of that, stilling of that, satisfying of that, cheering and comforting of that? "In the multitude of my thoughts," -- that is, of my troubled, intricate, ensnared, intertwined, and perplexed thoughts, as the branches of a tree by some strong wind are twisted one within another, as the Hebrew word properly signifies, -- "Thy comforts delight my soul." Here is a presence of God with the soul, here are comforts and delights that reach the soul, here is a cordial to strengthen the spirit. Thomas Brooks.

Verse 12. You may and ought to get especial rejoicing faith out of sanctified afflictions. Thus: "Whom God doth correct and teach, him he loves, he is blessed: (Psalms 94:12 Hebrews 12:6:) but God doth so to me: ergo." Here are bills and prayers for mercies; but who looks after the issue, the teaching, the holy use? Sanctified afflictions are very good evidences, and so very comfortable. There are those who would not have lost their sufferings, temptations, afflictions, for any good. The blessed Spirit hath taught them that way many a divine truth by heart out of the word; they are sensible of it, and from it conclude the love of God in Christ to them; and thence they have joy and comfort, -- that joy that angels cannot give, and devils cannot take. Sanctified troubles are tokens of special love. Christopher Fowler (1610-1678), in "The Morning Exercises."

Verse 12. If we have nothing but the rod, we profit not by the rod; yea, if we have nothing but the word, we shall never profit by the word. It is the Spirit given with the word, and the Spirit given with the rod, by which we profit under both, or either. Chastening and divine teaching must go together, else there will be no profit by chastening. Joseph Caryl.

Verse 12. God sees that the sorrows of life are very good for us; for, as seeds that are deepest covered with snow in winter flourish most in spring; or as the wind by beating down the flame raiseth it higher and hotter; and as when we would have fires flame the more, we sprinkle water upon them; even so, when the Lord would increase our joy and thankfulness, he allays it with the tears of affliction. H. G. Salter.

Verse 12. And teachest. Teaching implies both a schoolmaster, a teacher, instructing and lessons taught. In this teaching both these points are here noted out. And for the first, namely, the schoolmaster, it is twofold:

The first schoolmaster is affliction. A sharp and severe and swingeing schoolmaster indeed, and so much the fitter for such stout and stubborn scholars as we are; who because we will not be overcome by fair means, must needs therefore be dealt withal by foul. For God doth not willingly afflict us, but being necessarily thereunto enforced, by that strength of corruption in us, which otherwise will not be subdued. So physicians and surgeons are constrained to come to cutting, lancing, and burning, when milder remedies will not prevail. Let us therefore hereby take notice of the hardness of our hearts, the fallow ground whereof cannot be broken up but by this sharp plough of affliction. See what dullards and blockheads we are, how slow to understand spiritual things, not able to conceive of them by the instruction of words, unless they be even beaten and driven into our brains by blows. So thick and brawny is that foreskin which is drawn over our uncircumcised ears and hearts, that no doctrine can enter, unless it be pegged, and hammered, and knocked into us by the fists of this sour and crabbed schoolmaster.

The second schoolmaster is God himself. Afflictions of themselves, though severe schoolmasters, yet can do us no good, unless God come by his Spirit, and teach our hearts inwardly. Let us therefore pray that as in the ministry of God's word, so also of his works and judgments, we may be all taught of God. For it is his Spirit that quickens and animates the outward means, which otherwise are a dead letter. And this is the reason that many men have rather grown worse by their afflictions, than anything better; because God's Spirit hath not gone with the affliction, to put life and spirit into it, as Moses observed in the Israelites, Deuteronomy 29:24. David Dyke.

HINTS FOR PASTORS AND LAYPERSONS

Verse 12-13. Christ's College. The Master, the Book, the Rod, the blessed Scholar, and the result of his education.

Verse 12-13.

EXPOSITION

Verse 13. That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. The chastening hand and instructive book are sanctified to us, so that we learn to rest in the Lord. We see that his end is our everlasting benefit, and therefore abide quiet under all trying providences and bitter persecutions, waiting our time. The Mighty Hunter is preparing the pit for the brutish ones; they are prowling about at this time, and tearing the sheep, but they will soon be captured and destroyed, therefore the people of the Lord learn to rest in days of adversity, and tarry the leisure of their God. Wicked men may not yet be ripe for punishment, nor punishment ready for them: hell is a prepared place for a prepared people; as days of grace ripen saints for glory, so days of wantonness help sinners to rot into the corruption of eternal destruction.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 13. That thou mayest give him rest. Here usually, but hereafter certainly. Mors aerumnarum requies, was Chaucer's motto: those that die in the Lord shall rest from their labours. Meanwhile they are chastened of the Lord, that they may not be condemned with the world. 1Co 11:32. John Trapp.

Verse 13. To give him rest. This is the end of God's teaching, that his servant may wait in patience, unmoved by, safe from, the days of evil (comp. Ps 49:5) seeing the evil all round lifting itself up, but seeing also the secret, mysterious retribution, slowly but surely accomplishing itself. In this sense the "rest" is the rest of a calm, self possessed spirit, as Isaiah 7:4 30:15 32:17 57:20; and "to give him" signifies "that thou mayest give him." J. J. S. Perowne.

Verse 13. Rest. Let there be a revival of the passive virtues. Mr. Hume calls them the "monkish virtues." Many speak of them slightingly, especially as compared with the dashing qualities so highly esteemed in the world. But quietness of mind and of spirit, like a broken heart, is of great price in the sight of God. Some seem to have forgotten that silence and meekness are graces. William S. Plumer.

Verse 13. Rest from the days of adversity. To rest from the days of adversity is not to be disturbed by them to such an extent as to murmur, or despond in spirit, but to trust in God, and in silence of the mind and affections expect from God deliverance. See Isaiah 7:4; Isaiah 26:20, &c. Moreover he says not ymyk in, but ymym from the days of adversity, an expression of greater elegancy and wider range of meaning. For there is a reference to the primary form of the verb fqf to sink, to settle down, as when the dregs of disturbed liquor fall to the bottom; when it is applied to the mind when shaken with a great agitation of cares, and full of bitterness. The dregs, therefore, sprung from the days of adversity, are pointed out as settling down. Besides, not only is rest of mind while the evils continue indicated, but also while they are ceasing, since m, from, has here, as not infrequently elsewhere, a negativ force. Venema.

Verse 13. Until the pit be digged for the wicked. Behold, thou hast the counsel of God, and the reason why he spareth the wicked; the pit is being digged for the sinner. You wish to bury him at once: the pit is as yet being dug for him: do not be in haste to bury him. Augustine.

EXPOSITION

Verse 14. For the LORD will not cast off his people. He may cast them down, but he never can cast them off. During fierce persecutions the saints have been apt to think that the Lord had left his own sheep, and given them over to the wolf; but it has never been so, nor shall it ever be, for the Lord will not withdraw his love, neither will he forsake his inheritance. For a time he may leave his own with the design of benefiting them thereby, yet never can he utterly desert them. "He may chasten and correct,

But he never can neglect;

May in faithfulness reprove,

But he never can cease to love."

HINTS FOR PASTORS AND LAYPERSONS

Verse 14.

EXPOSITION Verse 15 . But judgment shall return unto righteousness. The great Judge will come, the reign of righteousness will commence, the course of affairs will yet be turned into the right channel, and then all the godly will rejoice. The chariot of right will be drawn in triumph through our streets, and all the upright in heart shall follow it, as in happy procession. A delightful hope is here expressed in poetic imagery of much beauty. The government of the world has been for a while in the hands of those who have used it for the basest and most vicious ends; but the cry of prayer will bring back righteousness to the throne, and then every upright heart will have its portion of joy. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 15. My text contains two parts; the providence of God to his people, and the prosperity of the providence among them. The providence of God to his people lies much in after games: God seems to go away from his, and then the wicked have the better: anon he returns, and then his people carry the day. Judgment shall return unto righteousness; or justice shall return unto judgment; a phrase of speech frequent in the Old Testament to note retaliation, quid for quo, like for like. The term is distinct as well as the phrase, and helps to give the sense of the Spirit of God here; qrc from qrc, se asseruit, justice shall assert herself; Christ shall assert his people, his promises, his threatenings. "Shall return," retro-agi: what evil men do to good shall be redone to them, done back again upon them by God. Or this root, here rendered "return," may be rendered to abide and rest. In Psalms 23:6 , it is so rendered: "I shall dwell in the house of the Lord for ever." Justice doth, as it were, go from home sometimes, when it visits the saints; but it returns to its home and dwelling, i.e., the wicked. Justice is, as it were, from home, till it returns to the wicked, there it abides and dwells. "Justice shall dwell and rest in judgment," i.e., in the execution of punishments upon wicked men. jpfm, from jpf, judicium exercuit, notes the exercise and execution of justice: a thing rests in its end; justice dwells and rests in judgment, i.e., in its execution, in its end for which, and unto which and whom it is appointed. Nicholas Lockyer, 1612-1684-5. Verse 15 . Shall follow it . The right reading is in the margin, -- shall be after it, or after that; that is, shall observe it. "He poureth contempt upon princes; he setteth the poor on high from affliction; whose is wise shall observe these things," etc., Ps 107:43: this Scripture, I think, in part explains the text. "Shall be after it," that is, shall confess and acknowledge it. It is not a small thing to bring men to confess the justice of God in his dealings. "Shall be after it," that is, shall triumph in it, and so to be compared with and opened by Psalms 58:10-11 . "Shall be after it;" that is, the works of God shall be of effectual operation, to bring such as are upright in heart more to love and obey God, and so it is to be compared with Psalms 31:23 . Nicholas Lockyer. HINTS FOR PASTORS AND LAYPERSONS Verse 15 . Judgment suspended. Judgment returned. Judgment acknowledged. G. R.