PREFACE Greatly encouraged by the generous reception awarded to my first volume, I have laboured on with diligence, and am now able to present the reader with the second instalment of my work. Whether life and health shall be given me to complete my task, which will probably extend to six volumes, remains with the gracious Preserver of men; but with his aid and allowance, my face is set towards that design, and I pray that my purpose may be achieved, if it be for the divine glory, and for the good of his church.

In this volume, which like the former, contains twenty-six sacred odes, we have several of the more memorable and precious of Zion's songs. In commenting upon some of them, I have been overwhelmed with awe, and said with Jacob, "How dreadful is this place, it is none other than the house of God." Especially was this the case with the fifty-first; I postponed expounding it week after week, feeling more and more my inability for the work. Often I sat down to it, and rose up again without having penned a line. It is a bush burning with fire yet not consumed, and out of it a voice seemed to cry to me, "Draw not nigh hither, put off thy shoes from off thy feet." The Psalm is very human, its cries and sobs are of one born of woman; but it is freighted with an inspiration all divine, as if the Great Father were putting words into his child's mouth. Such a Psalm may be wept over, absorbed into the soul, and exhaled again in devotion; but commented on—ah! where is he who having attempted it can do other than blush at his defeat?

I have followed the same plan as in the former volume, not only because I am committed to it by the law of uniformity, but also because it is on the whole advantageous. Some have suggested alternatives, but many more have commended the very features which would have been improved away, and therefore I have continued in the selfsame method.

Greater use has, in this volume, been made of the Latin writers. Extracts have been made not only from those which are condensed in Poole's Synopsis; but from many others. These works are a mine of exposition far too little known. If the index shall serve to introduce fresh expositions to my ministerial readers, I shall not have laboured in vain.

The acknowledgments of obligation made in Volume 1 might very justly be repeated as concerning Volume 2; the reader will consider them as again recorded. It may also be needful to repeat the statement that as I give the name of each Author quoted, each authority is personally responsible for his own sentiments; and I do not wish it to be supposed that I endorse all that is inserted. It is often useful to us to know what has been said by authors whose views we could by no means accept.

More and more is the conviction forced upon my heart that every man must traverse the territory of the Psalms himself if he would know what a goodly land they are. They flow with milk and honey, but not to strangers; they are only fertile to lovers of their hills and vales. None but the Holy Spirit can give a man the key to the Treasury of David; and even he gives it rather to experience than to study. Happy is he who for himself knows the secret of the Psalms.

If permitted by the Great Master whom I serve, I shall now proceed with another portion of this TREASURY OF DAVID; but the labour and research are exceedingly great, and my other occupations are very pressing, and therefore I must crave the patience of the Christian public. C. H. Spurgeon Clapham, November, 1870.

Title and Subject. Nothing whatever can be drawn from the title as to the time when this Psalm was written, for the heading, "A Psalm of David, "is common to so many of the Psalms; but if one may judge from the matter of the song, the writer was pursued by enemies, Psalm 27:2-3, was shut out from the house of the Lord, Psalm 27:4, was just parting from father and mother, Psalm 27:10, and was subject to slander, Psalm 27:12; do not all these meet in the time when Doeg, the Edomite, spake against him to Saul?

It is a song of cheerful hope, well fitted for those in trial who have learned to lean upon the Almighty arm. The Psalm may with profit be read in a threefold way, as the language of David, of the Church, and of the Lord Jesus. The plenitude of Scripture will thus appear the more wonderful.

Division. The poet first sounds forth his sure confidence in his God, Psalm 27:1-3, and his love of communion with him, Psalm 27:4-6. He then betakes himself to prayer, Psalm 27:7-12, and concludes with an acknowledgment of the sustaining power of faith in his own case, and an exhortation to others to follow his example.

EXPOSITION Ver. 1. The Lord is my light and my salvation. Here is personal interest, "my light, ""my salvation; " the soul is assured of it, and therefore, declaring it boldly. "My light; " —into the soul at the new birth divine light is poured as the precursor of salvation; where there is not enough light to see our own darkness and to long for the Lord Jesus, there is no evidence of salvation. Salvation finds us in the dark, but it does not leave us there; it gives light to those who sit in the valley of the shadow of death. After conversion our God is our joy, comfort, guide, teacher, and in every sense our light; he is light within, light around, light reflected from us, and light to be revealed to us. Note, it is not said merely that the Lord gives light, but that he "is" light; nor that he gives salvation, but that he is salvation; he, then, who by faith has laid hold upon God has all covenant blessings in his possession. Every light is not the sun, but the sun is the father of all lights. This being made sure as a fact, the argument drawn from it is put in the form of a question, Whom shall I fear? A question which is its own answer. The powers of darkness are not to be feared, for the Lord, our light, destroys them; and the damnation of hell is not to be dreaded by us, for the Lord is our salvation. This is a very different challenge from that of boastful Goliath, for it is based upon a very different foundation; it rests not upon the conceited vigour of an arm of flesh, but upon the real power of the omnipotent I AM. The Lord is the strength of my life. Here is a third glowing epithet, to show that the writer's hope was fastened with a threefold cord which could not be broken. We may well accumulate terms of praise where the Lord lavishes deeds of grace. Our life derives all its strength from him who is the author if it; and if he deigns to make us strong we cannot be weakened by all the machinations of the adversary. Of whom shall I be afraid? The bold question looks into the future as well as the present. "If God be for us, "who can be against us, either now or in time to come?

EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 1. The Lord is my light and my salvation; whom shall I fear? Alice Driver, martyr, at her examination, put all the doctors to silence, so that they had not a word to say, but one looked upon another; then she said, "Have you no more to say? God be honoured, you be not able to resist the Spirit of God, in me, a poor woman. I was an honest poor man's daughter, never brought up at the University as you have seen; but I have driven the plough many a time before my father, I thank God; yet, notwithstanding, in the defence of God's truth, and in the cause of my Master, Christ, by his grace I will set my foot against the foot of any of you all, in the maintenance and defence of the same; and if I had a thousand lives they should go for the payment thereof." So the Chancellor condemned her, and she returned to the prison joyful. Charles Bradbury.

Ver. 1. The Lord is my light, etc. St. John tells us, that "in Christ was life; and the life was the light of men; "but he adds that, "the light shineth in darkness; and the darkness comprehended it not." John 1:4-5. There is a great difference between the light, and the eye that sees it. A blind man may know a great deal about the shining of the sun, but it does not shine for him— it gives him no light. So, to know that "God is light, "is one thing 1 John 1:5, and to be able to say, "The Lord is my light, "is quite another thing. The Lord must be the light by which the way of life is made plain to us—the light by which we may see to walk in that way—the light that exposes the darkness of sin—the light by which we can discover the hidden sins of our own hearts. When he is thus our light, then he is our salvation also. He is pledged to guide us right; not only to show us sin, but to save us from it. Not only to make us see God's hatred of sin, and his curse upon it, but also to draw us unto God's love, and to take away the curse. With the Lord lighting us along the road of salvation, who, or what need we fear? Our life is hid with Christ in God. Col 3:3. We are weak, very weak, but his "strength is made perfect in weakness." 2 Corinthians 12:2. With the Lord himself pledged to be the strength of our life, of whom need we be afraid? From Sacramental Meditations on the Twenty-seventh Psalm, 1843.

Ver. 1. The Lord is my light. "Light" which makes all things visible, was the first made of all visible things; and whether God did it for our example, or no, I know not; but ever since, in imitation of this manner of God's proceeding, the first thing we do when we intend to do anything, is to get us "light." Sir Richard Baker.

Ver. 1. The Lord is my light. Adorable Sun, cried St. Bernard, I cannot walk without thee: enlighten my steps, and furnish this barren and ignorant mind with thoughts worthy of thee. Adorable fulness of light and heat, be thou the true noonday of my soul; exterminate its darkness, disperse its clouds; burn, dry up, and consume all its filth and impurities. Divine Sun, rise upon my mind, and never set. Jean Baptiste Elias Avrillon, 1652- 1729.

Ver. 1. Whom shall I fear? Neither spiritual nor military heroes do exploits through cowardice, Courage is a necessary virtue. In Jehovah is the best possible foundation for unflinching intrepidity. William S. Plumer.

Ver. 1. Of whom shall I be afraid? I have no notion of a timid, disingenuous profession of Christ. Such preachers and professors are like a rat playing at hide and seek behind a wainscot, who puts his head through a hole to see if the coast is clear, and ventures out if nobody is in the way; but slinks back again if danger appears. We cannot be honest to Christ except we are bold for him. He is either worth all we can lose for him, or he is worth nothing. H. G. Salter, A.M., in "The Book of Illustrations, " 1840.

HINTS TO THE VILLAGE PREACHER Ver. 1. (first clause ). The relation of illumination to salvation, or the need of light if men would be saved.

Ver. 1. The Christian hero, and the secret springs of his courage.

Ver. 1. The believer's fearless challenge.

WORKS ON THE TWENTY-SEVENTH PSALM Excellent Encouragements against Afflictions, containing David's Triumph over Distress; or an Exposition of Psalm 27. By THOMAS PIERSON, M.A. (Reprinted in Nichol's Series of Puritan Commentaries.)

Meditations upon the 27th Psalm of David. By SIR RICHARD BAKER. (See "Works, "pg 10.)

PSALM 27:2 EXPOSITION Ver. 2. This verse records a past deliverance, and is an instance of the way in which experience should be employed to reassure our faith in times of trial. Each word is instructive. When the wicked. It is a hopeful sign for us when the wicked hate us; if our foes were godly men it would be a sore sorrow, but as for the wicked their hatred is better than their love. Even mine enemies and my foes. There were many of them, they were of different sorts, but they were unanimous in mischief and hearty in hatred. Came upon me —advanced to the attack, leaping upon the victim like a lion upon its prey. To eat up my flesh, like cannibals they would make a full end of the man, tear him limb from limb, and make a feast for their malice.

The enemies of our souls are not deficient in ferocity, they yield no quarter, and ought to have none in return. See in what danger David was; in the grip and grasp of numerous, powerful, and cruel enemies, and yet observe his perfect safety and their utter discomfiture! They stumbled and fell.

God's breath blew them off their legs. There were stones in the way which they never reckoned upon, and over these they made an ignominious tumble. This was literally true in the case of our Lord in Gethsemane, when those who came to take him went backward and fell to the ground; and herein he was a prophetic representative of all wrestling believers who, rising from their knees shall, by the power of faith, throw their foes upon their faces.

EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 2. When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. There is no such dainty dish to a malicious stomach, as the flesh of an enemy; it goes down without chewing, and they swallow it up whole like cormorants. But though malice have a ravenous stomach, yet she hath but slow digestion; though her teeth be sharp, yet her feet are lame, at least apt to stumble; and this made well for David, for when his enemies came upon him to eat up his flesh, because they came upon the feet of malice, they stumbled and fell. A man may stumble and yet not fall; but to stumble and fall withal, is the proper stumbling of the wicked, and especially of the maliciously wicked; and such, it seems, was the stumbling of David's enemies, because the enemies were such; and such I doubt not shall be the stumbling of mine enemies, because mine are such; and of what then, of whom now, should I be afraid? Sir Richard Baker.

Ver. 2. When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. He describes his enemies by their malice and by their ruin. 1. His enemies were cruel enemies, blood suckers, eaters of flesh. We call them cannibals. As indeed men that have not grace, if they have greatness, and be opposed, their greatness is inaccessible, one man is a devil to another. The Scripture calls them "wolves, that leave nothing till morning."

Zephaniah 3:3. As the great fishes eat up the little ones, so great men they make no more conscience of eating up other men, than of eating bread; they make no more bones of overthrowing men and undoing them, than of eating bread. "They eat up my people as they eat bread." Psalm 14:4. 2. But not withstanding their cruelty, they were overthrown. Saith David, When my foes came upon me to eat up my flesh, they stumbled and fell.

For, indeed, God's children, when they are delivered, it is usually with the confusion of their enemies. God doth two things at once, because the special grievance of God's children it is from inward and outward enemies.

He seldom or never delivers them but with the confusion of their enemies.

This will be most apparent at the day of judgment when Satan, and all that are led by his spirit, all the malignant church, shall be sent to their own place, and the church shall be for ever free from all kind of enemies. When the church is most free, then the enemies of the church are nearest to destruction; like a pair of balances, when they are up at the one end, they are down at the other. So when it is up with the church, down go the enemies. Richard Sibbes.

Ver. 2. The wicked, mine enemies. The wicked hate the godly; there is enmity between the seed of the woman and the serpent. Genesis 3:15. As in nature there is an antipathy between the vine and the bay tree, the elephant and the dragon. Vultures have an antipathy against sweet smells: so in the wicked there is an antipathy against the people of God; they hate the sweet perfumes of their graces. It is true the saints have their infirmities; but the wicked do not hate them for these, but for their holiness; and from this hatred ariseth open violence: the thief hates the light, therefore would blow it out. Thomas Watson.

Ver. 2. There was great wisdom in the prayer of John Wesley: "Lord, if I must contend, let it not be with thy people." When we have for foes and enemies those who hate good men, we have at least this consolation, that God is not on their side, and therefore it is essentially weak. William S.

Plumer.

HINTS TO THE VILLAGE PREACHER Ver. 2. The character, number, power, and cruelty of the enemies of the church, and the mysterious way in which they have been defeated.

PSALM 27:3 EXPOSITION Ver. 3 Though an host should encamp against me, my heart shall not fear.

Before the actual conflict, while as yet the battle is untried, the warrior's heart, being held in suspense, is very liable to become fluttered. The encamping host often inspires greater dread than the same host in actual affray. Young tells us of some—"Who feel a thousand deaths in fearing one." Doubtless the shadow of anticipated trouble is, to timorous minds, a more prolific source of sorrow than the trouble itself, but faith puts a strengthening plaister to the back of courage, and throws out of the window the dregs of the cup of trembling. Though war should rise against me, in this will I be confident. When it actually comes to push of pike, faith's shield will ward off the blow; and if the first brush should be but the beginning of a war, yet faith's banners will wave in spite of the foe. Though battle should succeed battle, and one campaign should be followed by another, the believer will not be dismayed at the length of the conflict.

Reader, this third verse is the comfortable and logical inference from the second, confidence is the child of experience. Have you been delivered out of great perils? then set up your ensign, wait at your watch fire, and let the enemy do his worst.

EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 3 Though an host should encamp against me, etc. He puts the case of the greatest danger that can be. Though an host should encompass me, my heart shall not fear: though war should rise against me, in this will I be confident. Here is great courage for the time to come. "Experience breeds hope and confidence." David was not so courageous a man of himself; but upon experience of God's former comfort and assistance, his faith brake as fire out of the smoke, or as the sun out of a cloud. Though I was in such and such perplexities, yet for the time to come, I have such confidence and experience of God's goodness, that I will not fear. He that seeth God by a spirit of faith in his greatness and power, he sees all other things below as nothing. Therefore, he saith here, he cares not for the time to come for any opposition; no, not of an army. "If God be with us, who can be against us?" Romans 8:31. He saw God in his power; and then, looking from God to the creature, alas! who was he? As Micah, when he had seen God sitting upon his throne; what was Ahab to him, when he had seen God once? So when the prophet David had seen God once, then "though an host should encamp against me, my heart shall not fear, " etc. Richard Sibbes.

Ver. 3 Though an host should encamp against me, etc. If I love my God, and I love him with a noble spirited love, all my enemies will fight against me in vain; I shall never fear them, and the whole world cannot harm me.

Charity cannot be offended, because she takes offence at nothing. Enemies, enviers, slanderers, persecutors, I defy you; if I love, I shall triumph over your attacks. Ye can take away my goods; but if my love has a generous spirit, I shall be always rich enough, and ye cannot take away my love, which alone makes all my riches and treasures. Ye may blacken my reputation; but as I hold you cheaply quit of all homage of praise and applause, I, with all my heart, give you a free leave to blame and to defame. Happily for me, ye cannot blacken me before my God, and his esteem alone makes amends to me, and rewards me, for all your contempt.

Ye can persecute my body, but there I even will help you on by my penances; the sooner it shall perish, the sooner shall I be delivered from this domestic enemy, which is a burden to me. What harm, then, can ye do me? If I am resolved to suffer all, and if I think I deserve all the outrages ye can do me, ye will only give more loftiness of spirit to my love, more brilliancy to my crown. Jean Baptiste Elias Avrillon.

Ver. 3 Those who are willing to be combatants for God, shall also be more than conquerors through God. None are so truly courageous as those who are truly religious. If a Christian live, he knows by whose might he stands; and if he die, he knows for whose sake he falls. Where there is no confidence in God, there will be no continuance with God. When the wind of faith ceases to fill the sails, the ship of obedience cease to plough the seas. The taunts of Ishmael shall never make an Isaac disesteem his inheritance, William Secker.

Ver. 3-4. The favourite grows great by the many favours, gifts, jewels, offices, the prince bestows upon him. The Christian grows rich in experiences, which he wears as bracelets, and keeps as his richest jewels.

He calls one Ebenezer —"hitherto God hath helped; "and other Naphtali —"I have wrestled with God and prevailed; "another Gershom —"I was a stranger; "another Joseph —"God will yet add more; "and another, Peniel — "I have seen the face of God." 1 Samuel 7:12 Genesis 30:8 Exodus 2:22 Genesis 30:24 Genesis 32:30. I have been delivered from the lion, therefore shall be from the bear; from lion and bear, therefore from the Philistine; from the Philistine, therefore from Saul; from Saul, therefore God will deliver me from every evil work, and preserve me blameless to his heavenly kingdom. John Sheffield.

HINTS TO THE VILLAGE PREACHER Ver. 3 Christian peace. 1. Exhibited in the calm foresight of trouble. 2. Displayed in the confident endurance of affliction. 3. Sustained by divine help and past experience Psalm 27:1-2. 4. Producing the richest results, glory to God, etc.

PSALM 27:4 EXPOSITION Ver. 4. One thing. Divided aims tend to distraction, weakness, disappointment. The man of one book is eminent, the man of one pursuit is successful. Let all our affections be bound up in one affection, and that affection set upon heavenly things. Have I desired —what we cannot at once attain, it is well to desire. God judges us very much by the desire of our hearts. He who rides a lame horse is not blamed by his master for want of speed, if he makes all the haste he can, and would make more if he could; God takes the will for the deed with his children. Of the Lord. This is the right target for desires, this is the well into which to dip our buckets, this is the door to knock at, the bank to draw upon; desire of men, and lie upon the dunghill with Lazarus: desire of the Lord, and to be carried of angels into Abraham's bosom. Our desires of the Lord should be sanctified, humble, constant, submissive, fervent, and it is well if, as with the psalmist, they are all molten into one mass. Under David's painful circumstances we might have expected him to desire repose, safety, and a thousand other good things, but no, he has set his heart on the pearl, and leaves the rest. That will I seek after. Holy desires must lead to resolute action. The old proverb says, "Wishers and woulders are never good housekeepers, "and "wishing never fills a sack." Desires are seed which must be sown in the good soil of activity, or they will yield no harvest. We shall find our desires to be like clouds without rain, unless followed up by practical endeavours. That I may dwell in the house of the Lord all the days of my life. For the sake of communion with the King, David longed to dwell always in the palace; so far from being wearied with the services of the Tabernacle, he longed to be constantly engaged in them, as his life long pleasure. He desired above all things to be one of the household of God, a home born child, living at home with his Father. This is our dearest wish, only we extend it to those days of our immortal life which have not yet dawned. We pine for our Father's house above, the home of our souls; if we may but dwell there for ever, we care but little for the goods or ills of this poor life. "Jerusalem the golden" is the one and only goal of our heart's longings. To behold the beauty of the Lord. An exercise both for earthly and heavenly worshippers. We must not enter the assemblies of the saints in order to see and be seen, or merely to hear the minister; we must repair to the gatherings of the righteous, intent upon the gracious object of learning more of the loving Father, more of the glorified Jesus, more of the mysterious Spirit, in order that we may the more lovingly admire, and the more reverently adore our glorious God. What a word is that, "the beauty of the Lord!" Think of it, dear reader! Better far—behold it by faith! What a sight will that be when every faithful follower of Jesus shall behold "the King in his beauty!" Oh, for that infinitely blessed vision! And to enquire in his temple. We should make our visits to the Lord's house enquirers' meetings. Not seeking sinners alone, but assured saints should be enquirers. We must enquire as to the will of God and how we may do it; as to our interest in the heavenly city, and how we may be more assured of it.

We shall not need to make enquiries in heaven, for there we shall know even as we are known; but meanwhile we should sit at Jesus' feet, and awaken all our faculties to learn of him.

EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 4. One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple. Some interpreters vary concerning what the psalmist aims at; I understand thus much in a generality, which is clear that he means a communion and fellowship with God, which is that one thing, which if a Christian had, he needs desire no more: that we should all desire and desire again and be in love with, and that is enough even to satisfy us, the fruition of God, and the beholding of him in his ordinances, in his temple, to have correspondence and fellowship and communion with him there. O God, vouchsafe us that! Now this is so infinitely sweet, that it was the psalmist's only desire, and the sum of all his desires here, and therefore much more in the tabernacle of heaven, which doth make up the consummation and completeness of all our happiness. John Stoughton.

Ver. 4. One thing have I desired of the Lord, etc. Seeing David would make but one request to God, why would he not make a greater? for, alas! what a poor request is this—to desire to dwell in God's house? and what to do? but only to see? and to see what? but only a beauty, a fading thing, at most but to enquire; and what is enquiring? but only to hear news; a vain fancy. And what cause in any of these why David should make it his request to God? But mark, O my soul, what goes with it! Take altogether —to behold the beauty of the Lord and to enquire in his temple. And now tell me, if there be, if there can be, any greater request to be made? any greater cause to be earnest about it? For though worldly beauty be a fading thing, yet "the beauty of the Lord, " shall continue when the world shall fade away; and though enquiring after news be a vain fancy, yet to enquire in God's Temple is the way to learn there is no new thing under the sun, and there it was that Solomon learned that "all is vanity." Indeed, this "one thing, " that David desires, is in effect that unum necessarium that Christ speaks of in the gospel; which Mary makes choice of there, as David doth here. Sir Richard Baker.

Ver. 4. One thing, etc. A heavenly mind gathers itself up into one wish and no more. "One thing have I desired of the Lord, which I will require." Grant me thyself, O Lord, and I will ask no more. The new creature asks nothing of God, but to enjoy God: give me this, O Lord, and for the rest, let Ziba take all. I will part with all to buy that one pearl, the riches of heavenly grace. Jeremy Taylor.

Ver. 4. One thing. The first thing, then, is David's choice, summarily described in the word, "one thing." So Christ confirmeth the prophet's word, while he called Mary's choice, "one thing." Luke 10:42. And that for these three reasons: First, because it is not a common but a chief good. If there be any good above it, it is not the chief good; and if there be any good equal unto it, it is not alone. Next, because it is the last end which we mind eternally to enjoy; if there be any end beyond it, it is not the last, but amidst, and a degree to it. All mids and ends are used for it, but it is sought for itself, and, therefore, must be but one. Thirdly, it is a centre whereunto all reasonable spirits draw. As all lines from a circle meet in the centre, so every one that seeketh happiness aright meeteth in the chief good, as the only thing which they intend, and, therefore, must be one. William Struther, in "True Happiness, or King David's Choice," 1633.

Ver. 4. One thing. Changes, great changes, and many bereavements there have been in my life. I have been emptied from vessel to vessel. But one thing has never failed—one thing makes me feel that my life has been one; it has calmed my joys, it has soothed my sorrows, it has guided me in difficulty, it has strengthened me in weakness. It is the presence of God—a faithful and loving God. Yes, brethren, the presence of God is not only light, it is unity. It gives unity to the heart that believes it— unity to the life that is conformed to it. It was the presence of God in David's soul that enabled him to say, "One thing have I desired of the Lord; "and in St, Paul's that enabled him to say, "This one thing I do." George Wagner, in the "Wanderings of the Children of Israel, " 1862.

Ver. 4. One thing. — One master passion in the breast, Like Aaron's serpent, swallows up the rest.

Alexander Pope.

Ver. 4. That I may dwell in the house of the Lord all the days of my life.

To approach continually unto the temple, and thither continually to repair was the dwelling, no doubt, here meant; to dwell, to reside continually there, not to come for a spurt or a fit...And thus dwelt Hannah, the daughter of Phanuel, who is said, in the second of Luke, for the space of four score and four years not to have gone out of the temple. Not that she was there always, but often, saith Lyra; and venerable Bede to the same purpose. Not that she was never absent, no, not an hour; but for that she was often in the temple. And the same St. Luke, speaking of our Saviour's disciples, after they had seen him ascended into heaven—"They returned, "saith he, "to Jerusalem with great joy: and were continually in the temple, praising and blessing God, " Luke 24:52-53. Thus, St. Austin's mother, in her time too, might be said to dwell in God's house, whereunto she came so duly and truly twice a day, "That she, in thy Scriptures, "saith St.

Austin, "might hear, O God, what thou saidst to her, and thou, in her prayers, what she said to thee." In a word, such were the Christians the same St. Austin speaks of in another place, whom he calleth the emmets of God. "Behold the emmet of God, "saith he, "it rises early every day, it runs to God's church, it there prays, it hears the lesson read, it sings a psalm, it ruminates what it hears, it meditates thereupon, and hoards up within itself the precious corn gathered from that barn floor." John Day's "David's Desire to go to Church, " 1609.

Ver. 4. That I may dwell in the house of the Lord all the days of my life.

In the beginning of the Psalm, David keeps an audit of his soul's accounts, reckoning up the large incomes and lasting treasures of God's bounty, grace, and mercy; the sum whereof is this: The Lord is my light and my life, my strength and my salvation. And now, where shall David design his presence, but where is his light? Where shall he desire his person, but where is his strength? Where shall he wish his soul, but where is his life? and where shall he fix his habitation, but where is his salvation? even in communion with his God; and this, especially, in the holy worship of his sanctuary. No wonder, then, if above all things he desires and seeks after this "one thing, ""to dwell in the house of the Lord, "etc. Robert Mossom.

Ver. 4. The house of the Lord. It (the tabernacle, the sanctuary), is called the house of God because he is present there, as a man delights to be present in his house. It is the place where God will be met withal. As a man will be found in his house, and there he will have suitors come to him, where he reveals his secrets. A man rests, he lies, and lodgeth in his house.

Where is a man so familiar as in his house? and what other place hath he such care to protect and provide for as his house? and he lays up his treasures and his jewels in his house. So God lays up all the treasures of grace and comfort in the visible church. In the church he is to be spoken with as a man in his house. There he gives us sweet meetings; there are mutual, spiritual kisses. "Let him kiss me with the kisses of his mouth."

Song of Solomon 1:2. A man's house is his castle, as we say, that he will protect and provide for. God will be sure to protect and provide for his church. Therefore he calls the church of God, that is, the tabernacle (that was the church at that time), the house of God. If we apply it to our times, that answers the tabernacle now is particular visible churches under particular pastors, where the means of salvation are set up. Particular visible churches now are God's tabernacle. The church of the Jews was a national church. There was but one church, but one place, and one tabernacle; but now God hath erected particular tabernacles. Every particular church and congregation under one pastor, their meeting is the church of God, a several church independent. Richard Sibbes.

Ver. 4. To behold the beauty of the Lord. That was one end of his desire, to dwell in the house of God; not to feed his eyes with speculations and goodly sights (as indeed there were in the tabernacle goodly things to be seen). No; he had a more spiritual sight than that. He saw the inward spiritual beauty of those spiritual things. The other were but outward things, as the apostle calls them. I desire to dwell in the house of the Lord, to behold the beauty of the Lord, the inward beauty of the Lord especially. Richard Sibbes.

Ver. 4. The beauty of the Lord. In connection with these words, we would try to show that the character of God is attractive, and fitted to inspire us with love for him, and to make us, as it were, run after him. The discussion of our subject may be arranged under three heads. I. Some of the elements of the beauty of the Lord. II. Where the beauty of the Lord may be seen.

III. Peculiar traits of the beauty of the Lord. I. Some of the elements of the beauty of the Lord. God is a Spirit. Hence his beauty is spiritual, and its elements must be sought for in spiritual perfection. 1. One of the elements of this beauty is holiness. 2. But the elements of the divine beauty on which we intend at this time to dwell, are those which are included under the general description of God's mercy and grace. The attractiveness of these is more easily perceived, and their influence is sooner felt by persons in our fallen condition. It is mainly through the instrumentality of these that sinners are won over from their enmity against God, and that the Holy Ghost sheds abroad the love of God in our hearts. 3. Another thing, which we may call an element of beauty in God, is the combination of his various attributes in one harmonious whole. The colours of the rainbow are beautiful, when taken one by one: but there is a beauty in the rainbow, which arises not from any single tint; there is a beauty in it which would not exist if the several hues were assumed in succession—a beauty which is a result of their assemblage and collocation, and consists in their blended radiance. In like manner so the several perfections, which coexist and unite in the nature of God, produce a glorious beauty. Holiness is beautiful; mercy is beautiful; truth is beautiful. But, over and above, there is a beauty which belongs to such combinations and harmonies as the psalmist describes, when he tells us, "Mercy and truth are met together; righteousness and peace have kissed each other." "Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds. Thy righteousness is like the great mountains; thy judgments are a great deep, "etc. II. We are next to inquire where the beauty of the Lord may be seen It may so far be seen in the natural world. The throne of nature, although in some respects clouds and darkness are round about it, is not without its rainbow of beauty, any more than the throne of grace. The beauty of the Lord may be seen in the moral law. In the law! Even so. In the unbending law, with its terrible anathema, his beauty and amiableness shine forth. The law is full of love. The duties of the law are duties of love. Love is the fulfilling of the law. The curse of the law is designed and employed for the maintenance of love. Obedience to the law, and the reign of love, are but different aspects of the same state of things. And one of the most sublime lessons of the law is the fact, that God is love. Again, the beauty of the Lord may be seen in the gospel. We see it, as it were, by reflection, in the law; in the gospel, we see it directly. The law shows us the hearts of men, as God would have them to be; the gospel shows us God's own heart.

Again the beauty of the Lord is seen in Christ. It is seen in Christ, for he is the brightness of the Father's glory, and the express image of his person; and he that hath seen Christ, hath seen the Father. The beauty of the Lord is seen in Christ, when we consider him as the Father's gift, and when we look to his offices and to his character. The character of Christ was the finest spectacle of moral beauty which men or angels ever set their eyes on.

III. We conclude by noticing some traits of the beauty of the Lord. 1. It never deceives. 2. It never fades. 3. It never loses its power. 4. It never disappoints. Condensed from Andrew Gray (1805-1861), in "Gospel Contrasts and Parallels." Ver. 4. The beauty of the Lord. The Lord's beauty, to be seen in his house, is not the beauty of his essence, for so no man can see God and live Exodus 23:18,20; before this glorious beauty the angels cover their faces with their wings Isaiah 6:1-2; but it is the beauty of his ordinances, wherein God doth reveal to the eyes of men's minds, enlightened by his Spirit, the pleasant beauty of his goodness, justice, love, and mercy in Jesus Christ. Thomas Pierson, M.A., 1570-1633.

Ver. 4. The beauty of the Lord. "Beauty" is too particular a word to express the fulness of the Holy Ghost, the pleasantness or the delight of God. Take the word in a general sense, in your apprehensions. It may be the object of all senses, inward and outward. Delight is most transcendent for pleasantness; for indeed God in his ordinances, is not only "beauty" to the eye of the soul, but is ointment to the smell, and sweetness to the taste, and all in all to all the powers of the soul. God in Christ, therefore, he is delightful and sweet...The beauty of the Lord is especially the amiable things of God, which is his mercy and love, that makes all other things beautiful that is in the church. Richard Sibbes.

Ver. 4. To enquire in his temple. The more grace the more business ye will find ye have to do with God in his ordinances; little grace hath little to do, and much grace hath much to do; he hath always business with God, special earnest business. To behold the beauty of the Lord, and to enquire in his temple. Oh, I have somewhat to enquire after; I am to do something by this duty, and therefore cannot trifle. He that comes to visit his friend in a compliment, he talks, he walks, he trifles, and goes home again; but he that comes upon business, he is full of it: he is like Abraham's honest and faithful servant. Genesis 24:33. "And there was set meat before him to eat: but he said, I will not eat, until I have told my errand." I have great business with the Lord, about the church and about my soul, and I will not eat, nor talk, nor think, nor dally about anything, till I have told mine errand, or heard my Maker's errand unto me. And for this end it's a rare thing to carry somewhat always on the spirit, to spread before God, a heart pregnant with some needful request or matter whereof to treat with God.

Psalm 45:1. Richard Steele's "Antidote against Distractions, " 1673.

Ver. 4. It was David's earnest prayer, One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple. There are many that pray David's words, but not with David's heart. Unum petii, one thing have I desired, de praeterito, for the time past; et hoc requiram, this I will seek after, de futuro, for the time to come:

I have required it long, and this suit I will urge till I have obtained it. What?

To dwell in some of the houses of God all the days of my life, and to leave them to my children after me; not to serve him there with devotion, but to make the place mine own possession? These love the house of God too well; they love it to have and to hold; but because the conveyance is made by the lawyer, and not by the minister, their title will be found naught in the end; and if there be not a nisi prius to prevent them, yet at that great day of universal audit, the Judge of all the world shall condemn them. By this way, the nearer to the church, the further from God. The Lord's temple is ordained to gain us to him, not for us to gain it from him. If we love the Lord, we "will love the habitation of his house, and the place where his honour dwelleth; "that so by being humble frequenters of his temple below, we may be made noble saints of his house above, the glorious kingdom of Jesus Christ. Thomas Adams.

Ver. 4. David being in this safe condition, what doth he now think upon or look at, as his main scope? Not as Pyrrhus, king of Epirus, to sit still and be merry, when he had overcome the Romans and all his enemies, as he sometime said to Cyneas, the philosopher, but to improve his rest to perpetual piety, in going from day to day to God's house, as Hannah is said afterwards to have done. Luke 2. And this, first, for the solace of his soul, in seeing the beauty of his sanctuary. Secondly, that he might still be directed aright and be safe. Thirdly, that he might yet be more highly exalted in kingly glory. Fourthly, for all this, as he should have abundant cause, sacrificing and singing psalms to God without ceasing: see Psalm 27:5-6. John Mayer.

Ver. 4. O my soul, what sights have I seen in the house of God! what provisions have I tasted! what entertainments have I had! what enlargements in prayer, and answers thereto! what impression under his word, what entertainment at his table, as he has sometimes brought me into his banqueting house, and his banner over me has been love! And though I cannot, it may be, say so much of this as some others; yet what I have found, I cannot but remember with thankfulness, and desire more; and as this was in the house of God, here would I still desire to dwell. Daniel Wilcox, 1676-1733.

HINTS TO THE VILLAGE PREACHER Ver. 4. Model Christian life. 1. Unity of desire. 2. Earnestness of action. 3. Nearness of communion. 4. Heavenliness of contemplation. 5. Progress in divine education.

Ver. 4. The affection of moral esteem towards God. Thomas Chalmers.

Ver. 4. A breathing after God. R. Sibbes's Sermon.

Ver. 4. (last clause ). Sabbath occupations and heavenly delights.

Ver. 4. (final clause ). Matters for enquiry in the Temple of old opened up in the light of the New Testament.

PSALM 27:5 EXPOSITION Ver. 5. This verse gives an excellent reason for the psalmist's desire after communion with God, namely, that he was thus secured in the hour of peril. For in the time of trouble, that needy time, that time when others forsake me, he shall hide me in his pavilion : he shall give me the best of shelter in the worst of danger. The royal pavilion was erected in the centre of the army, and around it all the mighty men kept guard at all hours; thus in that divine sovereignty which almighty power is sworn to maintain, the believer peacefully is hidden, hidden not by himself furtively, but by the king, who hospitably entertains him. In the secret of his tabernacle shall he hide me. Sacrifice aids sovereignty in screening the elect from harm. No one of old dared to enter the most holy place on pain of death; and if the Lord has hidden his people there, what foe shall venture to molest them? He shall set me up upon a rock. Immutability, eternity, and infinite power here come to the aid of sovereignty and sacrifice. How blessed is the standing of the man whom God himself sets on high above his foes, upon an impregnable rock which never can be stormed! Well may we desire to dwell with the Lord who so effectually protects his people.

EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 5. The time of trouble. Though God does not always deliver his people out of trouble, yet he delivers them from the evil of trouble, the despair of trouble, by supporting the spirit; nay, he delivers by trouble, for he sanctifies the trouble to cure the souls, and by less troubles delivers them from greater. From a Broad Sheet in the British Museum, dated, London: printed for D. M., 1678.

Ver. 5. He shall hide me. The word here used means to hide, to secrete, and then, to defend or protect. It would properly be applied to one who had fled from oppression, or from any impending evil, and who should be secreted in a house or cavern, and thus rendered safe from pursuers, or from the threatening evil. Albert Barnes.

Ver. 5. Pavilion comes from papilio, a butterfly. It signifies a tent made of cloth stretched out on poles, which in form resembles in some measure the insect above named. Adam Clarke.

Ver. 5. In the secret of his tabernacle shall he hide me. He alludes to the ancient custom of offenders, who used to flee to the tabernacle or altar, where they esteemed themselves safe. 1 Kings 2:28. Matthew Poole.

Ver. 5. In the secret of his tabernacle. Were there no other place, he would put me in the holy of holies, so that an enemy would not dare to approach me. Adam Clarke.

HINTS TO THE VILLAGE PREACHER Ver. 5. The threefold shelter. See Exposition.

PSALM 27:6 EXPOSITION Ver. 6. And now shall mine head be lifted up above mine enemies round about me. He is quite sure of it. Godly men of old prayed in faith, nothing wavering, and spoke of their answer to their prayers as a certainty. David was by faith so sure of a glorious victory over all those who beset him, that he arranged in his own heart what he would do when his foes lay all prostrate before him; that arrangement was such as gratitude suggested. Therefore will I offer in his tabernacle sacrifices of joy. That place for which he longed in his conflict, should see his thankful joy in his triumphant return. He does not speak of jubilations to be offered in his palace, and feastings in his banqueting halls, but holy mirth he selects as most fitting for so divine a deliverance. I will sing. This is the most natural mode of expressing thankfulness. Yea, I will sing praises unto the Lord.

The vow is confirmed by repetition, and explained by addition, which addition vows all the praise unto Jehovah. Let who will be silent, the believer when his prayer is heard, must and will make his praise to be heard also; and let who will sing unto the vanities of the world, the believer reserves his music for the Lord alone.

EXPLANATORY NOTES AND QUAINT SAYINGS Ver. 6. Now shall mine head be lifted up above mine enemies round about me. A man cannot drown so long as his head is above water. Now, it is the proper office of hope to do this for the Christian in times of any danger.

Luke 21:28. "When these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth nigh." A strange time, one would think, for Christ then to bid his disciples lift up their heads in, when they see other men's hearts failing them for fear, and for looking after those things which are coming on the earth Luke 21:26; yet now is the time of the rising of their sun, when others' is setting, and the blackness of darkness is overtaking others; because now the Christian's feast is coming, for which hope hath saved its stomach so long. "Your redemption draweth nigh." Two things make the head hang down—fear and shame; hope eases the Christian's heart of both these, and so forbids him to give any sign of a desponding mind by a dejected countenance. William Gurnall.

Ver. 6. Therefore will I offer in his tabernacle sacrifices of joy. "Surely, "some may say, "he could have called on God beyond the precincts of the temple. Wherever he wandered as an exile, he carried with him the precious promise of God, so that he needed not to put so great a value upon the sight of the external edifice. He appears, by some gross imagination or other, to suppose that God could be enclosed by wood and stones." But if we examine the words more carefully, it will be easy to see, that his object was altogether different from a mere sight of the noble building and its ornaments, however costly. He speaks, indeed, of the temple, but he places that beauty not so much in the goodliness that was to be seen by the eye, as in its being the celestial pattern which was shown to Moses, as it is written in Exodus 25:40: "And look that thou make them after their pattern, which was showed thee in the mount." As the fashion of the temple was not framed according to the wisdom of man, but was an image of spiritual things, the prophet directed his eyes and all his affections to this object. Their madness is, therefore, truly detestable who wrest this place in favour of pictures and images, which, instead of deserving to be numbered among temple ornaments, are rather like the dung and filth, defiling all the purity of holy things. John Calvin.

HINTS TO THE VILLAGE PREACHER Ver. 6. The saint's present triumph over his spiritual foes, his practical gratitude, and his vocal