Verse-by-Verse Bible Commentary
Psalms 138:2

Clarke's Commentary

Verse Psalms 138:2. For thy loving-kindness — Thy tender mercy shown to me; and for the fulfilment of thy truth - the promises thou hast made.

Thou hast magnified thy word above all thy name. — All the Versions read this sentence thus: "For thou hast magnified above all the name of thy holiness," or, "thy holy name." Thou hast proved that thou hast all power in heaven and in earth, and that thou art true in all thy words. And by giving the word of prophecy, and fulfilling those words, thou hast magnified thy holy name above all things - thou hast proved thyself to be ineffably great. The original is the following: כי הגדלת על כל שמך אמרתך ki higdalta al col shimcha, imrathecha, which I think might be thus translated: "For thou hast magnified thy name and thy word over all," or, "on every occasion." Kennicott reads, "He preferred faithfulness to his promise to the attribute of his power." I believe my own translation to be nearest the truth. There may be some corruption in this clause.

Bridgeway Bible Commentary

Psalms 138:0 A God for everyone

David imagines himself showing all lifeless gods how useless they are and how great is the only true God. This God loves his people, answers their prayers and gives them the strength to face life’s difficulties with boldness (138:1-3).
The rulers of other nations ought also to know this God, for in God’s sight their high position does not make them any better than the poor and lowly (4-6). This encourages the psalmist, because those in positions of power are often the ones most strongly opposed to him. Some even try to kill him. He knows that God will be true to his promise and save him (7-8).

Coffman's Commentaries on the Bible

"I will give thee thanks with my whole heart: Before the gods will I sing praises unto thee. I will worship toward thy holy temple, And give thanks unto thy name for thy lovingkindness and for thy truth: For thou hast magnified thy word above all thy name. In the day that I called thou answeredst me, Thou didst encourage me with strength in my soul."

"Before the gods will I sing praises unto thee" The "gods" here are such persons as rulers, magistrates and other earthly authorities, many of whom deport themselves "as if they were gods." It is simply inconceivable that the psalmist was here speaking of idols. For a further discussion of this secondary use of the term "gods," see the chapter introduction to Psalms 82 (above).

"I will worship toward thy holy temple" This is a reference to the tabernacle, not to Solomon's temple, nor to the rebuilt temple following the captivity.

"In the day that I called, thou answeredst me" This psalm was apparently written following God's favorable answer of some very significant prayer on the part of the psalmist. Other than that, it is impossible to determine exactly the occasion of it.

Barnes' Notes on the Whole Bible

I will worship - I will bow down and adore.

Toward thy holy temple - See the notes at Psalms 5:7. The word temple here undoubtedly refers to the tabernacle.

And praise thy name for thy loving-kindness - Praise thee for thy benignity; thy mercy; thy benevolence.

And for thy truth - Thy truthfulness; thy faithfulness to thy promises.

For thou hast magnified thy word - Thou hast made it great. Compare Isaiah 42:21. The reference here is to the promises of God, and especially to the promise which God had made to David that the Messiah would descend from him. Compare 2 Samuel 7:0.

Above all thy name - Above all else that thou hast done; above all the other manifestations of thyself to me or to the world. The word name here would refer properly to all that God had done to make himself known - since it is by the name that we designate or distinguish anyone; and, thus understood, the meaning would be, that the word of God - the revelation which he has made of himself and of his gracious purposes to mankind - is superior in clearness, and in importance, to all the other manifestations which he has made of himself; all that can be known of him in his works. Beyond all question there are higher and clearer manifestations of himself, of his being, of his perfection, of his purposes, in the volume of revelation, than any which his works have disclosed or can disclose. Compare Psalms 19:1-14. There are very many points in relation to God, of the highest interest to mankind, on which the disclosures of science shed no light; there are many things which it is desirable for man to know, which calmer be learned in the schools of philosophy; there are consolations which man needs in a world of trouble which cannot be found in nature; there is especially a knowledge of the method by which sin may be pardoned, and the soul saved, which can never be disclosed by the blow-pipe, the telescope, or the microscope. These things, if learned at all must be learned from revelation, and these are of more importance to man as a traveler to another world than all the learning which can be acquired in the schools of philosophy - valuable as that learning is.

Calvin's Commentary on the Bible

2.I will worship towards the temple ⁽¹⁹²⁾ of thy holiness. H e intimates that he would show more than private gratitude, and, in order to set an example before others, come in compliance with the precept of the law into the sanctuary. He worshipped God spiritually, and yet would lift his eyes to those outward symbols which were the means then appointed for drawing the minds of God’s people upwards. He singles out the divine mercy and truth as the subject of his praise, for while the power and greatness of God are equally worthy of commendation, nothing has a more sensible influence in stimulating us to thanksgiving than his free mercy; and in communicating to us of his goodness he opens our mouth to sing his praises. As we cannot taste, or at least have any lively apprehensions in our souls of the divine mercy otherwise than through the word, mention is made of his faithfulness or truth. This coupling of mercy with truth is to be particularly taken notice of, as I have frequently observed, for however much the goodness of God may appear to us in its effects, such is our insensibility that it will never penetrate our minds, unless the word have come to us in the first place. Goodness is first mentioned, because the only ground upon which God shows himself to us as true is his having bound himself by his free promise. And it is in this that his unspeakable mercy shows itself — that he prevents those with it who were at a distance from him, and invites them to draw near to him by condescending to address them in a familiar manner. In the end of the verse some supply the copulative, and read — Thou hast magnified thy name and thy word above all things ⁽¹⁹³⁾ This learned interpreters have rejected as a meagre rendering, and yet have themselves had recourse to what I consider a forced interpretation, Thou hast magnified thy name above all thy word I am satisfied David means to declare that God’s name is exalted above all things, specifying the particular manner in which he has exalted his name, by faithfully performing his free promises. Nor can any doubt that owing to our blind insensibility to the benefits which God bestows upon us, the best way in which he can awaken us to the right notice of them is by first addressing his word to us and then certifying and sealing his goodness by accomplishing what he has promised.

(192) This Psalm is entitled “a Psalm of David,” and Calvin considers him to be its author agreeably to the title; lint the mention of “the temple” in the second verse seems to render such an opinion doubtful. If, however, we translate this word by “mansion,” which is the proper rendering of the original — “the mansion of thy sanctity:” this objection to its composition by David falls to the ground. In the Septuagint version the title of this Psalm is, “A Psalm of David; of Haggai and Zechariah, when they were dispersed,” (comp. Ezra 5:1); meaning a Psalm of David, used by Haggai and Zechariah.

(193) According to this mode of rendering the passage כל, cal, the word for all, is independent of שמך, shimcha, the word for thy name. But “it has been properly observed by Aben Ezra, that כל in this case should have a Cholem, and not a Kametz Chateph, with which it is found in all copies. Besides, this translation is not supported by any of the ancient versions.” —Phillips.

Smith's Bible Commentary

Psalms 138:1-8 :

I will praise thee with my whole heart: before the gods will I sing praise unto thee. I will worship toward thy holy temple, and praise thy name for thy loving-kindness and for thy truth: for thou hast magnified thy word above all thy name ( Psalms 138:1-2 ).

Here David is expressing his praise unto the Lord. Praising God with a whole heart, praising God for His loving-kindness, His truth, and for His Word, that God has magnified His Word above His name. Now, in all the earth there is no name like the name of God.

In the Old Testament times, the Jews held this name in such high esteem that they would never pronounce the name of God. They felt that no human lips were worthy to pronounce His name. And it came to pass that as they would copy the scriptures, when they came to the name of God, they would only copy the consonants, leaving out the vowels, so that a person would not even pronounce the name in his mind as he was reading because just the consonants were unpronounceable. And so in reading of the scriptures, when they would come to this name of God, they would just bow their head and worship. Now as we've gone through the Psalms, you've noticed how often it says, "Thy name, O Lord, is above all the earth." "Thy name, O Lord, is to be magnified. Thy name." And all of the emphasis that was put upon the name of God. "The name of the Lord is a high tower: the righteous runneth into it, and is safe" ( Proverbs 18:10 ).

And so they would just put consonants, Y-H-V-H. Try and pronounce it. It's impossible to pronounce. They left out the vowels deliberately so that people would not be tempted to pronounce the name. This was never required of God. This was just sort of something that man by religious tradition picked up on. There are a lot of things that God does not require. Men have just made them religious traditions. And so we follow in the religious traditions of man things that are not necessarily commands or even desires or wishes of God. Man always has to make some kind of religious hocus-pocus out of things, rather than just taking it straight as God dished it out.

And so we do not know for sure the exact pronunciation, but it is thought to be Yahweh. There are some who say Yahovah. And there is theological debate on what is the correct pronunciation, whether it be Yahovah or Yahweh. It seems that Yahovah is more recent type of a pronunciation dating from maybe the sixteenth century and that Yahweh is indeed the correct pronunciation for the name of God. We don't know, but Yah is the contracted form. They would refer to as Yah. And thus, there were many names that had this Yah in it. Yahosaphat, Joshua, Yashua, actually, our Yashua. And this Yashua, the contracted form of Yahweh is salvation, is the name Jesus in Greek. So He was given one of the names of God, Yashua, Jehovah is become our salvation.

Now in the New Testament, we read that, "God has given to Him," that is, Jesus Christ, "the name that is above all names. That at the name of Jesus every knee shall bow, and every tongue shall confess that Jesus Christ is the Lord, to the glory of God the Father" ( Philippians 2:10-11 ). A name above all names.

Yet, as important as is the name of Jesus, as glorious as is the name of Jesus, yet God has honored His Word. "Thou has magnified Thy Word above even Thy name." Now, as I say, there's nothing more important than the name of God, and yet, He has put His Word even above the name, as far as magnifying His Word. Jesus said, "Heaven and earth shall pass away, but My Word shall never pass away" ( Luke 21:33 ). We need also to honor the Word of God, even as He has honored it.

In the day [the psalmist said] when I cried you answered me, and you strengthened me with strength in my soul. All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth ( Psalms 138:3-4 ).

And so referring to the Word of God.

Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD. Though the LORD be high, yet he has respect to the lowly: but the proud he knoweth afar off ( Psalms 138:5-6 ).

Here is, again, a good example of Hebrew poetry. The contrast, "The Lord is high, yet He has great respect to the lowly. But the proud," so you have the contrast here, "He knoweth afar off."

Though I walk in the midst of trouble, you will revive me: you shall stretch forth your hand against the wrath of mine enemies, and thy right hand shall save me. The LORD will perfect that which concerneth me: thy mercy, O LORD, endures for ever: forsake not the works of thine own hands ( Psalms 138:7-8 ).

I love this verse. "The Lord will perfect that," and the word perfect is to complete. God's going to complete that which concerns me. Those things that are of concern to you in your relationship with God, God's going to take care of it. The Lord is going to perfect that which concerns me. For His mercy endures forever. And then the prayer, "Lord, don't forsake." I'm the work of His hands. "God, don't forsake the work of Your own hands." "

Dr. Constable's Expository Notes

1. Praise for answered prayer 138:1-3

The psalmist vowed to praise God wholeheartedly in the temple for His loyal love and faithfulness. The "gods" before whom he promised to give thanks may be judges and rulers (cf. Psalms 95:3; Psalms 96:4; Psalms 97:7) or perhaps the pagan idols that surrounded him (cf. Psalms 138:4-5). God had exalted His Word equally with His reputation by being faithful to His promises (Psalms 138:2). God had answered David’s petition and had strengthened him spiritually (Psalms 138:3).

Dr. Constable's Expository Notes

Psalms 138

David thanked the Lord for His loyal love and faithfulness in answering his prayer. He hoped that everyone would acknowledge God’s goodness and experience His deliverance.

"As in other songs of thanksgiving, this prayer remembers a time of need that has now been resolved in deliverance. What is special here is that the circle of praise is expanded, both in heaven and in earth." [Note: Ibid., p. 131.]

This psalm of individual or communal thanksgiving begins a group of eight psalms of David, his last in the Psalter. Altogether he wrote nearly half the psalms.

Gill's Exposition of the Whole Bible

I will worship towards thy holy temple,.... Not the temple at Jerusalem, which was not yet built, though, when it was, the Jews in their devotions at a distance looked towards it, 1 Kings 8:38; but rather the tabernacle of Moses, in which was the ark, as Aben Ezra and Kimchi observe; and over that the mercy seat and cherubim, between which Jehovah dwelt; and this being a type of Christ's human nature, which was perfectly holy, and is called by himself a temple, and is the true tabernacle God pitched, and not man, John 2:19; he may be designed, and to him, as Mediator, should we look, and with him deal in all our devotions for acceptance with God; see Jonah 2:4; unless heaven itself is meant, which is the palace of Jehovah, the habitation of his holiness, his temple where he dwells, Psalms 11:4;

and praise thy name, for thy lovingkindness and for thy truth; which may primarily regard the goodness and grace of God in promising David the kingdom, and his faithfulness in making good the promise, and for both which he was under obligation to praise the name of the Lord; and holds good with respect to all other promises: and it may also signify the free favour and love of God to his people, which is from everlasting, is the source of all blessings, and is better than life; and the faithfulness of God to himself, his perfections, purposes and promises, council and covenant: it may be rendered, "for thy grace, and for thy truth" m, which both come by Christ, John 1:17; grace may intend both the doctrine of grace, the Gospel of the grace of God preached by Christ, and the blessings of grace which come through him; as justification, pardon, adoption, sanctification, and eternal life, which are all of grace, and by Christ: and truth also may signify the word of truth, or solid substantial blessings, in distinction from typical ones; or the good things that come by Christ our High Priest, of which the law was only a shadow; and these are all of them things the name of the Lord is to be praised for;

for thou hast magnified thy word above all thy name; or "above every name of thine" n; which Aben Ezra interprets of the glorious name Jehovah; the word God spake to Moses, the name in which he made himself known to him, and to the Israelites, he had not to their fathers, Exodus 3:14; but rather it is to be understood of God's word of promise, and his faithfulness in fulfilling it; which, though not a greater attribute than any other, yet is made more known and more illustrious than the rest; and particularly may regard the promise of the coming of the Messiah, and of the blessings of grace by him; Jarchi interprets it particularly of the pardon of sin. It may with propriety be applied to Christ, the essential Word, that was made flesh, and dwelt among men; whom God has highly exalted, and not only given him a name above every name of men on earth, but also above any particular name or attribute of his: or however he has magnified him "according" o to every name of his, it being his will that men should honour the Son as they honour the Father; or "with" p every name along with each of them; or "besides" q every name; for all these senses the word will bear. Some render them, as Ben Melech, "thou hast magnified above all things thy name" and "thy word"; or, as others, "thy name [by] thy word" r; see Psalms 8:1; The Targum is,

"the words of thy praise above all thy name;''

or "over all thy name": everything by which he has made himself known in creation and providence; "thou hast magnified thy word", all being done according to the word said in himself, his decrees and purposes; or declared in his word and promises, whereby he has glorified it.

m So Cocceius, Gejerus, Michaelis. n על כל שמך "super omne nomen tuum", Cocceius, Michaelis. o "Secundum omne nomen tuum", Gejerus. p "Cum toto nomine tuo", Junius Tremellius. q "Vel praeter omne nomen tuum", Piscator. r "Nomen tuum sermone tuo" so some in Piscator.

Henry's Complete Commentary on the Bible

A psalm of David.

      1 I will praise thee with my whole heart: before the gods will I sing praise unto thee.   2 I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.   3 In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.   4 All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.   5 Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD.

      I. How he would praise God, compare Psalms 111:1. 1. He will praise him with sincerity and zeal--"With my heart, with my whole heart, with that which is within me and with all that is within me, with uprightness of intention and fervency of affection, inward impressions agreeing with outward expressions." 2. With freedom and boldness: Before the gods will I sing praise unto thee, before the princes, and judges, and great men, either those of other nations that visited him or those of his own nation that attended on him, even in their presence. He will not only praise God with his heart, which we may do by pious ejaculations in any company, but will sing praise if there be occasion. Note, Praising God is work which the greatest of men need not be ashamed of; it is the work of angels, the work of heaven. Before the angels (so some understand it), that is, in religious assemblies, where there is a special presence of angels, 1 Corinthians 11:10. 3. In the way that God had appointed: I will worship towards thy holy temple. The priests alone went into the temple; the people, at the nearest, did but worship towards it, and that they might do at a distance. Christ is our temple, and towards him we must look with an eye of faith, as Mediator between us and God, in all our praises of him. Heaven is God's holy temple, and thitherward we must lift up our eyes in all our addresses to God. Our Father in heaven.

      II. What he would praise God for. 1. For the fountain of his comforts--for thy lovingkindness and for thy truth, for thy goodness and for thy promise, mercy hidden in thee and mercy revealed by thee, that God is a gracious God in himself and has engaged to be so to all those that trust in him. For thou hast magnified thy word (thy promise, which is truth) above all thy name. God has made himself known to us in many ways in creation and providence, but most clearly by his word. The judgments of his mouth are magnified even above those of his hand, and greater things are done by them. The wonders of grace exceed the wonders of nature; and what is discovered of God by revelation is much greater than what is discovered by reason. In what God had done for David his faithfulness to his work appeared more illustriously, and redounded more to his glory, than any other of his attributes. Some good interpreters understand it of Christ, the essential Word, and of his gospel, which are magnified above all the discoveries God had before made of himself to the fathers. He that magnified the law, and made that honourable, magnifies the gospel much more. 2. For the streams flowing from that fountain, in which he himself had tasted that the Lord is gracious, Psalms 138:3; Psalms 138:3. He had been in affliction, and he remembers, with thankfulness, (1.) The sweet communion he then had with God. He cried, he prayed, and prayed earnestly, and God answered him, gave him to understand that his prayer was accepted and should have a gracious return in due time. The intercourse between God and his saints is carried on by his promises and their prayers. (2.) The sweet communications he then had from God: Thou strengthenedst me with strength in my soul. This was the answer to his prayer, for God gives more than good words, Psalms 20:6. Observe, [1.] It was a speedy answer: In the day when I cried. Note, Those that trade with heaven by prayer grow rich by quick returns. While we are yet speaking God hears,Isaiah 65:24. [2.] It was a spiritual answer. God gave him strength in his soul, and that is a real and valuable answer to the prayer of faith in the day of affliction. If God give us strength in our souls to bear the burdens, resist the temptations, and do the duties of an afflicted state, if he strengthen us to keep hold of himself by faith, to maintain the peace of our own minds and to wait with patience for the issue, we must own that he has answered us, and we are bound to be thankful.

      III. What influence he hoped that his praising God would have upon others, Psalms 138:4; Psalms 138:5. David was himself a king, and therefore he hoped that kings would be wrought upon by his experiences, and his example, to embrace religion; and, if kings became religious, their kingdoms would be every way better. Now, 1. This may have reference to the kings that were neighbours to David, as Hiram and others. "They shall all praise thee." When they visited David, and, after his death, when they sought the presence of Solomon (as all the kings of the earth are expressly said to have done, 2 Chronicles 9:23), they readily joined in the worship of the God of Israel. 2. It may look further, to the calling of the Gentiles and the discipling of all nations by the gospel of Christ, of whom it is said that all kings shall fall down before him,Psalms 72:11. Now it is here foretold, (1.) That the kings of the earth shall hear the words of God. All that came near David should hear them from him, Psalms 119:46. In the latter days the preachers of the gospel should be sent into all the world. (2.) That then they shall praise God, as all those have reason to do that hear his word, and receive it in the light and love of it, Acts 13:48. (3.) That they shall sing in the ways of the Lord, in the ways of his providence and grace towards them; they shall rejoice in God, and give glory to him, however he is pleased to deal with them in the ways of their duty and obedience to him. Note, Those that walk in the ways of the Lord have reason to sing in those ways, to go on in them with a great deal of cheerfulness, for they are ways of pleasantness, and it becomes us to be pleasant in them; and, if we are so, great is the glory of the Lord. It is very much for the honour of God that kings should walk in his ways, and that all those who walk in them should sing in them, and so proclaim to all the world that he is a good Master and his work its own wages.

Spurgeon's Verse Expositions of the Bible

Open Praise and Public Confession

October 11, 1883 by C. H. SPURGEON (1834-1892)

"I will praise thee with my whole heart: before the gods will I sing praise unto thee. I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name. In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul." Psalms 138:1-3 .

It is a very grievous thing, to one who worships the only living and true God, to see others engaged in idolatrous worship. It stirs one's indignation to see a man worship not his own hands, but what is even worse than that the thing which he has made with his own hand's, and which must therefore be inferior to himself. As the righteous soul of Lot in Sodom was vexed with the filthy conversation of the inhabitants of that guilty city, so the righteous soul of David was vexed when he saw the lords many and gods many before whom his neighbors were bowing down; and, in like manner, as long as we are in this world, we shall often be troubled through seeing how others turn aside from the living God, how they forget his truth, set up thoughts of their own in the place of the thoughts of God, and dishonor the Holy Scripture by thinking that their own vain ideas can equal, if not even excel, the revelation of God. David in this matter becomes a guide to us; what he did in the presence of the idols of the heathen is to a great extent what we should do in the presence of the false systems of religion and the errors which are all round about us. You, dear friends, cannot love the right if you do not hate the wrong. I would not give a penny for your love to the truth if it is not accompanied with a hearty hatred of error. I have taken this text as an instruction to myself as well as to you. What David did with all his heart, as a man who loved Jehovah, the only true God, that we also should do if, indeed, we love the Lord Jesus Christ, and all the glorious truths which cluster around his glorious Deity and his atoning sacrifice. I. How, then, will we act? We will try to act exactly as David did, and if we do so, we shall, first of all, SING WITH WHOLE-HEARTED PRAISE: "I will praise thee with. my whole heart: before the gods will I sing praise unto thee."

This seems a very singular thing to do; here is a man indignant with these false gods, one would suppose that he would begin to argue on behalf of the true God, that he would raise a controversy on behalf of Jehovah; but he does nothing of the kind. At least, this is not the first thing that he does; but he begins to praise God, and to sing that praise aloud: "I will praise thee with my whole heart: before the gods will I sing praise unto 'thee." This was a very singular method of procedure, yet a very wise one; for, first, his song would openly show his contempt for the false gods. What does it matter to him what these idols really are? Men call them gods; so, for the nonce, he calls them gods, too; and he begins to sing, not to them, but to his own God, the only living and true God. He pitches the tune, he lifts up the strain, he sings a psalm., and this is the theme of his music: "Glorious art thou, O Jehovah!" And ho does this in the very presence of the idol gods and their worshippers; as much as to say, "I take so little notice of them all that I will not even be disturbed about them. I was singing the praises of Jehovah, and I shall go on singing them. I was full of holy joy, and I intend still to be so. Those gods of the heathen are nothing, but our God made the heavens; therefore, I will not rob him of his glory, or deprive him of his full revenue of praise, by turning aside even for a single moment to pay any attention to these mere blocks of wood and stone." It was a wise way of acting on the part of David, and it was also a generous way, because he did not in words pour contempt upon the idols, but he showed his contempt for them by presenting his praise to Jehovah alone. Let us do the same, beloved. Do not worry yourself about those who turn aside from the truth, and run in their own crooked ways. Warn there as best you can, but remember David's advice on another occasion: "Fret not thyself because of evildoers." You have better work to do than to fret about them; begin to praise your God, and go on praising him. Sing as many songs unto him as over you did, and let your heart be just as glad as ever it can be. "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision." And if the Lord laughs, let us not cry. If he treats them with such calm contempt, let us do the same, and lift up our voices again and again unto hire whose mercy endureth for ever, and whoso throne is so established. that all the leaguered hosts of earth and hell cannot shake it for a single moment. "Say among the heathen that the Lord reigneth." "The Lord sitteth upon the flood; yea, the Lord sitteth King for ever." Wherefore, let no man's heart fail him, but let all who love the Lord show their contempt for his adversaries by pouring out their joyful adoration unto the Most High. I like David's plan of dealing with the idols, by continuing his whole-hearted praise to God, because, next, it would evince his strong faith in the true God. I cannot tell any better way by which he could have shown his confidence in Jehovah. He bad already poured contempt upon the false gods, but now his calm, happy singing proves his reverence for the Most High, and makes men see that, if they doubt, he does not; if they rail, he knows how vain their railing is. It proves to them that there is at least one man who has true faith in God, for he stands like a solid rook amid the surging sea. He is not moved; nay, he is not affected enough to postpone his music, but he keeps on still singing, and singing the more loudly, the more the sea roars, and the fullness thereof. The more shrill the noise of the tumultuous idolaters, the more does he proclaim aloud his holy joy and his unshaken confidence in his God. True faith is one of the best of sermons; he who is

Calm 'mid the bewildering cry, Confident of victory,

has, by that trustful calmness, done more to inspire the timid with confidence than if he were the most eloquent of men, who had with great vehemence urged them to trust in God. Thank God, faith, as well as unbelief, is contagious; and if

One sickly sheep infects the flock, And poisons all the rest ,

there is another side to that truth. One true believer tends to strengthen all the rest, and to make them "strong in the Lord, and in the power of his might." He who can sing as he goes to battle, if he be a leader, is likely to lead a tribe of heroes in his train. He who can sing in the time of shipwreck is likely to put courage into every one of the crew, so that they do their best for the laboring vessel, and, if it be possible, bring her safely into the haven. Sing, then, brother; sing, my sister; for this will prove your childlike confidence in God, your implicit reliance upon him. That is a second commendation of David's mode of action. The next is that, by continuing to praise Jehovah in the presence of the idols, he declared his all-absorbing zeal for God's glory. He did not need to stand. up, and say, "I love the Lord with all my heart." Hear him sing, "I will praise thee with my whole heart;" see what force ho puts into every note, listen to his jubilant song, you can tell by the very sound of his voice that his praise of Jehovah comes up from his heart, and. from his whole heart. He is enthusiastic, he is full of confidence; if he had a doubt concerning Jehovah, he could not sing like that; and if he were lukewarm, he would not sing like that. But, as he is singing with his whole heart, those who are opposed to him say to themselves, "It is no use to trouble ourselves about that man; we shall never turn him from the faith." They will sheer off, one by one, knowing that it is no use to attack such a firm believer. He who praises God with his whole heart, is like a man on fire, he is terrible to the adversaries of the Most High. When the great Spanish Armada was ready to swoop down upon the English coast, our brave Admiral Drake took some of his small ships, and placed them where the wind would carry them right among the Spanish fleet. He filled the vessels with combustible material, and set them alight. Then he had no need to go himself, for the wind just took the fire-ships, and drifted them up against the Spanish galleons that floated high out of the water, and exposed a vast surface to the air, and one and another of the big unwieldy monsters were soon in a blaze, and a great victory was won without a blow being struck. So, I like to get a red-hot Christian, full of music and praise unto Jehovah, and just let him go, by the influence of the Holy Spirit, right into the middle of the adversaries of the truth. They cannot make him out; they do not know how to handle a man on fire. If ho would try to argue with them, they might overwhelm him with their logic; if he would fire a shot at them, they could shoot back at him; but he does nothing of the kind. He simply blazes and burns to the glory of God; and that is a most effective mode of warfare with the Lord's enemies. Suppose, my brethren, that you were to have your hearts all on fire, burning and glowing with the intense conviction that the gospel is true, and that the God of heaven and earth is the one living and true God, and that the atoning blood of the Divine Savior is the one hope of guilty sinners, you might do grand work for God then. Tolerate no doubt in your spirit, believe right up to the hilt, with unstaggering confidence; and then sing out your praises of Jehovah with a joyful confidence. Those who hate the truth will not know what to make of you, they will probably get out of your way as quickly as possible; but, if they do not, then perhaps you will set there also on fire; and it may be, by the grace of God., that you will burn up some of their errors, and put them into a terrible state of confusion and anxiety if they still resolve to fight against the Lord of hosts. It was a wise plan, this of David, of getting in among the heathen gods, and singing to the praise of Jehovah. They could not understand him, but they were affected by his singing all the same. If he could have walked through any temple where all the idol gods could have been gathered together, and if he could have sung there the words of our grand Doxology,

Praise God from whom all blessings flow, Praise him all creatures here below, Praise him above, ye heavenly host, Praise Father, Son, and Holy Ghost,

I should not have wondered if old Dagon had come tumbling down to the ground; and if Chemosh, and Milcom, and Baal, and Ashtaroth, and all those other abominations of the heathen, had fallen prone upon the earth at the sound of this glorious song of praise unto Jehovah. Therefore, if we would overthrow the idols of our own day, let; us imitate this wise mode of action on the part of the psalmist. I believe, also, that David was quite right in singing with all his heart before the idol gods, because it would shield him from all danger wherever he went. To walk among the wicked is a dangerous exercise. It is as though a man had to go into infected air, or traverse the wards of a lazar-house; he is himself apt to become affected by the poisonous atmosphere, and to become infected with the deadly malady; but, oh, if you keep on, with all your heart, praising God all the day, you may go with confidence wherever duty calls you! Ah! you might go between the jaws of death itself, and yet suffer no injury, for an atmosphere of praise would be the best deodorizer and, disinfectant wherever you might be bidden by the Lord to go. As long as you kept on praising Goal, and magnifying his holy name, no adversary could do you any harm. Remember how the hosts of Jehoshaphat triumphed in the valley of Berachah when they began to sing praises unto God; then were their adversaries routed. Recollect also how Paul and Silas could not be held in bonds when, at midnight, they sang praises unto God. Then the prison rocked, the chains were broken, and the floors flew open, for there must be liberty where men can sing unto Jehovah. Where whole-hearted songsters adore the Most High continually, the prisoners' fetters snap, and the foundations of dungeons are moved. Therefore, dear friends, mind, that you keep up the spirit of praise. I used to know, years ago, a poor old laboring man; he was a Methodist of the good old-fashioned school. l never met him, or spoke with him, without finding that, wherever he was, he was always singing. He was up in the morning at half-past five to get out to his farm-work, and, he sang while ho was dressing. He sang as he pulled on his corduroys, he sang as he put on his smock, he sang as he walked downstairs, he sang as he tramped off down the street, and he sang all day as he was at his work. He did not keep on singing while I was preaching, but ho seemed almost as if he wanted to do that; and every now and then he would burst out with "Hallelujah!" or "Praise the Lord." He was so full of thanksgiving to God that ho was obliged to give expression to his feelings sometimes even when it would have been more proper if he had kept quiet. He was one of the holiest men I ever knew, and I used to account very much for his simple gentleness, integrity, and happiness by the habit he had acquired of constantly singing the praises of God. He worked with some men who were in the habit of swearing, but he kept on singing; and, after a time, they began to think that it was not the right thing for them to swear. He went among men who drank, but he never left off singing; and, somehow, even among such men there was a kind of respect for him. It was so with all who knew him; his employer tried to put him where he would have easier tasks than others as he grew old, and everybody loved him. I always wished that he had been a Baptist; that would have been just the finishing touch to make him perfect, and then we should have lost him, for all perfect people go to heaven at once. But if I mentioned that subject to him, and sometimes I did, he was not long before he began to sing, and he asked me to join with him, which I gladly did. His was a happy way of living; I wish that I and all of you could rise to it. Perhaps somebody says, "That good man was a very happy, gracious soul, but still he was very childish." Perhaps so, but I would like to be just as he was; I do not speak of him as having been child- ish, but child- like, ever praising God like a happy child who is always singing. You know, dear friends, you can keep on praising the Lord whatever else you may be doing; you can sit down in your house with the needle in your hand, or go abroad into the garden with the hoe, and still be praising God. We do not have half enough of praise, brothers and sisters; I am sure the devil would be more angry with us it we would begin to praise God more; and we certainly are under no obligations to him to keep from irritating his temper, so let us sing unto the Lord as long as we live, and defy the devil to do his worst. As he likes neither music nor song in praise of Jehovah, let him have plenty of them both; let us continually do as David declared that he would: "I will praise thee with my whole heart: before the gods (or before the devils, before the kings or before the beggars, before the drunkards, before the swearers, before anybody and everybody) will I sing praise unto thee." That, then, was the first part of David's action, singing unto Jehovah with whole-hearted praise. II. The second thing that David did was to WORSHIP BY THE DESPISED RULE. Even in the presence of those who set up their idol gods, and their false systems, he declared to Jehovah, "I will worship toward thy holy temple." Some said, "Worship this way." Others said, "Worship that way." In the present day, some say that the Old Testament is not inspired, that there is much that is very doubtful in the five books of Moses; some are going to worship in one way, some in another way of their own inventing; but if we are of David's mind, we shall say to the Lord, "I will worship toward thy holy temple." Let every other man have his own way of worshipping if he will; but, brethren, as for me, I say to the Lord, with David, "I will worship toward thy holy temple." I admire this declaration, first, because it is a quiet way of ignoring all will-worship. "Oh!" says one, "I am resolved to worship God with all kinds of show, and ceremony, and flowers, and millinery." Another says, "I intend to worship God out in the fields, and never to mingle with his people at all." Very well, you go your own ways, but I ignore both of your ways, for my way is to worship toward God's holy temple, that is the way in which the apostles and the early Christians worshipped Christ, not forsaking the assembling of themselves together, as the manner of some is, the way in which they cheered their own hearts, and the hearts of their fellow-believers, with psalms and hymns and spiritual songs, the way in which they spoke as the Spirit gave them utterance, the way in which they gathered around the table of their Lord to remember his great love to them. You may go and set up whatever novelty you like, but I shall keep to that

Good old way, by our fathers trod,

and I trust that every true child of God will make this personal declaration to the Lord, "I will worship toward thy holy temple." What did David mean by that expression, "thy holy temple"? Well, the temple, like the tabernacle in the wilderness, was typical of the adorable person of our Lord Jesus Christ. It was not that the tent in the wilderness or the temple on Mount Zion was anything of itself; but these mere the places where God was specially pleased to reveal himself. Now, to-day, the temple of Jehovah is the body of our Lord and Savior Jesus Christ which he himself expressly called "the temple." Let others worship saints and angels, if they will; but we will worship the incarnate Christ, and him alone. Let others worship the man, and think him nothing more than man; but we shall worship Christ as God. I was delighted to sing with you, a little while ago,

Jesus, my God! I know his name, His name is all my trust; Nor will he put my soul to shame, Nor let my hope be lost.

Jesus is not only my Savior, but he is also my God; and my prayers are to be presented to the Father through him, and to come up unto the Most High through the person of the God-man, the Mediator between God and men, Jesus Christ our Lord and Savior. I will worship toward that shrine, the person of the Son of God, and God the Son. But the temple was also the place of sacrifice; and we shall only praise God aright as we trust to the one great sacrifice. Oh, how many, nowadays, deny the great truth of vicarious suffering, the substitutionary sacrifice of Christ on Calvary, saying that he is our Exemplar, but not the Maker of propitiation and reconciliation by his blood. Well, do not trouble your head about these people, and begin to discuss with them; but say, "As for me, 'I will worship toward thy holy temple.' I have not any hope of my prayers speeding except through the sacrifice of Christ upon the cross. I can have no assurance of being accepted by God unless I am 'accepted in the Beloved.' So, I will offer no prayer but that which goes to God by the crimson road of the substitutionary death of Christ. 'I will worship toward thy holy temple.'" Keep to that declaration with unshaken firmness of resolve, and it will be the best answer that you can give to the idols, or to the devils, or to everyone else who may oppose the Most High. III. Now notice, thirdly, what David did. He went on from singing and worshipping, to PRAISE THE QUESTIONED ATTRIBUTES, the very attributes which are being questioned in this present age: "I will praise thy name for thy lovingkindness and for thy truth." The true believer should praise God, first, for his lovingkindness, and for that lovingkindness in its universality. Some say that the God whom we preach cannot be a God of love because he banishes unbelievers into endless misery. If they refuse his Son, he gives them no hope that there can be any hereafter for them except that of eternal banishment from his presence and from the glory of his power. "The wicked shall be turned into hell, and all the nations that forget God." And there are some preachers who cover up, and try to hide this solemn truth, or speak as if they had velvet in their mouths when they come to deal with it. I shall not do so; by God's grace, I never shall do so. There is enough love in God to satisfy me; and I shall not want to make another god in order that I may believe in his lovingkindness. My heart delights to praise the very Jehovah of whom the psalmist sings, "To him that smote Egypt in their firstborn: for his mercy endureth for ever: and brought out Israel from among them: for his mercy endureth for over: with a strong hand, and with a stretched out arm: for his mercy endureth for ever. To him which divided the Red Sea into parts: for his mercy endureth for ever: and made Israel to pass through the midst of it: for his mercy endureth for ever: but overthrew Pharaoh and his host in the Red Sea: for his mercy endureth for ever." I am quite certain that he never executes judgment with a severity which will be questioned by right minds; and in the last great day, when the whole of this dispensation is wound up, it will be seen that "God is love." We may not be able to see it now; he may seem to be, as David says in another Psalm, "terrible out of his holy places." Jehovah himself declares that he is a jealous God, who will by no means clear the guilty; and there are many who cavil at that, but the day shall declare it. When the veil is rolled up, to the astonishment of all God's creatures, it will be seen that he did the best, the wisest, and the kindest thing which, all things considered, could have been done; and, therefore, though I cannot yet understand all his dealings with the sons of men, yet I believe that they are right, and I will praise his name for his lovingkindness. There is a special note here, which bids us think of God's lovingkindness in its specialty. Many cavil at this great truth, which seems to me to be self-evident, that Christ should choose his own spouse; they want to have entrusted to them the selection of a bride for him. They want God to be lackey to the free will of man, and that none of his purposes should be carried out unless man permits it; their notion is that the great Creator must sit and wait till he gets his creature's permission to be gracious. But as for us, beloved, we adore the glorious truth of his electing love, we admire the sovereignty of his grace, and we delight to know that he does as he wills among the inhabitants of this lower world, and deals out his mercy, as Paul puts it, "according to the good pleasure of his will." Instead of disputing with idols, or devils, we begin to sing with all our heart concerning the special love of God to his chosen, and the favor which he bears towards them that put their trust in him. We cannot employ our time to better purpose; to argue and debate might be a waste of effort, and might depress our own spirit; but to bless the name of the Lord will do us good, and will also be to his honor and glory. I find that the original bears another meaning: "I will praise thy name for thy grace, and for thy truth." Is it not a blessed thing to have that word "grace" always in the mouth? "Grace." Is it not one of the sweetest words that God ever permitted human lips to utter? And we often say "free grace", even if some tell us that is tautology. If one tap of the hammer will not suffice, we will give two. If men do not understand what "grace" means, we will call it "free grace"; and we will bless and praise the name of the Lord. that we have two such words in the language as "free grace." The other attribute for which David said that he would praise the name of the Lord is, God's truth. Our heart may well be sad as we see how men are pecking at God's truth. One part of the Bible is given up by one, and another part is rejected by another; one of our wise men says, "I have given, up all the Old Testament, and a large part of the New." Well, sir, you might just as well give it all up, because you evidently have no part nor lot in it, or else you would not talk like that. Those gentlemen who want to mend the Bible, really need mending themselves; that is where the mischief lies in most cases. If they were savingly converted by the grace of God, they wouldst love every letter of the Book from Genesis to Revelation, and find it food to their souls. But they do not know the inner meaning of it, and therefore they despise the Scripture as being but husks to them; and I greatly fear that is all that it is to many of them. But as for us, we shall glory in God's truth, in the historic accuracy of every word of this blessed old Bible; in the absolute truth of everything that is recorded here; in the certainty of the fulfillment of every promise and every threatening that is in this Book; and, what is more, in the absolute correctness of every unfulfilled prophecy as being just as certain as certainty itself. There is where we mean to stand. We believe in plenary verbal inspiration, with all its difficulties, for there are not half as many difficulties in that doctrine as there are in any other kind of inspiration that men may imagine. If this Book be not the real solid foundation of our religion, what have we to build upon? If God. has spoken a lie, where are we, brethren? And if this Book, for which the martyrs bled, and which sustained our lives in prison and on the death-bed, if this precious Book, which is to-day hugged to the heart of many a dying saint, is to be rent away from us, it shall not go without a struggle, in which we will, if necessary, sacrifice even our lives. We will never give up the Bible; we will love it in life and in death, and we will still believe that it is the glorious and perfect revelation, as far as our imperfect minds can discern it, of the lovingkindness and truth of God, and for it we will praise and bless his holy name. This is what David said he would do, and I recommend all tried saints to do the same. IV. Now, fourthly, there was another thing which David meant to do, and that was, to REVERENCE GOD'S WORD TO THE HIGHEST DEGREE. He puts it thus: "Thou hast magnified thy Word above all thy name." My text is such a great one that I need half-a-dozen nights to descant upon it, so I can only give you hints of what I would say if I had the time. God's name, dear friends, is revealed in a measure in nature. In providence, that name may be spelt out; but David tells us here that the Lord has magnified his Word above all his name. That is to say, that revelation is made by God to be infinitely superior to creation and to providence as a revealing of himself, for, first, it is more clear. If a man paints grand pictures, even if I never saw the man, I know a little about him when I see his paintings. Ay, but if he writes me a letter, and in that letter tells me what is in his very heart, I know more about him by his words than I do by his works; and there is more of. God in some passages of the Bible than in the whole universe besides. If science could be all known, it would not contain as much real light as there is in a single verse of Scripture, for the best light is in the Word. There is other light, too; but it is only moonlight as compared with the sunlight. God has magnified his Word, for its clearness, above every other method of revealing his name or character. It is not only more dear, but it is also more sure. If we look into God's worlds, one man sees one thing and another man sees another; but if you look into God's Word, and you have a childlike spirit, you will see what another childlike-spirited man sees. If you are God's child, you will see what others of God's children see there; and in the great fundamental truths discoverable in his Word, the saints are almost entirely agreed. The whole universe is not big enough to mirror God in all his glory. If he looks into the great and wide sea that he has made, the glass is too small to reflect more than a part of his glory. Suppose that God should reveal himself to the full in nature; it would soon be seen that the axles of the wheel would be all too weak to sustain the weight of Deity. It is only revelation that can manifest him truly to us. Think again; God's Word is more lasting than his other works. The revelation of God in nature is not unique. If he has made one world, he can make another; if he has made one universe, he can make fifty universes; but after having given us one complete revelation of his will, he will never give another, that one stands alone. What God has made known in the book of nature will all pass away; there will come a day when the elements themselves shall be dissolved. with fervent heat, and like a worn-out vesture, all this material creation shall be put away. But, "the Word of the Lord endureth for ever. And this is the Word which by the gospel is preached unto you;" so that God magnifies his Word by making it everlasting. "Heaven and earth shall pass away, but my words shall not pass away." Does not God magnify his Word in your hearts, dear friends? You have sometimes been in the fields on the Sabbath, and a sweet sense of rest has stolen over you. In the time of harvest, or on a bright morning when the sun has risen, you have been overwhelmed with a sense of the glory of God; but, still, that sweet feeling never comes to the heart so as to affect its secret springs like a passage out of Scripture. A promise from God will cast more light into your soul than all the beauties of sea and land I do not for a moment depreciate the wondrous glory of God in all his works; but, still, I do say God is seen better in his Word than in all his works besides; and he has magnified his Word above all his name. They say that we ought to alter Scripture because scientists have found out something or other. Yes, I know all about that kind of talk; scientists found out many things years ago, and within ten years somebody else rose up, and found out that they were all wrong. The history of so-called philosophy is the history of fools; and the philosophers of this day are no more right than those of fifty years ago. The men are coming to the front who will confute the positive assertions of the present; and, when they have made their own assertions, and made their bow, another set of wise men will be coming after them to confound them. They are all as the grass that withereth, but "the Word of the Lord endureth for ever." It has been tried in the furnace of earth, purified seven times; and here it remains, the pure reined metal still, and in this will we glory, and not be ashamed. V. Lastly, David was going to PROVE ALL BY HIS OWN EXPERIENCE. A bit of experience is the best thing with which to close up my discourse. "In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul." Ah! brethren, men say that facts are stubborn things, and so they are; and when a man once gets a fact with regard to the religion of Jesus Christ, he becomes a stubborn man. The man, who is in the habit of praying to God, and who is in the habit of having answers to his prayers, the man who lives a life of prayer, and consequently who is enriched by innumerable mercies, says to those who deny the efficacy of prayer, "You may say what you like, but you cannot trouble use about this matter, because I am daily testing and daily proving in my own experience what prayer can accomplish." "Well," they say, "you did not get out of the trouble; you prayed, but you did not escape from it." That is quite true, I did. not; but God strengthened me with strength in my soul; and it is a grand thing when the mind becomes calm, when the soul grows strong, when courage increases, when confidence comes, when deep peace and quiet restfulness flow into the soul. All that is a blessed answer to prayer; and as long as God gives us that, we cannot desert his standard, or deny his faithfulness and his truth. Let those who will, go and leave the snows of Lebanon, and the pure flowing river of God for the broken cisterns that can hold no water, or for the muddy waters of Egypt; but we cannot, we dare not, we will not. God helping us, we will stand fast in our belief in the power of prayer. We have tried it, we have proved it, and we are not to be shaken from our confidence in its efficacy. The Lord give to every one of you, who do not at present know it, really to prove it yourselves, to try it to your heart's joy and satisfaction, and you also shall stand fast in your confidence in him even to the end! The Lord bless you, for Christ's sake! Amen.