1. O God! thou art my God. The wilderness of Judah, spoken of in the title, can be no other than that of Ziph, where David wandered so long in a state of concealment. We may rely upon the truth of the record he gives us of his exercise when under his trials; and it is apparent that he never allowed himself to be so far overcome by them, as to cease lifting up his prayers to heaven, and even resting, with a firm and constant faith, upon the divine promises. Apt as we are, when assaulted by the very slightest trials, to lose the comfort of any knowledge of God we may previously have possessed, it is necessary that we should notice this, and learn, by his example, to struggle to maintain our confidence under the worst troubles that can befall us. He does more than simply pray; he sets the Lord before him as his God, that he may throw all his cares unhesitatingly upon him, deserted as he was of man, and a poor outcast in the waste and howling wilderness. His faith, shown in this persuasion of the favor and help of God, had the effect of exciting him to constant and vehement prayer for the grace which he expected. In saying that his soul thirsted, and his flesh longed, he alludes to the destitution and poverty which he lay under in the wilderness, and intimates, that though deprived of the ordinary means of subsistence, he looked to God as his meat and his drink, directing all his desires to him. When he represents his soul as thirsting, and his flesh as hungering, we are not to seek for any nice or subtile design in the distinction. He means simply that he desired God, both with soul and body. For although the body, strictly speaking, is not of itself influenced by desire, we know that the feelings of the soul intimately and extensively affect it.

2. Thus in the sanctuary, etc. It is apparent, as already hinted, that God was ever in his thoughts, though wandering in the wilderness under such circumstances of destitution. The particle thus is emphatic. Even when so situated, in a wild and hideous solitude, where the very horrors of the place were enough to have distracted his meditations, he exercised himself in beholding the power and glory of God, just as if he had been in the sanctuary. Formerly, when it was in his power to wait upon the tabernacle, he was far from neglecting that part of the instituted worship of God. He was well aware that he needed such helps to devotion. But now, when shut out, in the providence of God, from any such privilege, he shows, by the delight which he took in spiritual views of God, that his was not a mind engrossed with the symbols, or mere outward ceremonial of religion. He gives evidence how much he had profited by the devotional exercises enjoined under that dispensation. It is noticeable of ignorant and superstitious persons, that they seem full of zeal and fervor so long as they come in contact with the ceremonies of religion, while their seriousness evaporates immediately upon these being withdrawn. David, on the contrary, when these were removed, continued to retain them in his recollection, and rise, through their assistance, to fervent aspirations after God. We may learn by this, when deprived at any time of the outward means of grace, to direct the eye of our faith to God in the worst circumstances, and not to forget him whenever the symbols of holy things are taken out of our sight. The great truth, for example, of our spiritual regeneration, though but once represented to us in baptism, should remain fixed in our minds through our whole life, ³ (Titus 3:5; Ephesians 5:26.) The mystical union subsisting between Christ and his members should be matter of reflection, not only when we sit at the Lord's table, but at all other times. Or suppose that the Lord's Supper, and other means of advancing our spiritual welfare, were taken from us by an exercise of tyrannical power, it does not follow that our minds should ever cease to be occupied with the contemplation of God. The expression, So have I beheld thee to see, etc., indicates the earnestness with which he was intent upon the object, directing his whole meditation to this, that he might see the power and glory of God, of which there was a reflection in the sanctuary.

3. Because thy mercy is better than life, etc. I have no objections to read the verse in this connected form, though I think that the first clause would be better separated, and taken in with the verse preceding. David would appear to be giving the reason of his earnestness in desiring God. By life is to be understood, in general, everything which men use for their own maintenance and defense. When we think ourselves well provided otherwise, we feel no disposition to have recourse to the mercy of God. That being (to speak so) which we have of our own, prevents us from seeing that we live through the mere grace of God. ⁴ As we are too much disposed to trust in aids of a carnal kind, and to forget God, the Psalmist here affirms that we should have more reliance upon the divine mercy in the midst of death, than upon what we are disposed to call, or what may appear to be, life. Another interpretation has been given of the words of this verse, but a very meagre and feeble one, -- That the mercy of God is better than life itself; or, in other words, that the divine favor is preferable to every other possession. But the opposition is evidently between that state of secure prosperity, in which men are so apt to rest with complacency, and the mercy of God, which is the stay of such as are ready to sink and perish, and which is the one effectual remedy for supplying (if one might use that expression) all defects.

The word which I have rendered life, being in the plural number in the Hebrew, has led Augustine to assign a meaning to the sentence which is philosophical and ingenious, but without foundation, as the plural of the word is quite commonly used in the singular signification. He considered that the term lives was here used in reference to the truth, That different men affect different modes of life, some seeking riches, and others pleasure; some desiring the luxuries, and some the honors of this world, while others are given to their sensual appetites. He conceived that there was an opposition stated in the verse between these various kinds of life and eternal life, here by a common figure of speech called mercy, because it is of grace, and not of merit. But it is much more natural to understand the Psalmist as meaning, that it was of no consequence how large a share men possess of prosperity, and of the means which are generally thought to make life secure, the divine mercy being a better foundation of trust than any life fashioned out to ourselves, and than all other supports taken together. ⁵ On this account the Lord's people, however severely they may suffer from poverty, or the violence of human wrongs, or the languor of desire, or hunger and thirst, or the many troubles and anxieties of life, may be happy notwithstanding; for it is well with them, in the best sense of the term, when God is their friend. Unbelievers, on the other hand, must be miserable, even when all the world smiles upon them; for God is their enemy, and a curse necessarily attaches to their lot.

In the words which follow, David expresses his consequent resolution to praise God. When we experience his goodness, we are led to open our lips in thanksgiving. His intention is intimated still more clearly in the succeeding verse, where he says that he will bless God in his life. There is some difficulty, however, in ascertaining the exact sense of the words. When it is said, So will I bless thee, etc., the so may refer to the good reason which he had, as just stated, to praise God, from having felt how much better it is to live by life communicated from God, than to live of and from ourselves. ⁶ Or the sense may be, so, that is, even in this calamitous and afflicted condition: for he had already intimated that, amidst the solitude of the wilderness, where he wandered, he would still direct his eye to God. The word life, again, may refer to his life as having been preserved by divine interposition; or the sense of the passage may be, that he would bless God through the course of his life. The former meaning conveys the fullest matter of instruction, and agrees with the context; he would bless God, because, by his goodness, he had been kept alive and in safety. The sentiment is similar to that which we find elsewhere,

"I shall not die, but live, and declare the works of the Lord;" -- (Psalm 118:17)

and again; --

"The dead shall not praise the Lord, neither any that go down into silence, but we who live will bless the Lord,"
(Psalm 115:17, 18.)

In the lifting up of hands, ⁷ in the second clause of the verse, allusion is made to praying and vowing; and he intimates, that besides giving thanks to God, he would acquire additional confidence in supplication, and be diligent in the exercise of it. Any experience we may have of the divine goodness, while it stirs us up to gratitude, should, at the same time, strengthen our hopes of the future, and lead us confidently to expect that God will perfect the grace which he has begun. Some understand by the lifting up of his hands, that he refers to praising the Lord. Others, that he speaks of encouraging himself from the divine assistance, and boldly encountering his enemies. But I prefer the interpretation which has been already given.