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2. O my God! I have put my trust in thee. By this verse we learn, (what will appear more clearly afterwards,) that David had to do with men; but as he was persuaded that his enemies were, as it were, the scourges of God, he with good reason asks that God would restrain them by his power, lest they should become more insolent, and continue, to exceed all bounds. By the word trust he confirms what he had just said of the lifting up of his soul to God; for the term is employed either as descriptive of the way in which the souls of the faithful are lifted up, or else faith and hope are added as the cause of such an effect, namely, the lifting up of the soul. And, indeed, these are the wings by which our souls, rising above this world, are lifted up to God. David, then, was carried upward to God with the whole desire of his heart, because, trusting to his promises, he thereby hoped for sure salvation. When he asks that God would not suffer him to be put to shame, he offers up a prayer which is taken from the ordinary doctrine of Scripture, namely, that they who trust in God shall never be ashamed. The reason which is added, and which he here pleads, to induce God to have pity upon him, ought also to be noticed. It is this, that he might not be exposed to the derision of his enemies, whose pride is no less hurtful to the feelings of the godly than it is displeasing to God.

3. Yea, none of those, etc. If these words should be explained in the form of a desire, as if David had said, Let none who wait on thee be put to shame, ⁵⁵³⁵⁵³     “Que tons ceux qui s’attendant a toy ne soyent point confus.” — Fr. then, in this verse, he continues his prayer, and extends to all the faithful in common what he had spoken of himself alone. But I am rather inclined to understand the words in a different sense, and to view them as meaning that David shows the fruit of divine grace which should proceed from his deliverance. And there is peculiar force in the word yea; for as he knew that he was seen by many, and that the report of his confidence in God was widely spread, his meaning is, that what shall be done in his person shall extend far and wide, as an example to others, and shall have the effect of reviving and animating all the children of God, on the one hand, and of casting to the ground the arrogance of the wicked, on the other. The words might also be understood in another sense, namely, that David, for the strengthening of his faith, sets before himself a promise which God frequently makes in his word. But the sense in which I have interpreted them seems to be more suitable. By the wicked that deal falsely without cause, he no doubt means especially his enemies. Accordingly, he declares that when he is delivered he will not enjoy exclusively the benefit of it; but that its fruit shall extend to all true believers; just as on the other hand, the faith of many would have been shaken if he had been forsaken of God. In the last clause of the verse, which he puts in opposition to the first, he argues that when the wicked lie confounded, it redounds to the glory of God, because the vaunting in which they indulge in their prosperity is an open mockery of God, while, in despite of his judgment, they break forth more boldly in doing evil. When he adds, without cause, it only tends to show the aggravated nature of the offense. The wickedness of a man is always the more intolerable, when, unprovoked by wrongs, he sets himself, of his own accord, to injure the innocent and blameless.

4. O Jehovah! make me to know thy ways. By the ways of the Lord, David sometimes means, as we have seen in another place, the happy and prosperous issue of affairs, but more frequently he uses this expression to denote the rule of a holy and righteous life. As the term truth occurs in the immediately following verse, the prayer which he offers up in this place is, in my opinion, to this effect: Lord, keep thy servant in the firm persuasion of thy promises, and do not suffer him to turn aside to the right hand or to the left. When our minds are thus composed to patience, we undertake nothing rashly or by improper means, but depend wholly upon the providence of God. Accordingly, in this place David desires not merely to be directed by the Spirit of God, lest he should err from the right way, but also that God would clearly manifest to him his truth and faithfulness in the promises of his word, that he might live in peace before him, and be free from all impatience. ⁵⁵⁴⁵⁵⁴     “Et sans estre trouble d’impatience.” — Fr. If any one would rather take the words in a general sense, as if David committed himself wholly to God to be governed by him, I do not object to it. As, however, I think it probable, that, under the name of truth in the next verse, he explains what he means by the ways and paths of God, of which he here speaks, I have no hesitation in referring the prayer to this circumstance, namely, that David, afraid of yielding to the feeling of impatience, or the desire of revenge, or some extravagant and unlawful impulse, asks that the promises of God may be deeply impressed and engraven on his heart. For I have said before, that as long as this thought prevails in our minds, that God takes care of us, it is the best and most powerful means for resisting temptations. If, however, by the ways and paths of God, any would rather understand his doctrine, I, nevertheless, still hold this as a settled point, that in the language of the Psalmist there is an allusion to those sudden and irregular emotions which arise in our minds when we are tossed by adversity, and by which we are precipitated into the devious and deceitful paths of error, till they are in due time subdued or allayed by the word of God. Thus the meaning is, Whatever may happen, suffer me not, O Lord, to fall from thy ways, or to be carried away by a wilful disobedience to thy authority, or any other sinful desire; but rather let thy truth preserve me in a state of quiet repose and peace, by an humble submission to it. Moreover, although he frequently repeats the same thing, asking that God would make him to know his ways, and teach him in them, and lead him in his truth, there is no redundancy in these forms of speech. Our adversities are often like mists which darken the eyes; and every one knows from his own experience how difficult a thing it is, while these clouds of darkness continue, to discern in what way we ought to walk. But if David, so distinguished a prophet and endued with so much wisdom, stood in need of divine instruction, what shall become of us if, in our afflictions, God dispel not from our minds those clouds of darkness which prevent us from seeing his light? As often, then, as any temptation may assail us, we ought always to pray that God would make the light of his truth to shine upon us, lest, by having recourse to sinful devices, we should go astray, and wander into devious and forbidden paths.

At the same time, we ought to observe the argument which David here employs to enforce his prayer. By calling God the God of his salvation, he does so in order to strengthen his hope in God for the future, from a consideration of the benefits which he had already received from him; and then he repeats the testimony of his confidence towards God. Thus the first part of the argument is taken from the nature of God himself, and the duty which, as it were, belongs to him; that is to say, because he engages to maintain the welfare of the godly, and aids them in their necessities, on this ground, that he will continue to manifest the same favor towards them even to the end. But as it is necessary that our confidence in God should correspond to his great goodness towards us, David alleges it, at the same time, in connection with a declaration of his perseverance. For, by the expression all the day, or every day, he signifies that with a fixed and untiring constancy he depended upon God alone. And, doubtless, it is the property of faith always to look to God, even in the most trying circumstances, and patiently to wait for the aid which he has promised. That the recollection of the divine blessings may nourish and sustain our hope, let us learn to reflect upon the goodness which God has already manifested towards us, as we see that David did in making this the ground of his confidence, that he had found in his own personal experience God to be the author of salvation.

6. Remember, O Jehovah; From this it appears, in the first place, that David was grievously afflicted and tried, so much so that he had lost all sense of God’s mercy: for he calls upon God to remember for him his favor, in such a manner as if he had altogether forgotten it. This, therefore, is the complaint of a man suffering extreme anguish, and overwhelmed with grief. We may learn from this, that although God, for a time, may withdraw from us every token of his goodness, and, apparently regardless of the miseries which afflict us, should, as if we were strangers to him, and not his own people, forsake us, we must fight courageously, until, set free from this temptation, we cordially present the prayer which is here recorded, beseeching God, that, returning to his former manner of dealing, he would again begin to manifest his goodness towards us, and to deal with us in a more gracious manner. This form of prayer cannot be used with propriety, unless when God is hiding his face from us, and seems to take no interest at all in us. Moreover David, by having recourse to the mercy or compassion and goodness of God, testifies that he trusts not to his own merit as any ground of hope. He who derives every thing from the fountain of divine mercy alone, finds nothing in himself entitled to recompense in the sight of God. But as the intermission which David had experienced was an obstacle which prevented his free access to God, he rises above it, by the very best remedy — the consideration, that although God, who from his very nature is merciful, may withdraw himself, and cease for a time to manifest his power, yet he cannot deny himself; that is to say, he cannot divest himself of the feeling of mercy which is natural to him, and which can no more cease than his eternal existence. But we must firmly maintain this doctrine, that God has been merciful even from the beginning, so that if at any time he seem to act with severity towards us, and to reject our prayers, we must not imagine that he acts contrary to his real character, or that he has changed his purpose. Hence we learn for what end it is that the Scriptures every where inform us, that in all ages God has regarded his servants with a benignant eye, and exercised his mercy towards them. ⁵⁵⁵⁵⁵⁵     “Et use de douceur envers eux.” — Fr. This, at least, we ought to regard as a fixed and settled point, that although the goodness of God may sometimes be hidden, and as it were buried out of sight, it can never be extinguished.

7. Remember not the sins of my youth. As our sins are like a wall between us and God, which prevents him from hearing our prayers, or stretching forth his hand to help us, David now removes this obstruction. It is indeed true, in general, that men pray in a wrong way, and in vain, unless they begin by seeking the forgiveness of their sins. There is no hope of obtaining any favor from God unless he is reconciled to us. How shall he love us unless he first freely reconcile us to himself? The right and proper order of prayer therefore is, as I have said, to ask, at the very outset, that God would pardon our sins. David here acknowledges, in explicit terms, that he cannot in any other way become a partaker of the grace of God than by having his sins blotted out. In order, therefore, that God may be mindful of his mercy towards us, it is necessary that he forget our sins, the very sight of which turns away his favor from us. In the meantime, the Psalmist confirms by this more clearly what I have already said, that although the wicked acted towards him with cruelty, and persecuted him unjustly, yet he ascribed to his own sins all the misery which he endured. For why should he ask the forgiveness of his sins, by having recourse to the mercy of God, but because he acknowledged, that by the cruel treatment he received from his enemies, he only suffered the punishment which he justly merited? He has, therefore, acted wisely in turning his thoughts to the first cause of his misery, that he may find out the true remedy; and thus he teaches us by his example, that when any outward affliction presses upon us, we must entreat God not only to deliver us from it, but also to blot out our sins, by which we have provoked his displeasure, and subjected ourselves to his chastening rod. If we act otherwise, we shall follow the example of unskilful physicians, who, overlooking the cause of the disease, only seek to alleviate the pain, and apply merely adventitious remedies for the cure. Moreover, David makes confession not only of some slight offenses, as hypocrites are wont to do, who, by confessing their guilt in a general and perfunctory manner, either seek some subterfuge, or else extenuate the enormity of their sin; but he traces back his sins even to his very childhood, and considers in how many ways he had provoked the wrath of God against him. When he makes mention of the sins which he had committed in his youth, he does not mean by this that he had no remembrance of any of the sins which he had committed in his later years; but it is rather to show that he considered himself worthy of so much the greater condemnation. ⁵⁵⁶⁵⁵⁶     “Redevable de tant plus grande condemnation.” — Fr. In the first place, considering that he had not begun only of late to commit sin, but that he had for a long time heaped up sin upon sin, he bows himself, if we may so speak, under the accumulated load; and, in the second place, he intimates, that if God should deal with him according to the rigour of law, not only the sins of yesterday, or of a few days, would come into judgment against him, but all the instances in which he had offended, even from his infancy, might now with justice be laid to his charge. As often, therefore, as God terrifies us by his judgments and the tokens of his wrath, let us call to our remembrance, not only the sins which we have lately committed, but also all the transgressions of our past life, proving to us the ground of renewed shame and renewed lamentation. Besides, in order to express more fully that he supplicates a free pardon, he pleads before God only on the ground of his mere good pleasure; and therefore he says, According to thy compassion do thou remember me When God casts our sins into oblivion, this leads him to behold us with fatherly regard. David can discover no other cause by which to account for this paternal regard of God, but that he is good, and hence it follows that there is nothing to induce God to receive us into his favor but his own good pleasure. When God is said to remember us according to his mercy, we are tacitly given to understand that there are two ways of remembering which are entirely opposite; the one when he visits sinners in his wrath, and the other when he again manifests his favor to those of whom he seemed for a time to take no account.

8. Good and upright is Jehovah. Pausing for a little as it were in the prosecution of his prayer, he exercises his thoughts in meditation upon the goodness of God, that he may return with renewed ardor to prayer. The faithful feel that their hearts soon languish in prayer, unless they are constantly stirring themselves up to it by new incitements; so rare and difficult a thing is it to persevere steadfastly and unweariedly in this duty. And, indeed, as one must frequently lay on fuel in order to preserve a fire, so the exercise of prayer requires the aid of such helps, that it may not languish, and at length be entirely extinguished. David, therefore, desirous to encourage himself to perseverance, speaks to himself, and affirms that God is good and upright, that, gathering new strength by meditating on this truth, he may return with the more alacrity to prayer. But we must observe this consequence — that as God is good and upright, he stretches forth his hand to sinners to bring them back again into the way. To attribute to God an uprightness which he may exercise only towards the worthy and the meritorious, is a cold view of his character, and of little advantage to sinners, and yet the world commonly apprehends that God is good in no other sense. How comes it to pass that scarcely one in a hundred applies to himself the mercy of God, if it is not because men limit it to those who are worthy of it? No on the contrary, it is here said, that God gives a proof of his uprightness when he shows to transgressors the way; and this is of the same import as to call them to repentance, and to teach them to live uprightly. And, indeed, if the goodness of God did not penetrate even to hell, no man would ever become a partaker of it. Let the Papists then boast as they please of their imaginary preparations, but let us regard this as a sure and certain doctrine, that if God do not prevent men by his grace, they shall all utterly perish. David, therefore, here commends this preventing grace, as it is called, which is manifested either when God in calling us at first renews, by the Spirit of regeneration, our corrupt nature, or when he brings us back again into the right way, after we have gone astray from him by our sins. For since even those whom God receives for his disciples are here called sinners, it follows that he renews them by his Holy Spirit that they may become docile and obedient.

9. He will guide the poor in judgment. The Psalmist here specifies the second manifestation of his grace which God makes towards those who, being subdued by his power, and brought under his yoke, bear it willingly, and submit themselves to his government. But never will this docility be found in any man, until the heart, which is naturally elated and filled with pride, has been humbled and subdued. As the Hebrew word ענוים, anavim, denotes the poor or afflicted, and is employed in a metaphorical sense, to denote the meek and humble, it is probable that David, under this term, includes the afflictions which serve to restrain and subdue the frowardness of the flesh, as well as the grace of humility itself; as if he had said, When God has first humbled them, then he kindly stretches forth his hand to them, and leads and guides them throughout the whole course of their life. Moreover, some understand these terms, judgment and way of the Lord, as denoting a righteous and well ordered manner of life. Others refer them to the providence of God, an interpretation which seems more correct, and more agreeable to the context, for it is immediately added, All the ways of Jehovah are mercy and truth. The meaning therefore is, that those who are truly humbled in their hearts, and brought to place their confidence in God, shall experience how much care he has for his children, ⁵⁵⁸⁵⁵⁸     “Quel soin il ha de ses enfans.” — Fr. and how well he provides for their necessities. The terms, judgment and way of the Lord, therefore, are simply of the same import in this place as his government, in the exercise of which he shows that he, as a kind father, has a special interest in the welfare of his children, by relieving them when they are oppressed, raising them up when cast down, cheering and comforting them when sorrowful, and succouring them when afflicted. We perceive, then, by what order God proceeds in the manifestation of his grace towards us. First, he brings us again into the way when we are wandering and going astray from him, or rather, when we are already fugitives and exiles from him, he restrains our frowardness; and whereas we were before froward and rebellious, he now subdues us to the obedience of his righteousness: and, secondly, after he has afflicted and tried us, he does not forsake us; but after he has moulded and trained us by the cross to humility and meekness, he still shows himself to be a wise and provident father in guiding and directing us through life.

10. All the ways of Jehovah. This verse is erroneously interpreted by those who think that the doctrine of the law is here described as true and sweet, and that those who keep it feel it indeed to be so, as if this passage were of the same import as that which was spoken by Jesus Christ,

“My yoke is easy, and my burden is light.”
(Matthew 11:30)

Such an interpretation is not only strained, but may also be easily disproved by many similar passages in which the expression, The ways of the Lord, is taken in a passive signification, for the paternal manner in which he acts towards those who are his people, in defending and cherishing them; nay, even for his whole conduct in the government and direction of the affairs of this world. The amount of what is said is, that God acts in such a manner towards his people, as that, in all respects, they may find from experience that he is merciful and faithful. David is not here speaking of the character in which God acts towards mankind in general, but what his own children find him to be. We have already seen in Psalm 18:26, that he is stern and severe towards the obstinate and rebellious; and even though he act with kindness towards them, in mercifully exercising forbearance towards them notwithstanding their iniquity, yet we find, that so far from seeking their full enjoyment in him, and trusting to his promises, they have no sense of his goodness. Nay, as soon as any adversity befalls them, they either become passionate and fretful, accuse God of acting cruelly towards them, or else complain that he is deaf to their prayers; and when they enjoy prosperity, they despise and neglect him, and as much as they are able flee from his presence. David, therefore, in speaking of the mercy and faithfulness of God, justly describes them as a treasure peculiar to the godly; as if he had said, We have no reason to be afraid that God will deceive us if we persevere in his covenant. These words, covenant and testimony, are of the same import, unless that the second is added as an explanation of the first. They comprehend the whole doctrine of the law, by which God enters into covenant with his chosen people.