A considerable portion of the Sacred Volume (as the Book
of Psalms and Canticles in the Old Testament, and a large part of the
several Epistles in the New Testament) is occupied with the interesting
subject of Christian Experience; and exhibits its character, under different
dispensations of religion, and diversified with an endless variety of
circumstances, as ever essentially the same. As the same features of
countenance and elevation of stature have always marked the human species in
the midst of the creation of God; so an identity of feature and "measure of
the stature of the fullness of Christ" has, in all ages, and under every
shade of outward difference, distinguished the family of God, "as the people
that should dwell alone, and should not be reckoned among the nations." This
indeed was to have been expected.
Human nature has undergone no change since the fall. In
its unrenewed state it is still captivated in the same chains of sin; and,
when renewed, it is under the influence of the same Spirit of grace. "That
which is born of the flesh is flesh; and that which is born of the Spirit is
spirit." The modern believer, therefore, when employed in tracing the
records of Patriarchal or Mosaic experience, will mark in the infirmities of
the ancient people of God a picture of his own heart, "answering, as in
water face answers to face;" and in comparing their gracious exercises with
his own, he will be ready to acknowledge—"All these works that one and the
selfsame Spirit, dividing to every man severally as He will."
In this view, it is the object of this work to exhibit an
Old Testament believer in a New Testament garb, as one "walking in the same
spirit, and in the same steps" with ourselves; and, in bringing his features
of character to the Evangelical standard, it is presumed, that the
correspondence will be found to be complete. "Faith which works by love"—the
fundamental distinction of the Gospel—pervades the whole man; with at least
an implied reference to the One way of access to God (verses 41, 88, 132,
135), and a distinct regard alike to the promises (verses 25, 32, 49, 74,
169, 170), and to the precepts (verses 66, 166), of Divine revelation. Nor
are the workings of this principle delineated with less accuracy. In all the
variety of Christian feelings and holy conduct, we observe its operations
leading the soul into communion with God, and molding every part into a
progressive conformity to His image.
When we view the "man after God's own heart," taking God
for his portion, associating with His people, and feeding upon His word;
when we mark his zeal for his Master's glory; his devotedness and
self-denial in his Master's work; when we see him ever ready to confess His
name, to bear His reproach, and caring only to answer it by a more steady
adherence to His service—do we not in those lineaments of character,
recognize the picture of one, who in after times could turn to the churches
of Christ, and say—"therefore, I beseech you, be followers of me?"
Or can we recollect the Psalmist's insight into the
extent and spirituality of the law of God, and his continual conflict with
indwelling sin, awakening in him the spirit of wrestling prayer, and
confidence in the God of his salvation; and not be again forcibly reminded
of him, who has left upon record the corresponding history of his own
experience—"I was alive without the law once; but when the commandment came,
sin revived, and I died. We know that the law is spiritual; but I am carnal,
sold under sin. O wretched man that I am! who shall deliver me from the body
of this death? I thank God, through Jesus Christ our Lord!"
In short, let his instancy in prayer and praise be
remembered; his determined and persevering cultivation of heart-religion and
practical holiness, his hungering and thirsting after righteousness; his
jealous fear and watchful tenderness against sin, and regard for the honor
of his God; his yearning compassion over his fellow-sinners; his spiritual
taste; his accurate discernment; the "simplicity" of his dependence, and the
"godly sincerity" of his obedience; his peace of mind and stability of
profession; his sanctified improvement of the cross; his victory over the
world; his acknowledgment of the Lord's mercy; his trials of faith and
patience; his heavenly liberty in the ways of God; his habitual living in
his presence, and under the quickening—restraining—directing, and supporting
influence of His word—let these holy exercises be considered, either
separately, or as forming one admirable concentration of Christian
excellence; and what do we desire more to complete the portrait of a
finished servant of God upon the Divine model? Is not this a visible
demonstration of the power of the word, "perfecting the man of God, and
furnishing him thoroughly unto all good works?"
Having explained the Evangelical character of this Psalm,
we may notice its peculiar adaptation to Christian experience. It may be
considered as the journal of one, who was deeply taught in the things of
God, long practiced in the life and walk of faith. It contains the anatomy
of experimental religion, the interior lineaments of the family of God. It
is given for the use of believers in all ages, as an excellent touchstone of
vital godliness, a touchstone which appears especially needful in this day
of profession; not as warranting our confidence in the Savior, or as
constituting in any measure our ground of acceptance with God: but as
exciting us to "give diligence to make our calling and election sure," and
quicken our sluggish steps in the path of self-denying obedience. The Writer
is free to confess, that his main design in the study of this Psalm was to
furnish a correct standard of Evangelical sincerity for the habitual
scrutiny of his own heart; and if in the course of this Exposition, any
suggestion should be thrown out, to call the attention of his
fellow-Christians to this most important, but, alas! too much neglected
duty, he will have reason to "rejoice in the day of Christ, that he has not
run in vain, neither labored in vain."
Never let it be supposed, that a diligent, prayerful,
probing examination of the "chambers of imagery," "genders to bondage."
Invariably will it be found to establish the enjoyment of Scriptural
assurance. "Hereby we know that we are of the truth, and shall assure
our hearts before him." As therefore the preceptive part of the Gospel thus
becomes our guide in the happy path of filial obedience, our beloved rule of
duty, and the standard of our daily progress; we shall learn in the use of
it to depend more entirely upon the Savior, fresh energy will be thrown into
our prayers; and the promises of pardon and grace will be doubly precious to
our souls.
These views of the Divine life cannot be found unfriendly
to the best happiness of mankind. The Psalm opens with a most inviting
picture of blessedness, and describes throughout the feelings of one,
encompassed indeed with trials superadded to the common lot of men, but yet
evidently in possession of a satisfying portion—of a "joy, with which a
stranger does not intermedle." Of those, therefore, who would affix the
stigma of melancholy to evangelical religion, we are constrained to remark,
that they "understand neither what they say, nor whereof they affirm." The
children of Edom have never tasted the "clusters of Canaan," and cannot
therefore form any just estimate of that goodly land. Those who have spied
the land bring a good report of it, and tell—"Surely it flows with milk and
honey, and this is the fruit of it." "The work of righteousness is peace;
and the effect of righteousness, quietness and assurance forever."
The structure of this Psalm is peculiar. It is
divided into twenty-two parts, according to the number of the letters of the
Hebrew Alphabet; each part, and its several verses, beginning with the
corresponding letter of the Alphabet. The whole Psalm is in the form of an
ejaculatory address, with the exception of the first three verses, which may
almost be considered as a preface to the whole, and one other verse in the
course of it, where the man of God rebukes the ungodly from his presence, as
if intruding into his "hiding-place," and interrupting his communion with
God. It is not always easy to trace the connection between the several
verses; at least not beyond the several divisions of the Psalm. Probably
nothing more was intended, than the record of the exercises of his own heart
at different periods, and under different circumstances. If, however, they
are not links on the same chain, in continuous and unbroken dependence; they
may at least be considered as pearls upon one string, of equal, though
independent, value.
The prominent characteristic of the Psalm is a love for
the word of God, which is brought before us under no less than ten
different names, referring to some latent and distinguishing properties of
the Divine word, whose manifold excellencies and perfections are thus
illustrated with much elegant variety of diction. In many instances, however
the several terms appear to have been varied, to adapt themselves to the
metre; while, perhaps, at other times they may be promiscuously used for the
whole revelation of God, that the view of its inexhaustible fullness might
thus conciliate a more attentive regard to its authority; and might add
fresh strength to the obligation to read, believe, love, and live in it.
If the Writer may be permitted to suggest the method, in
which this Exposition may be best studied to advantage, he would beg to
refer to the advice of the excellent Philip Henry to his children—that they
should 'take a verse of Psalm 119 every morning to meditate upon, and so go
over the Psalm twice in a year:' and 'that'—said he—'will bring you
to be in love with all the rest of the Scripture.' The Writer does not
presume to suppose, that this superficial sketch will supply food for
meditation year after year. Yet he ventures to hope that it may have its
use, in directing the attention from time to time to a most precious portion
of Holy Writ; which however unfruitful it may have proved to the
undiscerning mind, will be found by the serious and intelligent reader to be
"profitable for doctrine, for reproof, for correction, for instruction in
righteousness."
The composition of this work has been diversified with as
much variety as the nature of the subject would allow. The descriptive
character of the book will be found to be interspersed with matter of
discussion, personal address, hints for self-inquiry, and occasional
supplication, with the earnest endeavor to cast the mind into that
meditative, self-scrutinizing, devotional frame, in which the new creature
is strengthened, and increases, and goes on to perfection. Such, however, as
the work is, the Writer would commend it to the gracious consideration of
the great Head of the Church; imploring pardon for what in it may be his
own, and a blessing on what may be traced to a purer source: and in giving
both the pardon and the blessing, may His holy name be abundantly glorified!
Old Newton Vicarage,
July 20th, 1827.