Title - To the Chief Musician. That mighty minstrel by degrees acquired a noble repertoire of hallowed songs, and set them all to music. Upon Jonath elem rechokim - this was probably the title of the tune, as we should say Old Hundred, or Sicilian Mariners. Perhaps the title may however belong to the Psalm, and if so it is instructive, for it has been translated "the silent dove in distant places." We have here the songs of God's servant, who rejoices once more to return from banishment, and to leave those dangerous places where he was compelled to hold his peace even from good. There is such deep spiritual knowledge in this Psalm that we might say of it, "Blessed art thou David Bar-jonas, for flesh and blood hath not revealed this unto thee." When David plays the Jonah he is not like the prophet of that name; in David the love of the dove predominates, but Jonah its moaning aria complaining are most notable. Michtam of David. This is the second golden Psalm; we had the first in Psalm 16:1-11, to which this Psalm has a great likeness, especially in its close, for it ends in the joyful presence. A golden mystery, the gracious secret of the life of faith is in both these Psalms most sweetly unveiled, and a pillar is set up because of God's truth. When the Philistines took him in Gath. He was then like a dove in strangers' hands, and on his escape he records his gratitude.

Divisions - In Psalm 56:1, he pours out his complaint; in Psalm 56:3he declares his confidence in God; in Psalm 56:5he returns to his complaining, but pleads with earnest hope in Psalm 56:7-9, and sings a grateful song from Psalm 56:10 to the close.

Hints to Preachers

Psalm 56:2, Psalm 56:3 -

I. Fears are common to all men, at one time or another.

II. Improper and inefficacious means of removing fear are often resorted to.

III. There is here suggested a true and effectual method of removing fear.

- Robert Morrison (1782-1834), in "A Parting Memorial."

Psalm 56:3 - "What time I am afraid, I will trust in thee." Whensoever we are afraid of any evil, we are still to put our trust in God.

I. What is it to put our trust in God?

1. To keep our hearts from desponding or sinking down under any fears.

2. To comfort ourselves in God.

3. To expect deliverance from him.

II. What is there in God we ought to put our trust in?

1. In his promises.

2. In his properties. His power, wisdom, justice, mercy, all-sufficiency.

III. Why should we in all our fears put our trust in God?

1. Because there is none else can secure us from our fears. Whereas,

2. There are no fears but God can secure us from them, either by removing the thing feared, or by subduing the fear of the thing.

- Bishop Beveridge.

Psalm 56:3 -

I. There is fear without trust.

II. There is trust without fear.

III. There is fear and trust united.

- G. R.

Psalm 56:7 -

I. From iniquity there is an escape.

II. By iniquity there is no escape. The mercy of God secures the one. The justice of God prevents the other.

- G. R.

Psalm 56:8 - Here are -

I. Manifold mercies, to reclaim from wanderings.

II. Tender mercies, putting tears in a bottle.

III. Covenant mercies, "Are they not," etc.

- G. R.

Psalm 56:9 -

I. God is on the side of his people.

II. He is known to be on their side.

III. In answer to prayer he appears on their side.

IV. When he appears enemies flee.

Or -

I. The fact, God is for me.

II. The knowledge of that fact - "This Iknow."

III. The use of that knowledge - "When I cry," etc.

IV. The consequence of that use - "Mine enemies turn back."

- G. R.

Psalm 56:10 -

I. "I will praise God for his word."

II. In his word, as he is there revealed.

III. By his word. "Thou hast put a song," etc.

Psalm 56:12 - Here is -

I. Past dedication.

II. Prescott consecration.

III. Future glorification.

- G. R.

Psalm 56:12, Psalm 56:13 - You have here -

1. The commemoration of former mercies: "Thou hast delivered."

2. The confidence of future: "Wilt not thou."

3. The end of all: "To walk before God in the light of the living."

- Stephen Charnock.

Psalm 56:13 -

I. The language of Gratitude - "Thou hast," etc.

II. Of Faith - "Wilt not thou," etc.

III. Of Hope - "That I may walk," etc.

- G. R.

Explanatory Notes and Quaint Sayings

Title

The words "Jonath-elem-rechokim" may be rendered, concerning the mute dove among them that are afar off, or in far places. - John Gill.

Title

"Michtam." See also Explanatory Notes on Psalm 16:1-11.

Psalm 56:1

"Be merciful." This is the second of the Psalms beginning with the miserere; the fifty-first being the first of them. - C. H. S.

Psalm 56:1

"Be merciful unto me, O God." This is to me the one source of all my expectations, the one fountain of all promises: Miserere met, Deus, miserere mei. - Bernard, 1091-1157.

Psalm 56:1

"Be merciful." His first wrestling in prayer is with the check of his conscience, whether for his daily sins, or in particular for casting himself in such apparent danger, as to have ventured without probable security, to seek shelter among the enemies of the people of God, whose blood he himself had shed abundantly; for this rashness or other sins he beggeth mercy. - David Dickson.

Psalm 56:1

"Man." He uses the indefinite term man in this verse, though in the next he speaks of having many enemies, the more forcibly to express the truth, that the whole world was combined against him, that he experienced no humanity amongst men, and stood in the last necessity of divine help. - John Calvin.

Psalm 56:1

"Would swallow me up." Soop me up (as the Hebrew word soundeth); make but one draught of me or suck me in as a whirlpool, swallow me up as a ravenous wild beast. - John Trapp.

Psalm 56:1

"He fighting daily." There is no morning on which we can arise and go forth into the world, and say, "No enemy will come out against me today." There is no night in which we can retire from that world, and think to find safety in the solitude of our own chambers, and say, "No evil can enter here." - Barton Bouchier, in "Manna in the Heart," 1855.

Psalm 56:1, Psalm 56:2

The same words are applicable to the situation and circumstances of David, pursued by his enemies; of Christ, persecuted by the Jews; of the church, afflicted in the world; and of the soul, encompassed by enemies, against whom she is forced to wage perpetual war. - George Horne.

Psalm 56:2

"O thou most High." The Hebrew is not that rendered "Most High" in Psalm 7:17; nor in our version is it ever rendered "Most High" in any other place, although found in the Hebrew Bible more than fifty times. There are but two other places where it is applied, as an epithet, to God; Psalm 92:8; Micah 6:6. It is commonly rendered from above, on high, high places, high; once loftily, Psalm 73:8.... The probable meaning is, they "fight against me from the high places of authority, both in Jerusalem and in Gath," q.d., mine enemies are in power. - William S. Plumer's "Studies in the Book of Psalms," 1867.

Psalm 56:3

"What time I am afraid, I will trust in thee." There is nothing like faith to help at a pinch; faith dissolves doubts as the sun drives away the mists. And that you may not be out, know that your time for believing always is. There are times when some graces may be out of use, but there is no time wherein faith can be said to be so. Wherefore faith must be always in exercise. Faith is the eye, is the mouth, is the hand, and one of these is of use all the day long. Faith is to see, to receive, to work, or to eat; and a Christian should be seeing or receiving, or working, or feeding all day long. Let it rain, let it blow, let it thunder, let it lighten, a Christian must still believe. "At what time," said the good man, "I am afraid, I will trust in thee." - John Bunyan.

Psalm 56:3

"What time I am afraid," etc. A divine spark may live in a smoke of doubts without a speedy rising into a flame. When grace is at the bottom of doubting, there will be reliance on Christ and lively petitions to him. Peter's faith staggers when he began to sink, but he casts a look and sends forth a cry to his Saviour, acknowledging his sufficiency; Matthew 14:30, "Lord, save me." Sometimes those doubtings strengthen our trust and make us take hold faster on God. Psalm 56:3, "What time I am afraid, I will trust in thee." This was a fear of himself or others, rather than a jealousy of God. Had he had unworthy suspicions of him; he would not have trusted him; he would not have run for remedy to the object of his fear. The waverings where faith is, are like the tossings of a ship fast at anchor (still there is a relying upon God), not like a boat carried by the waves of the sea to be dashed against a rock. If the heart stay on Christ in the midst of those doubtings, it is not an evil heart of unbelief. Such doubtings consist with the indwelling of the Spirit, who is in the heart, to perform the office of a Comforter against such fears and to expel those thick fumes of nature. - Stephen Charnock.

Psalm 56:3

"What time I am afraid," etc. I know not what to do, but I'll try my old way, 'tis good for me to draw near still; I'll do so still as I use to do; I'll cast myself down upon the free grace of Christ in the promises; I'll lay the weight of my sinking spirit there, I'll renew my hold, life, expectation there; this is my old path, I'll never be turned or beaten out here. This Christian in his strength may challenge all the gates of hell. This was David's course (Psalm 71:5), "Thou art my trust from my youth," etc. Thence was it that he could say, "What time I am afraid, I will trust in thee:" his shield and sword was always in his hand, therefore he could make use of it when fear and inward trouble offered themselves. "Afraid!" alas, who is not? but what course will you take then? Even what course you used to take, i.e., believe; use faith always; and have it now. - Elias Pledger (-1676), in "Morning Exercises."

Psalm 56:3

"What time," etc. Literally, "What day." As "Man daily oppresseth me" (ver. 1), so "Every day, when I am afraid, I trust in thee." - A. R. Fausset.

Psalm 56:3

It is a good maxim with which to go into a world of danger; a good maxim to go to sea with; a good maxim in a storm; a good maxim when in danger on the land; a good maxim when we are sick; a good maxim when we think of death and the judgments "What time I am afraid, I will trust in thee." - Albert Barnes.

Psalm 56:3

"I will trust in thee." Faith and fear stand together; and so fear and love. - John Richardson, 1654.

Psalm 56:3, Psalm 56:4

Sometimes faith comes from prayer in triumph, and cries, Victoria. It gives such a being and existence to the mercy prayed for in the Christian's soul, before any likelihood of it appears to sense and reason, that the Christian can silence all his troubled thoughts with the expectation of its coming. So Hannah prayed, "and was no more sad." 1 Samuel 1:18. Yea, it will make the Christian disburse his praises for the mercy long before it is received. Thus high faith wrought in David. "At what time I am afraid, I will trust in thee," and in the next words, "In God I will praise his word;" that is, he would praise God for his promise before there was any performance of it to him, when it had no existence but in God's faithfulness and David's faith. This holy man had such a piercing eye of faith, that he could see the promise when he was at the lowest ebb of misery, so certain and unquestionable in the power and truth of God, that he could then praise God as if the promised mercy had been actually fulfilled to him. - William Gurnall.

Psalm 56:4

"In God I will praise his word." Or, praise him for his word; for the whole Scripture that was then in being. - John Gill.

Psalm 56:4

The best hold that faith can have of God, is to take him by "his word," however his dispensation seems to be; this will give satisfaction at length; for "In God I will praise his word," is as much as to say, albeit he withhold comfort and deliverance from me, so that I cannot find what I would, yet let me have "his word," and I will give him the glory of all his attributes. - David Dickson.

Psalm 56:4

"I will not fear what flesh can do unto me." Fear not man, he is but flesh. Thou needest not, thou oughtest not to fear. Thou needest not. What, not such a great man; not such a number of men, who have the keys of all the prisons at their girdle; who can kill or save alive? No, not these; only look they be thy enemies for righteousness' sake. Take heed thou makest not the least child thine enemy, by offering wrong to him; God will right the wicked even upon the saint. If he offends he shall find no shelter under God's wing for his sin. This made Jerome complain that the Christians' sin made the arms of those barbarous nations which invaded Christendom victorious: Nostris peccatis fortes sunt barbari. But if man's wrath find thee in God's way, and his fury take fire at thy holiness, thou needest not fear though thy life be the prey he hunts for. Flesh can only wound flesh; be may kill thee, but not hurt thee. Why shouldest thou fear to be stripped of that which thou hast resigned already to Christ? It is the first lesson thou learnest, if a Christian, to deny thyself, take up thy cross, and follow thy master; so that the enemy comes too late; thou hast no life to lose, because thou hast given it already to Christ; nor can man take away that without God's leave; all thou hast is insured; and though God hath not promised thee immunity from suffering in this kind, yet he hath undertaken to bear the loss, yea, to pay thee a hundredfold, and thou shalt not stay for it till another world. Again, thou oughtest not to fear flesh. Our Saviour (Matthew 10) thrice, in the compass of six verses, commands us not to fear man: if thy heart quail at him, how wilt thou behave thyself in the list against Satan, whose little finger is heavier than man's loins? The Romans had arma praelusoria, weapons rebated, or cudgels, which they were tried at before they came to the sharp. If thou canst not bear a bruise in thy flesh from man's cudgels and blunt weapons, what wilt thou do when thou shalt have Satan's sword in thy side? God counts himself reproached when his children fear a sorry man; therefore we are bid sanctify the Lord, not to fear their fear. - William Gurnall.

1 Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.

2 Mine enemies would daily swallow me up: for they be many that fight against me, O thou most High.

"Be merciful unto me, O God." In my deep distress my soul turns to thee, my God. Man has no mercy on me, therefore double thy mercy to me. If thy justice has let loose my enemies, let thy mercy shorten their chain. It Is sweet to see how the tender dove-like spirit of the Psalmist flies to the tenderest attribute for succour in the hour of peril. "For man would swallow me up." He is but thy creature, a mere man, yet like a monster he is eager for blood, he pants, he gapes for me; he would not merely wound me, or feed on my substance, but he would fain swallow me altogether, and so make an end of me. The open mouths of sinners when they rage against us should open our months in prayer. We may plead the cruelty of men as a reason for the divine interposition - a father is soon aroused when his children are shamefully entreated. "He fighting daily oppresseth me." He gives me no interval - he fights daily. He is successful in his unrighteous war - he oppresses me, he crushes me, he presses me sore. David has his eye on the leader of his foes, and lays his plaint against him in the right place. If we may thus plead against man, much more against that great enemy of souls, the devil. We ask the Lord to forgive us our trespasses, which is another way of saying, "Be merciful unto me, O God," and then we say, "Lead us not into temptation, but deliver us from the evil one." The more violent the attack of Satan the stronger our plea for deliverance.

Psalm 56:2

"Mine enemies would daily swallow me up." Their appetite for blood never fails them. With them there is no truce or armistice. They are many, but one mind animates them. Nothing I can do can make them relent. Unless they can quite devour me they will never be content. The ogres of nursery tales exist in reality in the enemies of the church, who would crush the bones of the godly, and make a mouthful of them if they could. "For they be many that fight against me." Sinners are gregarious creatures. Persecutors hunt in packs. These wolves of the church seldom come down upon us singly. The number of our foes is a powerful plea for the interposition of the one Defender of the faithful, who is mightier than all their bands. These foes of the gracious are also keen-eyed, and ever on the watch, hence the margin calls them "observers." "O thou most High." Thus he invokes against the lofty ones of the earth the aid of one who is higher than the highest. Some translate the words differently, and think that the writer means that his foes assailed him from the high places in which pride and power had placed them. Saul, his great foe, attacked him from his throne with all the force which his high position placed at his disposal: our comfort in such a case is near to hand, for God will help us from a higher place than our proudest foes can occupy. The greatness of God as the Most High is a fertile source of consolation to weak saints oppressed by mighty enemies.

3 What time I am afraid, I will trust in thee.

4 In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.

"What time I am afraid." David was no braggart, he does not claim never to be afraid, and he was no brutish Stoic free from fear because of the lack of tenderness. David's intelligence deprived him of the stupid heedlessness of ignorance, he saw the imminence of his peril, and was afraid. We are men, and therefore liable to overthrow; we are feeble, and therefore unable to prevent it; we are sinful men, and therefore deserving it, and for all these reasons we are afraid. But the condition of the Psalmist's mind was complex - he feared, but that fear did not fill the whole area of his mind, for he adds, "I will trust in thee." It is possible, then, for fear and faith to occupy the mind at the same moment. We are strange beings, and our experience in the divine life is stranger still. We are often in a twilight, where light and darkness are both present, and it is hard to tell which predominates. It is a blessed fear which drives us to trust. Unregenerate fear drives from God, gracious fear drives to him. If I fear man I have only to trust God, and I have the best antidote. To trust when there is no cause for fear, is but the name of faith, but to be reliant upon God when occasions for alarm are abundant and pressing, is the conquering faith of God's elect. Though the verse is in the form of a resolve, it became a fact in David's life, let us make it so in ours. Whether the fear arise from without or within, from past, present, or future, from temporals, or spirituals, from men or devils, let us maintain faith, and we shall soon recover courage.

Psalm 56:4

"In God I will praise his word." Faith brings forth praise. He who can trust will soon sing. God's promise, when fulfilled, is a noble subject for praise, and even before fulfilment it should be the theme of song. It is in or through God that we are able to praise. We praise as well as pray in the Spirit. Or we may read it - in extolling the Lord one of the main points for thanksgiving is his revealed will in the Scriptures, and the fidelity with which he keeps his word of promise. "In God I have put my trust." Altogether and alone should we stay ourselves on God. What was a gracious resolve in the former verse, is here asserted as already done. "I will not fear what flesh can do unto me." Faith exercised, fear is banished, and holy triumph ensues, so that the soul asks, "What can flesh do unto me?" What indeed? He can do me no real injury; all his malice shall be overruled for my good. Man is flesh, flesh is grass - Lord, in thy name I defy its utmost wrath. There were two verses of complaint, and here are two of confidence; it is well to weigh out a sufficient quantity of the sweet to counteract the sour.

5 Every day they wrest my words: all their thoughts are against me for evil.

6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.

Psalm 56:5

"Every day they wrest my words." This is a common mode of warfare among the ungodly. They put our language on the rack, they extort meanings from it which it cannot be made fairly to contain. Thus our Saviour's prophecy concerning the temple of his body, and countless accusations against his servants, were founded on wilful perversions. They who do this every day become great adepts in the art. A wolf can always find in a lamb's discourse a reason for eating him. Prayers are blasphemies if you choose to read them the wrong way upwards. "All their thoughts are against me for evil." No mixture of good will tone down their malice. Whether they viewed him as a king, a Psalmist, a man, a father, a warrior, a sufferer, it was all the same, they saw through coloured glass, and could not think a generous thought towards him. Even those actions of his which were an undoubted blessing to the commonwealth, they endeavoured to undervalue. Oh, foul spring, from which never a drop of pure water can come!

Psalm 56:6

"They gather themselves together." Firebrands burn the fiercer for being pushed together. They are afraid to meet the good man till their numbers place terrible odds against him. Come out, ye cowards, man by man, and fight the old hero! No, ye wait till ye are assembled like thieves in bands, and even then ye waylay the man. There is nothing brave about you. "They hide themselves." In ambuscade they wait their opportunity. Men of malice are men of cowardice. He who dares not meet his man on the king's highway, writes himself down a villain. Constantly are the reputations of good men assailed with deep-laid schemes, and diabolical plots, in which the anonymous enemies stab in the dark. "They mark my steps," as hunters mark the trail of their game, and so track them. Malicious men are frequently very sharp-sighted to detect the failings, or supposed failings, of the righteous. Spies and mouchards are not all in the pay of earthly governments, some of them will have wages to take in red-hot coin from one who himself is more subtle than all the beasts of the field. "When they wait for my soul." Nothing less than his life would content them, only his present and eternal ruin could altogether glut them. The good man is no fool, he sees that he has enemies, and that they are many and crafty; he sees also his own danger, and then he shows his wisdom by spreading the whole case before the Lord, and putting himself under divine protection.

7 Shall they escape by iniquity? in thine anger cast down the people, O God.

8 Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?

9 When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me.

Psalm 56:7

"Shall they escape by iniquity?" Will such wickedness as this stand them in good stead? Can it be that this conduct shall enable them to avoid the sentence of earthly punishment? They slander the good man to screen themselves - will this avail them? They have cunningly managed hitherto, but will there not be an end to their games? "In thine anger cast down the people, O God." Trip them up in their tricks. Hurl them from the Tarpeian rock. A persecuted man finds a friend even in an angry. God, how much more in the God of love! When men seek to cast us down, it is but natural and not at all unlawful to pray that they may be disabled from the accomplishment of their infamous designs. What God often does we may safely ask him to do.

Psalm 56:8

"Thou tellest my wanderings." Every step which the fugitive had taken when pursued by his enemies, was not only observed but thought worthy of counting and recording. We perhaps are so confused after a long course of trouble, that we hardly know where we have or where we have not been; but the omniscient and considerate Father of our spirits remembers all in detail, for he has counted them over as men count their gold, for even the trial of our faith is precious in his sight. "Put thou my tears into thy bottle." His sorrows were so many that there would need a great wine-skin to hold them all. There is no allusion to the little complimentary lachrymatories of fashionable and fanciful Romans, it is a robuster metaphor by far; such floods of tears had David wept that a leathern bottle would scarce hold them. He trusts that the Lord will be so considerate of his tears as to store them up as men do the juice of the vine, and he hopes that the place of storage will be a special one - "thy bottle," not a bottle. "Are they not in thy book?" Yes, they are recorded there, but let not only the record but the grief itself be present to thee. Look on my griefs as real things, for these move the heart more than a mere account, however exact. How condescending is the Lord! How exact his knowledge of us! How generous his estimations! How tender his regard!

Psalm 56:9

"When I cry unto thee, then shall mine enemies turn back." So soon as I pray they shall fly. So surely as I cry they shall be put to the rout.

"So swift is prayer to reach the sky,

So kind is God to me."

The machinery of prayer is not always visible, but it is most efficient. God inclines us to pray, we cry in anguish of heart, he hears, he acts, the enemy is turned back. What irresistible artillery is this which wins the battle as soon as its report is heard! What a God is this who hearkens to the cry of his children, and in a moment delivers them from the mightiest adversaries! "This I know." This is one of the believer's certainties, his axioms, his infallible, indisputable verities. "For God is for me." This we know, and we know, therefore, that none can be against us who are worth a moment's fear. "If God be for us, who can be against us?" Who will restrain prayer when it is so potent? Who will seek any other ally than God, who is instantly present so soon as we give the ordained signal, by which we testify both our need and our confidence?

10 In God will I praise his word: in the Lord will I praise his word.

11 In God have I put my trust: I will not be afraid what man can do unto me.

12 Thy vows are upon me, O God: I will render praises unto thee.

13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I way walk before God in the light of the living?

Psalm 56:10

"In God will I praise his word." Now comes the thanksgiving. He is a wretch who, having obtained help, forgets to return a grateful acknowledgment. The least we can do is to praise him from whom we receive such distinguished favours. Does David here mean "by God's grace I will praise him?" If so, he shows us that all our emotions towards God must be in God, produced by him and presented as such. Or does he mean, "that which in God is most the object of my praise is his word, and the faithfulness with which he keeps it?" If so, we see how attached our hearts should be to the sure word of promise, and especially to him who is the Word incarnate. The Lord is to be praised under every aspect, and in all his attributes and acts, but certain mercies more peculiarly draw out our admiration towards special portions of the great whole. That praise which is never special in its direction cannot be very thoughtful, and it is to be feared cannot be very acceptable. "In the Lord will I praise his word." He delights to dwell on his praise, he therefore repeats his song. The change by which he brings in the glorious name of Jehovah is doubtless meant to indicate that under every aspect he delights in his God and in his word.

Psalm 56:11

"In God have I put my trust." This and the former verse are evidently the chorus of the Psalm. We cannot be too careful of our faith, or see too sedulously that it is grounded on the Lord alone. "I will not be afraid what man can do unto me." Faith has banished fear. He views his foes in their most forcible character, calling them not flesh, but indicating them as man, yet he dreads them not; though the whole race were his enemies he would not be afraid now that his trust is stayed on God. He is not afraid of what they threaten to do, for much of that they cannot do; and even what is in their power, what they can do, he defies with holy daring. He speaks for the future, "I will not," for he is sure that the security of the present will suffice for days to come.

Psalm 56:12

"Thy vows are upon me, O God." Vows made in his trouble he does not lightly forget, nor should we. We voluntarily made them, let us cheerfully keep them. All professed Christians are men under vows, but especially those who in hours of dire distress have re-dedicated themselves unto the Lord. "I will render praises unto thee." With heart, and voice, and gift, we should cheerfully extol the God of our salvation. The practice of making solemn vows in times of trouble is to be commended, when it is followed by the far less common custom of fulfilling them when the trouble is over.

Psalm 56:13

"For thou hast delivered my soul from death." His enemies were defeated in their attempts upon his life, and therefore he vowed to devote his life to God. "Wilt not thou deliver my feet from falling?" One mercy is a plea for another, for indeed it may happen that the second is the necessary complement of the first. It little boots that we live, if we are made to fall in character by the thrusts of our enemies. As lief not be, as live to be bereft of honour, and fallen prostrate before my enemies. "That I mall walk before God in the light of the living," enjoying the favour and presence of God, and finding the joy and brightness of life therein. Walking at liberty, in holy service, in sacred communion, in constant progress in holiness, enjoying the smile of heaven - this I seek after. Here is the loftiest reach of a good man's ambition, to dwell with God, to walk in righteousness before him, to rejoice in his presence, and in the light and glory which it yields. Thus in this short Psalm, we have climbed from the ravenous jaws of the enemy into the light of Jehovah's presence, a path which only faith can tread.