determine us to this sense: for what can be more conspicuous in them, than a
purposed comparison, an opposition of two states of felicity mutually to
each other? That if the wicked whom he calls men of time (as the words
Hebrew are rendered by Pagninus— Homines de tempore —and do
literally signify) and whose portion, he tells us, is in this life: and the
righteous man's, his own; which he expected not to be till he should awake,
that is, not till after this life.— John Howe.
Verse 15. There is a sleep of deadness of spirit, out of which the
shining of God's loving countenance doth awake a believer and revive the
spirit of the contrite ones; and there is a sleep of death bodily, out of
which the lovingkindness of the Lord shall awake all his own in the day of
the resurrection, when he shall so change them into the similitude of his
own holiness and glorious felicity that they shall be fully contented for
ever: and this first and second delivery out of all trouble may every
believer expect and premise to himself. "I shall be satisfied when I awake
with thy likeness."— David Dickson.
Verse 15. There is a threefold meaning in this verse, inasmuch as it is
in Christ alone, the firstborn from the dead, the express image of Jehovah's
glory, that the saints will rise immortal, incorruptible, and be like the
angels in heaven. 1. They will greatly delight in the glorious state in
which they will rise. 2. They will greatly delight in Jesus, in whom, and
by whom, resurrection and immortality are brought to light; and 3. They
will delight greatly in beholding the blessed and reconciled countenance of
Jehovah, the Father, whom no eye of flesh can see. This is the difference
between the appearance of God to Israel on Mount Sinai, and the happy state
in which the saints will behold him in the resurrection. Glorious as the
scene on Sinai was, yet the Lord said to Israel, "You have seen no
(Heb.)( Temunah ), no manner of similitude," or likeness, or countenance;
but David speaks of the spiritual glory of the triumphant saints in the
resurrection, when they shall see Jehovah as he is, and rejoice in his
beatific presence for ever and ever.— Benjamin Weiss, in loc, 1858.
Verse 15. Everlasting life and salvation in heaven, is not a truth
revealed only by the gospel, but was well known, clearly revealed, and
firmly believed, by the saints of old. They had assurance of this, that
they should live with God for ever in glory. "When I awake, with thy
likeness." Psalm 17:15. "Thou wilt receive me to glory." Psalm 73:24.
"In thy presence is fulness of joy; at thy right hand there are pleasures
for evermore." Psalm 16:11. They looked for another country, whereof
Canaan was but a type and shadow, as the apostle shows in the epistle to the
Hebrews, chapter 11:16. They knew there was an eternal state of happiness
for the saints, as well as an eternal state of misery for the wicked; they
did believe this in those days.— Samuel Mather on the "Types," 1705.
HINTS TO THE VILLAGE PREACHER
Verse 1. The voice of Jesus—our Righteousness, and our own voice.
Work out the thought of both coming up to the ear of heaven, noting the
qualities of our prayer as indicated by the psalmist's language, such as
earnestness, perseverance, sincerity, etc.
Verse 2. "Let my sentence come forth from thy presence."
I. When it will come.
II. Who dare meet it now.
III. How to be among them.
Verse 3. "Thou hast proved mine heart." The metal, the furnace, the
refiner, etc.
Verse 3. "Thou hast visited me in the night."
I. Glorious visitor.
II. Favoured individual.
III. Peculiar season.
IV. Refreshing remembrance.
V. Practical result.
Verse 3 ( last sentence ). Transgressions of the lip, and how to avoid
them.
Verse 4. The highway and the by-paths. The world and sin. "The paths
of the destroyer" —a significant name for transgression.
Verse 5. "Hold up."
I. Who? God.
II. What? "My goings."
III. When? Present tense.
IV. Where? "In thy paths."
V. Why? "That my footsteps slip not."
Verse 5. Let me observe David and learn to pray as he prayed, "Hold up my
goings in thy paths, that my footsteps slip not."
I. See his course . He speaks of his "goings."
Religion does not allow a man to sit still. He speaks of his goings "in God's
paths." These are threefold.
(1). The path of his commands.
(2). The path of his ordinances.
(3). The path of his dispensations.
II. His concern respecting this course. It is the language of—
(1). Conviction;
(2). of apprehension;
(3). of weakness;
(4). of confidence.
— William Jay.
Verse 6. Two words , both great, though little, "call" and "hear." Two
persons, one little and the other great, "I," "Thee, O God." Two tenses:
past, "I have;" future, "Thou wilt." Two wonders, that we do not call
more, and that God hears such unworthy prayers.
Verse 7. ( first sentence ). See Exposition. A view of divine
lovingkindness desired.
Verse 7. "O thou," etc. God, the Saviour of believers.
Verse 8. Two most suggestive emblems of tenderness and care. Involving
in the one case living unity, as the eye with the body, and in the other,
loving relationship, as the bird and its young.
Verse 14. "Men of the world, which have their portion in this life."
Who they are? What they have? Where they have it? What next?
Verse 14. "Men which are thy hand." Providential control and use of
wicked men.
Verse 15. This is the language
(1). of a man whose mind is made
up; who has decided for himself; who does not suspend his conduct upon
the resolution of others.
(2). Of a man rising in life, and with great prospects before him.
(3). It is the language of a Jew.
Verse 15. The beholding of God's face signifies two things.
I. The enjoyment of his favour.
II. Intimate communions with him.— William Jay.
Verse 15. See "Spurgeon's Sermons," No. 25. Title, "The Hope of Future Bliss." Divisions.
I. The Spirit of this utterance.
II. The matter of it.
III. The contrast implied in it.
Verse 15. To see God and to be like him, the believer's desire.— J. Fawcett.