we but weigh man's pain with his payment, his crosses with his
mercies, his miseries with his pleasures, we should then see that
there is nothing got by the bargain, and conclude, "Vanity of
vanities, all is vanity." Chrysostom said once, "That if he were the
fittest in the world to preach a sermon to the whole world, gathered
together in one congregation, and had some high mountain for his
pulpit, from whence he might have a prospect of all the world in his
view, and were furnished with a voice of brass, a voice as loud as
the trumpets of the archangel, that all the world might hear him, he
would choose to preach upon no other text than that in the Psalms, O
mortal men, 'How long will ye love vanity, and follow after
leasing?'" Thomas Brooks, 1608-1680.
Verse 2. "Love vanity." Men's affections are according
to their principles; and every one loves that most without him
which is most suitable to somewhat within him: liking is
founded in likeness , and has therefore that word put upon it.
It is so in whatsoever we can imagine; whether in temporals or
spirituals, as to the things of this life, or of a better. Men's love
is according to some working and impression upon their own spirits.
And so it is here in the point of vanity; those which are vain
persons, they delight in vain things; as children, they love such
matters as are most agreeable to their childish dispositions, and as
do suit them in that particular. Out of the heart comes all kind of
evil. Thomas Horton, 1675.
Verse 3. "The Lord hath set apart him that is godly for
himself." When God chooseth a man, he chooseth him for himself;
for himself to converse with, to communicate himself unto him as a
friend, a companion, and his delight. Now, it is holiness that makes
us fit to live with the holy God for ever, since without it we cannot
see him (Hebrews 12:14), which is God's main aim, and more than our
being his children; as one must be supposed a man, one of mankind,
having a soul reasonable, ere we can suppose him capable of adoption,
or to be another man's heir. As therefore it was the main first
design in God's eye, before the consideration of our happiness, let
it be so in ours. Thomas Goodwin, 1600-1679.
Verse 3. What rare persons the godly are: "The righteous is
more excellent than his neighbour." Proverbs 12:26. As the flower of
the sun, as the wine of Lebanon, as the sparkling upon Aaron's
breastplate, such is the orient splendour of a person embellished
with godliness. . . . . . . The godly are precious, therefore they
are set apart for God, "Know that the Lord hath set apart him that
is godly for himself." We set apart things that are precious; the
godly are set apart as God's peculiar treasure (Psalm 135:4); as his
garden of delight (Canticles 4:12); as his royal diadem (Isaiah
43:3); the godly are the excellent of the earth (Psalm 16:3);
comparable to fine gold (Lamentations 4:2); double refined (Zechariah
13:9). They are the glory of the creation. (Isaiah 46:13). Origen
compares the saints to sapphires and crystals: God calls them jewels
(Malachi 3:17). Thomas Watson.
Verse 3. "The Lord will hear when I call unto him." Let
us remember that the experience of one of the saints concerning the
verity of God's promises, and of the certainty of the written
privileges of the Lord's people, is a sufficient proof of the right
which all his children have to the same mercies, and a ground of hope
that they also shall partake of them in their times of need. David
Dickson, 1653.
Verse 4. "Stand in awe and sin not." Jehovah is a name
of great power and efficacy, a name that hath in it five vowels,
without which no language can be expressed; a name that hath in it
also three syllables, to signify the Trinity of persons, the eternity
of God, One in Three and Three in One; a name of such dread and
reverence amongst the Jews, that they tremble to name it, and
therefore they use the name Adonai (Lord) in all their
devotions. And thus ought every one to "stand in awe, and sin
not," by taking the name of God in vain; but to sing praise, and
honour, to remember, to declare, to exalt, to praise and bless it;
for holy and reverend, only worthy and excellent is his name.
Rayment, 1630.
Verse 4. "Commune with your own heart." The language is
similar to that which we use when we say, "Consult your better
judgment," or "Take counsel of your own good sense." Albert
Barnes, in loc.
Verse 4. If thou wouldst exercise thyself to godliness in
solitude, accustom thyself to soliloquies, I mean to conference with
thyself. He needs never be idle that hath so much business to do with
his own soul. It was a famous answer which Antisthenes gave when he
was asked what fruit he reaped by all his studies. By them, saith he,
I have learned both to live and talk with myself. Soliloquies are the
best disputes; every good man is best company for himself of all the
creatures. Holy David enjoineth this to others, "Commune with your
own hearts upon your bed, and be still." "Commune with your own
hearts;" when ye have none to speak with, talk to yourselves. Ask
yourselves for what end ye were made, what lives ye have led, what
times ye have lost, what love ye have abused, what wrath ye have
deserved. Call yourselves to a reckoning, how ye have improved your
talents, how true or false ye have been to your trust, what provision
ye have laid in for an hour of death, what preparation ye have made
for a great day of account. "Upon your beds." Secrecy is the
best opportunity for this duty. The silent night is a good time for
this speech. When we have no outward objects to disturb us, and to
call our eyes, as the fools' eyes are always, to the ends of the
earth; then our eyes, as the eyes of the wise, may be in our heads;
and then our minds, like the windows in Solomon's temple, may be
broad inwards. The most successful searches have been made in the
night season; the soul is then wholly shut up in the earthly house of
the body, and hath no visits from strangers to disquiet its thoughts.
Physicians have judged dreams a probable sign whereby they might find
out the distempers of the body. Surely, then, the bed is no bad place
to examine and search into the state of the soul. "And be
still." Self-communion will much help to curb your headstrong,
ungodly passions. Serious consideration, like the casting up of earth
amongst bees, will allay inordinate affections when they are full of
fury, and make such a hideous noise. Though sensual appetites and
unruly desires are, as the people of Ephesus, in an uproar, pleading
for their former privilege, and expecting their wonted provisions, as
in the days of their predominancy, if conscience use its authority,
commanding them in God's name, whose officer it is, to keep the
king's peace, and argue it with them, as the town-clerk of Ephesus,
"We are in danger to be called in question for this day's uproar,
there being no cause whereby we may give an account of this day's
concourse;" all is frequently by this means hushed, and the tumult
appeased without any further mischief. George Swinnock, 1627 -
1673.
Verse 4. "Commune with your own heart upon your bed, and be
still." When we are most retired from the world, then we are most
fit to have, and usually have, most communion with God. If a man
would but abridge himself of sleep, and wake with holy thoughts, when
deep sleep falleth upon sorrowful labouring men, he might be
entertained with visions from God, though not such visions as Eliphaz
and others of the saints have had, yet visions he might have. Every
time God communicates himself to the soul, there is a vision of love,
or mercy, or power, somewhat of God in his nature, or in his will, is
showed unto us. David shows us divine work when we go to rest. The
bed is not all for sleep: "Commune with your own heart upon your
bed, and be still." Be still or quiet, and then commune with your
hearts; and if you will commune with your hearts, God will come and
commune with your hearts, too, his Spirit will give you a loving
visit and visions of his love. Joseph Caryl.
Verse 4. "Stand in awe."
With sacred awe pronounce his name,
Whom words nor thoughts can reach.
John Needham,
1768.
Verse 6. Where Christ reveals himself there is satisfaction in
the slenderest portion, and without Christ there is emptiness in the
greatest fullness. Alexander Grosse, on enjoying Christ,
1632.
Verse 6. "Many," said David. "ask who will shew us any
good?" meaning riches, and honour, and pleasure, which are not
good. But when he came to godliness itself, he leaves out
"many," and prayeth in his own person, "Lord, lift thou up
the light of thy countenance upon us;" as if none would join with
him. Henry Smith.
Verse 6. "Who will shew us any good?" This is not a
fair translation. The word any is not in the text, nor
anything equivalent to it; and not a few have quoted it , and
preached upon the text, placing the principal emphasis upon this
illegitimate. The place is sufficiently emphatic. There are
multitudes who say, Who will shew us good? Man wants
good; he hates evil as evil, because he has pain,
suffering , and death through it; and he wishes to find
that supreme good which will content his heart, and save him
from evil. But men mistake this good. They look for a good that is to
gratify their passions; they have no notion of any happiness
that does not come to them through the medium of their senses .
Therefore they reject spiritual good , and they reject the
Supreme God, by whom alone all the powers of the soul of man can be
gratified. Adam Clarke.
Verse 6. "Lift thou up," etc. This was the blessing of
the high priest and is the heritage of all the saints. It includes
reconciliation, assurance, communion, benediction, in a word, the
fulness of God. Oh, to be filled therewith! C. H. S.
Verses 6, 7. Lest riches should be accounted evil in
themselves, God sometimes gives them to the righteous; and lest they
should be considered as the chief good , he frequently bestows
them on the wicked. But they are more generally the portion of his
enemies than his friends. Alas! what is it to receive and not be
received? to have none other dews of blessing than such as shall be
followed by showers of brimstone? We may compass ourselves with
sparks of security, and afterwards be secrures in eternal misery.
This world is a floating island, and so sure as we cast anchor
upon it, we shall be carried away by it. God, and all
that he has made, is not more than God without anything that he has
made. He can never want treasure who has such a golden mine.
He is enough without the creature, but the creature is
not anything without him. It is, therefore, better to enjoy him
without anything else, than to enjoy everything else without him. It
is better to be a wooden vessel filled with wine, than a golden one
filled with water. William Secker's Nonsuch Professor,
1660.