Psa 21:1-6 | TDavid | STEP | PSALM 21 OVERVIEW Subject . The title gives us but little information; it is simply, To the chief Musician, a Psalm of David. Probably written by David, sung by David, relating to David, and intended by David to refer in its fullest reach of meaning to David's Lord. It is evidently the fit companion of Psalm Twenty, and is in its proper position next to it. Psalm Twenty anticipates what this regards as realized. If we pray today for a benefit and receive it, we must, ere the sun goes down, praise God for that mercy, or we deserve to be denied the next time. It has been called David's triumphant song, and we may remember it as The Royal Triumphal Ode. "The king" is most prominent throughout, and we shall read it to true profit if our meditation of him shall be sweet while perusing it. We must crown him with the glory of our salvation; singing of his love, and praising his power, The next psalm will take us to the foot of the cross, this introduces us to the steps of the throne. Division . The division of the translators will answer every purpose. A thanksgiving for victory, . Confidence of further success, . EXPOSITION Verse 1 . The king shall joy in thy strength, O Lord. Jesus is a Royal Personage. The question, "Art thou a King then?" received a full answer from the Saviour's lips: "Thou sayest that I am a King. To this end was I born, and for this purpose came I into the world, that I might bear witness unto the truth." He is not merely a King, but the King; King over minds and hearts, reigning with a dominion of love, before which all other rule is but mere brute force. He was proclaimed King even on the cross, for there, indeed, to the eye of faith, he reigned as on a throne, blessing with more than imperial munificence the needy sons of earth. Jesus has wrought out the salvation of his people, but as a man he found his strength in Jehovah his God, to whom he addressed himself in prayer upon the lonely mountain's side, and in the garden's solitary gloom. That strength so abundantly given is here gratefully acknowledged, and made the subject of joy. The Man of Sorrows is now anointed with the oil of gladness above his fellows. Returned in triumph from the overthrow of all his foes, he offers his own rapturous Te Deum in the temple above, and joys in the power of the Lord. Herein let every subject of King Jesus imitate the King; let us lean upon Jehovah's strength, let us joy in it by unstaggering faith, let us exult in it in our thankful songs. Jesus not only has thus rejoiced, but he shall do so as he sees the power of divine grace bringing out from their sinful hiding places the purchase of his soul's travail; we also shall rejoice more and more as we learn by experience more and more fully the strength of the arm of our covenant God. Our weakness unstrings our harps, but his strength tunes them anew. If we cannot sing a note in honour of our own strength, we can at any rate rejoice in our omnipotent God. And in thy salvation how greatly shall he rejoice! Everything is ascribed to God; the source is thy strength and the stream is thy salvation. Jehovah planned and ordained it, works it and crowns it, and therefore it is his salvation. The joy here spoken of is described by a note of exclamation and a word of wonder: "how greatly!" The rejoicing of our risen Lord must, like his agony, be unutterable. If the mountains of his joy rise in proportion to the depth of the valleys of his grief, then his sacred bliss is high as the seventh heaven. For the joy which was set before him as he endured the cross, despising the shame, and now that joy daily grows, for he rests in his love and rejoices over his redeemed with singing, as in due order they are brought to find their salvation in his blood. Let us with our Lord rejoice in salvation, as coming from God, as coming to us, as extending itself to others, and as soon to encompass all lands. We need not be afraid of too much rejoicing in this respect; this solid foundation will well sustain the loftiest edifice of joy. The shoutings of the early methodists in the excitement of the joy were far more pardonable than our own lukewarmness. Our joy should have some sort of inexpressibleness in it. EXPLANATORY NOTES AND QUAINT SAYINGS Whole Psalm . The last Psalm was a litany before the king went forth to battle. This is apparently a Te Deum on his return. J. J. Stewart Perowne, B.D., in the "Book of Psalms: a New Translation, with Introduction and Notes," 1864. Whole Psalm . The prayer which the church offers up at the conclusion of the preceding Psalm now issues in a hymn of praise, the result of a believing view of the glory which is to follow, when Messiah's sufferings are ended. This is one of the beautiful songs of which we find many in Scripture, prepared by the Holy Spirit to awaken and enliven the hopes and expectations of the church while she waits for the Lord, and to give utterance to her joy at the time of his arrival. The theme is Messiah's exaltation and glory, and the time chosen for its delivery is just the moment when darkness covered the earth, and all nature seemed about to die with its expiring Lord. Scripture deals largely in contrasts. It seems to be suitable to the human mind to turn from one extreme to another. Man can endure any change, however violent and contradictory, but a long continuance, a sameness either of joy or sorrow, has a debilitating and depressing effect. R. H. Ryland. Whole Psalm . "After this I looked... and behold a throne was set in heaven, and one sat on the throne." . Such may be considered as the description of this Psalm, after the foregoing prayer. "He who in the preceding Psalm," says St. Jerome, "was prayed for as having taken the form of a servant, in this is King of kings, and Lord of lords." Isaac Williams. Whole Psalm . I am persuaded that there is not one who consents to the application of the preceding Psalm to Christ in his trouble, who will fail to recognise in this, Christ in his triumph. There he was in the dark valley -- the valley of Achor; now he is on the mount of Zion; there he was enduring sorrow and travail; now he remembers no more the anguish, for joy that a spiritual seed is born into the world; there he was beset with deadly enemies, who encompassed him on every side; but here he has entered upon that which is written in , "Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts: he put them to a perpetual reproach." Hamilton Verschoyle. Whole Psalm . As you have already observed in the heading of this Psalm, it is said to have been composed by David. He wrote of himself in the third person, and as the king. He penned the Psalm, not so much for his own use, as for his people's. It is, in fact, a national anthem, celebrating the majesty and glory of David, but ascribing both to God -- expressing confidence in David's future, but building that confidence upon God alone. Samuel Martin, in "Westminster Chapel Pulpit," 1860. Verse 1 . Thy strength ... thy salvation. So you have two words, "virtus and salus," strength and salvation. Note them well; for not virtus without salus, not salus without virtus, neither without the other is full, nor both without Tua Domine. In virtute is well, so it have in salute after it. For not in strength alone is there matter of joy, every way considered. No, not in God's strength, if it have not salvation behind it. Strength, not to smite us down, but strength to deliver; this is the joyful side. Now turn it the other way. As strength, if it end in salvation, is just cause for joy, so salvation, if it go with strength, makes joy yet more joyful; for it becomes a strong salvation, a mighty deliverance. Lancelot Andrews (Bishop), 1555-1626, in "Conspiracie of the Goweries." Verse 1 . In thy salvation how greatly shall he rejoice . Oh, it is good rejoicing in the strength of that arm which shall never wither, and in the shadow of those wings which shall never cast their feathers! In him that is not there yesterday and here today, but the same yesterday, today, and for ever! For as he is, so shall the joy be. Lancelot Andrews. HINTS FOR PASTORS AND LAYPERSONS Verse 1 . The joy of Jesus and of his people in the strength and salvation of God. Verse 1-2 . The doctrine of the resurrection of Jesus Christ contained in the text, may be considered under three heads: As an answer to prayer. His joy therein -- even in the resurrection. As a necessary appendage to this -- our own individual concern in his glory and in his joy. Hamilton Verschoyle.

Psalms 21:1-6

PSALM 21 OVERVIEW

Subject. The title gives us but little information; it is simply, To the chief Musician, a Psalm of David. Probably written by David, sung by David, relating to David, and intended by David to refer in its fullest reach of meaning to David's Lord. It is evidently the fit companion of Psalm Twenty, and is in its proper position next to it. Psalm Twenty anticipates what this regards as realized. If we pray today for a benefit and receive it, we must, ere the sun goes down, praise God for that mercy, or we deserve to be denied the next time. It has been called David's triumphant song, and we may remember it as The Royal Triumphal Ode. "The king" is most prominent throughout, and we shall read it to true profit if our meditation of him shall be sweet while perusing it. We must crown him with the glory of our salvation; singing of his love, and praising his power, The next psalm will take us to the foot of the cross, this introduces us to the steps of the throne.

Division. The division of the translators will answer every purpose. A thanksgiving for victory, Psalms 21:1-6. Confidence of further success, Psalms 21:7-13.

EXPOSITION

Verse 1. The king shall joy in thy strength, O Lord. Jesus is a Royal Personage. The question, "Art thou a King then?" received a full answer from the Saviour's lips: "Thou sayest that I am a King. To this end was I born, and for this purpose came I into the world, that I might bear witness unto the truth." He is not merely a King, but the King; King over minds and hearts, reigning with a dominion of love, before which all other rule is but mere brute force. He was proclaimed King even on the cross, for there, indeed, to the eye of faith, he reigned as on a throne, blessing with more than imperial munificence the needy sons of earth. Jesus has wrought out the salvation of his people, but as a man he found his strength in Jehovah his God, to whom he addressed himself in prayer upon the lonely mountain's side, and in the garden's solitary gloom. That strength so abundantly given is here gratefully acknowledged, and made the subject of joy. The Man of Sorrows is now anointed with the oil of gladness above his fellows. Returned in triumph from the overthrow of all his foes, he offers his own rapturous Te Deum in the temple above, and joys in the power of the Lord. Herein let every subject of King Jesus imitate the King; let us lean upon Jehovah's strength, let us joy in it by unstaggering faith, let us exult in it in our thankful songs. Jesus not only has thus rejoiced, but he shall do so as he sees the power of divine grace bringing out from their sinful hiding places the purchase of his soul's travail; we also shall rejoice more and more as we learn by experience more and more fully the strength of the arm of our covenant God. Our weakness unstrings our harps, but his strength tunes them anew. If we cannot sing a note in honour of our own strength, we can at any rate rejoice in our omnipotent God.

And in thy salvation how greatly shall he rejoice! Everything is ascribed to God; the source is thy strength and the stream is thy salvation. Jehovah planned and ordained it, works it and crowns it, and therefore it is his salvation. The joy here spoken of is described by a note of exclamation and a word of wonder: "how greatly!" The rejoicing of our risen Lord must, like his agony, be unutterable. If the mountains of his joy rise in proportion to the depth of the valleys of his grief, then his sacred bliss is high as the seventh heaven. For the joy which was set before him as he endured the cross, despising the shame, and now that joy daily grows, for he rests in his love and rejoices over his redeemed with singing, as in due order they are brought to find their salvation in his blood. Let us with our Lord rejoice in salvation, as coming from God, as coming to us, as extending itself to others, and as soon to encompass all lands. We need not be afraid of too much rejoicing in this respect; this solid foundation will well sustain the loftiest edifice of joy. The shoutings of the early methodists in the excitement of the joy were far more pardonable than our own lukewarmness. Our joy should have some sort of inexpressibleness in it.

EXPLANATORY NOTES AND QUAINT SAYINGS

Whole Psalm. The last Psalm was a litany before the king went forth to battle. This is apparently a Te Deum on his return. J. J. Stewart Perowne, B.D., in the "Book of Psalms: a New Translation, with Introduction and Notes," 1864.

Whole Psalm. The prayer which the church offers up at the conclusion of the preceding Psalm now issues in a hymn of praise, the result of a believing view of the glory which is to follow, when Messiah's sufferings are ended. This is one of the beautiful songs of which we find many in Scripture, prepared by the Holy Spirit to awaken and enliven the hopes and expectations of the church while she waits for the Lord, and to give utterance to her joy at the time of his arrival. The theme is Messiah's exaltation and glory, and the time chosen for its delivery is just the moment when darkness covered the earth, and all nature seemed about to die with its expiring Lord. Scripture deals largely in contrasts. It seems to be suitable to the human mind to turn from one extreme to another. Man can endure any change, however violent and contradictory, but a long continuance, a sameness either of joy or sorrow, has a debilitating and depressing effect. R. H. Ryland.

Whole Psalm. "After this I looked... and behold a throne was set in heaven, and one sat on the throne." Revelation 4:1-2. Such may be considered as the description of this Psalm, after the foregoing prayer. "He who in the preceding Psalm," says St. Jerome, "was prayed for as having taken the form of a servant, in this is King of kings, and Lord of lords." Isaac Williams.

Whole Psalm. I am persuaded that there is not one who consents to the application of the preceding Psalm to Christ in his trouble, who will fail to recognise in this, Christ in his triumph. There he was in the dark valley -- the valley of Achor; now he is on the mount of Zion; there he was enduring sorrow and travail; now he remembers no more the anguish, for joy that a spiritual seed is born into the world; there he was beset with deadly enemies, who encompassed him on every side; but here he has entered upon that which is written in Psalms 78:65-66, "Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts: he put them to a perpetual reproach." Hamilton Verschoyle.

Whole Psalm. As you have already observed in the heading of this Psalm, it is said to have been composed by David. He wrote of himself in the third person, and as the king. He penned the Psalm, not so much for his own use, as for his people's. It is, in fact, a national anthem, celebrating the majesty and glory of David, but ascribing both to God -- expressing confidence in David's future, but building that confidence upon God alone. Samuel Martin, in "Westminster Chapel Pulpit," 1860.

Verse 1. Thy strength... thy salvation. So you have two words, "virtus and salus," strength and salvation. Note them well; for not virtus without salus, not salus without virtus, neither without the other is full, nor both without Tua Domine. In virtute is well, so it have in salute after it. For not in strength alone is there matter of joy, every way considered. No, not in God's strength, if it have not salvation behind it. Strength, not to smite us down, but strength to deliver; this is the joyful side. Now turn it the other way. As strength, if it end in salvation, is just cause for joy, so salvation, if it go with strength, makes joy yet more joyful; for it becomes a strong salvation, a mighty deliverance. Lancelot Andrews (Bishop), 1555-1626, in "Conspiracie of the Goweries."

Verse 1. In thy salvation how greatly shall he rejoice. Oh, it is good rejoicing in the strength of that arm which shall never wither, and in the shadow of those wings which shall never cast their feathers! In him that is not there yesterday and here today, but the same yesterday, today, and for ever! For as he is, so shall the joy be. Lancelot Andrews.

HINTS FOR PASTORS AND LAYPERSONS

Verse 1. The joy of Jesus and of his people in the strength and salvation of God.

Verse 1-2. The doctrine of the resurrection of Jesus Christ contained in the text, may be considered under three heads:

Hamilton Verschoyle.

EXPOSITION

Thou hast given him his heart's desire. That desire he ardently pursued when he was on earth, both by his prayer, his actions, and his suffering; he manifested that his heart longed to redeem his people, and now in heaven he has his desire granted him, for he sees his beloved coming to be with him where he is. The desires of the Lord Jesus were from his heart, and the Lord heard them; if our hearts are right with God, he will in our case also "fulfil the desires of them that fear him."

And hast not withholden the request of his lips. What is in the well of the heart is sure to come up in the bucket of the lips, and those are the only true prayers where the heart's desire is first, and the lip's request follows after. Jesus prayed vocally as well as mentally; speech is a great assistance to thought. Some of us feel that even when alone we find it easier to collect our thoughts when we can pray aloud. The requests of the Saviour were not withheld. He was and still is a prevailing Pleader. Our Advocate on high returns not empty from the throne of grace. He asked for his elect in the eternal council chamber, he asked for blessings for them here, he asked for glory for them hereafter, and his requests have speeded. He is ready to ask for us at the mercyseat. Have we not at this hour some desire to send up to his Father by him? Let us not be slack to use our willing, loving, all prevailing Intercessor.

Selah. Here a pause is very properly inserted that we may admire the blessed success of the king's prayers, and that we may prepare our own requests which may be presented through him. If we had a few more quiet rests, a few more Selahs in our public worship, it might be profitable.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 2. Thou hast given him the desire of his soul. He desired to eat the passover, and to lay down his life when he would, and again when he would to take it; and thou hast given it to him. And hast not deprived him of the good pleasure of his lips. "My peace," saith he, "I leave with you;" and it was done. Augustine, in loc.

Verse 2. (first clause). Good men are sure to have out their prayers either in money, or in money's worth, as they say -- in that very thing, or a better. John Trapp.

Verse 2. Selah. See pages 25,29,38,345.

HINTS FOR PASTORS AND LAYPERSONS

Verse 1-2. The doctrine of the resurrection of Jesus Christ contained in the text, may be considered under three heads:

Verse 2. The successful Advocate.

EXPOSITION

Verse 3. For thou preventest him with the blessings of goodness. The word prevent formerly signified to precede or go before, and assuredly Jehovah preceded his Son with blessings. Before he died saints were saved by the anticipated merit of his death, before he came believers saw his day and were glad, and he himself had his delights with the sons of men. The Father is so willing to give blessings through his Son, that instead of his being constrained to bestow his grace, he outstrips the Mediatorial march of mercy. "I say not that I will pray the Father for you, for the Father himself loveth you." Before Jesus calls the Father answers, and while he is yet speaking he hears. Mercies may be bought with blood, but they are also freely given. The love of Jehovah is not caused by the Redeemer's sacrifice, but that love, with its blessings of goodness, preceded the great atonement, and provided it for our salvation. Reader, it will be a happy thing for thee if, like thy Lord, thou canst see both providence and grace preceding thee, forestalling thy needs, and preparing thy path. Mercy, in the case of many of us, ran before our desires and prayers, and it ever outruns our endeavours and expectancies, and even our hopes are left to lag behind. Prevenient grace deserves a song; we may make one out of this sentence; let us try. All our mercies are to be viewed as "blessings;" gifts of a blessed God, meant to make us blessed; they are "blessings of goodness", not of merit, but of free favour; and they come to us in a preventing way, a way of prudent foresight, such as only preventing love could have arranged. In this light the verse is itself a sonnet!

Thou settest a crown of pure gold on his head. Jesus wore the thorn crown, but now wears the glory crown. It is a "crown", indicating royal nature, imperial power, deserved honour, glorious conquest, and divine government. The crown is of the richest, rarest, most resplendent, and most lasting order -- "gold," and that gold of the most refined and valuable sort, "pure gold", to indicate the excellence of his dominion. This crown is set upon his head most firmly, and whereas other monarchs find their diadems fitting loosely, his is fixed so that no power can move it, for Jehovah himself has set it upon his brow. Napoleon crowned himself, but Jehovah crowned the Lord Jesus; the empire of the one melted in an hour, but the other has an abiding dominion. Some versions read, "a crown of precious stones;" this may remind us of those beloved ones who shall be as jewels in his crown, of whom he has said, "They shall be mine in the day when I make up my jewels." May we be set in the golden circlet of the Redeemer's glory, and adorn his head for ever!

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 3. For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head. The Son of God could not be more ready to ask for the blessings of the divine goodness, than the Father was to give them; and his disposition is the same towards all his adopted sons. Christ, as King and Priest, weareth a crown of glory, represented by the purest and most resplendent of metals -- gold. He is pleased to esteem his saints, excelling in different virtues, as the rubies, the sapphires, and the emeralds, which grace and adorn that crown. Who would not be ambitious of obtaining a place therein? George Horne.

Verse 3. Thou hast prevented him with the blessings of goodness. As if he should say, "Lord, I never asked for a kingdom, I never thought of a kingdom, but thou hast prevented me with the blessings of thy goodness."... From whence I take up this note or doctrine, that it is a sweet thing and worthy of all our thankful acknowledgments, to be prevented with the blessings of God's goodness, or God's good blessings... It is no new thing for God to walk in a way of preventing love and mercy with the children of men. Thus he hath always dealt, doth deal, and will deal; thus he hath always dealt with the world, with the nations of the world, with great towns and places, with families, and with particular souls... As for particular souls, you know how it was with Matthew the publican, sitting at the receipt of custom. "Come and follow me," says Christ; preventing of him. And you know how it was with Paul: "I was a blasphemer, and I was a persecutor, but I obtained mercy." How so? Did he seek it first? "No," says he, "I went breathing out threatenings against the people of God, and God met me, and unhorsed me; God prevented me with his grace and mercy." Thus Paul. And pray tell me what do you think of that whole chapter of Luke -- the fifteenth? There are three parables: the parable of the lost groat, of the lost sheep, and of the lost son. The woman lost her groat, and swept to find it; but did the groat make first toward the woman, or the woman make after the groat first? The shepherd lost his sheep, but did the sheep make first after the shepherd, or the shepherd after the sheep? Indeed, it is said concerning the lost son, that he first takes up a resolution, "I will return home to my father," but when his father saw him afar off, he ran and met him, and embraced him, and welcomed him home. Why? But to show that the work of grace and mercy shall be all along carried on in a way of preventing love. Condensed from William Bridge, 1600-1670.

Verse 3. For thou hast prevented him with the blessings of sweetness. Because he had first quaffed the blessings of thy sweetness, the gall of our sins did not hurt him. Augustine.

Verse 3. Thou preventest him. The word "prevent" is now generally used to represent the idea of hindrance. "Thou preventest him", would mean commonly, "You hinder him." But here the word "prevent" means to go before. Thou goest before him with the blessings of thy goodness as a pioneer, to make crooked ways straight, and rough places smooth; or, as one who strews flowers in the path of another, to render the way beautiful to the eye and pleasant to the tread. Samuel Martin.

Verse 3. (first clause). The text is an acknowledgment of God's goodness. God has anticipated David's wants; and he writes, Thou preventest -- thou goest before him -- with goodness. The words blessings of goodness suggest that God's gifts are God's love embodied and expressed. And this greatly enhances the value of our blessings -- that they are cups as full of God and of God's kindness as of happiness and blessedness. Samuel Martin.

Verse 3. (first clause). A large portion of our blessing is given us before our asking or seeking. Existence, reason, intellect, a birth in a Christian land, the calling of our nation to the knowledge of Christ, and Christ himself, with many other things, are unsought bestowed on men, as was David's right to the throne on him. No one ever asked for a Saviour till God of his own motion promised "the seed of the woman." William S. Plumer.

Verse 3. Thou settest a crown of pure gold on his head. Christ may be said to have a fourfold glory, or crown.

Verse 3. The crown of pure gold has respect to his exaltation at the right hand of God, where he is crowned with glory and honour, and this "crown" being of "pure gold", denotes the purity, glory, solidity, and perpetuity of his kingdom. John Gill.

HINTS FOR PASTORS AND LAYPERSONS

Verse 3. (first clause). Preventing mercies.

Verse 3. (first clause). GOD GOING BEFORE US, or God's anticipation of our necessities by his merciful dispensations. God prevents us with the blessings of his goodness:

Verse 3. (second clause). Jesus crowned.

EXPOSITION

Verse 4. He asked life of thee, and thou gavest it him, even length of days for ever and ever. The first words may suit King David, but the length of days for ever and ever can only refer to the King Messiah. Jesus, as man, prayed for resurrection and he received it, and now possesses it in immortality. He died once, but being raised from the dead he dieth no more. "Because I live, ye shall live also," is the delightful intimation which the Saviour gives us, that we are partakers of his eternal life. We had never found this jewel, if he had not rolled away the stone which covered it.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 4. He asked life of thee, and thou gavest it him, even length of days for ever and ever. The glory of God is concerned in Christ's living for ever --

Verse 4. He asked life of thee, and thou gavest it him. He asked a resurrection, saying, "Father, glorify thy Son;" and thou gavest it him. Length of days for ever and ever. The prolonged ages of this world which the church was to have, and after them an eternity, world without end. Augustine.

Verse 4. He asked life of thee, etc. Thus God is better to his people than their prayers; and when they ask but one blessing, he answereth them as Naaman did Gehazi, with, Nay, take two. Hezekiah asked but one life, and God gave him fifteen years, which we reckon at two lives and more. He giveth liberally and like himself; as great Alexander did when he gave the poor beggar a city; and when he sent his schoolmaster a ship full of frankincense, and bade him sacrifice freely. John Trapp.

Verse 4-8. If David had before been without the symbol of his royal dignity, namely, the diadem, he was the more justified in praising the goodness of God, which had now transferred it from the head of an enemy to his own. Augustus F. Tholuck.

HINTS FOR PASTORS AND LAYPERSONS

Verse 4. Jesus ever living.

EXPOSITION

Verse 5. His glory is great in thy salvation. Immanuel bears the palm; he once bore the cross. The Father has glorified the Son, so that there is no glory like unto that which surrounds him. See his person as it is described by John in the Revelation; see his dominion as it stretches from sea to sea; see his splendour as he is revealed in flaming fire. Lord, who is like unto thee? Solomon in all his glory could not be compared with thee, thou once despised Man of Nazareth! Mark, reader: salvation is ascribed to God; and thus the Son, as our Saviour, magnifies his Father; but the Son's glory is also greatly seen, for the Father glorifies his Son.

Honour and majesty hast thou laid upon him. Parkhurst reads, "splendour and beauty." These are put upon Jesus as chains of gold, and stars and tokens of honour are placed upon princes and great men. As the wood of the tabernacle was overlaid with pure gold, so is Jesus covered with glory and honour. If there be a far more exceeding and eternal weight of glory for his humble followers, what must there be for our Lord himself? The whole weight of sin was laid upon him; it is but meet that the full measure of the glory of bearing it away should be laid upon the same beloved person. A glory commensurate with his shame he must and will receive, for well has he earned it. It is not possible for us to honour Jesus too much; what our God delights to do, we may certainly do to our utmost. Oh for new crowns for the lofty brow which once was marred with thorns! "Let him be crowned with majesty

Who bowed his head to death, And be his honours sounded high By all things that have breath."

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 5. His glory is great in thy salvation. I remember one dying, and hearing some discourse of Jesus Christ; "Oh," said she, "speak more of this -- let me hear more of this -- be not weary of telling his praise; I long to see him, how should I but long to hear of him?" Surely I cannot say too much of Jesus Christ. On this blessed subject no man can possibly hyperbolise. Had I the tongues of men and angels, I could never fully set forth Christ. It involves an eternal contradiction, that the creature can see to the bottom of the Creator. Suppose all the sands on the seashore, all the flowers, herbs, leaves, twigs of trees in woods and forests, all the stars of heaven, were all rational creatures; and had they that wisdom and tongues of angels to speak of the loveliness, beauty, glory, and excellency of Christ, as gone to heaven, and sitting at the right hand of his Father, they would, in all their expressions, stay millions of miles on this side Jesus Christ. Oh, the loveliness, beauty, and glory of his countenance! Can I speak, or you hear of such a Christ? And are we not all in a burning love, in a seraphical love, or at least in a conjugal love? O my heart, how is it thou art not love sick? How is it thou dost not charge the daughters of Jerusalem as the spouse did: "I charge you, O daughters of Jerusalem, if ye find my beloved, that ye shall tell him, that I am sick of love." Song of Solomon 5:8. Isaac Ambrose.

Verse 5. Honour and majesty hast thou laid upon him. If it be demanded whether Christ were exalted unto his glory and dignity, according to both his natures, both his Godhead and his manhood, I answer, according to both. According to his Godhead, not as it is considered in itself, but inasmuch as his Godhead, which from his birth unto his death did little show itself, after his resurrection was made manifest in his manhood; for, as the apostle saith (Romans 1:4), "He was declared mightily to be the Son of God by the resurrection from the dead," even by the resurrection and after his resurrection from the dead, he which was thought only to be man, was most plainly manifested likewise to be God. Now, as touching his manhood, he was therein exalted unto highest majesty in the heavenly places, not only shaking off all infirmities of man's nature, but also being beautified and adorned with all qualities of glory, both in his soul and in his body, yet so that he still retaineth the properties of a true body, for even as he was man, he was set at the right hand of the Father, to rule and reign over all, till all his enemies be destroyed, and put under his feet. To knit up all in a word, Christ, God and man, after his resurrection, was crowned with glory and honour, even such as plainly showed him to be God, and was set on the throne of God, there to rule and reign as sovereign Lord and King, till he come in the clouds to judge both quick and dead. Here, then, is both matter of comfort and consolation unto the godly, and likewise for fear and astonishment unto the wicked and ungodly.

Henry Airway, 1560-1616.

Verse 5. (last clause). Christ was "a man of sorrows" on earth, but he is full of joy in heaven. He that "wipes away all tears from the eyes of his people," surely has none in his own. There was a joy set before him before he suffered, and doubtless it was given him, when he sat down at God's right hand. We may take the latter to be an actual donation of the former; the joy he had in prospect when he suffered he had in possession when he came to his throne. This is the time of his receiving the Father's public approbation, and the tokens of his love, before the whole heavenly assembly, which must be matter of great joy to him who so much valued and delighted in his Father's love. John Hurrion, 1675-1731.

Verse 5. Happy he who hath a bone, or an arm, to put the crown upon the head of our highest King, whose chariot is paved with love. Were there ten thousand millions of heavens created above these highest heavens, and again as many above them, and as many above them, till angels were wearied with counting, it were but too low a seat to fix the princely throne of that Lord Jesus (whose ye are) above them all. Samuel Rutherford.

HINTS FOR PASTORS AND LAYPERSONS

Verse 5. The glory of the Mediator.

EXPOSITION

Verse 6. For thou hast made him most blessed for ever. He is most blessed in himself, for he is God over all, blessed for ever; but this relates to him as our Mediator, in which capacity blessedness is given to him as a reward. The margin has it, thou hast set him to be blessings; he is an overflowing wellspring of blessings to others, a sun filling the universe with light. According as the Lord sware unto Abraham, the promised seed is an everlasting source of blessings to all the nations of the earth. He is set for this, ordained, appointed, made incarnate with this very design, that he may bless the sons of men. Oh that sinners had sense enough to use the Saviour for that end to which he is ordained, viz., to be a Saviour to lost and guilty souls.

Thou hast made him exceeding glad with thy countenance. He who is a blessing to others cannot but be glad himself; the unbounded good doing of Jesus ensures him unlimited joy. The loving favour of his Father, the countenance of God, gives Jesus exceeding joy. This is the purest stream to drink of, and Jesus chooses no other. His joy is full. Its source is divine. Its continuance is eternal. Its degree exceeding all bounds. The countenance of God makes the Prince of Heaven glad; how ought we to seek it, and how careful should we be lest we should provoke him by our sins to hide his face from us! Our anticipations may cheerfully fly forward to the hour when the joy of our Lord shall be shed abroad on all the saints, and the countenance of Jehovah shall shine upon all the blood bought. So shall we "enter into the joy of our Lord."

So far all has been "the shout of them that triumph, the song of them that feast." Let us shout and sing with them, for Jesus is our King, and in his triumphs we share a part.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 6. Thou hast made him exceeding glad: literally, "brightened him," possibly in allusion to the brightness of Moses' face. Dalman Hapstone, M.A., in "The Ancient Psalms... A Literal Translation and Notes," etc., 1867.

Verse 6. Thou hast made him exceeding glad with thy countenance. Though this be metamorphically used for favour, yet is the speech not all metaphor, and that well experienced Christians will tell you. Zachary Bogan, in "The Mirth of a Christian Life," 1653.

Verse 6. (first clause). Literally, as in the Bible marginal translation, "Thou hast set him to be blessings for ever." Most truly said of the King in whom all the nations of the earth were to be blessed. Richard Mant.

HINTS FOR PASTORS AND LAYPERSONS

Verse 6. The blessedness of Jesus.