◄ Psalm 42:7 ►














Pulpit Commentary Homiletics
"the Hill Mizar."
Psalm 42:6
W. Forsyth
Association is a potent factor in life. Here it may have worked by contrast. "Mizar," as a little hill, may have called to the mind of David, in exile, the mountains of Judah, and the far-off land of his fathers and his God. We may take "Mizar" to illustrate -

I. THE CHANGES OF LIFE. As with David, so with us, changes come. We may have rest or be compelled to wander. We may have the joys of home or we may be doomed to solitude and to exile. Wherever we are, let us "remember" God (Psalm 56:8; Daniel 9:3, 4).

II. THE RESTING-PLACES OF LIFE. We may be weary and sad, but God is able to give us comfort. Seated on some "Mizar," we may rest and be thankful. Looking back, there is much to awaken, not only our penitence, but our praise. Looking on, there is much to inspire us with hope. There are heights before us to be won. Let us press on with renewed courage.

III. THE SACRED MEMORIES OF LIFE. The noblest and most inspiring associations are those connected with God. Jacob had Bethel, Moses had the burning bush, Daniel the lions' den. So we too may have our holy places, to remember with gratitude and love and hope. The thought of what God has been to us leads us to remember what we should be to God. Past kindnesses and deliverances assure us of continued favour. Let us walk worthy of our high calling.

IV. THE UNDYING HOPES OF LIFE. Whatever happens, God is with us. He does not change. His purposes and his love are the same now as in the past. From our "Mizar" let us say, "I will remember thee." Thus "Mizar" may he to us as "the Delectable Mountains" to the pilgrims, and though it be little in itself, by faith it may enable us to gaze upon the way before us with hope, and to gain glimpses of the glorious land which, though far off, is yet near, where we shall see the King in his beauty, and serve him in love for ever and ever.

"Not backward are our glances bent, But onward to our Father's house." W.F.

Biblical Illustrator
Deep calleth unto deep at the noise of thy waterspouts: all Thy waves and Thy billows are gone over me.
Psalm 42:7
The call of the universe
J. H. Ecob, D. D.
I have long wanted some one whose soul hears to write a poem on this subject, the call of the sea. It has for years been a fancy of mine that the great mysterious, multitudinous voice of the sea is just a composite of all the sounds of the world which have been brought down to it by all the rivers in their courses through the lands. You will hear the tinkle and drip of pellucid springs hidden deep in remote hill countries; the rattling laughter of summer streams that have caught up on their way the rustling of leaves and sedges, the piping of birds, the lowing of cattle, the shouts and merry-making of children, the great commingled murmur of manifold labour. All these the vast world-embracing sea has taken in and blended, and harmonized into its own eternal call. It is deep calling unto deep, the soul of the sea to the soul of the man. How wonderful is this interchange, this give and take, in God's world which binds all things into one common life! We are often tempted to forget that we belong to the universe, that we are part and parcel of its great interchanges, its system of give and take, that the little pulse of our life is quite as essential as the heart-beat of the world or the circulation of the stars. The sea has its countless veins and arteries through all the lands; it is no less true that even our little hidden spring in the lonely old pasture times its small pulse by the heart of the sea. When we leave all these pictures and suggestions of the physical universe and push back into the depths of the unseen and spiritual universe, we may be sure that the same law holds. We will see, first of all, that the spiritual universe is just as vast and complicated in magnitude and structure as is the physical universe. Every smallest, most hidden soul is one with the great central life. It gives and takes with that eternal source. The call of the spiritual universe finds its way into all remotest solitudes.

I. CONSIDER HOW THE SOUL IS CALLED AND LURED BY THE UNIVERSE OF THOUGHT. I remember well the shock with which I entered the nursery, strewn with toys, and for the first time found its little inmate curled up in the window-seat, lost, absorbed in a book. The same thought came to me as at the spring. What I has this little soul started for the sea? I felt a momentary pang of jealousy that the great invisible powers of thought had sent their irresistible call to the heart of my little child. Then I thought, this young soul is one with that unseen universe. It is only claiming its own. It is simply the deep calling to the deep. After that first call, how we hurry outward, away from things to thoughts. How swiftly are we borne onward into realm after realm in our-unseen universe of thought — poetry, prophecy, vision, religion, science, philosophy, art, government. In our universe of thought we have already entered into life eternal, when "time shall be no more" and where "death is swallowed up in victory."

II. THE SAME DEEP, IRRESISTIBLE CALL DRAWS US INTO THE UNIVERSE OF LOVE. We begin life not only immersed in things, but in self-interest. The little child, like the young bird in the nest, is wholly self-centred, expecting, demanding that all things shall be brought to it. But the kingdom of love lives round about the young child as surely as the kingdom of the air lies round about the young bird in the nest. The one utters as sure a call to the soul as the other to the wing, "Come, come, here is your destiny, your kingdom!" The soul without love in this world is as crippled and helpless as the bird with broken wing. How the kingdom of love opens to us, realm after realm, luring us on! I We say it easily, "love is the greatest thing in the world"; then in the next breath we declare that selfishness is the mainspring of all the practical affairs of life. No, no. The greatest does not so easily give up its kingdom. Gravitation does not let go its hold upon the planet because the thistledown floats in summer heavens. The self-regarding life is self-centred. Its motion is centripetal, inward upon itself, to loneliness, bitterness, despair. The unselfish life, the love-life, is ever centrifugal, outward, outward into constantly widening circles. The activities of the world are under the vital impulsions and inspirations of good-will, good-fellowship, truth, love. You can no more reverse this Divine order of brotherhood among men than you can reverse the movement of the stars. How old is love? Old as the human heart, old as God; "for God is love, and he who loveth is born of God and knoweth God." How common is love? Common as breathing and heart-beat. "His kingdom ruleth over all." Consider likewise with what consuming passion men have loved liberty, throwing their lives a willing sacrifice upon her recking altars. How have men loved truth and justice and righteousness! Out of the depths of the human soul has gone a true answer to the deep call of the invisible universe, its destiny and its home.

III. ANOTHER CALL FROM THE SPIRITUAL UNIVERSE IS TO THE REALM OF SORROW, We are not good for much until our hearts are broken. Sorrow cleanses our vision of misty humours, restores our spiritual myopia, so that we get a clear long-range outlook upon the verities, the imperishable substances of the inner life. He has lived poorly who has come to mature years and has not been touched by world-pain. No debonair, smug, optimistic Christ need come to this world. Unless the deep cry of humanity has found the deeps in His soul, let Him stay in His comfortable heaven.

IV. AT LAST, THE VOICE THAT SOUNDS THE FINAL DEPTH OF OUR BEING IS THE CALL OF DEATH. Out of the unseen and eternal the secret message arrives, "Come! Come! Away from all things visible." Your hour is at hand. You must be away to your destiny and home. Then you will know what it is to be alone with death; alone, yet not alone, for out of the depths of the spirit goes up the cry, "Whom have I in heaven but Thee?" and out of t,he eternal depths falls the answer, swift and true, "Because I live, ye shall live also." It is not the answer of the universe. For you, in that hour, there is no universe. It is the answer of the eternal Father-heart to the cry of the child-heart, deep to deep, soul to soul. Oh, friends, believe me, we are not the children of houses and streets and shops and markets and offices. We are the children of our Father's universe.

(J. H. Ecob, D. D.)

Deep calling unto deep
Bishop Phillips Brooks.
"Deep calleth unto deep." It is the profound responsiveness of life which those words utter — the responsiveness of the world and the human nature which inhabits it to one another. How clear they are, and how they call and answer to each other — the world and man! It may be in the region of thought or in the region of action; it may be a great problem awakening the profoundest intelligence, and saying, "Come, find my solution," or it may be a great task summoning the active powers, and saying, "Come, do me"; it may be in an excitement and a tumult which shakes the nature through and through, or it may be in a serene and open calmness which means more than any tumult. The form is nothing; the substance of the experience is everything. "Deep calleth unto deep." It is a great inspiring spectacle when this is seen taking place in a young man's life. There is a beautiful exhilaration in it. The mysterious world lifts up its voice and asks its old unanswered questions problems which have puzzled all the generations which have come and gone, lo! they are not dead. They are still alive. All that is most serious and earnest in him tells him that their answers must be somewhere. Perhaps he can find what all who have gone before have failed to find. So the best which the young man is leaps to wrestle with the hardest which the world can show; so deep answereth to deep. At the other end of life the same thing comes, only in another way. When the great shadow of the earth lies on the old man's soul, and the light of the life beyond is gathering in the western sky — how often then a patience and a faith, a love and trust and spiritual certainty come forth which all the life has been preparing unconsciously; and in the silent days which wait the end, the soul hears the eternity, and "Deep calleth unto deep." This, then, is what we mean by deep calling unto deep. You see what kind of life it makes. There is another kind of life by contrast with which this kind may perhaps best be understood. There is a life to which the world seems easy, and so in which the strongest powers of the human nature are not stirred. I call that the life in which shallow calleth unto shallow. Like little pools lying in the rock, none of them more than an inch deep, all of them rippling and twinkling in the sunshine and the breeze — so lie the small interests of the world and the small powers of man; and they talk with one another, and one perfectly answers the demand which the other makes. Do you not know all that? The world simply as a place of enjoyment summons man simply as a being capable of enjoyment. It is the invitation of the surface to the surface — of the surface of the world to the surface of the man. What shall we say of this? It is real. It is legitimate. In its degree and its proportion it is good; but made the whole of life and cut off from connection with the deeper converse between the world and the soul, it is dreadful, The world does say to us, "Enjoy"; and it is good for us to hear her invitation. But for the world to say, and for us to hear, nothing better or deeper than "Enjoy" is to turn the relation between the world and man into something hardly better than which exists between the corn-field and the crows. Only when the deeper communion, rich and full and strong, is going on below, between the depths of life and the depths of man — only then is the surface communion healthy and natural and good. I have spoken of deep calling upon deep, which is great and noble; and of shallow calling upon shallow, which is unsatisfactory and weak. The words of David suggest to me also that there is such a thing as deep calling unto shallow — by which I mean, of course, the profound and sacred interests of life crying out and finding nothing but the slight and foolish and selfish parts of a man ready to reply. There are a host of men who will not leave great themes and tasks alone and be content to live trivially among trivial things. They are too enterprising, too alive for that. They have perception enough to hear the great questions and see the great tasks; but they have not earnestness and self-control enough to answer them with serious thought and strong endeavour; so they sing their answer to the thunder, which is not satisfied or answered. Now let us turn and, with another ear, listen to the shallow calling to the deep. When the mere superficial things of life, which are all legitimate enough in their true places and enlisting their own kind of interest, aspire to lay hold of man's serious anxiety and to enlist his earnest thought, then there is born a sense of disproportion just the opposite of that of which I have been speaking — a disproportion which seems to be rightly described as the shallow calling to the deep. If we are offended when eternity calls to men, and men chatter about it as if it were a trifle, so we also ought to be offended when some trifle speaks to them and they look solemn and burdened and anxious over it, and discuss it as if it were a thing of everlasting import. Have you never stood in the midst of the world of fashion and marvelled how it was possible that men and women should care, as those around you seem to care, about the little conventionalities which made the scenery and problems of its life? There is a noble economy of the deepest life. There is a watchful reserve which keeps guard over the powers of profound anxiety and devoted work, and refuses to give them away to any first applicant who comes and asks. Wealth rolls up to the door and says, "Give me your great anxiety"; and you look up and answer, "No, not for you; here is a little half-indifferent desire which is all that you deserve." Popularity comes and says, "Work with all your might for me"; and you reply, "No; you are not of consequence enough for that. Here is a small fragment of energy which you may have, if you want it; but that is all." Even knowledge comes and says, "Give your whole soul to me"; and you must answer once more, "No; great, good, beautiful as you are, you are not worthy of a man's whole soul." But then at last comes One far more majestic than them all — God comes with His supreme demand for goodness and for character, and then you open the doors of your whole nature and bid your holiest and profoundest devotion to come trooping forth. Oh, at least do this. If you are not ready to give your deepest affections, your most utter loyalty to God and Christ, at least refuse to give them to any other master. None but God is worthy of the total offering of man!

(Bishop Phillips Brooks.)

Deep calleth unto deep
In the grandeur of nature there are awful harmonies. When the storm agitates the ocean below, the heavens above hear the tumult and answer to the clamour. Among the Alps, in the day of tempest, the solemnly silent peaks break through their sacred quiet and speak to each other. The psalmist's meaning, no doubt, was that the wild ocean of troubles without him when he wrote were answered to by the depth of trouble in his soul. Everything around was like an ocean tossed with tempest: his griefs came wave upon wave. And conscience, as with a lightning flash, lit up the abyss of his own inward evil, made him see the darkness of the sins into which he had fallen, and filled him with despondence and foreboding. But, now, note the truth, that where there is one deep it calls to another, and this everywhere. See this in connection with —

I. THE ETERNAL PURPOSES OF GOD AND THEIR FULFILMENT IN FACT. What a deep these purposes are: that they should have allowed the intrusion of sin; that there should be a Divine decree of election. But all these are answered to by fact. Sin does exist in the world and sorrow also. And all men are not saved. Why is this, when God is good and omnipotent? Are not both the facts and the decrees mysteries, equal mysteries? All that God has ordained has been done; and this not in virtue of His omnipotence, but consistently with man's free will. The deep of predestination answers to the deep of providence, and both glorify God.

II. DEEP AFFLICTION. All are not tried alike. Some have little, others much of trial. You that have much, remember the depth of the Divine faithfulness. In proportion to your tribulations shall be your consolations. Shallow sorrows receive but shallow graces; but if you have deep afflictions, you shall obtain deeper proofs of the faithfulness of God. And great deeps of trial bring with them great deeps of promises. When the Lord sets His servants to do extraordinary work He always gives them extraordinary strength.

III. HUMAN WRETCHEDNESS PARALLELED BY DIVINE GRACE. Never for a moment attempt to make out the abyss of the fall to be less deep than it is — it is bottomless. The miseries of mankind cannot be exaggerated. But there is a deep which answers to the deep of human ruin, and it is the deep of Divine grace.

IV. THE DEPTH OF DIVINE LOVE TO THE SAINTS CALLS FOR A DEEP OF CONSECRATION IN THEIR HEARTS. He loved you from the beginning. Think what you have thence received. The love of God which has been manifested in you is a very heaven of love. Deeps of the Saviour's grief, ye call to deeps of spiritual repentance. The agonies of Christ call us to the slaughter of our sins. As for poor sinners, if God saved me, how I ought to lay out my life to try and save them.

V. A DEPTH OF DIVINE FORBEARANCE ANSWERS TO ANOTHER DEEP, A DEEP OF IMMEASURABLE AND NEVER-ENDING WRATH IN THE WORLD TO COME. The Divine forbearance is certainly very wonderful. Here is a reeking Sodom in the heart of a Christian city. It is a very great mystery that God permits the ungodly to go on as they do. What insults blasphemers perpetrate upon God. But if that forbearance be despised, then as surely as He has shown so great deep thereof, so will He show an equal deep of justice. The deeps of sin are already challenging the deeps of that justice. "Turn ye, turn ye, why will ye die?"

VI. THE BLESSED DEEP OF HOLY HAPPINESS FOR THE SAINTS IN HEAVEN — this calls for our deep joy and thankfulness now.

( C. H. Spurgeon.)

De prefundis clamavi
J. Baldwin Brown, B. A.
I. THE FORCE OF THE IMAGE WHICH IS HERE EMPLOYED. In Jonah we have almost the same words (chap. 11.). There is nothing that moves with such mighty, majestic sweep as the ocean. But the sea is pitiless. The waves succeed each other with a certain measured, harmonious mot, ion. It is the music of destruction. Unhasting, unresting, they surge on. The strongest things that man can build are tossed as waifs on their crests or flung as wrecks on the strand. Again, the ocean is profoundly melancholy and restless, yet it aims at and accomplishes nothing, thus adding to the aptness of this image of calamity of which David tells.

II. Let us try to ESTIMATE THE EXPERIENCE WHICH THE IMAGE PORTRAYS.

1. There are two spheres of pain. The one comprehends the common experience of mankind. God loves not monotonies, and there is none so sad as a monotony, because a satiety, of joy. And hence God has ordained that every life should be chequered. The play of the sunlight and the shadows makes on the whole, for most, a tolerably happy experience of life. Indeed joy and sorrow are very relative terms. "Make up your mind," says Mr. Carlyle, "that you deserve to be hanged, and it will be a happiness only to be shot." Very small pleasures to some are intense joys to others.

2. We mean something quite different from this when we speak of calamity, the anguish through which a soul may be called to pass, and the despair in which it may be lost. Few pass far along the path of life without learning how sorrows differ from calamities; without having to breast a shock which threatens the whole framework of their fortunes. But there are those whose sadder lot it is, like young David, to know little else. Storm after storm, rising and raging with brief intervals of sunlight, till the strength is exhausted, and hope even is ready to expire. It is this "wave upon wave" which is so exhausting. One shock we can breast and master, and if it leave us drenched and shivering, no matter; the sunlight comes, and in the haven the sense of dangers faced and conquered makes the heart throb, and the eyes flash with a proud and joyful fire. You say — Never was man so tried! Well, be it so. You are here, the living, to pray and to praise; here with life, God, and an eternal future. "Why should a living man complain," when he has God, and a future which transcends an archangel's destiny, and out-soars the most daring dreams? David was not so faithless. Hardly had the moan crossed his lips, when it was drowned in a burst of glorious joy. "Watchman, what of the night?" The night is far spent, the day is at hand; the golden flush is already stealing up in the eastern sky. Cease thy moan, faint heart; tune thy lips to praise. See beyond the sullen tempest and the moaning sea a band of golden light in the far distance. A sure pilot steers thy storm-tossed vessel, and He will not leave the helm till He has landed thee on that blessed shore.

(J. Baldwin Brown, B. A.)

People
Hermonites, Korah, Psalmist
Places
Jerusalem
Topics
Billows, Breakers, Calleth, Calling, Calls, Cataracts, Deep, Noise, Passed, Roar, Rolled, Rolling, Sounding, Swept, Thunder, Voice, Waterfalls, Waterspouts, Water-spouts, Waves
Outline
1. David's zeal to serve God in the temple
5. He encourages his soul to trust in God

Dictionary of Bible Themes
Psalm 42:7

     4227   deep, the
     7908   baptism, significance

Psalm 42:1-11

     5831   depression

Psalm 42:4-11

     8670   remembering

Psalm 42:5-11

     8713   discouragement

Psalm 42:6-7

     4254   mountains

Library
July 16. "As the Hart Panteth after the Waterbrooks, So Panteth My Soul after Thee, O God" (Ps. Xlii. 1).
"As the hart panteth after the waterbrooks, so panteth my soul after Thee, O God" (Ps. xlii. 1). First in order to a consecrated life there must be a sense of need, the need of purity, of power, and of a greater nearness to the Lord. There often comes in Christian life a second conviction. It is not now a sense of guilt and God's wrath so much as of the power and evil of inward sin, and the unsatisfactoriness of the life the soul is living. It usually comes from the deeper revelation of God's truth, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Alarum
That is not, however, the topic upon which I now desire to speak to you. I come at this time, not so much to plead for the early as for the awakening. The hour we may speak of at another time--the fact is our subject now. It is bad to awake late, but what shall be said of those who never awake at all? Better late than never: but with many it is to be feared it will be never. I would take down the trumpet and give a blast, or ring the alarm-bell till all the faculties of the sluggard's manhood are …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Knox Little -- Thirst Satisfied
William John Knox Little, English preacher, was born 1839 and educated at Cambridge University. He has filled many parochial cures, and in 1881 was appointed canon of Worcester, and sub-dean in 1902. He also holds the vicarage of Hoar Cross (1885). He is of high repute as a preacher and is in much request all over England. He belongs to the High Church school and has printed, besides his sermons, many works of educational character, such as the "Treasury of Meditation," "Manual of Devotion for Lent," …
Grenville Kleiser—The world's great sermons, Volume 8

Be not Far from Me, O My Strength,
"Deep calleth unto deep at the noise of Thy waterspouts; all Thy waves and Thy billows are gone over me. Yet the Lord will command His lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life." -- Psalm 42:7,8. Be not far from me, O my strength, Whom all my times obey; Take from me anything Thou wilt; But go not Thou away, -- And let the storm that does Thy work Deal with me as it may. On Thy compassion I repose, In weakness and distress: …
Miss A. L. Waring—Hymns and Meditations

Longing for the Courts of the Lord's House. --Ps. Xlii.
Longing for the Courts of the Lord's House.--Ps. xlii. As the hart, with eager looks, Panteth for the water-brooks, So my soul, athirst for Thee, Pants the loving God to see: When, O when, with filial fear, Lord, shall I to Thee draw near? Tears my food by night, by day, Grief consumes my strength away; While his craft the Tempter plies, "Where is now Thy God?" he cries; This would sink me to despair But I pour my soul in prayer. For, in happier times, I went, Where the multitudes frequent; I, …
James Montgomery—Sacred Poems and Hymns

As Pants the Wearied Hart for Cooling Springs
[1190]Pax Dei: John Bacchus Dykes, 1868 Psalm 42 Latin Version by Robert Lowth, 1753; Tr. George Gregory, 1787 DOXOLOGY As pants the wearied hart for cooling springs, That sinks exhausted in the summer's chase, So pants my soul for thee, great King of kings, So thirsts to reach thy sacred dwelling place. Lord, thy sure mercies, ever in my sight, My heart shall gladden through the tedious day; And midst the dark and gloomy shades of night, To thee, my God, I'll tune the grateful lay. Why faint, …
Various—The Hymnal of the Protestant Episcopal Church in the USA

Questions which Ought to be Asked
ELIHU PERCEIVED the great ones of the earth oppressing the needy, and he traced their domineering tyranny to their forgetfulness of God: "None saith, Where is God my Maker?" Surely, had they thought of God they could not have acted so unjustly. Worse still, if I understand Elihu aright, he complained that even among the oppressed there was the same departure in heart from the Lord: they cried out by reason of the arm of the mighty, but unhappily they did not cry unto God their Maker, though he waits …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880

1 to Pray Does not Imply that Without Prayer God Would not Give us Anything...
1. To pray does not imply that without prayer God would not give us anything or that He would be unaware of our needs, but it has this great advantage, that in the attitude of prayer the soul is best fitted to receive the Giver of blessing as well as those blessings He desires to bestow. Thus it was that the fullness of the Spirit was not poured out upon the Apostles on the first day, but after ten days of special preparation. If a blessing were conferred upon one without a special readiness for …
Sadhu Sundar Singh—At The Master's Feet

The Kingdom Divided
THE PROPHETICAL BOOKS: Jonah Page Amos Page Isaiah Page OUTLINE FOR STUDY OF PROPHETICAL BOOKS 1. Class. 2. Commission of Prophet. 3. Biographical Description of Prophet. 4. Title of Prophet. 5. Historical Place. (a) Name of Kingdom. (b) Names of Kings. 6. Outline of Contents. 7. Prophecies of Earthly Kings or Kingdoms. 8. Prophecies of Christ. 9. Prophecies of Christ's Kingdom. 10. Leading Phrases. 11. Leading Chapters. 12. Leading Teachings. 13. Questions. 14. Items of Special Interest. …
Frank Nelson Palmer—A Bird's-Eye View of the Bible

The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3

His Past Work.
His past work was accomplished by Him when he became incarnate. It was finished when He died on Calvary's cross. We have therefore to consider first of all these fundamentals of our faith. I. The Work of the Son of God is foreshadowed and predicted in the Old Testament Scriptures. II. The incarnation of the Son of God. III. His Work on the cross and what has been accomplished by it. I. Through the Old Testament Scriptures, God announced beforehand the work of His Son. This is a great theme and one …
A. C. Gaebelein—The Work Of Christ

Dialogue ii. --The Unconfounded.
Eranistes and Orthodoxus. Eran.--I am come as I promised. 'Tis yours to adopt one of two alternatives, and either furnish a solution of my difficulties, or assent to what I and my friends lay down. Orth.--I accept your challenge, for I think it right and fair. But we must first recall to mind at what point we left off our discourse yesterday, and what was the conclusion of our argument. Eran.--I will remind you of the end. I remember our agreeing that the divine Word remained immutable, and took …
Theodoret—The Ecclesiastical History of Theodoret

The Exile.
David's first years at the court of Saul in Gibeah do not appear to have produced any psalms which still survive. "The sweetest songs are those Which tell of saddest thought." It was natural, then, that a period full of novelty and of prosperous activity, very unlike the quiet days at Bethlehem, should rather accumulate materials for future use than be fruitful in actual production. The old life shut to behind him for ever, like some enchanted door in a hill-side, and an unexplored land lay beckoning …
Alexander Maclaren—The Life of David

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that …
Hugh Binning—The Works of the Rev. Hugh Binning

Love
The rule of obedience being the moral law, comprehended in the Ten Commandments, the next question is: What is the sum of the Ten Commandments? The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Deut 6: 5. The duty called for is love, yea, the strength of love, with all …
Thomas Watson—The Ten Commandments

The Poetical Books (Including Also Ecclesiastes and Canticles).
1. The Hebrews reckon but three books as poetical, namely: Job, Psalms, and Proverbs, which are distinguished from the rest by a stricter rhythm--the rhythm not of feet, but of clauses (see below, No. 3)--and a peculiar system of accentuation. It is obvious to every reader that the poetry of the Old Testament, in the usual sense of the word, is not restricted to these three books. But they are called poetical in a special and technical sense. In any natural classification of the books of the …
E. P. Barrows—Companion to the Bible

The Nature of Spiritual Hunger
Blessed are they which do hunger and thirst after righteousness Matthew 5:6 We are now come to the fourth step of blessedness: Blessed are they that hunger'. The words fall into two parts: a duty implied; a promise annexed. A duty implied: Blessed are they that hunger'. Spiritual hunger is a blessed hunger. What is meant by hunger? Hunger is put for desire (Isaiah 26:9). Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most suitable and proportional …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Of Faith. The Definition of It. Its Peculiar Properties.
1. A brief recapitulation of the leading points of the whole discussion. The scope of this chapter. The necessity of the doctrine of faith. This doctrine obscured by the Schoolmen, who make God the object of faith, without referring to Christ. The Schoolmen refuted by various passages. 2. The dogma of implicit faith refuted. It destroys faith, which consists in a knowledge of the divine will. What this will is, and how necessary the knowledge of it. 3. Many things are and will continue to be implicitly …
John Calvin—The Institutes of the Christian Religion

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety

Letter Xl to Thomas, Prior of Beverley
To Thomas, Prior of Beverley This Thomas had taken the vows of the Cistercian Order at Clairvaux. As he showed hesitation, Bernard urges his tardy spirit to fulfil them. But the following letter will prove that it was a warning to deaf ears, where it relates the unhappy end of Thomas. In this letter Bernard sketches with a master's hand the whole scheme of salvation. Bernard to his beloved son Thomas, as being his son. 1. What is the good of words? An ardent spirit and a strong desire cannot express …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament

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