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This psalm has a remarkable title, "A Psalm or Song at the dedication of the house of David." What house is referred to we have no means of knowing, nor is there any very manifest relation between the contents of the psalm and the dedication of any house whatsoever. We can scarcely read the psalm carefully without gathering therefrom that the writer had had a dangerous illness, from which he was not expecting to recover. But his life was mercifully spared; and we may venture to gather also (by comparing the title of the psalm with ver. 3) that his recovery, and the dedication referred to nearly coincided in point of time; and that he piously resolved to avail himself of such dedication service to return thanks for his recovery. This supposition is in itself reasonable, and, so far as we can find, it is not inconsistent with any of the expressions in the psalm itself. We find herein an interesting blending of the psalmist's inner thoughts and of his pleadings with God. We see from both, how the Old Testament saints were wont to think and pray concerning sickness and death; both in thought and prayer we find here a decided reflection of the incompleteness of revelation under the Mosaic economy, and therefore, as Christians, privileged with fuller light and larger truth, we shall be greatly to blame if we look at either affliction or death as gloomily as the psalmist did. At the same time, the varied stages of experience indicated here are so very frequently passed through, even now, that we may service-ably utilize this psalm for the purposes of studying the dealings of God with his saints in the olden time, and in the present time likewise. There are six stages of experience rehearsed at this dedication service.

I. FIRST STAGE: TRANQUILITY. (Ver. 6.) "In men tranquillitate" (Buxtorf and Calvin). There had been a time, prior to the experience of trouble here recorded, in which the writer had enjoyed comparative rest for a while. Some such interval of quiet is named in 2 Samuel 7:1 (see also 2 Samuel 13:14, 15). And while he was calm and prosperous, he began to reckon securely on the future. He said, "I shall never be moved." We have no reason to think this was a sinful self-security, as one expositor intimates; for in the text we are told that David attributed his ease to God's good grace and favour. But, not unnaturally, he took it for granted that such quiet would last. God had made his "mountain" of prosperity to stand so firmly that it did not then seem as if he would again be seriously disturbed. Note: There is not only a sinful self-security into which the saints may fall for a while, but there is also a thoughtless assumption which may fasten on us in times of ease, that things will remain calm and smooth. There is danger in this, however, if not sin. And it is more than likely that God will send us something to disturb our treacherous calm. Hence -

II. SECOND STAGE: TROUBLE. (Ver. 7, latter part.) The references in the psalm show us what this trouble was; we can scarcely question that it was some dangerous illness, in which his life was very seriously threatened (cf. vers. 2, 3, 8, 9). And he attributed this illness to, or at least he associated it with, the "hiding of God's face." There is no necessary connection between these two. If, indeed, spiritual pride and a careless walk have sullied our life, there will be a time of mental darkness and serious spiritual depression afterwards. And not only so; but there are some diseases in which equanimity is so perturbed that spiritual distress may attend on bodily weakness through unhingement of the nervous system; and, subjectively, the effect may be as if God's face were hidden. The connection of bodily suffering with mental gloom was not understood in David's time, nor indeed till very recently. In the lives of Brainerd and other saints of their day, it is clear that a morbid introspection led them to associate the depression caused by fluctuating bodily health with corresponding spiritual ill. But we ought now to understand better both the laws of health and the love of God. So far from bodily affliction being a sign of "the hiding of God's face," God himself is never nearer, and his love is never more tender, than in our times of suffering and distress. A dear friend who was seriously ill said to the writer one day, "Oh! I'm so weak, I cannot think, I cannot even pray!" We replied, "Your little Ada was very ill some time ago, was she not?" "Very." "Was she not too ill to speak to you?" "Yes." "Did you love her less because she could not speak to you?" "No! I think I loved her more, if there was any difference. Just so" was God's reply. "Like as a father pitieth his children, so the Lord pitieth them that fear him." We must never associate trouble and sickness per se with "the hiding of God's face." But David's trouble, and his views thereof, led to the -

III. THIRD STAGE: PRAYER. And the prayer was woeful indeed. He thought he was going down to the grave - to Sheol (Hebrew), to Hades (LXX.), i.e. to the dim and drear underworld of the departed. There are three views of the state immediately after death, which is intended by the terms above named, which carry with them no moral significance, unless such moral significance is conveyed by the connection in which they stand. "Sheol" denotes the realm of departed souls, looked at as the all-demanding world. "Hades" denotes the realm of departed souls, looked at as the unknown region. To the pagan world, Hades was all dark, and no light beyond. To the Hebrews it was a dim, shadowy realm, with light awaiting the righteous in the morning (cf. Psalm 17:15; Psalm 49:14). To the Christian it is neither dark nor dim, but something "very far better" it is being" with Christ" Hence it follows that such a moan as that in ver. 9 would be utterly out of place now; "dying" to a believer is not "going down to the pits" and ought not to be thought of as such. The tenth verse can never be inappropriate. But note:

1. Times of anxiety and trouble often bring out agonizing prayer.

2. We may pour forth all our agonies before God. We speak to One who will never misunderstand, and who will do for us "above all that we ask or think." Hence we are not surprised to see the psalmist at a -

IV. FOURTH STAGE: RECOVERY. (Ver. 11; also ver. 1, "Thou hast lifted me up;" ver. 2, "Thou hast healed me.") The psalmist was restored, and permitted again to sing of recovering mercy. Note: Whatever means may be used in sickness, it is only by the blessing of God thereon that they are efficacious. Therefore he should be praised for his goodness and loving-kindness therein.

V. FIFTH STAGE: THANKSGIVING AND PRAMS. (Ver. 5.) When the trouble is over, what seemed so prolonged a period before dwindles in the review to" a moment." There is a beautiful antithesis, moreover, in the fifth verse, which our Revisers have too cautiously put in the margin, "His anger is but for a moment; his favour is for a lifetime." Bishop Perowne says, "חַיִּים seems here to be used of duration of life, though it would be difficult to support the usage." But even if the word may not be used of the duration of life, surely it is used of life in reference to its continuousness, as in Psalm 21:5 and Psalms 63:5; and so is in complete antithesis to "a moment." We should render the text, "For a moment in his anger, life in his favour." (Even here, however, we must beware of always associating sickness with the anger of God.) How gloriously true it is, "He will not always chide, neither will he keep his anger for ever" (Psalm 103:9, 10; Isaiah 57:16-18)! We may not only praise God that our joys vastly outnumber our sorrows, but also that ofttimes our sorrows become the greatest mercies of all. Thus we are brought in thought to the -

VI. SIXTH STAGE: VOW. (Ver. 12, "O Lord my God, I will give thanks unto thee for ever.") Many illustrations are to be found in the Word of God, of vows following on the reception of special mercies from him (Genesis 28:20-22; 1 Samuel 1:11; Psalm 116; Psalm 132:2). Note: At each instance of signal mercy in life, there should be as signal a repetition of our consecration vows. - C.

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KJV: {A Psalm and Song at the dedication of the house of David.} I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.

WEB: I will extol you, Yahweh, for you have raised me up, and have not made my foes to rejoice over me.