PSALM 131 COMME�TARYWritten and edited by Glenn Pease

PREFACE

The object of this commentary is to bring together the comments of a number ofauthors in one place to make the study of this Psalm easier for the Bible student.Sometimes I do not have the author's name, and if it is known and told to me, I willgive credit where it is due. If there is any author who does not wish his wisdom to beincluded in this study, I will remove it when that author expresses his wish to have itremoved. My e-mail is glenn_p86@yahoo.com

I�TRODUCTIO�

1. Spurgeon, “A Song of Degrees of David. It is both by David and of David: he isthe author and the subject of it, and many incidents of his life may be employed toillustrate it. Comparing all the Psalms to gems, we should liken this to a pearl: howbeautifully it will adorn the neck of patience. It is one of the shortest Psalms to read,but one of the longest to learn. It speaks of a young child, but it contains theexperience of a man in Christ. Lowliness and humility are here seen in connectionwith a sanctified heart, a will subdued to the mind of God, and a hope looking to theLord alone happy is the man who can without falsehood use these words as his own;for he wears about him the likeness of his Lord, who said, "I am meek and lowly inheart." The Psalm is in advance of all the Songs of Degrees which have preceded it;for loveliness is one of the highest attainments in the divine life. There are also stepsin this Song of Degrees: it is a short ladder, if we count the words; but yet it rises toa great height, reaching from deep humility to fixed confidence. Le Blanc thinksthat this is a song of the Israelites who returned from Babylon with, humble hearts,weaned from their idols. At any rate, after any spiritual captivity let it be theexpression of our hearts.”

2. Barnes, “This brief psalm is entitled “A Song of Degrees of David.” There isnothing in it to forbid the idea that it was composed by him, for it is wholly in hisspirit and manner. It is not known, however, on what occasion it was written, norwhy it has a place among the “Songs of Degrees.” It would seem to have beenprepared on some occasion when the author had been charged with being of a loftyand proud spirit; with meddling in matters that were above him, or above hiscondition in life; or with making such suggestions about public affairs as were

considered to indicate a self-confident, or an aspiring mind. Without being able todetermine this by any certain facts, the supposition which would seem most toaccord with the contents of the psalm would be that it was written when he was ayoung man; when he had expressed, in the presence of others, some sentiments onpublic affairs which were interpreted by them as denoting a forward and selfconfident spirit.

If so, then this psalm was probably a private meditation on what he had done, andwas of the nature of a personal examination of his spirit and motives. Knowing, aswe do, what David was afterward - his great talents as a warrior and a king, and hisability to manage public affairs - it would not, in itself, be strange or improbablethat, in early life, and even when a shepherdboy, he might have advanced opinionswhich would be regarded as beyond his age, as unbecoming his condition, and asmanifesting a disposition to meddle with matters above him; and that he might havebeen rebuked for this. If it were so, we may suppose that a pious and a modest youthwould give himself to self-examination, to determine whether that was the spiritwhich actuated him, and this psalm may have been the result of such anexamination: a deep self-consciousness that such was not the spirit which influencedhim; that these were not the motives which prompted him to do what he had done.

The psalm, therefore, may, perhaps, without impropriety, be regarded as furnishingevidence of the early manifestation of a disposition on the part of David to studypublic affairs, and of an early manifestation of a knowledge on that subject whichwas regarded as above his years and his station; and, at the same time, of hisreadiness to profit by rebuke, and to examine his real motives; and of hisconsciousness that he was not actuated by self-confident and aspiring views. Thepsalm manifests a humble spirit, and a spirit of confident trust in God. If theinterpretation thus suggested could be confirmed - or if it may be allowed - thepsalm would be one of the most valuable records of the early life and character ofDavid. It would add to the interest of this conjecture, if we might suppose that thispsalm was left among the effusions of his early years - among, as we should say, his“private papers,” and was discovered after he was dead, and was then arranged andpublished among these “Songs of Degrees.”

3. Psalm 130 is a Song of Forgiveness; Psalm 131 is a Song of Humility: the formercelebrates the blessedness of the man whose transgressions are pardoned, the lattercelebrates the blessedness of the man who is of a meek and lowly spirit. Forgivenessshould humble us. Forgiveness implies sin; and should not the sinner clothe himselfwith humility? and when not for any desert of his, but simply by the free grace ofHeaven, his sins have been pardoned, should he not bind the garments of humilitystill more closely about him? The man who is of a nature at once sincere and sweet,will be even more humbled by the sense of an undeserved forgiveness than by thememory of the sins from which it has cleansed him. Very fitly, therefore, does thePsalm of humility follow the Psalm which sings of the Divine loving kindness andtender mercy.” --Samuel Cox.

1. My heart is not proud, O LORD, my eyes are not haughty; I do not concern myself with great matters or things too wonderful for me.

1. Unfortunately, the world is filled with those who have no such humility, and theydisplay it by proudly proclaiming what they know of matters that nobody elseknows. They predict what God has declared is not predictable, and they pretend toknow what God has declared off limits to human intelligence. They rise above God,his Spirit, and the Lord Jesus, and let the world know that they know what theTriune God has not permitted to be revealed. Such books gain a wide followingbecause people love to be in a group who know things that are a total mystery to theignorant and uninformed. There is no end to books that feed this prideful spirit byoffering insights never before discovered. Wise are those who will have the spirit ofDavid, and recognize that God has mysteries that we are not to poke our noses into,but be content with what he has revealed, for that is more than enough to handlewith our finite minds. Deut. 29:29 reminds us, “The secret things belong to theLORD our God, but the things revealed belong to us and to our children forever,that we may follow all the words of this law.”

1B. Wayne Shih, “Charles Spurgeon said of Psalm 131 and its three verses onhumility: “It is one of the shortest Psalms to read, but one of the longest to learn.”As followers of Jesus Christ, we must learn to be humble. We who are apprenticingunder Jesus need to fight against pride and cultivate humility. But as Spurgeonpoints out, it is one of the longest - and I would add hardest and scariest and deepest- lessons we will learn as we grow in conformity to Christ. Part of the reason this isso challenging for us is that we don’t recognize pride in our lives. It is so natural tous that we hardly ever feel any distress over it. In fact, I would venture that most ofus are quicker to pick up pride in others than our own tendency to be proud. On topof our own comfort with pride, our culture promotes pride. Os Guinness observes:

“Pride has traditionally been viewed as the first, worst, and deadliest of the sevendeadly sins. But the contemporary world has tried to transform this vice into avirtue - through changing the definition of pride to self-respect. So pride no longer“goeth before a fall,” it cometh before a promotion, provided you have sufficientself-confidence and self-esteem (The Call, 121)......A pastor named Doug Goinsparaphrases verse 1 like this:

“I will not try to run my own life or the lives of others. That is God's business. I willnot pretend to invent the meaning of the universe. I will accept what God has shownits meaning to be. I will not noisily strut about demanding that I be treated like thecenter of my family, my neighborhood, or my work; but I will seek to discover

where I fit and do what I'm good at. I will not cry out for attention and arrogantlyparade my importance”

•“Whoever has haughty eyes and a proud heart, him will I not endure” (Psalm101:5b).

•“Before his downfall a man’s heart is proud…” (Proverbs 18:12a).

•“Haughty eyes and a proud heart, the lamp of the wicked, are sin!” (Proverbs21:4).

•“By your great skill in trading you have increased your wealth, and because of yourwealth your heart has grown proud” (Ezekiel 28:5).

•“You save the humble but bring low those whose eyes are haughty” (Psalm 18:27).

1C. Examples of men who failed in being humble, by letting pride take control.

“But after Uzziah became powerful, his pride led to his downfall. He was unfaithfulto the Lord his God, and entered the temple of the Lord to burn incense on the altarof incense. (2 Chronicles 26:16, Today’s �IV)

But Hezekiah’s heart was proud, and he did not respond to the kindness shown him;therefore the Lord’s wrath was on him and on Judah and Jerusalem. (2 Chronicles32:25, Today’s �IV)

Uzziah took upon himself the role of the priest, which was expressly forbidden forkings. Hezekiah was ungrateful, and credited himself rather than the kindness ofGod, for his achievements. In both cases, God’s discipline fell heavily upon them.Why is so God so hard on pride? Why does it almost always sit at the top of the listsof sins when they are given? Personally, I believe it is because this is the first sinGod ever saw. He saw it in Lucifer, when he sought to overthrow God’s throne, andit was seen in the number of times that Lucifer said these words: “I will.” You findthis account in the books of Isaiah and Ezekiel. The destruction that came, bothupon angels, and eventually on the creation, from this act of rebellion caused God tohave a particular aversion to a proud heart. Pride is so sneaky. It can catch us in itsgrasp before we know it. Did you hear about the man who was selected “The MostHumble Person” at a Sunday School picnic? They awarded him a large button withthe inscription, “Most Humble Person,” on it. But they took it away from him at theend of the day because he wore it!

In Romans 12:3, Paul writes: “For by the grace given to me I say to every one ofyou: Do not think of yourself more highly than you ought, but rather think of

yourself with sober judgment, in accordance with the faith God has distributed toeach of you.” (Today’s �IV) Another translation says, “Have a realistic evaluationof yourself.” Being humble does not mean that we do not acknowledge our gifts andtalents from the Lord, and that we don’t seek to grow in knowledge and wisdom.But it means we always give glory to God for these things, precisely because they aregifts from his hand. We know what we are and what we can do. We accept both andlive for his praise. We do not hate ourselves, envy others, or try to cover up ourinadequacies. Just thank God for how he has made you. There is no need to impresshim or anyone else.” author unknown

1D. Calvin, “David had been made head over God's people, and in order to provethat he was their lawful prince, entitled to the allegiance of the faithful, he isdesirous to show that he had not been influenced, in anything which he hadattempted, by ambition or pride, but had submitted himself with a quiet andhumble spirit to the divine disposal. In this he teaches us a very useful lesson, andone by which we should be ruled in life -- to be contented with the lot which God hasmarked out for us, to consider what he calls us to, and not to aim at fashioning ourown lot to be moderate in our desires, to avoid entering upon rash undertakings,and to confine ourselves cheerfully within our own sphere, instead of attemptinggreat things. He denies that his heart had, been lifted up, for this is the true cause ofall unwarranted rashness and presumption in conduct Is not pride what leads men,under the instigation of their passions, to dare such presumptuous flights, to hurryon recklessly in their course, and throw the whole world into confusion? Were thisloftiness of spirit checked, the consequence would be, that all men would studymoderation of conduct. His eyes were not; lifted up; there were no symptoms ofpride in his looks or gestures, as elsewhere (Psalm 18:28) we find proud lookscondemned. Something more than this, however, may be intended, That while heput a restraint upon the risings of ambition in his heart, he was careful that his eyesshould not lend their assistance to the heart in any covetous aspirations aftergreatness. All the senses, in short, as well as his heart, were subjected to therestraints of humility. In denying that he walked in, or was conversant with, greatthings, he must be supposed to refer to the disposition or temper of his soul. For, tohold as he did the office of a Prophet, to be invested with regal dignity, nay, to situpon the sacred throne of the only-begotten Son of God, not to speak of otherdistinctions with which he was honored above the generality of men, were greatthings. But the expression was applicable, in so far as he strictly confined himself tothe one object of being serviceable to God and to the Church. Should any still beinclined to lay an undue stress upon the word which is here employed, I wouldobserve that the words from or above me, at the close of the verse, are to beconsidered as connected with what David here says of great things, as well as of thethings shut up, or hidden, so that we may read I have not walked in great thingswhich are above me. The question, therefore, was not whether the lot of David wasmean or exalted; it is enough that he was careful not to pass beyond the properbounds of his calling. He did not think himself at liberty to move one step unlesscalled to it by God.

His submission in such matters stands contrasted with the presumption of thosewho, without any call from God, hurry themselves into unwarrantableundertakings, and involve themselves in duties which properly belong to others; forso long as we have a clear call from God things cannot be said to be shut up orhidden from us, or too great for us, provided we stand ready for all obedience; and,on the other hand, those who yield themselves up to the influence of ambition willsoon lose themselves in a labyrinth of perplexity. We see how God confounds theproud and boasted enterprises of the children of this world. They run the full courseof their wild career, they turn the earth upside down at their pleasure, and put forththeir hand in every direction; they are filled with complacency at the thought oftheir own talents and industry, and, in a moment, when all their plans have beenfully formed, they are entirely overthrown, because there is no solidity in them.There are two different forms which the presumption of those takes who will notsubmit to be humble followers of God, but must needs run before him. Some rushforward with a reckless precipitancy, and seem as if they would build to the skies;others do not so openly exhibit the inordinateness of their desires, are slower in theirmovements, and cautiously calculate upon the future, and yet their presumptionappears no less from the very fact, that, with a total oversight of God, as if heavenand earth were subject to them. they pass their decree as to what shall be done bythem some ten or twenty years hereafter. These build, as it were, in the deep sea.But never shall it come to the surface, however extended may be the term of theirlives; while those who, like David, submit themselves to God, keeping in their ownsphere, moderate in their desires, will enjoy a life of tranquility and assurance.”

2. Clarke, “Lord, my heart is not haughty - The principle of pride has no place inmy heart; and consequently the high, lofty, and supercilious look does not appear inmy eyes. I neither look up, with desire to obtain, to the state of others, nor lookdown with contempt to the meanness or poverty of those below me. And the wholeof my conduct proves this; for I have not exercised myself - walked, in high matters,nor associated myself with the higher ranks of the community, nor in great matters,,mimmeni ממני ,niphlaoth, wonderful or sublime things; too high for me נפלאותalien from me, and that do not belong to a person in my sphere and situation in life.

3. Gill, “The heart of every man is naturally so, and everything in civil life tends tomake it more so; as riches and honor, birth and blood, wisdom, knowledge, andlearning, strength and beauty, especially where there is a superiority of those toothers; and in religious if persons have not the true grace of God, their hearts willbe haughty; if they have a notion of the purity of human nature, and the goodness oftheir hearts, and are pure in their own eyes, and of the power of their free will to dothis and the other, and of their perfection in good works, and are full of their ownrighteousness, and have some external gifts, and some degree of notional knowledge;but if the heart is made truly contrite under a sense of sin, and is melted withdiscoveries of pardoning love, it will be humble and not haughty: and those havesuch hearts who have seen the haughtiness of their hearts, and the exceedingsinfulness of sin; their impotency to that which is spiritually good; their

imperfection in all they do; the excellency and suitableness of Christ's righteousness,and that all their salvation is of grace, and that grace is entirely free; and the morespiritual knowledge and experience they have, the more humble they are: and thiswas David's case, and what he here said was no doubt true, since he hated lying; andbesides he speaks this in the presence of and to God the searcher of hearts; thoughhe had been anointed by Samuel, and knew that he was to be successor in thekingdom, yet his heart was not elated with it;

nor mine eyes lofty; or "lifted up" (l), they were lifted up to God in prayer often, outnot above his fellow creatures; he behaved himself humbly as well as wisely in Saul'scourt, where he was raised to great dignity, which gained him the affections of thecourt, and of all Israel; but there are too many whose eyes are lofty, and theireyelids lifted up, who disdain to look upon those that are inferior to them, as therich on the poor, the Pharisee on the publican; see Pro_30:13. This is the characterof antichrist, that his look is more stout than his fellows, and is abominable in thesight of God, even a proud look as well as a proud heart, Pro_6:17. But this was notDavid's case; as he could not bear this in others he would not suffer it in himself,Psa_101:5;

neither do I exercise myself in great matters; or, "walk" (m) in them; these were notthe subject of his employment and conversation; he did many great things, in killingthe lion and the bear that came into his father's flock; in slaying Goliath with a slingand stone only; in leading out the armies of Israel, and slaying his ten thousands;and he exercised himself in the great things of the law, which he was careful toobserve, and studied the great things of the Gospel, which he had the highest esteemof, and desired to understand; but he did not seek human greatness, or the greatthings of this world, for himself; he had no ambitious views, or was desirous of thekingdom he was anointed to, before the proper time; see 1Sa_18:18;

or in things too high for me: or "too wonderful" (n); see Job_42:3. He contemplatedthe wonderful make and frame of his body, the texture, symmetry, and use of eachof its parts; he observed the wonderful providences of God towards him ever sincehe had a being; and particularly he took notice of the wonderful love of God to him,and remembered and talked of, and declared, the wonderful works of grace andredemption; but not things above his capacity, out of his reach, and which aresecret, or not clearly revealed: and such things we should be content to be ignorantof, or not to have adequate ideas of, or be capable of accounting for; as the beingand perfections of God, particularly his immensity and eternity; the mode ofsubsisting of the Persons in the Godhead; the generation of the Son and processionof the Spirit; the incarnation of Christ, and the union of the two natures in him;present providences, unsearchable and past finding out; and future things,especially the times and seasons of them; see Psa_139:6.”

4. Henry, “Here are two things which will be comforts to us: - I. Consciousness of our integrity. This was David's rejoicing, that his heart could

witness for him that he had walked humbly with his God, notwithstanding the

censures he was under and the temptations he was in.

1. He aimed not at a high condition, nor was he desirous of making a figure in theworld, but, if God had so ordered, could have been well content to spend all hisdays, as he did in the beginning of them, in the sheep-folds. His own brother, in apassion, charged him with pride (1Sa_17:28), but the charge was groundless andunjust. God, who searches the heart, knew, (1.) That he had no conceited opinion ofhimself, or his own merits: Lord, my heart is not haughty. Humble saints cannotthink so well of themselves as others think of them, are not in love with their ownshadow, nor do they magnify their own attainments or achievements. The love ofGod reigning in the heart will subdue all inordinate self-love. (2.) That he hadneither a scornful nor an aspiring look: “My eyes are not lofty, either to look withenvy upon those that are above me or to look with disdain upon those that are belowme.” Where there is a proud heart there is commonly a proud look (Pro_6:17), butthe humble publican will not so much as lift up his eyes. (3.) That he did not employhimself in things above his station, in things too great or too high for him. He did notemploy himself in studies too high; he made God's word his meditation, and did notamuse himself with matters of nice speculation or doubtful disputation, or covet tobe wise above what is written. To know God and our duty is learning sufficientlyhigh for us. He did not employ himself in affairs too great; he followed his ewes, andnever set up for a politician; no, nor for a soldier; for, when his brethren went to thewars, he staid at home to keep the sheep. It is our wisdom, and will be our praise, tokeep within our sphere, and not to intrude into things which we have not seen, ormeddle with that which does not belong to us. Princes and scholars must notexercise themselves in matters too great, too high, for men: and those in a lowstation, and of ordinary capacities, must not pretend to that which is out of theirreach, and which they were not cut out for. Those will fall under due shame thataffect undue honours.

2. He was well reconciled to every condition that God placed him in (Psa_131:2): Ihave behaved and quieted myself as a child that is weaned of his mother. As he hadnot proudly aimed at the kingdom, so, since God had appointed him to it, he had notbehaved insolently towards any, nor been restless in his attempts to get the crownbefore the time set; but, (1.) He had been as humble as a little child about the age ofa weanling, as manageable and governable, and as far from aiming at high things;as entirely at God's disposal as the child at the disposal of the mother or nurse; asfar from taking state upon him, though anointed to be king, or valuing himself uponthe prospect of his future advancement, as a child in the arms. Our Saviour hastaught us humility by this comparison (Mat_18:3); we must become as little children.

(2.) He had been as indifferent to the wealth and honour of this world as a child is tothe breast when it is thoroughly weaned from it. I have levelled and quieted myself

(so Dr. Hammond reads it) as a child that is weaned. This intimates that our heartsare naturally as desirous of worldly things as the babe is of the breast, and in likemanner relish them, cry for them, are fond of them, play with them, and cannot livewithout them. But, by the grace of God, a soul that is sanctified, is weaned fromthose things. Providence puts wormwood upon the breast, and that helps to wean us.The child is perhaps cross and fretful while it is in the weaning and thinks itselfundone when it has lost the breast. But in a day or two it is forgotten; the fret is

over, and it accommodates itself well enough to a new way of feeding, cares nolonger for milk, but can bear strong meat. Thus does a gracious soul quiet itselfunder the loss of that which it loved and disappointment in that which it hoped for,and is easy whatever happens, lives, and lives comfortably, upon God and thecovenant-grace, when creatures prove dry breasts. When our condition is not to ourmind we must bring our mind to our condition; and then we are easy to ourselvesand all about us; then our souls are as a weaned child.

II. Confidence in God; and this David recommends to all Israel of God, no doubtfrom his own experience of the benefit of it (Psa_131:3): Let Israel hope in the Lord,

and let them continue to do so henceforth and for ever. Though David could himselfwait patiently and quietly for the crown designed him, yet perhaps Israel, the peoplewhose darling he was, would be ready to attempt something in favour of him beforethe time; and therefore endeavours to quiet them too, and bids them hope in the

Lord that they should see a happy change of the face of affairs in due time. Thus it is

good to hope and quietly to wait for the salvation of the Lord.

5. Keil, “This little song is inscribed לדוד because it is like an echo of the answer(2Sa_6:21.) with which David repelled the mocking observation of Michal when hedanced before the Ark in a linen ephod, and therefore not in kingly attire, but in thecommon raiment of the priests: I esteem myself still less than I now show it, and I

appear base in mine own eyes. In general David is the model of the state of mindwhich the poet expresses here. He did not push himself forward, but sufferedhimself to be drawn forth out of seclusion. He did not take possession of the throneviolently, but after Samuel has anointed him he willingly and patiently traverses thelong, thorny, circuitous way of deep abasement, until he receives from God's handthat which God's promise had assured to him. The persecution by Saul lasted aboutten years, and his kingship in Hebron, at first only incipient, seven years and a half.He left it entirely to God to remove Saul and Ishbosheth. He let Shimei curse. He leftJerusalem before Absalom. Submission to God's guidance, resignation to Hisdispensations, contentment with that which was allotted to him, are thedistinguishing traits of his noble character, which the poet of this Psalm indirectlyholds up to himself and to his contemporaries as a mirror, viz., to the Israel of theperiod after the Exile, which, in connection with small beginnings under difficultcircumstances, had been taught humbly contented and calm waiting.”

6. Spurgeon, “LORD, my heart is not haughty. The Psalm deals with the Lord, andis a solitary colloquy with him, not a discourse before men. We have a sufficientaudience when we speak with the Lord, and we may say to him many things whichwere not proper for the ears of men. The holy man makes his appeal to Jehovah,who alone knows the heart: a man should be slow to do this upon any matter, forthe Lord is not to be trifled with; and when anyone ventures on such an appeal heshould be sure of his case. He begins with his heart, for that is the centre of ournature, and if pride be there it defiles everything; just as mire in the spring causesmud in all the streams. It is a grand thing for a man to know his own heart so as tobe able to speak before the Lord about it. It is beyond all things deceitful anddesperately wicked, who can know it? Who can know it unless taught by the Spirit

of God? It is a still greater thing if, upon searching himself thoroughly, a man cansolemnly protest unto the Omniscient One that his heart is not haughty: that is tosay, neither proud in his opinion of himself, contemptuous to others, nor selfrighteous before the Lord; neither boastful of the past, proud of the present, norambitious for the future. �or mine eyes lofty. What the heart desires the eyes lookfor. Where the desires run the glances usually follow. This holy man felt that he didnot seek after elevated places where he might gratify his self esteem, neither did helook down upon others as being his inferiors. A proud look the Lord hates; and inthis all men are agreed with him; yea, even the proud themselves hate haughtinessin the gestures of others. Lofty eyes are so generally hateful that haughty men havebeen known to avoid the manners natural to the proud in order to escape the ill willof their fellows. The pride which apes humility always takes care to east its eyesdownward, since every man's consciousness tells him that contemptuous glances arethe sure ensigns of a boastful spirit. In Psalm 121 David lifted up his eyes to thehills; but here he declares that they were not lifted up in any other sense. When theheart is right, and the eyes are right, the whole man is on the road to a healthy andhappy condition. Let us take care that we do not use the language of this Psalmunless, indeed, it be true as to ourselves; for there is no worse pride than that whichclaims humility when it does not possess it.

�either do I exercise myself in great matters. As a private man he did not usurp thepower of the king or devise plots against him: he minded his own business, and leftothers to mind theirs. As a thoughtful man he did not pry into things unrevealed; hewas not speculative, self conceited or opinionated. As a secular person he did notthrust himself into the priesthood as Saul had done before him, and as Uzziah didafter him. It is well so to exercise ourselves unto godliness that we know our truesphere, and diligently keep to it. Many through wishing to be great have failed to begood: they were not content to adorn the lowly stations which the Lord appointedthem, and so they have rushed at grandeur and power, and found destruction wherethey looked for honour. Or in things too high for me. High things may suit otherswho are of greater stature, and yet they may be quite unfit for us. A man does wellto know his own size. Ascertaining his own capacity, he will be foolish if he aims atthat which is beyond his reach, straining himself, and thus injuring himself. Such isthe vanity of many men that if a work be within their range they despise it, andthink it beneath them: the only service which they are willing to undertake is that towhich they have never been called, and for which they are by no means qualified.What a haughty heart must he have who will not serve God at all unless he may betrusted with five talents at the least! His looks are indeed lofty who disdains to be alight among his poor friends and neighbours here below, but demands to be createda star of the first magnitude to shine among the upper ranks, and to be admired bygazing crowds. It is just on God's part that those who wish to be everything shouldend in being nothing. It is a righteous retribution from God when every matterturns out to be too great for the man who would only handle great matters, andeverything proves to be too high for the man who exercised himself in things toohigh for him. Lord, make us lowly, keep us lowly, fix us for ever in lowliness. Helpus to be in such a case that the confession of this verse may come from our lips as atruthful utterance which we dare make before the Judge of all the earth.”

7. “LORD, my heart is not haughty. For the truth of his plea he appeals to God; andfrom all those who are affected like David, God will accept of the appeal.

Firstly. He could in truth of heart appeal to God: "LORD, my heart is nothaughty." He appeals to him who knoweth all things. "Lord, from whom nothing ishid, thou knowest that this is the very disposition of my soul. If I have anything, it isfrom thee; it is thy providence which brought me from following the ewes great withyoung to feed and govern thy people." Such a holy man would not rashly invokeGod, and take his holy name in vain; but knowing his integrity, durst call God towitness. The saints are wont to do so upon like occasions; as Peter (John 21:17);"Lord, thou knowest all things; thou knowest that I love thee." They know theyhave a God that will not be deceived with any shows, and that he knoweth andapproveth them for such as he findeth them to be.

Secondly. From those that are affected like David, God will accept the appeal; for inthe account of God we are that which we sincerely desire and endeavour to be, andthat which is the general course and tenor of our lives, though there be someintermixture of failing. David saith, "LORD, my heart is not haughty"; and yet hewas not altogether free from pride. His profession respecteth his sincere purposeand constant endeavour, and the predominant disposition of his soul. God himselfconfirmeth such appeals by his own testimony: 1 Kings 15:5 , "My servant David didthat which was right in the eyes of the Lord, neither departed from all that which hehad commanded him, save only in the matter of Uriah." ... By all this it is shownthat the plea of sincerity is allowed by God, though there be some mixture of failingsand weaknesses.

Thirdly. Is not this boasting like the Pharisee? Luke 18:9, "God, I thank thee, I amnot like other men." If David were thus humble, why doth he speak of it? Is he notguilty of pride while he seemeth to speak against pride?

This is spoken either as,

1. A necessary vindication; or

2. A necessary instruction.

1. As a necessary vindication against the censures and calumnies of hisadversaries. Saul's courtiers accused him as aspiring after thekingdom; yea, his own brother taxed him with pride when he camefirst abroad: 1 Samuel 17:28 , "I know thy pride, and the naughtinessof thine heart; for thou art come down that thou mightest see thebattle." If his brother would calumniate his actions, much more mightothers. �ow it is for the honour of God that his children, as theywould not commit a fault, so they should not be under the suspicion ofit; therefore he appeals to God.

2. A necessary instruction; for whatsoever David said or wrote here, he

said or wrote by the inspiration of the Holy Ghost, that Israel maylearn how to hope in God. Herein David is a notable pattern of dutyboth to superiors and inferiors. --Thomas Manton.

8. My heart is not haughty. Albeit pride is a common vice, which attends vain man inevery degree of excellency and supposed worth in him, yet the grace of God is ableto keep humble a wise, rich, and potent man, yea, to keep humble a king andconqueror; for it is no less a person than David who saith here, "Lord, my heart isnot haughty." --David Dickson.

9. &or mine eyes lofty. Pride has its seat in the heart; but its principal expression isin the eye. The eye is the mirror of the soul; and from it mental and moralcharacteristics may be ascertained, with no small degree of precision. What a, worldof meaning is sometimes concentrated in a single glance! But of all the passions,pride is most clearly revealed in the eyes. There can scarcely be a mistake here. Weare all familiar with a class of phrases, which run in pairs. We speak of sin andmisery; holiness and happiness; peace and prosperity, war and desolation. Amongthese may be numbered, the proud heart and the haughty look. "There is ageneration, Oh, how lofty are their eyes! and their eyelids are lifted up." "Him thathath an high look and a proud heart I will not suffer." ... A proud look is one of theseven things which are an abomination unto the Lord. It is said of him, "Thou wiltsave the afflicted people; but wilt bring down high looks." And hence David makesthe acknowledgment: Lord, thou knowest all things; thou knowest that pride has noexistence in my heart. Thou knowest that no pride flashes forth from mine eyes. --�. M'Michael.

10. Great matters ... things too high for me. The great and wonderful things meantare God's secret purposes, and sovereign means for their accomplishment, in whichman is not called to cooperate, but to acquiesce. As David practised this forbearanceby the patient expectation of the kingdom, both before and after the death of Saul,so he here describes it as a characteristic of the chosen people. --Joseph AddisonAlexander.

11. Our Father is our superior; it is fit therefore that we be resigned to his will."Honour thy father and thy mother" (Exodus 20:12); how much more our heavenlyFather! (Hebrews 12:9). See David's spirit in the case: "LORD, my heart is nothaughty", etc.: Psalms 131:1-2. As if he had said, "I will keep within my ownsphere; I will not stretch beyond my line, in prescribing to God; but submit to hiswill, `as a weaned child', taken from its dear breasts": intimating that he wouldwean himself from whatever God removed from him. How patiently did Isaacpermit himself to be bound and sacrificed by Abraham! Genesis 22:9. And yet hewas of age and strength sufficient to have struggled for his life, being twenty-fiveyears old; but that holy young man abhorred the thought of striving with his father.And shall not we resign ourselves to our God and Father in Christ Jesus? --JohnSingleton (--1706), in "The Morning Exercises."

12. It requires little imagination to see in this short and touching psalm a cameo ofour Savior's life. From an out-of-the-way stable in Bethlehem to a criminal's crossoutside the walls of Jerusalem, his every moment was a living testament to meeknessand humility. The child born to kingship obediently submitted himself to poorparents and grew to maturity in the most lowly of surroundings. The tools of acommon tradesman were his, this young man who listened to the voice of God. Andafterward, when God in His own good time called His Son to service, his ears likethe Father's were attuned to the cries of the weak and the suffering: "Come untome, all ye that labour and are heavy laden, and I will give you rest. Take my yokeupon you, and learn of me; for I am meek and lowly in heart: and ye shall find restunto your souls" (Mat 11:28,29).

Childlike faith was his sure possession; he often found pleasant respite in the eagerenthusiasm and simple trust of children (Mat 18:1-4). They came to him and hetaught them; his word was simple and pure. The lilies of the field, the beasts andfowls, the seed and the sower, the fishermen at their toil, were all arrayed asexhortations to childlike faith and dependence upon the Heavenly Father, and the"children" (whether six or sixty) understood. They gathered round him and found anew purpose in life. Surely the words of Jeremiah were written for this man: "TheLord is my portion... therefore will I hope in him. The Lord is good unto them thatwait for him, to the soul that seeketh him. It is good that a man should both hopeand quietly wait for the salvation of the Lord. It is good for a man that he bear theyoke in his youth" (Lam 3:24-27).” author unknown

2 But I have stilled and quieted my soul; like a weaned child with its mother, like a weaned child is my soul within me.

1. Calvin, “He here employs a figure which appropriately explains what he meant,and likens himself to a weaned child; by which is intended, that he dismissed all theanxieties which disquiet the man of ambition, and was willing to be satisfied withsmall things. This assertion, which some might be inclined to disbelieve, he makeswith an oath, expressed in that particular form of which I have elsewhere takennotice, in which the imprecation is not directly brought forward, but left to beunderstood, to teach us caution in the use of God's name.1 As to the words, to set hissoul like a child, is as if he had said, that he would frame it into such a likeness. Andthis with the view, as he declares, of composing himself to silence. For ytmmwddomaintee, is formed from Mwd dum, and has the active sense of reducing tosilence. The quiet of soul he alludes to is opposed to those tumultuous desires bywhich many cause disquietude to themselves, and are the means of throwing theworld into agitation. The figure of childhood is elsewhere used in another sense, to

convey reprehension. (Isaiah 28:9.)

"Whom shall I teach knowledge?them that are weaned from the milk? and drawn from the breasts?"

where the Prophet censures the people for their slowness of apprehension, and beingas incapable of profiting by instruction as infants. In the passage now before us,what is recommended is that simplicity of which Christ spake,

"Unless ye become like this little child, ye shall in no wise enter into the kingdom ofGod."2(Matthew 18:3)

The vain desires with which men are carried away, originate in their seeking to bewise and careful above what is necessary. David adds accordingly, my soul over meis quieted, not as expressing the language of self-confidence, but speaking as if hissoul lay sweetly and peacefully on his bosom, undisturbed by inordinate desires. Hecontrasts the wayward and tumultuous agitation which prevails in those of adiscontented spirit, with the peace which reigns in the man who abides in the callingof the Lord. From the verse with which the Psalm closes, we see the reason whyDavid asserted his having undertaken nothing in the spirit of a carnal ambition. Hecalls upon Israel to hope in the Lord, words which must have been abrupt had it notdeeply concerned the common safety of the Church, to know that he sat upon thethrone of the kingdom by Divine appointment, in which case the faithful would becertain of the bestowment of the promised blessing. Our hope is of the right kindwhen we cherish humble and sober views of ourselves, and neither wish nor attemptanything without the leading and approbation of God.

2. “Of all explanations the best is that of considering the comparison to consistbetween the humbleness and simplicity of the Psalmist's mind, and that of a littlechild, in whom there does not exist a sufficient consciousness to create an ambitionfor any worldly object. The comparison is not with qnwy, a suckling; for it has alonging after the mother's breast, and, therefore, such a comparison would not beappropriate. The same, indeed, may be said of a child who has only just beenweaned; for, in that stage, how often does it cry and mourn after that of which it hasbeen deprived, and the possession of which was just before its chief pleasure? Wetherefore conclude, that the comparison is intended to be with a child who has beenweaned a sufficient time to have forgotten its infantile nutriment, and who is notconscious of any particular desires or cravings, and quietly resigns itself to itsmother's care and training.” -- Phillips.

3. Barnes, “Surely I have behaved and quieted myself - Margin, as in Hebrew, mysoul. The Hebrew is, “If I have not soothed and quieted my soul.” This is a strongmode of affirming that he had done it. The negative form is often thus used todenote a strong affirmation. The full form would be, “God knows if I have not done

this;” or, “If I have not done this, then let me bear the consequences; let me bepunished.” The idea is that he was conscious he had done this. Instead of beingarrogant, proud, and ambitious - instead of meddling with matters above him, andwhich did not belong to him, he had known his proper place. He had been gentle,calm, retiring. The word rendered behaved means properly to be even or level; then,in the form used here, to make even, smooth, or level; and it is used here in the senseof calming the mind; smoothing down its roughnesses; keeping it tranquil. Comparethe notes at Isa_38:13, in our version, “I reckoned” (the same word as here) “tillmorning,” but where the correct translation would be, “I composed or calmedmyself until morning.” So the meaning here is, that he had kept his mind calm, andeven, and gentle.

As a child that is weaned of his mother - See Isa_28:9. There have been veryvarious interpretations of this passage. See Rosenmuller in loc. Perhaps the trueidea is that of a child, when weaned, as leaning upon its mother, or as reclining uponher breast. As a weaned child leans upon its mother. That is, as a child, accustomedto the breast, and now deprived of it, lays its head gently where it had beenaccustomed to derive its nutriment, feeling its dependence, hoping to obtainnourishment again: not angry, but gently grieved and sad. A little child thusclinging to its mother - laying its head gently down on the bosom - languishing -looking for nourishment - would be a most tender image of meekness andgentleness.

My soul is even as a weaned child - literally, “As a weaned child upon me my soul;”that is probably, My soul leans upon me as a weaned child. My powers, my nature,my desires, my passions, thus lean upon me, are gentle, unambitious, confiding. TheSeptuagint renders this in a different manner, and giving a different idea, “Had Inot been humble, but exalted myself as a weaned child doth against its mother, howwouldst thou have retributed against my soul!” The Hebrew, however, requires thatit should be otherwise interpreted. The idea is, that he had been gentle; that he hadcalmed down his feelings; that whatever aspirations he might have had, he had keptthem under; that though he might have made inquiries, or offered suggestions thatseemed to savor of pride or ambition, he had been conscious that this was not so, butthat he had known his proper place, and had kept it. The sentiment here is, thatreligion produces a child-like spirit; that it disposes all to know and keep their rightplace; that to whatever inquiries or suggestions it may lead among the young, it willtend to keep them modest and humble; and that whatever suggestions one in earlylife may be disposed to make, they will be connected with a spirit that is humble,gentle, and retiring. Religion produces self-control, and is inconsistent with a proud,an arrogant, and an ambitious spirit.”

4. Jamison, “The form is that of an oath or strongest assertion. Submission isdenoted by the figure of a weaned child. As the child weaned by his mother from thebreast, so I still the motions of pride in me (Mat_18:3, Mat_18:4; Isa_11:8;Isa_28:9). Hebrew children were often not weaned till three years old. soul — maybe taken for desire, which gives a more definite sense, though one included in theidea conveyed by the usual meaning, myself.”

5. Clarke, “I have behaved and quieted myself, as a child - On the contrary, I havebeen under the rod of others, and when chastised have not complained; and mysilence under my affliction was the fullest proof that I neither murmured norrepined, but received all as coming from the hands of a just God. My soul is even asa weaned child - I felt I must forego many conveniences and comforts which I onceenjoyed; and these I gave up without repining or demurring.”

6. Gill, “Or "my soul"; behaved quietly and peaceably towards all men, even hisinferiors in Saul's court and elsewhere, and had given no tokens of a restless,turbulent, and ambitious spirit; as well as behaved patiently under all his troublesand afflictions, reproaches and calumnies: or "if I have not", being in the form of anoath or imprecation, as Kimchi and Aben Ezra observe; if I have not thus behaved,let it come to me so and so, or let me be as a weaned child. �oldius renders it by wayof interrogation, "have I not composed and quieted myself?" &c. The Targum is, "ifI have not put the hand to the mouth, and caused my soul to be silent, until it heardthe words of the law;''

as a child that is weaned of his mother: and, for the further confirmation of it, it isadded, my soul is even as a weaned child; innocent and harmless, had no more illdesigns against Saul than a weaned child; humble, meek, and lowly, and had nomore aspiring and ambitious views than such an one; like that, weaned from theworld, the riches, honours, pleasures, and profits of it; as well as from nature, fromself, from his own righteousness, and from all dependence on it; and as a child thatis weaned from the breast wholly depends on its nurse for sustenance, so did hewholly depend upon God, his providence, grace, and strength; and as to thekingdom, he had no more covetous desires after it than a weaned child has to thebreast, and was very willing to wait the due time for the enjoyment of it. TheTargum, "as one weaned on the breasts of its mother, I am strengthened in thelaw.'' This is to be understood not of a child while weaning, when it is usuallypeevish, fretful, and froward; but when weaned, and is quiet and easy in itsmother's arms without the breast.”

7. Spurgeon, “Surely I have behaved and quieted myself. The original bearssomewhat of the form of an oath, and therefore our translators exhibited greatjudgment in introducing the word "surely"; it is not a literal version, but itcorrectly gives the meaning. The Psalmist had been upon his best behaviour, andhad smoothed down the roughnesses of his self will; by holy effort he had masteredhis own spirit, so that towards God he was not rebellious, even as towards man hewas not haughty. It is no easy thing to quiet yourself: sooner may a man calm thesea, or rule the wind, or tame a tiger, than quiet himself. We are clamorous, uneasy,petulant; and nothing but grace can make us quiet under afflictions, irritations, anddisappointments. As a child that is weaned of afflictions mother. He had become assubdued and content as a child whose weaning is fully accomplished. The Easternersput off the time of weaning far later than we do, and we may conclude that the

process grows none the easier by being postponed. At last there must be an end tothe suckling period, and then a battle begins: the child is denied his comfort, andtherefore frets and worries, flies into pets, or sinks into sulks. It is facing its firstgreat sorrow and it is in sore distress. Yet time brings not only alleviations, but theending of the conflict; the boy ere long is quite content to find his nourishment atthe table with his brothers, and he feels no lingering, wish to return to those dearfountains from which he once sustained his life. He is no longer angry with hismother, but buries his head in that very bosom after which he pined so grievously:he is weaned on his mother rather than from her.

"My soul doth like a weanling rest,I cease to weep;So mother's lap, though dried her breast,Can lull to sleep."

To the weaned child his mother is his comfort though she has denied him comfort. Itis a blessed mark of growth out of spiritual infancy when we can forego the joyswhich once appeared to be essential, and can find our solace in him who denies themto us: then we behave manfully, and every childish complaint is hushed. If the Lordremoves our dearest delight we bow to his will without a murmuring thought; infact, we find a delight in giving up our delight. This is no spontaneous fruit ofnature, but a well tended product of divine grace: it grows out of humility andlowliness, and it is the stem upon which peace blooms as a fair flower. My soul iseven as a weaned child; or it may be read, "as a weaned child on me my soul", as ifhis soul leaned upon him in mute submission, neither boasting nor complaining. It isnot every child of God who arrives at this weanedness speedily. Some are sucklingswhen they ought to be fathers; others are hard to wean, and cry, and fight, and rageagainst their heavenly parent's discipline. When we think ourselves safely throughthe weaning, we sadly discover that the old appetites are rather wounded than slain,and we begin crying again for the breasts which we had given up. It is easy to beginshouting before we are out of the wood, and no doubt hundreds have sung thisPsalm long before they have understood it. Blessed are those afflictions whichsubdue our affections, which wean us from self sufficiency, which educate us intoChristian manliness, which teach us to love God not merely when he comforts us,but even when he tries us. Well might the sacred poet repeat his figure of theweaned child; it is worthy of admiration and imitation; it is doubly desirable anddifficult of attainment. Such weanedness from self springs from the gentle humilitydeclared in the former verse, and partly accounts for its existence. If pride is gone,submission will be sure to follow; and, on the other hand, if pride is to be driven out,self must also be vanquished.”

8. Surely I have behaved and quieted myself, etc. Oh, how sapless and insipid doth theworld grow to the soul that is making meet for heaven! "I am crucified to the world,and this world to me." Galatians 6:14. In valet doth this harlot think to allure me byher attractions of profit and pleasure. "Surely I have behaved and quieted myself,as a child that is weaned of his mother: my soul is even as a weaned child." There isno more relish in these gaudy things to my palate, than in the white of an egg;

everything grows a burden to me, were it not my duty to follow my calling, and bethankful for my enjoyments. I think I have my wife, husband, and dearest relations,as if I had none; I weep for outward losses, as if I wept not; rejoice in comfortsbelow as if I rejoiced net (1 Corinthians 7:29-30 ); my thoughts are taken up withother objects. The men of the world slight me, many seem to be weary of me, and Iam as weary of them. It is none of these earthly things that my heart is set upon; mysoul is set on things above, my treasure is in heaven, and I would have my heartthere also: I have sent before me all my goods into another country, and am shortlyfor removing; and when I look about me, I see a bare, empty house, and am ready tosay with Monica, What do I here? my father, husband, mother (Jerusalem above),my brethren, sisters, best friends are above. I think, I grudge the world any portionof my heart, and think not these temporal visible things worth a cast of my eyecompared with things invisible and eternal: 2 Corinthians 4:18 . --Oliver Heywood,1629-1702.

9. (first clause). If I have not restrained, or quieted, and compelled to silence, mysoul. It is a Hebrew phrase of asseveration and of swearing: as if he would say, Ihave thoroughly imposed silence on my soul, that it should be tranquil, and shouldbear patiently the divinely imposed cross. Just as in the following Psalm we hear alike form of asseveration: "If I will come into the tabernacle of my house", meaning"I will not come", etc. --Solomon Gesner.

10. I have behaved and quieted myself, as a child that is weaned. Weaned from what?Self sufficiency, self will, self seeking. From creatures and the things of the world --not; indeed, as to their use, but as to any dependence upon them for his happinessand portion ... Yet this experience is no easy attainment. The very form ofexpression -- "I have behaved and quieted myself", reminds us of some risingswhich were with difficulty subdued. There is a difference here between Christ andChristians. In him the exercise of grace encountered no adverse principles; but inthem it meets with constant opposition. The flesh lusteth against the spirit, andwhen we would do good evil is present with us; hence the warfare within. So it iswith "the child that is weaned." The task to the mother is trying and troublesome.The infant cries, and seems to sob out his heart. He thinks it very hard in her, andknows not what she means by her seeming cruelty, and the mother's fondnessrenders all her firmness necessary to keep her at the process; and sometimes shealso weeps at the importunity of his dear looks, and big tears, and stretched outhands. But it must be done, and therefore, though she pities, she perseveres; andafter a while he is soothed and satisfied, forgets the breast, and no longer feels evena hankering after his former pleasure. But how is the weaning of the childaccomplished? By embittering the member to his lips; by the removal of the objectin the absence and concealment of the mother; by the substitution of other food; bythe influence of time. So it is with us. We love the world, and it deceives us. Wedepend on creatures, and they fail us, and pierce us through with many sorrows. Weenter forbidden paths, and follow after our lovers; and our way is hedged up withthorns; and we then say, "Return unto thy rest, O my soul; and now, Lord, whatwait I for? My hope is in thee." The enjoyment of a greater good subdues the relish

of a less. What are the indulgences of sin, or the dissipations of the world to one whois abundantly satisfied with tile goodness of God's house, and is made to drink of theriver of his pleasures? --William Jay (1769-1853), in "Evening Exercises for theCloset."

11. As a child that is weaned of his mother. Though the weaned child has not what itwould have, or what it naturally most desireth, the milk of the breast -- yet it iscontented with what the mother giveth -- it rests upon her love and provision. So arewe to be content with what providence alloweth us: Heb 13:5, "Let yourconversation be without covetousness, and be content with such things as ye have";and Philippians 4:11, "I have learned, in whatsoever state I am, therewith to becontent." Whatever pleaseth our heavenly Father should please us. The child that isput from the breast to a harder diet is yet contented at last. The child doth notprescribe what it will eat, drink, or put on. Children are in no care for enlargingpossessions, heaping up riches, aspiring after dignities and honours; but meeklytake what is provided for them. The child, when it has lost the food which natureprovideth for it, is not solicitous, but wholly refers itself to the mother, hangethupon the mother. So for everything whatsoever should we depend upon God, referourselves to God, and expect all things from him: Psalms 62:5, "My soul, wait thouonly upon God; for my expectation is from him." With such a simplicity ofsubmission should we rest and depend upon God. Let us take heed of being overwise and provident for ourselves, but let us trust our Father which is in heaven, andrefer ourselves to his wise and holy government. --Thomas Manton.

12. My soul is even as a weaned child. In its nature, weanedness of soul differsessentially from that disgust with the world, to which its ill usage and meannesssometimes give rise. It is one thing to be angry with the world, or ashamed of it, andanother to be weaned from it. Alter the world, ennoble it, and many a proud mindthat now despises, would court it. It is different also from that weariness of spiritwhich generally follows a free indulgence in earthly enjoyments. There is such athing as wearing out the affections. Solomon appears to have done this at one periodof his life. "I have not a wish left", said a well known sensualist of our own country,who had drunk as deeply as he could drink of tile world's cup. "Were all the earthcontains spread out before me, I do not know a thing I would take the trouble ofputting out my hand to reach." This weanedness of soul presupposes a power left in the soul of loving and desiring.It is not the destruction of its appetite, but the controlling and changing of it. Aweaned child still hungers, but it hungers no more after the food that once delightedit; it is quiet without it; it can feed on other things: so a soul weaned from the world,still pants as much as ever for food and happiness, but it no longer seeks them inworldly things, or desires to do so. There is nothing in the world that it feelsnecessary for its happiness. This thing in it it loves, and that thing it values; but itknows that it can do without them, and it is ready to do without them whenever Godpleases. Let us inquire now into the sources of this frame of mind -- how we get it. One thingis certain -- it is not our work. We do not bring ourselves to it. �o infant weans

itself. The truth is, it is God that must wean us from the world. We shall never leaveit of our own accord. It is God's own right hand that must draw us from it. Andhow? The figure in the text will partly tell us.

1. By embittering the world to us.

2. At other times the Lord removes from us the thing we love.

3. But he weans us most from the earth by giving us better food. --Condensedfrom a Sermon by Charles Bradley, entitled "Weanedness of Soul",

13. Here is David's picture of himself ... Observe, the "child" -- which is drawn for usto copy -- is "weaned": the process is complete; it has been truly disciplined; thelesson is learned; and now it rests in its "weaning." The whole image expresses arepose which follows a struggle. Surely I have behaved and quieted myself, as achild that is weaned of his mother; or, more literally, "on his mother"; now contentto lie still on the very place of its privation," -- as a child that is weaned on hismother."

That obedience would be a tame and valueless thing, which was not the consequenceof quiet control. A mere apathetic state is the very opposite of obedience that may betruly so called. But this is the point of the similitude, -- there has been a distress, anda battle, and a self victory; and now the stilled will is hushed into submission andcontentment; ready to forego what is most liked, and to take just whatever is givenit -- "a weaned child." I do not believe that it was ever the intention of God that anyman should so merge and lose his will in the Divine, that he should have no distinctwill of his own. There have been many who have tried to attain this annihilation ofwill; and they have made it the great aim and end of life. But the character of thedispensation does not allow it. I do not believe it to be a possible thing; and if it werepossible, I do not believe that it would be after the mind of God. It is not man'spresent relation to his Maker. �one of the saints in the Bible did more than submit astrong existing will. The Lord Jesus Christ himself did no more. "What shall I say?Father, save me from this hour; but for this cause came I unto this hour. Father,glorify thy name. �ot my will, but thine be done." Evidently two things -- "Mywill", "Thy will." It was an instantly and perfectly subjugated will, -- nevertheless, awill. And this is what is required of us; and what the nature of our manhood, andthe provisions of our religion have to assume. A will, decidedly a will: the moredecided the will, the stronger the character, and the greater the man. But a will thatis always being given up, separated, conformed, constantly, increasingly conformed.The unity of the two wills is heaven.” --Condensed from a Sermon by JamesVaughan.

14. Dr. Joe Temple, “It is an interesting thing to me that the word for "weaned" inthis psalm is a translation of a Hebrew word which elsewhere in the Scriptures istranslated by the word "yield." You see, when a baby has been weaned, he hasyielded his right to that three o'clock bottle. That's why God uses the illustration.God says to you and to me, "You exercise yourself about things that are too great

and that are too high. You exercise yourself about things which are none of yourbusiness. The only way you are going to find any peace is to yield to My wisdom andto My knowledge." Did you notice what the psalmist says in verse 2? After theweaning process, he says, "My soul is even as a weaned child because I have quietedmyself." That word "quieted" is translated by the word "rest" in Psalm 37:7.

Have you been weaned spiritually? Have you learned to rest in the Lord? It isn'teasy. You see, Beloved, a weaned Christian is one who has learned to rest in theLord. A weaned Christian is one who is willing to stand still when everyone else isrushing ahead. If you are weaned spiritually and are resting in the Lord, if you arestanding still and depending upon Him, you'll find a lot of other folk who aren'tstanding still. You'll find a lot of other folk who are not resting, and you will findthat often they will want you to move for no other reason than that they are moving.The fact that you are not moving hampers their process. There is something about aperson who can quietly rest in the Lord when someone else is in a dither. It irritatesthe person who is in a dither. They want you to go on so they can feel better about it.

The psalmist says, "I've been weaned. I've learned to depend upon the Lord." Hereached that desirable state that is described in verse 3 where he gave advice to thenation of Israel and to all of us:”

15. Warren Wiersbe, “One day King David was walking through the palace, and heheard a child crying. What was going on? The child was being weaned. The motherwas saying, "�ow, my child, you are growing up, and it is time for you to beweaned." The child was saying, "You don't love me; you hate me. If you loved me,you wouldn't do this." Then David went to his desk, got his pen and wrote Psalm131.

The problem with too many of us is that we have grown old without growing up--westill need to be weaned. The weaning process is important. God's goal for your life ismaturity, and His method for maturity is weaning. He has to wean us away fromthings we think are important.

How do you convince a child that he doesn't want to be attached to his mother forthe rest of his life? Love him? Yes! But he must grow up, step out and be a man.And so it is with us. God has to wean us away from the things of the world, from thecheap toys that we hold on to. He wants to give us the best, and His desire inweaning is our submission. The weaned child of Psalm 131 was not losing; he wasgaining. He was moving out into a larger life. Likewise, God has to take things awayfrom our lives, not because they are bad, but because they are keeping us from thebest.

The next time you whimper and cry because God takes something away from you,remember: He might be weaning you. He might be saying, "Get closer to me. Stepout into a life of maturity and let's go together."

16. F. B. Meyer, “How much the greatest teachers of the world have learnt fromlittle children! Jesus has for evermore set a little child in the midst of us to teach us.

It is from the nursery that David got this tender, exquisite conception.

A tender babe has been brought up by the breast, and has loved to nestle to itsmother. But the weaning time has come. With Orientals it is often greatly deferred.The little one is impatient of the change, and highly resents the spoon with which heis fed. Vehemently he cries, and fights, and struggles with hand and foot, littleknowing that he is resisting a change which is to make him independent, which shalladvance his truest life, and shall ultimately bring him back to that mother again, asher stay and blessing. Finally, however, the passion subsides, the sobs die down tolittle whimpers, a tear still lies upon the cheek to show where the storm had raged;but on the whole the babe is stilled and quieted.

So with us, we have been clinging to the breast of some human help and comfort.Presently the strong, wise hand of God puts us gently from it, and turns us to othersources of consolation. At first we passionately resist with outcry and strife. But theComforter comes and hushes us as on the very lap of God. He shows us the lovewhich cannot mistake, and, at last, the soul calms, becomes stilled and quieted; withchastened hope it turns to the Lord; it thrives on stronger meat; it leaves behind thelife of dependence, and is strengthened with all might unto patience and long-suffering with joy. �o longer satisfied with milk, it partakes of strong meat, withexercised sense (Hebrews 5:11, 12, 13, 14).”

17. Listen to Paul’s take on this: “When I was a child, I talked like a child, I thoughtlike a child, I reasoned like a child. When I became a man, I stopped these childishways. (1 Corinthians 13:11, �ew Century Version)

Brothers and sisters, don’t think like children. When it comes to evil, be like babies,but think like mature people. (1 Corinthians 14:20, God’s Word Translation)

Until we all reach unity in the faith and in the knowledge of the Son of God andbecome mature, attaining to the whole measure of the fullness of Christ. (Ephesians4:13, Today’s �IV)

3 O Israel, put your hope in the LORD both now and forevermore.

1. Barnes, “Let Israel hope in the Lord ... - The connection would seem to require usto understand this as the assertion of him who had been accused of thoughts which

seemed to be too lofty. As the result of all his reflections (of those reflections forwhich he was rebuked and charged with pride, but which were really conceived in a

modest spirit) - as expressing what he saw that seemed to be in advance of whatothers saw, or to indicate a habit of thought beyond his years - he says that therewere reasons why Israel should hope in the Lord; that there was a foundation forconfident trust; that there was that in the divine character which was a just groundof reliance; that there was that in the course of events - in the tendencies of things -which made it proper for the people of God, for the church, to hope, to confide, tofeel assured of its ultimate and permanent safety. This would indicate the nature ofthe suggestions which he had expressed, and which had exposed him to the charge ofarrogance; and it would also indicate a ripe and mature habit of thinking, beyondwhat might be expected from one in very early life. All this was, probably,applicable to David in his early years, as to the reflections which might haveforeshadowed what he would be in future; this was eminently applicable to David’sDescendant - greater than he - who, at twelve years of age, astonished the Hebrewdoctors in the temple with “his understanding and answers” Luk_2:47; this gives abeautiful view of modesty joined with uncommon gifts in early life; this shows whatis always the nature of true religion - as producing modesty, and as prompting tohope.

2. Clarke, “Let Israel hope in the Lord - Act all as I have done; trust in him who isthe God of justice and compassion; and, after you have suffered awhile, he willmake bare his arm and deliver you. Short as it is, this is a most instructive Psalm.He who acts as the psalmist did, is never likely to come to mischief, or do any toothers.”

3. Gill, “What he did himself, and found it good for him to do, that he knew wasgood for others, and therefore exhorts and encourages to it, to hope in the Lord andwait for his salvation; and which should be done constantly, and to the end of life, ortill the thing hoped for is enjoyed; see Heb_3:6. Perhaps some respect is here had tothe people of Israel, especially the friends of David, who were weary of Saul'sgovernment, and impatient to have David on the throne; whom he advises to waitpatiently, and not take any indirect steps to bring it about, but leave it with God,and hope and trust in him; compare with this 1Sa_24:7; See Psa_130:7.”

4. Spurgeon, “Let Israel hope in the LORD from henceforth and for ever. See howlovingly a man who is weaned from self thinks of others! David thinks of his people,and loses himself in his care for Israel. How he prizes the grace of hope! He hasgiven up the things which are seen, and therefore he values the treasures which arenot seen except by the eyes of hope. There is room for the largest hope when self isgone, ground for eternal hope when transient things no longer hold the mastery ofour spirits. This verse is the lesson of experience: a man of God who had beentaught to renounce the world and live upon the Lord alone, here exhorts all hisfriends and companions to do the same. He found it a blessed thing to live by hope,and therefore he would have all his kinsmen do the same. Let all the nation hope, letall their hope be in Jehovah, let them at once begin hoping "from henceforth", andlet them continue hoping "for ever." Weaning takes the child out of a temporary

condition into a state in which he will continue for the rest of his life: to rise abovethe world is to enter upon a heavenly existence which can never end. When we ceaseto hanker for the world we begin hoping in the Lord. O Lord, as a parent weans achild, so do thou wean me, and then shall I fix all my hope on thee alone.”

5. “Let Israel hope in the LORD. After the example, therefore, of the King of Israel,who thus demeaned himself in his afflictions, lowly, contented, and resigned, castingall his care upon the Father who cared for him, and patiently waiting his time fordeliverance and salvation; after this their example and pattern, let his faithfulpeople hope and trust, not in themselves, their wisdom, or their power, but inJehovah alone, who will not fail to exalt them, as he hath already exalted theirRedeemer, if they do but follow his steps. -- George Horne.

6. Let Israel hope in the LORD. Though David could himself wait patiently andquietly for tile crown designed him, yet perhaps Israel, the people whose darling hewas, would be ready to attempt something in favour of him before the time; hetherefore endeavours to quiet them too, and bids them, "hope in the LORD" thatthey should see a happy change of the face of affairs in due time. Thus "it is good tohope, and quietly to wait for the salvation of the Lord." --Matthew Henry.

7. Dr. Joe Temple, “Look at the word "hope." It is a translation of the Hebrew wordyachal , which means "to trust." Trust the Lord.

Is there something that you don't know about, and you can't find the answer to it?Lower your lofty eyes and trust in the Lord. Is there something that is disturbingyou, and you are ready to go to pieces over it? Lower your lofty eyes and dependupon the Lord.

I think the paraphrased translation of this particular psalm sums it up in a simpleword that I trust will remain with you. It reads:

"Lord, I'm not proud and haughty. I don't pretend to know it all. I am quiet nowbefore the Lord. Yes, my begging has been stilled."

Will you learn to depend upon Him, Beloved. It is the secret of peace.”

8. Dr. Jerry Tankersley gives this personal testimony that can be helpful for all of usto follow. He wrote, “In 1991 I did a two week seminar with Eugene Peterson on“Spirituality and the Ministry”. He taught us to pray through the Psalms, five a day,each day of the month, in order to cover all 150 Psalms. Since that year, I have by inlarge followed that long obedience. The Psalter has become for me, as it was forJesus, my prayer book. It has changed my life and taught me to pray. Each monthas I move through the Psalms I find my inner heart anticipating Psalm 131. It’s notbecause it is so short. The reason is that it speaks to me, it examines me and myinner motives. It draws me to the great truth of reality “that there is a God and it isnot me.” I can’t tell you how liberating this is. This truth allows me to be human,

vulnerable, humble, and surrendered. It calms my anxious soul. It refocuses theaspirations which I desire for my life.

This is a Psalm that welcomes us to seek first the kingdom of God and hisrighteousness. (Matthew 6:33) This Psalms teaches me that I am totally dependentupon God’s grace for my life. It promises to all who pray it, “the peace that passesunderstanding that will guard our hearts and minds.” This Psalm calls us to humbletrust in the goodness of our God. Therefore, I am finding, as I learn the truth of thisPsalm, to sit quietly, calmly, and expectantly. “O Israel, hope in the Lord from thistime on and forevermore.” This is a precious place of waiting and hoping in theLord.”

9. Walter Kaiser writes: “Putting our hope in ourselves, our times, our jobs, ourintelligence, our children, our denominations, or our institutions is both a modernform of idolatry and an obvious sign of a lack of humility.”

“We must put our hope in the Lord alone, and our posture toward him should be aspoor beggars with outstretched hands, gratefully receiving what we could never payfor and will never deserve. There is just no room for boasting. In the �ewTestament, the concept of hope does not mean “hope so.” It is a joyful anticipationof what the Lord will do in the future, based on his unchanging promises. And it’snot just for the moment, but notice, it is continually. Our present circumstances, bethey good or bad, are the womb out of which new blessings and opportunities will beborn.” author unknown

10. The hymn version of this Psalm by Isaac Watts.

Is there ambition in mt heart? Search, gracious God, and see;

Or do I act a haughty part? Lord, I appeal to the.

I charge my thoughts, be humble still, and all my carriage mild;

Content, my Father, with thy will, and quiet as a child.

The patient soul, the lowly mind, shall have a large reward;

Let saints in sorrow lie resigned, and trust a faithful Lord.