Commentary on the Psalms of Ascent, Section 4
The 123. Psalme. I lift vp mine eyes vntounto thee, &c.
This Psalme (as ye see) is but short,The argument of the Psalme. and therefore a very fitte example to shew the force of prayer not to consist in many words, but in feruency of spirit. For great and weighty matters may be comprised in few words, if they proceede from the spirit & the vnspeakeable gronings of the heart,A breife praier in necessity carrieth power with it. especially when our necessity is such as will not suffer any long prayer. EueryEvery prayer is long enough if it be feruent & proceede from a heart that vnderstandeth the necessitie of the Sainets: not in such small matters as y• world counteth great and weightie, as pouerty, losse of goods, and such other worldly incommodities, but when the Church is oppressed with violence and tyranny, when the name of God is prophaned with wicked doctrine, or if there be any thing else that either hindreth the glory of God or the saluation of soules, These perils can not well be vttered in prayer, and therfore the prayer of the faithfull is then most effectuous, when with griefe of heart and affliction of spirite they see these things, and earnestly thinke vponupon them.
So this Psalme is a prayer against the mighty, rich, and welthy of the world, which either cruelly molest and vexe, or proudly deride and contemne the godly, as the last verse doth declare. And these are not onelyonly such as preferre wicked doctrin, superstition & idolatrie before the vndefiled word of God: but euen such also as glory in the word and sound doctrine and will be counted louers & fauourers of the Gospell, and partakers with vsus of the name and glory of Christ. Of such there was a great number amongst the people of Israel. For they had the lawe, sacrifices, and ceremonies instituted by Moises according to ye word of God. They had great plentie of Prophets and godly teachers: yet how they vsed them, the storyes doe declare. When Elisha sent the sonne of a Prophet vntounto Iehu:4. Reg. 9. the other said: VVherefore commeth this madde fellow vntounto thee? The Psalmes also & preachings of the Prophets concerning faith and true righteousnes before God, doe shew that they were contemned and derided of the multitude, yea & condemned as heretikes because they seemed; not to attribute so much to … sacrifices & ceremonies of y• law as they should do. Likewise Dauid was counted a seditious fellow, a rebel, a traitor, and charged with ambition and greedy desire to reigne. And afterwards when he went about to bring the arke of the Lord to Ierusalem, & with a good and a zealous mind expressed his ioy: Michol his wife receiued him with these words: Oh how glorious was the King of Israel this day: 2. Reg. 6.which was vncouered in the eyes of the maidens of his seruants, as a foole vncouereth him self: Now, we can not thinke that onelyonly Michol did thus slanderously speake of yt kings doings: but there were (no doubt) other also in the court, men both of wisedom & dignitie which iudged the same. For what so euer he be that professeth & loueth the word vnfainedly, & zealously seketh the glory of God, he shalbe iudged and called of the cursed world & worldlings both a foolish & a mad man. That it hath bene alwaies so, the stories do declare, & also these our daies do witnes the same.
Wherfore this Psalme setteth before our eyes a goodly example: that for as much as we are compelled to see & suffer this contempt & despite of the proude & scornful, we should pray with Dauid against al such: that is, first against the pope & his whole kingdom of faces, for they doe not onelyonly proudly contemne vsus, but also cōdemne vsus. Then also against false brethren, such as in our churches liue in al carnall & godles securitie, and albeit they will seme to be no enemies but friēds vntounto ye gospel, yet either deride or molest ye true professors therof. Against al such this Psalme is vnittē for the troubled & afflicted children of God, which are counted of the world either heretical or sedicious; or else fooles and abiectes. But this consolation they hauehave, that seeing the holy Ghost in this Psalme doth teach them how to pray in these distresses, they shall be heard, and though they be here contemned and counted the outswepings of the earth, they shall be made glorious in the kingdom of God.
Verse. 1.
I lift vppe myne eyes vntounto thee which dwellest in the heauens.
This is a vehement groning of a troubled mind,A vehement groning of the hart, destitute of all comfort. looking about and seeking eueryevery way for comfort and succour, but none could be found. Whether then shall I miserable ma…stie (saith he) in this distresse? Strength to with stand mine enemies I hauehave none. Of wisedom and counsell, beeing compassed with such a multitude of aduersaries, I am vtterly destitute. To thee therefore I come, O my God: To thee I lift vp mine eyes, which dwellest in the heau… ▪ Here note that the heauens are called the habitatiō of God, not because he is there conteined (for as the heauens are his seate, so is the earth his footestoole): but because he doth from thence more manifestly shew the maiestie of his diuinitie. And what so euer he hath at any time done vppon the earth by reuela…ions, visions or oracles, he seemed to doe it from heauen, From whence also hauehave come the most notable and seuere punishments of the wicked: as of the first worlde by the flood: of the Sodomites by the rayning downe of fire with brimstone: of the Egyptians, by ha…se mixed with fire: of the Amorr…ans by the rayning of stones from heauen.Psal. 2. Psal. 116. And hereof come these sayings: He that dwelleth in the heauens shall laugh them to scorne. The Lorde looked downe from heauen. The Lord hath prepared his seate in heauen. Our God is in heauen and doth what soeuer he will. Tim 6.VVhichWhich dwelleth in the light that none can attaine vntounto. Therefore we reade that Christ commonly when he prayed,Luke. 9. or when he gaue thankes to his father, looked vp to heauen: And when he departed hence vntounto his father, he was seene to ascend vp into the heauens. These things are spoken to this ende that we may knowe that God our father is not earthly▪ infirme, or corruptible: but the Lord and inhabitour of heauen (as a place without all corruption, and therefore a most meete habitation for him) almightie and ruling ouer all, euerlasting, incorruptible, seing all things, percing all things.
The prophet also calleth God here the inhabitour of heauen, to signifie that the earth is full of the proude and scornefull, and that the godly are troden vnderunder foote of those that dwel vponupon the earth, and are counted the ou…swepings of the world, and therefore he seeth none besides the Lord and inhabitour of heauen of whom he may looke for helpe and succour. The great daunger whereof the Prophete complayneth, is herein expressed, in that he looking about on eueryevery side and seeking for succour, could find none to helpe him but onelyonly the inhabitour of heauen. These thinges make the tentation much more greeuous and terrible, and therfore he prayeth with such wordes in his tentation as perhaps he at that time did not perfectly vnderstand, as Sainct Paule also sayth: VVe vnderstand not what we pray. The spirite knoweth and vnderstandeth what these wordes meane: but man can not conceiue the power therof in the time of his tentation, whiles faith is infirme and is yet in the conflict. But when our petition is graunted & prayer heard, then faith hath her force, and we hauehave more perfect vnderstanding both of the tentation and also of the prayer which we therein vsed.
The Prophet therefore in this verse setteth the inhabitour of heauen against the inhabitours of the earth, and conceiueth comfort and courage, that albeit the world is great and mighty, yet God is more mighty. This is the meaning of the Prophet in this verse. And albeit the wordes bee but simple, as ye see, yet are they full of consolation to him that beleeueth. The spirite which ministreth these wordes and stirreth vppe these groninges in the heartes of the afflicted, knoweth with what maiestie and power they are spoken.
Verse. 2.
Behold, as the eyes of seruaunts looke vntounto the hande of their maisters, and as the eyes of a mayden vntounto the hand of her mistres, so our eyes waite vponupon the Lord our God, vntill he hauehave mercy vponupon vsus.
Here the prophet setteth forth by similitude the nature of true pietie. As if he sayd: Great is our affliction, and yet the Lord prolongeth his helpe, neither easing our miserie, nor reuenging our wrong. He suffereth the cruel, the proude and the scornful to trea… vsus vnderunder foote, and to prosper in our sight. This delay is tedious & greuous vntounto vsus. Notwithstanding we will not murmure or become vnpatient in these our afflictions, but as good seruaunts in their distresse looke to the hand, that is, for help and succour at the hand of their masters & mistresses, so will we attend vponupon y• Lord our God vntill he hauehave pitie vponupon vsus.God sometimes prolongeth his help in tentation. Thus we see that the Lorde sometimes deferreth his helpe, neither shewing how nor when he will help, but leauing his Saints in such perplexitie as though he had no regard either of the time or of ye maner of their deliuerance so that they seme to hang (as it were) in the middes betwene heauen and earth. These things are greuous and excedingly encrease the tentation. Therefore we must lay sure hold on this consolation which the Prophet here setteth forth, that our tentation shal hauehave an end: but not as we would, lest we seeme to appoint the time and maner of our deliuerance, which ye lord reserueth to him self alone.
And here is an example set forth vntounto vsus,The patience of the faithfull. patiently to wait vponupon the Lord in the time of trouble, to be instant in prayer, and neuer to let our hands fall, or turne our eyes from the Lord: but constantly to perseuere in sure hope & expectation of his gracious deliuerance, and of his helping hand to be present with vsus in our necessitie: whereof our Sauiour Christ also warneth vsus in the Gospell of the woman and the vnrighteous iudge, who although he neither feared God nor man, yet because this woman neuer ceased to call vponupon him, he was compelled to heare her cause. For if the worst man be not yet so wicked, but he may be ouercome with instant and continuall prayer, what shall we not hope to obteine at Gods hand, which willingly offereth him selfe to heare our prayers, and also commaundeth vsus to pray: yea and is more ready to graunt our petitions then we are to aske. For in that he differreth his help, he doth it not because he will not heare vsus, but to exercise and stirre vp our faith, and to teach vsus that the wayes whereby he can and doth deliuer vsus are so manifold & miraculous, that we are neuer able to conceiue them. Therfore let vsus thinke that the thing which we aske is not denied but differred, & assure our selues that we are not neglected because of this delay. The patient abiding of the afflicted (saith Dauid in an other Psalme) shall not perish: yea the Lord will not lose the glory of his name which Dauid in the same Psalme attributeth vntounto him; namely that he is a helper in time conuenient.
And here is to be noted by the way, that the holy Ghost commendeth the gouernment of housholds and families in this place, and signifieth that to serue is a vocation which pleaseth him, if it be done in faith. For seruauntes are here mentioned for the comfort of all good seruauntes, and in them is commended, not onelyonly their patience but also the confidence and trust which they hauehave in the goodnes of their maisters, assuredly trusting with patient tarying to finde merciemercy and fauour in their sight in time conuenient. But in deede Dauid speaketh here of better seruauntes then are commonly seene at this day: for there is no kinde of people more deceitful, negligent and stubborne, euen when there is great cause of sharpe and seuere correction. Wherefore let all such as will be counted good seruaunts, remember the example and rule set forth here by the holy Ghost, and obserued of all good seruaunts: which is, that they are not froward and stubborne, but patiently endure all things and do the duety of true and faithfull seruaunts, hauing alwayes a watchfull eye to the hand of their maisters.
The humilitie of the faithfull.And further note how humbly the faithful think of them selues in the sight of God. They are called and chosen to this dignitie, to be the heyres and children of God, and are exalted aboue the Angels, and yet notwithstanding they count them selues no better in Gods sight then seruauntes. They say not here: beholde, like as children loke to the hand of their fathers, but as seruaunts to the hand of their masters. This is the humilitie and modestie of the godly, & it is so farre of that hereby they lose the dignitie of Gods children to the which they are called, that by this meanes it is made to them more sure and certaine.
Moreouer here is to be obserued that Dauid sayth not simply: VVe lift vp our eyes to the Lord, but he addeth moreouer: to the Lord our God: that is to say, that God which hath reuealed him selfe to vsus in his word: for otherwise he were not our God. The gods of the Gentiles & idolls which men deuise vntounto them selues, are called gods: but he is the true God and none but he, which hath declared him selfe to vsus in his word and promised in the same that he will be our God, &c. The Papistes hauehave deuised vntounto them selues a seruice and worship of God contrarie to the word of God, and therefore they worship not the true God in deede, but an idoll of their owne heart: yea they worship a crea… made and fashioned with mans handes for the almightie crea… of heauen & earth. But our God is he, not whom we hauehave deuised, but which hath paynted and set out him selfe in his Scriptures, how and by what meanes he wil be serued and worshipped. This our God because he seemeth oftentimes to estraunge him selfe from vsus, and to hauehave no care of vsus, the wicked doe shunne and forsake, and seeke helpe of Peter and Paule, and many times of Satan through sorcery and witchcraft and other deuilish meanes, thinking (because God prolongeth his helpe) to finde thereby more speedye succour. But thus our God is wont to deale with vsus: first (as is sayd) to proue and exercise vsus, and so to bring vsus to the knowledge of our selues, that we may see our owne weakenes and frailty, which are so readie to be ledde away from him: then also to bring vsus to the knowledge of him, whereby we may see both how willing he is, and also howe able by farre better meanes to helpe vsus then mans heart can conceiue.
Verse. 3.
HaueHave mercy vponupon vsus O Lord, hauehave mercy vponupon vsus, for we hauehave suffered too much contempt.
Here may we see that the godly doe not onelyonly feele their owne crosse, but the affliction of other also is to them a great crosse: and as they suffer togither, so they cry vntounto God for helpe and succour as well for other as for them selues. Yea the common calamitie of their brethren is to them a greater crosse then their owne.
HaueHave mercy vponupon vsus, &c. This repetition as it doth declare a great vehemencie and feruentnes of spirite in the afflicted crying vntounto God for helpe and deliuerance: so it sheweth their affliction and calamitie to be exceeding greeuous. For we hauehave suffered too much contempt. He sayd before that the godly being brought to extreme miserie by the tyranny and oppression of the wicked, did lift vp their eyes to God for helpe and succour. Nowe he sheweth also what despite and reproch they suffred of the proud and scornfull. Whereby it appeareth that the vngodly sought, not only with crueltie and oppression, but also with despite, contempt and ignominy to tread, as it were, vnderunder foote the children of God. He saith not onelyonly: we suffer contempt, but we are filled with contempt and ignominie, vsing a similitude taken of a vessell, which is filled so full that it can conteine no more. Thus the children of God do not burst out at the first into these gronings and grieuous complaints when so euer they are contemned and despised, but patiently suffer in hope that God will at the length ease their miserye, vntill they be filled with all maner of despite contempt, and scorning of the wicked, whereby they are compelled to cry vntounto God doubling their complaint, as followeth in the next verse.
Verse. 4.
Our soule is filled too ful of the mocking of the welthy, and of the despitefulnes of the proude.
When the godly are not onelyonly oppressed with iniuries, hated and despised: but also mocked and scorned of the wicked, there can be to them no greater misery. And this is it that they specially here complaine of, as of all their calamities the moste greeuous. The cause why he saith that the welthy and proud doe so spitefully sette them selues against the Church of God, is for that they which are of power and authoritie in the world, are alwaies wont to despise and contemne the godly: which doe so much esteeme the glory, wealth and prosperitie of this worlde, that they regard nothing at all the spirituall kingdom of Christ: yea the more they rise in wealth and dignitie, the more their pride encreaseth. This place teacheth then that it is no straunge or newe thing if the children of God be contemned of the children of this worlde which abound in wealth and riches. And it is not without good cause that here the wealthy are also called proud: for wealth and prosperity maketh men proude, the children of this world and worldlinges I meane. For Dauid and many other were also riche, and yet they were so broken with afflictions and so exercised both within and without, that they could hauehave no such pleasure or delight in their wealth and worldly prosperitie whereby they might waxe proude or fall into securitie. But the case of the wicked is farre otherwise: for their riches, wealth, and dignitie is as a rewarde of their securitie and vngodlines. Contrariwise the godly are in misery and affliction, despised of the world, as abiects, fooles and idiotes: as the example of the auncient Prophets, Christ him self, and his apostles, with all ye deare Sainctes of God do teach, & we by daily experience doe proue. For when we goe aboute to draw men from couetousnes blasphemy, voluptuousnes, and such other vices, they laugh vsus to scorne: and when they heare of the iudgement of God, the reward of sinne, the punishment of the wicked, they count … this geare to be but a fable, suche as Virgill imagineth of hell to make men afeard. But if they were exercised with afflictions and calamities as the godly are, and had a scholemaster to teach them that they are but men (as Dauid prayeth in the ix. Psalme) they would learne another song.