Exposition Upon Select Psalms, Biblical commentary · Psalm 49
The Argument of the XLIX. Pſalme.
Nothing doe I reaſon concerning the maker of this Pſalme. The partes of the Pſalme are foure: The firſt, a graue preface, in which he laboureth to purchaſe all mens attention vntounto the 6. verſe. The ſecond, is a propoſition of confidence into God, in the 6. verſe. The third, is the argument of the confidence propounded, from that benefite of the Reſurrection, and of eternal life, vntounto the 17 verſe. The fourth, is a concluſion of exhortation to all the godly, from thence to the ende of the Pſalme.
The XLIX. Pſalme.
1 A Pſalme (committed) to the maiſter of muſick (to be ſong) among the poſteritie of Korach.
2 Heare this all people, all in dwellers of the Worlde, vnderſtand with the cares.
3 Both borne of the baſe man, and likewiſe borne of the Noble man, both the rich and the needie.
4 My mouth ſhall ſpeake wiſdome of diverſe ſortes, and the meditation of my mind manifold prudence.
5 Inclyning mine eare to a parable, I wil vtter vponupon the Harpe, mine harde matter.
The firſt part of the pſalme.
HEare this] The firſt parte of the Pſalme, the Preface, in which hee craveth the attention: Firſt in general of all people, of all the in-dwellers of the world. Then in particular, making as it were a certaine diſtribution, hee ſeeketh for attendance. 1. Of ignoblemen. 2. Of Nobles. 3. Of rich. 4. Of poore: all whome he mooveth to take heed; from the weightines of the matter, he is to ſpeake of wiſedome of all ſortes, and manifold prudence: This in the 5. verſe, thereafter in one word, he calleth it a Parable, becauſe, to wit, he ſetteth it down in his own example. He calleth it alſo a harde matter, that is, a notable figuratiue ſentence: For the Hebrewes call the allegorie, that is either cleare or obſcure, a darke matter. Againe, to the ende hee may the more mooue them to attendance, hee declareth, that he wil beearneſtly occupyed in entreating of this matter. My mouth, (ſayeth hee) ſhall ſpeake, and my minde ſhall meditate, my eare ſhall inclyne the ſelf, and my harpe ſhall be played vponupon.] See here, firſt, he requireth attendance vppon the parte of other men, in the meane time, hee declareth that he diligentlie and earneſtly entreates of the matter. Firſt, then obſerue when there is any graue matter propounded to be handled, both he that heareth, and hee that ſpeaketh, ſhould be very earneſtly occupyed therein. Note againe, the argument of the Pſalme is of wiſedome, as wee hauehave in the Preface it ſelfe. Now that is that Wiſedome, the doctrine of confidence, as it followeth there-after. Then beeing about to ſpeake of confidence, hee exhorteth that all men take diligent heede, and giuegive attendance to the ſame. The doctrine of Confidence; when-ſoever it is propounded, it ſhould not bee layde out to the deafe, but it rerequireth the taking heede of all Noble, ignoble, rich, & poor: Of the great men (I ſay) and rich, leaſt they ſhould put their confidence in their nobilitie and riches: and of the ignoble and poore, leaſt being deſtitute of thoſe things, they caſte away their courage, yea, or commend them over-much in others. For ſuch is the inclination of our nature. The poore commonlie place happineſſe in riches, Ignoble & baſe men, in honours, whereof they themſelues are deſtiture. Thirdly, hee profeſſeth, that he will be all waies occupyed in handling of this matter. For what is it chiefely, that ſtirreth vp attention in men, that are of contrary opinions? Even the ſerious diligence of the teacher. And when is the hearer chiefely edified? Even then, to witte, when hee diligentlye marketh thee ſpeaker, And profiteth alſo by him, that hee ſpeaketh nothing but that wherevpon he hath meditated before, and inclyneth his eare as it were to his own voyce: For although, he pronunceth not other things with his mouth, thē thoſe which he hath before thoght vponupon in his minde: Notwithſtanding, the ſelfe ſame thinges being firſt vttered in the mouth, & then vnderſtoode by the eare, and finally, returning vntounto the minde from whome they proceeded, they confirme the faith & knowledge of the ſpeaker himſelfe. And thus much hauehave we ſpoken, concerning the Preface.
6 Wherefore ſhould I bee affrayde in the times of afflictione, that the iniquitie of my foote ſteps ſhould compaſſe mee about?
WHerefore ſhould] Followeth, the propoſitiō is, in the 6. v. The ſum of the propoſition is, confidence in GOD againſt all evils, aſwell of this life, as of that, that is to come: He propoundeth not this ſimplie, but having wraſtled as it were a little, with the infirmitie of his fleſh, he vttereth it out with an interrogation: Why ſhuld I feare (ſaith he) in the times of evil, that the iniquitie, &c] That is, that through the infirmitie of this my life, in which I walke as it were with my feet, I be circumveened with calamities, and ſo I be in an evill caſe. This ſpeech appeareth to be of a man, reaſoning with another, and rebuking, and ſo it commeth to paſſe indeed in the very matter it ſelf. For Dauid ſpeaketh theſe thinges out, not without a certaine reaſoning and wraſtling with the weakneſſe of the fleſh: For wee get not libertie, through the fleſh, without a certaine wraſtling, to put our confidence in God. And our confidence in God is perpetually hindred by the infirmities of the fleſhe. Whoſoever therefore will put his confidence in God, of neceſſitie, hee muſte prepare himſelfe for a combat.
7 Of thoſe men that truſt in their riches, and glorie in the multitude of their goodes.
8 None is able any waies to redeeme his brother, to giuegive his ranſome to God.
9 (For the redemption of their life is deare, yea. it ceaſeth for ever)
10 That hee may liue yet for ever, that he hauehave not experience of corruption.
11 Although he ſee wiſe men die, the fooliſh and the brutiſh periſh together, & leaue their wealth to others.
12 Their minde is, to call after their owne names, through the earth, their houſes for ever, & their habitiones for eueryevery generation.
13 Neither ſhall the man who is in honour continue ſtill, hee is like to beaſts that die.
14 Seeing this is the way of thoſe men, they hauehave an expectation, and their poſteriritie approveth their ſpeech, Selah.
15 Like ſheepe, fra once they be placed in order in the graue, death ſhall eate them downe, while the righteous rule over them in that morning, and ſhall conſume their beautie, receiued out of the habitation there of.
16 Verely, God ſhall redeeme my ſoule from the graue: for he will receiue mee. Selah.
The third part of the pſalme.
OF thoſe men] Here followeth the argument of confidence, from the riſing againe of the fleſh, and life everlaſting. For, (ſayeth he) he will redeeme my ſoule foom the graue] Hee thinketh it not ſufficient to lay this argument nakedly downe, but hee premitteth the amplifying thereof, from the contrary, which, to wit, falleth out to them, who place their confidence in riches, and honoures. For there is none of them who is able to redeeme his ſoule from death. This amplification and declaration, to the ende wee may the more clearely vnderſtande it, ſhall bee deduced into thoſe partes. Firſt, in the ſeaventh verſe, and thereafter vntounto the eleventh verſe, he ſheweth, that he that putteth his confidence in riches, is not able to deliuer a ſoule from death. Then next he ſheweth, that he which putteth his truſt in honour, cannot redeeme a ſoule from death, from the 11. verſe, to the 14. verſ. Thirdly, while he conſidereth theſe things earneſtly, hee aggregeth the fooliſhnes of thoſe men, as alſo he rebuketh the fooliſhnes of the poſteritie, in the 14. and 15. verſes: I returne to the firſt parte. Of theſe (ſayth he) who truſt in their wealth. &c.] None there is, who is able to deliver with all his riches, not ſo much indeed as his brothers life, let bee his owne life: (for a man will redeeme his owne life with a greater price, then his brothers) So that he may liue for euer, and not find in experience corruption] And in the ninth verſe, the reaſon is inſerte: For (ſayeth hee) the redemption of their life is deare] Yea, certainly the price of life can at no time bee payed by them to GOD. And this is the thing which he ſubjoyneth, Yea, it ceaſeth for ever] The ſumme of all tendeth to this: as if he ſhould ſay, he who placeth his confidence in riches, hee cannot indeede by his wealth ſo much as redeeme the life of his brother, let bee his owne life. Mark: Dauid ſpeaketh not after this maner: He who putteth his truſt in his welth, knoweth not what the inconſtā cy of the world is, how long he is to inioy that wealth; but giuing that he had ſufficient portiō of riches in this whol life, notwithſtanding he affirmeth that hee is not able beyonde that moment appoynted for death to protract this life, or to giuegive immortalitie to anye mortall man. DAVID then for this cauſe eſtemeth verie litle of riches, becauſe they cannot make a man immortal, he regardeth immorality ſo much. It cannot be ſaid, how farre the judgement of the men of this worlde differeth from this ſentence of Dauid, Theſe men knowe indeed, that neither riches nor honoures are able to giuegive immortalitie: Notwithſtanding, taking no thought of immortalitie, they place their whole truſt in thoſe things. And ſome are ſo prophane, that they are not aſhamed to ſay, If they be in a good eſtate in this life, they little regarde that life to come. But others, if they dare not be ſo bold to caſt out ſo prophane a ſpeach, neuertheleſſe they ſufficiētly ſhew in their life & manners, that they thinke the ſame thinge in their hearts. Man in the firſt creation was made for immortality,2. Cor. 3. 5. yea, & there is in him by nature it ſelfe ſome feeling and deſire of immortalitie. Then I reckon this amonge the extreeme greateſte curſes, that any man ſhall become ſo brutiſh, that all his life long he ſhall thinke nothing of immortalitie. Notwithſtanding you ſhall ſee euerie where many ſuch, not ſo much men, as wild beaſtes, hauing nothing of mans nature in thē except the outward ſhew, yea, who are worſe then the verie wild beaſtes. For the wilde beaſtes reteine their owne nature, but thoſe degende from their owne naturall. But, what will you ſay, ar riches ſo great enemies and contrarie to that life to come? Are not rather all thoſe temporal goods, as many earneſt pennies of that life and felicitie to come? I anſwer. I ſay that riches ſcattered abroad, rather then gathered together by hook & crooke are more profitable to eternal life. For where a mans treaſure is gathered together, there is his heart. But the riches ſcattered abroade, are that true The ſaurie which ſhall be profitable to eternall life. Calleſt thou that a treaſure (would any man ſay) which is ſcattered abroade? Yea,1. Tim. 6. 10. 19. ſurely, the Apoſtle calleth diſperſed riches, a treaſure: For if (ſayeth he) we be ready to giuegive, wee ſhall lay vp for our ſelues a good foundation for the time to come, that we may take hold of eternall life. You ſee, therefore that we lay vp that, which notwithſtanding wee giuegive out and gather that, which nevertheles we diſperſe. Although he ſee] The ſecond part of the amplification, whereby hee ſheweth him, who putteth his truſt in honour, is notable with glory and honour to redeeme his owne life. Then he teacheth, what they get of that to thēſelues; they ar notable to redeeme their ſoules although (ſayeth he) they ſee the wiſemen of this world, none otherwiſe to periſh, then the vn-wiſe, fooliſh and brutiſh: And that they leaue all their riches and magnificence to others, yea, perhaps to men vnknowen and ſtrangers: Notwithſtanding, their minde is to ſeeke glorie to themſelues, yea, and that of woorkes builded vp here, and there gloriouſly. Which it pleaſeth them to call after their owne names] Then hee ſubioyneth in the thirteenth verſe, which befalleth thoſe ambitious men: The man who is in honour, he ſhal receiue no further profite of his honours, then the rich-men of their riches] Yea ſurely, all the honours ſhal not bee able to giuegive him the delaye of one night: hee becommeth at laſt, like vntounto beaſtes that periſh. For even as in his life, hee was like vntounto theſe verie beaſts, to wit, vnderſtanding nothing, as it is ſet downe in the laſt verſe, ſo alſo in his death hee ſhall bee like vntounto them.Eccleſ. 1…. 18. 19. For it is good reaſon, that hee which liveth like a beaſt, ſhall alſo die lik a beaſt. Mark here he ſaith, firſt that he who putteth his confidence in honour, that is, the ambitious man ſeeth and vnderſtandeth: Then next he ſayeth, that nevertheles, his minde is to ſeeke glorie. It profiteth nothing atall, to ſee the thing that is good, and to be followed, and the thing that is evill, & to be eſchewed; vnleſſe God therwith open the heart to this ende, that the thing which we ſee and vnderſtande, we feele it intirely in our heart. You will ſee every where wicked, ambitious, covetuous, yea, and cruell men, when they hauehave a thouſand ſuch moſt dolefull experiences before their eies, notwithſtanding, they are not commoved with any of thoſe thinges, neither yet chaunge they their mind and purpoſe into better. And what is the cauſe? Thoſe menne ſee well-ynough with their minde, and do vnderſtande, but they feele nothing in their heart. Therefore, God is earneſtly to be praied vntounto, that as there wants not examples as well good as evill of all ſorts; ſo he would graunt vntounto vsus, that we may feele intirely in our heart, & that there may bee with the knowledge of the minde a conſcience, and a feeling of the heart. Seeing this is] The third part of the amplification, in the which indeede, while he conſidereth more diligently this iſſue (for none of them, neither the rich man, nor the ambitious man, is able to redeeme his ſoule) Hee aggregeth the fooliſh aſſurance and confidence of thoſe men; yea, and not onelyonly of thoſe, but of the poſteritie. Seeing (ſayeth he) this is their way] And ſeeing none of them is able to redeeme his own ſoule, neither this man by his honour, nor that man by his wealth: notwithſtanding they waxe ſo beaſtly, that they put their aſſurance in thoſe things: & not only do thoſe go mad, but their poſteritie alſo approues them as wiſe men, & hauehave thē in admiration, & follow their example. Thou ſeeſt therefore the wicked, that not only they hurt other men while they are aliue, but alſo they are an offence vntounto them when they are departed this life. Theſe vayne-glorious and ambitious men, craue this thing moſt earneſtlie, that the deeds atchieved by them, be liade vp in remembrance. But conſidder with mee, how much they profite by this thing: what other thing I pray you do they, then increaſe their owne righteous condemnation? how many mo in that reſpect, follow their wicked example, ſo much the more grieuous ſurely ſhal be their judgement. Therefore we muſt endeavour ſo to liue, that not onelyonly wee be not an offence to others while wee are aliue, but alſo that we leaue not to our poſterity after our death, an example of an evill led-life. This is ſpecially to bee done of them, which are in any account or place, and whoſe deedes done, are layde vp in memorie to the poſteritie. Like ſheepe] The concluſion of the amplification, whereby hee ſheweth the miſerie of thoſe men: That are not able to redeeme their ſoule, either by wealth or by honour: But even like ſheepe, fra once they bee layde downe into the graue, death ſhall eate them vppe. And how long? To witte, while the righteous rule over them, that is, in Chriſt Ieſus, of whoſe kingdome the righteous ſhall be participant. At what time ſhall they rule? in that morning (ſayeth he) in which, to wit, the godly ſhall ryſe againe, as it were out of the night, and darknes of the graue, when the Sunne of righteouſneſſe, that is, Chriſt Ieſus ſhall aryſe in that his ſecond comming. And Hell conſume their beautie] Againe,What he is. hee preſcribeth that time, in which death ſhall eate them vp, to witte, while their beautie, that is, this earthlie & viſible ſubſtance received, a new vnited body wholie with their owne ſoule, Hell conſume them. The Scriptur vnderſtandeth by the name of Hell generally, whatſoever eſtate of the dead, and therefore this worde, according to the circumſtance of the place, it is whiles to bee applyed to the Graue, whiles to the, Hel putting a part for the Hell, or contrariwiſe, ſome time to both together. Bot we in this place, take this word ſo, as we judge it beſte to agree, with the purpoſe & ordour of the judgemēts of God; and the oppoſition following, to witte, for that place, in which the reprobate ar to bee tormented with puniſhmentes, and with the righteous judgement of God. Obſerue a continuall progreſſe, as it were, from miſery to miſerie. Of the which, the laſte is ever more grieuous then the firſte, and the laſt of all is moſt grieuous. For firſt the reprobate, when once they hauehave departed this life, they are laide vp in the graue, which indeed is accu…ſed vntounto them: being laid in the graue, death eateth them down vntounto the latter day; and vntounto that morning, as hee calleth it, in which the elect and righteous ſhall rule ouer them. Which dominiō ſurely ſhal be vntounto them as it were a heauie yoke, and ſome part of that everlaſting puniſhment. Not-with-ſtanding the moſt heauie puniſhment wherby they ſhall be tormented evermore, aſwel in bodie as in ſoule, is reſting yet. Then let them conſider & beware, (who put their confidence more in the riches, & honours of this world, more then in the Lord) what ende abideth that ſort of men. And thus hauehave wee ſpoken of the amplification. Now followeth the ſixteenth verſe. The argument of his confidence which hee ſet downe in the ſixt verſe. Which is indeede ſubioyned vntounto the preceeding amplification by a diſſimilitude: As if he ſhoulde ſaye: They are not able neither with their riches nor honour to redeeme their ſoule. But God will redeem my ſoule from the graue, that is, he wil giuegive vntounto me the reſurrectiō of the fleſh, & eternal life in Chriſt Ieſus, who is my deliuerer frō the corruptiō of the graue, & damnation of hel. You ſee here then a cleare difference of thē who put their truſt in the tranſitorie thinges of this world, & of thoſe, that put their confidēce in the liuing God. All the thinges of this worlde, ſurelie, is not able to preſerue the ſeruantes thereof in this life. But GOD is of power to call backe againe them that are alreadie deade, and that beleue in him, & at his own time alſo wil call them back againe. Then there is a very great choiſe, what thing or whom we hauehave for God, this world, to witte, or the things of this world: Or rather, the God of heauen and earth, the father of our Lord Ieſus Chriſt.
17 Be not thou affrayde, when any man becommeth rich, when the glory of his houſe is increaſed.
18 (For he ſhall take nothing vp thereof in his death, his glorie ſhal not go downe after him.)
19 Seeing hee hath bleſſed his ſoule in his life, and they wil prayſe thee if thou doſt well to thy ſelfe.
20 That hee may come vntounto the age of his fathers, yet they ſhal not enioy the light for ever.
21 The man which is in acount, neither is one that vnderſtandeth, hee is like vntounto beaſte, which periſh.
The fourth & laſt part, of the Pſalme.
BE not thou afraid] The laſte part of the Pſalme, in which he concludeth exhorting all the godlie that they be not commoved, either by the example or ſpeech of ſuch like men by their ſpeech, I ſay, whereby they either flatter themſelues, or flatter the godly alſo. He bringeth in two reaſons of the exhortation, the one indeed from the mutabilitie of riches & honours. When it commrth to paſſe that he muſt goe to the graue (ſayth he) thoſe things ouer throw their own worſhippers.] But he bringeth out the other reaſon, frō the inſtability and laſt deſtruction of the men themſelues. Although (ſayth he) it falleth out to them to come vntounto the age of their fathers, neuertheles, they ſhall not enioy that light of eternall life: But they ſhal abide in the thickneſſe and black darkneſſe of the ſecond death] Mark; There vſeth to come vppon the rich and ambitious men of this world an extream great perril, for they will hauehave all men to be involved and folden in the ſelfe ſame damnation with them: But it is to bee remembred, that thoſe men in their temptationes, ſhall at length hauehave an ende with their riches & honours, yea, they ſhal remaine without ende, in the darknes of the ſecond death, except they repent. I recommend for this cauſe the more carefullie, the remembrance and meditation of this thing, becauſe I ſee everie where, very many bewitched with theſe vanitſes, before they judge them to be vaine thinges. For the vnderſtanding of this fleſh is ſo groſſe, that it cannot but bee wiſe onelyonly in groſſe thinges. For the Spirit of man is not able at anye time to comprehend thoſe celeſtial & ſpiritual things. Therefore God muſt be prayed vntounto, that he would be preſent with vsus, (who are in the middeſt as it were, of thoſe thinges with which the world is bewitched,) by his Spirit, & that he would lift vsus vp aboue this world, to behold, not thoſe things which ar ſene, but thoſe things which are not ſeene: For the thinges which are ſeene, are all tranſitorious; but the things which are not ſeene, are immortall, and are able to make vsus immortal, by Ieſus Chriſt our Lorde: To him be al glory and honour, Amen.