A Brief Explication of the First Fifty Psalms, Psalm 22
PSAL. XXII. To the chief Musician upon Aijeleth Shahar. A Psalme of David.
This Psalm is a Prophecy of Christs deepest sufferings, whereof Davids exercise is a Type. The Agony of spirit in Christ, and wrestling of Davids faith as the Type, is set down to v. 22. and the victory, and the outgate to the end of the Psalme. In the exercise there are three conflicts between sense and faith. The first conflict, wherein the sense of trouble is set down, v. 1▪ 2. and faiths wrestling against it, v. 3, 4, 5. The second conflict, wherin is the second assault of sense, v. 6, 7, 8. & faiths wrestling against it, v. 9, 10▪ 11. The third conflict, wherein the third assault of sense is, v. 12, 13, 14, 15, 16, 17, 18▪ and faiths wrestling with it. v. 19, 20, 21. Then follows the victory, set forth first in a promise of praise, v. 22. Secondly, in an exhortation to all the godly, to praise the Lord, with a reason from his experience, v. 23, 24. Thirdly, in a renewed promise of praise and thanks, to the edification of the Church, v. 25. Fourthly, in a Prophecy of the encrease of Gods glory in the earth, as a fruit of Christs suffering and victory, ver. 26, 27, 28, 29, 30, 31.
V. 1. MY God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
2. O my God, I cry in the day time, but thou hearest not, and in the night season, and am not silent.
IN this exercise of David the type, and of Christ represented here, both doe agree in these four things. 1. Both are under the sense of wrath, and of oppressing trouble. 2. Both are tempted to doubting and desperation. 3. Both wrestle against the tentation, and against trouble, the occasion thereof; And 4. Both get the victory. But they differ in these four things. First, In the measure of the trouble; Davids trouble was little in comparison of Christs trouble; David laid not down his life under trouble; but Christs trouble was incomparably more, and his soul made heavy unto death, and the trouble tooke his life from him. Secondly, In the manner of the trouble they differ; for Davids trouble was only a probatory exercise, without vindictive wrath; not a curse, but a crosse, for trying of him, and training of him to believe against sense; which trouble of his paid no debt, neither his owne, nor any others; but Christs trouble was a vindictive and avengefull punishment; for reall wrath was against him, as he was bearing our sins, and the bitter curse of the Law was cast upon him: for he was made a curse for us; and his punishment paid our debt, and was expiatory and satisfactory to justice. Thirdly, though both David and Christ were tempted to doubting and desperation, yet Davids tentation could not be sinlesse, because of his sinful imperfections, common to him, and all the rest of the godly; The tentation got some advantage of him, because of the imperfection of his knowledge, faith, love, and abilities; and because of the power of the body of original sin in him. But Christs passive tentation was altogethet sinlesse, and could not have any sin at all on his part; for albeit he was tempted in all things like unto us, yet it is said, without sin. Because when the Prince of this world, Satan, came and took essay of him, he found none of his own stuffe in Christ: he had nothing in him to work upon; and it was impossible that sin could be in him, being the holy one of Israel our sanctifier, Holy Lord God Almighty, and man also in one person, Isa. 6.3. Iob. 12.41. Fourthly, they differ in their wrestling, and victory; for David wrestled not in his own strength, got not the victory in his own strength, … in and through Christs strength, who gave David a taste only, or a smel rather, of the cup which he was to drink out, unto the dregs, and with the dregs, and who helped him to wrestle by Faith. But Christ wrestled and got the victory in his owne strength, which is one with the strength of the Father. For he is Jehovah our righteousnesse. In all the Psalme wee shal look… upon every passage, not so much as it concerneth David the type, as wherein it concerneth Christ the truth. In the first conflict of the sense of trouble with faith; Learn from the words as they are Christs words. 1. God is Christs God; he being considered as God and man, in one person, entred in the Covenant of redemption with the Father as Mediatour and Surety for men; That he shall satisfie justice, and doe all the Fathers will in behalfe of the Elect, and that God shall be his God, and the God of all the Elect redeemed by him. Therefore doth he here say, My God, my God. 2. Faith, as it is a vertue giving perfect trust and credit unto Gods promises made to his Son the Redeemer, is a part of that original holinesse in the man Christ, and a point of his personal perfection, sutable to his imployment. This faith he professeth while he saith, My God, my God. 3. Christ, as man lying under the curse of the law for us, was really deserted and forsaken for a time, in regard of all sensible consolation: for it behoved him to bear the wrath, or effects of wrath, due to our sins really, so far as might satisfie for us, and relieve us from wrath. Its true, the man Christ could no more be forsaken, in regard of divine presence supporting him, then the personal union of the two natures could be dissolved: But in regard of sensible consolation, he was by way of punishment for our sins, and by way of cursing our sin in him, really in our stead for a while, deprived, as man, of the sense of the comfort of his owne God-head. The sense of wrath filling now the soul of the man to the brim, and running over. Therefore speaks he of his forsaking, Why hast thou forsaken me? 4. As sense and reason can expresse themselves in seeming contradictory terms, and yet without contradiction can very well agree in their seeming opposite, and inconsistent expressions; so can faith and sense expresse themselves, in seeming contradictory terms, and yet very wel agree; for as sense, and paine, and sicknesse in the patient, can in its own language, and style of natural feeling, say to the Chirurgion, cutting and lancing the flesh, and to the Physician who hath given a bitter portion▪ you have hurt me, you have made me sick: when indeed in the stile of reason and wit, he hath been healing the man, and recovering him from sicknesse. So sense of sorrow, grief, pain, and affliction, desertion, and wrath can speak in the terms of natural feeling, that which may seeme to crosse, but doth not indeed crosse faith speaking in the terms and language of supernatural Theological truth. Therefore My God, my God, spoken in the perfection of faiths language, can very well agree with, Why hast thou forsaken me? why art thou so far from helping of me, and from the words of my roaring? spoken here in the language of perfect natural sense; for perfect faith, and perfect natural sense were in our Lord Christ, very God, and very man, compleatly holy. 5. Bitter was the cup of Divine wrath, which Christ did drinke: great was the price our Redeemer paid, to ransome us, when the sense thereof drew forth of his Majesty such expressions. Thus faith and feeling may both speak, each of them their owne language to God in one breath, as here they do. Now as these words are Davids, who had in him sinful corruption of nature, Learne, 1. Sense, and tentation, and corrupt nature, may represent God in his dispensations to his own children, as if he had forsaken altogether, and regarded not their hard condition, and would not helpe, as here is shewn in Davids experience. 2. Faith should correct sense, and refute tentations, and bridle effections, and not suffer their words to go forth, expressing sense or appearance of doubting of Gods favour, till first faith speak, and goe before, and fasten its gripes on the Covenant; as here faith goeth formost, and calleth the Lord, My God, my God, before that sense utter a word. 3. At one time, and in one exercise, these three may concur. 1. Desertion in the point of comfort. 2. Growing trouble without help seene. And 3. Apparent rejecting of prayer: And these three joyned together do set sore upon the faith of a child of God. For continuance of trouble is a sore tentation, albeit comfort be now and then mixed: want of sensible comfort, mixed with trouble, doubleth the burden, and disquieteth the mind much: but to seem to lose labour in prayer, made for either help or comfort, is the heaviest part of the exercise: I cry day and night, and thou hearest not, is a sad condition. 4. In this case it is the best remedie, to lay the worst of our thoughts single before the Lord, and to tell him whatsoever is suggested to us, and not to be Secretars to Satan; but to reveale our selves fully to God, and fix our selves on the Covenant of Grace, wherein we have closed with him; yea, and to double and treble our gripes of, My God.
3. But thou art holy, O thou that inhabitest the praises of Israel.
4. Our fathers trusted in thee; they trusted, and thou didst deliver them.
5 They cryed unto thee, and were delivered: they trusted in thee, and were not confounded.
Now Faith having spoken with Sense, and grapled with the tentation, speaketh alone, that it may prevail. Whence learne, 1. Were tentations never so black, Faith wil not hearken to an ill word spoken against God, but will justifie God alwayes; This should be our part in time of greatest perplexity, to say, But thou art holy. 2. It is wisdome for a soul in a sad exercise, to take side and part with Faith, to gather arguments to strengthen it, to divert the mind from thinking still on its calamity, and to set it upon the contemplation of Gods perfections in himselfe, and toward us in his Gospel, and of the passages of his providence toward his people, whereby he hath purchased constant praises at their hands: In the right of which praises and possession whereof, God is resolved to keep himselfe and to dwel therein as in a habitation wherein he delights to remain. O thou that inhabitest the praises of Israel. 3. It is wisdome to look to the carriage of the Godly in former times: Our Fathers trusted n thee. To their trusting, and trusting in God constantly in their trouble; they trusted in thee, they trusted, and the third time they trusted: and to look upon their patient depending on God, doubling their diligence in calling on him; as their straits did grow, they cried, they trusted: and to remember that they did never seek God in vain, but every one of them were delivered, and not confounded; for this direction is holden forth to us in this example, which our Lord Jesus could well make use of for our consolation, and whereof David made use for his owne upholding.
6. But I am a worm and no man, a reproach of men, and despised of the people.
7 All they that see me, laugh me to scorne: they shoot out the lip, they shake the head, saying,
8 He trusted on the Lord, that he would deliver him: let him deliver him, seeing he delighted in him.
The second conflict, wherein the sense of trouble is set forth as a new assaulting of Faith. Whence learn, 1. Never was any child of God before Christ, under so much misery as Christ was himself: His own heavens, his own Father, his own Godhead did hide their face and consolation from him: Our sins willingly taken on him, and Gods wrath pressed the weight of punishment with the full power of Justice, both upon his soule and body: These for whom he died despised him, he himselfe being emptied of all things which make men respected to the world, and depressed lower then ever any man was, as a worme to be trod upon, he was made a matter of common talk, and reproach in all mens mouths; set at naught by the basest of the people; derided, and scorned in his most holy behaviour; sport, and matter of laughter was made of his sufferings; malice feeding it selfe with pleasure, upon his paine and misery, and expressing it selfe with the basest signes of disgrace, which disdain could devise, for flouting of him, mocking of his saving doctrine, and faithful testimony given unto it; insulting over him, as if he had been neither Gods Son, nor an honest man: and all this was counted little enough for satisfaction to Justice exacting of him, as the due punishment of our sins, whatsoever is imported in the sad expressions, set down in the Text. 2. As the more misery the children of God are under, the more doth tentation make their misery seem weighty, for bearing downe of their confidence in God: So the more that misery seemeth to grow, and the world to turn their back on Gods children in their tryals, the more should they draw neer to God, and lay out their case before him, as here we are taught by this example. 3. Let no man wonder to be despised of men, and mocked for religion; for so was the man according to Gods own heart, and Christ our Lord mocked more then any, in his sad sufferings. Let God deliver him, seeing he delighteth in him, said his enemies.
9 But thou art he that took me out of the wombe; thou didst make me hope when I was upon my Mothers brests.
10 I was cast upon thee from the wombe: thou art my God from my mothers belly.
11 Be not far from me, for trouble is neer; for there is none to help.
Here faith opposeth whatsoever the complaint could import, to the prejudice of confidence, and laboureth to strengthen it selfe by all arguments. Whence learn, 1. As Satan maketh assault after assault, against Faith, upon new representations of calamity and misery; so we should raise bulwark after bulwark for defence; and after we have looked upon other mens experiences before us, we should recount our own experiences of Gods are towards us, and should make use of all that the Lord hath done unto us, for our strengthning; for so doth this example teach us. 2. Albeit men in a fit of misbelief, will admit no proofe of Gods respect unto them, except singularities, and wil question also speciall grace, when it is given; yet the humbled believer is so wise, as to make use of the most common benefit which the man hath received from God for confirmation of his owne faith; even the ordinary work of our conception, frame of body, birth, and education may suffice us to draw in to God who made us, and hath done so much for us (ere we could implore him, or doe any thing for our selves) as may incourage us to come to him, and seek his favour, whatsoever objection can be made to the contrary; for this example teacheth us so to doe. 3. Seeing the Lord doth many things for us, which in the time when he doth them for us, we doe not observe; it is our duty to look upon them afterwards, that they may furnish us with matter of praise to God and faith in him; for so doth this example teach us. 4. Whatsoever instruments and means the Lord maketh use of, the spirituall eye pierceth through them, and looketh on God as worker of all things, for and upon them, from their cradle. Thou tookest me out of my mothers wombe. 5. Children borne within the Covenant have God for their God, from their nativity, and may lay their reckoning so; and whensoever they would draw neer to God, to make use of the Covenant, they may say, Thou art my God from my mothers belly. 6. The approaching of trouble, and neernesse of danger should draw us neer to God; who in an instant can interpose himself between us and the evil: and the lesse help we have beside the Lord himselfe, the more hope may we have to be helped by God; This is the Prophets plea, Be not far from me, for trouble is neer, &c.
12 Many Buls have compassed me: strong buls of Bashan have beset me round.
13 They gaped upon me with their mouths, as a ravening and roaring Lion.
From ver. 12. to 22. is the third conflict of Sense with Faith, upon the consideration of the multitude, power and cruelty of his enemies, compared with his owne infirmity, now emptied of all strength to resist them; and these are mixed one with another. The enemies terriblenesse is first set forth, then his emptinesse and weaknesse by turnes, to v. 19. unto all which faith opposeth it selfe, by prayer to God, to v. 22, He compareth (v. 12, 13.) his persecuters to Buls, many buls, strong, cruel, gaping, roaring, devouring Lions. Whence learn, 1. The persecuters of Christ and his people, are but beastly, sensual bodies, sold to this present world, and destitute of grace and humility; more like in their rage to savage beasts then to rationall men; commonly also they are men of riches, and worldly power, fed and fat Buls; and many in number, all of them ready for an ill turne, and so cruel, that nothing lesse wil satisfie them, then blood and slaughter, as they are here described. And no wonder that Christs servants shall finde it so in their case, seeing Christ himselfe and his servants before us have had experience of such enemies.
14 I am poured out like water, and all my bones are out of joynt: my heart is like wax, it is melted in the midst of my bowels.
15 My strength is dryed up like a potsheard: and my tongue cleaveth to my jawes; and thou hast brought me into the dust of death.
What the Lord wrought upon his body, and natural spirits, and strength, is here set downe. Whence learn, 1. It was determined by God, that with outward persecution of Christ, by his cruel adversaries, the Father should bruise him and breake him inwardly also, and punish him with all severity: for here his suffering is in body and mind, in flesh and bones, in his natural spirit, and natural courage, in heart, and whole strength, that in nothing he should be unpunished, wherein we sinners are found polluted; to the intent that he being fully emptied, the ransome might be full; he is poured out like water, and emptied of all that the created humane nature could furnish. The terrour of Divine Justice and wrath did in a manner loose all the joynts of his body, so that natural courage, before the dreadfull avenger of sin, did fail: his heart was made soft like wax to receive and keep the impression of Divine terrour, til justice should be satisfied, and was dissolved like wax, in the point of resolution to withstand it. It is melted in the midst of his bowels, his natural strength is dryed, burnt up like a potsheard, baken in the fire, his mouth was stopped from all defence and apology; for he was content to be holden as guilty, standing in our room. Therefore his tongue cleaved to his jawes. And in a word, the hand of God exacteth the full price of him, and brings him downe so, as there is not a bit of him free of the punishment. Thou, saith he, hast brought me into the dust of death. This David had but a taste of in his deepest trouble: The verity and weight of this, is to be found only in Christ, of whom this was prophecied, that it should come, and indeed is come, done and ended, and so it behoved to be.
16. For dogs have compassed me, the assembly of the wicked have inclosed me: they pierced my hands and my feete.
Againe he bringeth forth his enemies part, to shew us that Christs enemies were to prove but bloody dogs, when they should be let loose upon him, whom nothing but Crucifie him, crucifie him, could satisfie: and such will they be still who persecute his Church. Next, to shew, that although his enemies were to be the assembly of the visible Church, for open profession, yet by rejecting of his grace, and opposing of him, in Gods sight and estimation, they were holden for the assembly of the wicked. Thirdly, to foreshew the death of the Crosse to be appointed for Christ, it is said, They pierced my hands and my feet.
17. I may tell all my bones: they looke and stare upon me.
18. They part my garments among them, and cast lots upon my vesture.
Another, and further point of Christs fore-prophecied suffering, is his nakednesse on the Crosse, and the discovery of his leane body (being wasted with decreed sorrowes) and the gazing of his enemies upon him hanging on the Crosse, and the parting of his garments among the souldiers, and the casting of lots for his upper garment, because it was woven, and could not be divided. Whence learne, 1. All that our Lord Jesus suffered, was before decreed and agreed upon, betwixt the Father and the Son, and foretold by Christ himselfe long before his incarnation, speaking by his Spirit in his Prophets, as here appeareth, by the description of our Lords death and passion, so plainly and particularly, as if it were a History, and not a prophecy. 2. Beside paine of body, leannesse of flesh, with daily sorrowes and trouble of spirit, the least disgrace done to our Lord, the least wrong, a look unto him, the least injurie in the matter of his …loathing, are all reckoned up in his sufferings, all counted up in the price of redemption, that there may be nothing inlacking in the punishment of our cautioner, wherby Gods justice might be satistisfied, or our consciences quieted, for the expiation of our sin, by his suffering in body, soul, same, apparell, and every other thing else, wherein justice could overtake the guil…y.
Ver. 19. But be not thou far from me, O Lord, O my strength, hast thee to help me.
Unto this last assault, faith opposeth prayer for divine assistance, for strength to bear out, and for delivery; in all which he was heard. Whence learn, 1. Faith is made victorious over all assaults, by opening of its tentations to God, and putting up prayer to him for help, as here is seen. 2. If God shall not withdarw his sweet presence for supporting a soul, albeit it should not finde his presence for comforting of it, supporting presence may suffice in a time of sad exercise: for this much did satisfie our God in his agony. Be not thou far from me, O Lord. 3. Faith findeth God to be its strength when the believer is emptied of his own strength; O my strength, saith David the type, and Christ as man by him represented. 4. As the hast of our necessity doth require, we may without limitation request the Lord to haste: Haste thee to help me.
Ver. 20. Deliver my soul from the sword: my darling from the power of the dog.
21. Save me from the lions mouth: for thou hast heard me from the horns of the unicorns.
He prayeth to be delivered from the violent blood-shedder, and bloudy doggish persecuter, and from the cruell lion-like oppressour, and then saith presently, that he is heard and delivered from the power of the enemies which were setting upon him as Unicorns. Now concerning David, the matter is clear▪ for he was delivered so from his enemies, that they got not his life: But of Christ the question may be, how he was delivered, seeing his life is taken: For answer, Christ here doth say, that he was delivered; and so it was indeed; for when he had payed the price, he was not holden by the bonds of death, and the grave, but rose again the third day. Whence learne, 1. Christ was no lesse delivered from dogs, lións, unicorns, his persecuting enemies, by his resurrection after death, then if he had been taken out of their hands, when they came to apprehend him in the Garden; yea, this delivery out of the grave, was a farre greater delivery then if he had not been slain at all: For then he had delivered himself onelyonly, and not us: But now by the laying down of his life, he hath discharged himself of his suretiship for us, and delivered us with himself, and so hath saved both himselfe and us; yea, by his rising out of the grave, he is demonstrate more fully to be the Son of God, then by any of his miraculous escapings out from the hands of the multitude, when they were about to apprehend him. Thou hast heard me, that is, delivered me. 2. To get victory over trouble, is a no lesse glorious delivery from trouble, then to be preserved from falling into trouble; yea, its a more glorious delivery. For the troubles are broken, by falling on the believer, like waves of the sea on the rock, and the believer remaineth victor, and setled as a rock. 3. It is a notable argument of confidence to be heard by way of delivery, when a man can say he hath in extremity of danger prayed, and hath been heard as a Supplicant: Save me, for thou hast heard me from the horns of the unicorns.
Ver. 22. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
After the conflict, the victory and out-gate by way of thanksgiving is set down, to the end of the Psalme: wherein Davids part is but a little shadow, and is swallowed up here in Christs glory, shining in the fruits of his passion and resurrection. Learn from Davids part: That delivery foreseen by faith, worketh in some sort the effects of the delivery past in effect; to wit, quietnesse, peace, joy, and thanksgiving; as here is to be seen. From Christs part promising and prophecying of the fruits of his death and resurrection, Learn 1. Christ, though he be God Almighty, yet by reason of his incarnation, for the redeemeds sake, he is not ashamed to call them Brethren. 2. The preaching of the Gospel of Christs satisfaction for our sins by death, and of his resurrection for our justification, is the matter of great praise to God, and comfort to the redeemed: I will declare, saith Christ, thy name to my brethren. 3. In the right preaching of the Gospel, the Ministers are in effect but Christs voice. Christ himselfe is the principall Prophet and Preacher: For I, saith he, will declare thy name in the midst of the great Congregation; to wit, of the whole Catholick Church on earth.
Ver. 23. Ye that fear the Lord, praise him, all ye the seed of Iacob, glorifie him, and fear him, all ye the seed of Israel.
24 For he hath not despised, nor abhorred the affliction of the afflicted: neither hath he hid his face from him, but when he cried unto him, he heard.
He exhorteth all that fear God, to praise and glorifie God, because of Christs victory, and Gods hearkening unto his intercession made for the redeemed. Whence learn, 1. Such as are made partakers of the benefit of Christs passion, and resurrection, are chiefly called, and bound to praise God for their redemption, and to fear God more and more, that they may be more and more fitted to praise and glorifie him; for of a sanctified mouth onelyonly will God accept praise. Ye that fear the Lord, praise him; All ye seed of Iacob, glorifie him; and fear him, all ye the seed of Israel. 2 The Fathers hearkening unto Christs intercession, and delivering of him from our sin, and our deserved punishment laid upon him, is the common benefit of all the redeemed, the matter of their common thanksgiving and praise, and the matter of their assurance of their delivery from sin and death; Of the certainty of which delivery Christs deliverance is both a cause, and a pawn. For he hath not hid his face from him, but when he cried, he heard him. 3. Neither the sense of a mans own meanesse, and despicablenesse, nor the mean estimation that the world hath of him, will prejudge him when he is supplicant at the Lords hand. For he hath not despised, nor abhorred the afflictions of the afflicted.
25 My praise shall be of thee in the great congregation: I will pay my vowes before them that fear him.
He reneweth the promise of thanksgiving, which as it concerneth David, teacheth, 1. That the purpose of praising of God, is no light motion in the hearts of his children, when the Lord hath given them experience of his respect to them; but a fixed and solid resolution to set forth the goodnesse of God before others. For here he reneweth his promise to praise. 2. The Lord, and the Lord only, is the Theme which the believer handleth in point of praise; no other subject of praise acknowledgeth he; My praise shall be of thee, &c. 3. The opportunity of time, place and persons, offered for praising of God, ought to be taken, and made use of by every one, according to their calling: My praise shall be of thee in the great congregation. 4. Duties, specially when lying upon us by vow or oaths, ought to be the more heeded, and made conscience of: I will pay my vowes before them that fear him. As this concerns Christs undertaking, it teacheth, 1. The Son of God, and promised Son of David, Christ Jesus, by all the work of redemption, studieth, as to bring salvation to his elect, so to honour the Father, saying here, My praise shal be of thee in the great congregation. 2. Albeit our Lord hath finished all his undertaking for the payment of the price and ransome of redemption, yet hath he not yet performed all which he hath undertaken for making use of his purchased salvation, unto the enlarging of the glory of his Father, and gathering into the great congregation all his redeemed ones to be worshippers of the Father in spirit and truth: But as he is still upon this work from generation to generation, so is he willing still to lie under this engagement, and these vowes, till he perform them to the full: I will pay my vowes before them that fear him.
Ver. 26. The meek shall eat and be satisfied: they shall praise the Lord that seek him; your heart shall live for ever.
He alludeth to the manner of offering of peace offerings, where the godly friends concurring in the thanksgiving, had a share in the feast of what was sacrificed. Whence learn, 1. The mercy bestowed upon one of the godly, serveth to refresh the souls of the rest; and in speciall there is a banquet prepared for the souls of the redeemed by the purchase of Christs sacrifice, whereof the humbled believer is made partaker: The meek shall eat, and be satisfied. 2. Albeit the believer, at all times, do not find the sweetnesse of this feast, but be put to work after a meal received, put to fight after a feast, and made hungry after a new meal, and be made to pray for it, and to seek after the Lord in the use of the means, yet shall he eat again in due time, and be satisfied: For they shall praise the Lord that seek him, is as much as they that seek him, shall find so much as shall make them both to have cause of praising, and also in effect to praise him. 3. Whatsoever alterations or vicissitudes of things be in the condition of humble believers, seeking more and more communion with God, they may be sure of eternal life, beside what they get by way of earnest in this life. For the Spirit of the Lord directing his speech to them, hath said, Your heart shall live for ever.
Ver. 27. All the ends of the world shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship before thee.
28. For the Kingdome is the Lords, and he is the Governour among the nations.
Now followeth speciall prophesies of the enlargement of Christs Kingdome, wherein the Prophet by the Spirit of prophesie doth speak, and teach us, 1. That the calling of the Gentiles after Christs resurrection, was a concluded matter with God, whereof he gave warning long before it came, which though it be come to passe, yet not in so ample a measure, as may be yet further expected, because for the making of these words yet more clearly seen to be fulfilled, it shall come to passe, that all the ends of the world shall remember. 2. So long as men shall lye unconverted, they know not what they are doing, they are as men sleeping or distracted, not making use so much as of the very principles of truth, which by the light of common reason from inspection of the creatures may be learned, concerning the invisible things of God; But when the light of Christs Gospel shineth in upon their heart, They are made to remember and turn to the Lord. 3. Such as are converted, do make God the object of their worship, do imbrace his ordinances, and subject themselves to his lawes and discipline; For they worship before him, become subjects to him, and that by the powerfull subduing of them to himself: For the Kingdome is the Lords, and he is Governour among the nations.
Ver. 29 All they that be fat upon earth shall eat and worship: all they that go downe to the dust shall bow before him, and none can keep alive his own soul.
30. A seed shall serve him: It shall be accounted to the Lord for a generation.
31. They shall come, and declare his righteousnesse unto a people that shal be born, that he hath done this.
A further clearing of this Prophesie of Christs Kingdome enlarged among the Gentiles. Whence learn, 1. That Kings, Rulers, and Magistrates shall have no cause of jealousie from Christs Kingdome, and his governing over nations. For so many of them as shall imbrace Jesus Christ, not only may brook their places, honours, riches, and all lawfull benefits, wherein their fatnesse and worldly welfare seemeth to consist, but also shall be made partakers of the delicates of the Lords house, which shall so satisfie their soules, as they shall count his Gospel their choice chear, and shall blesse God for his consolations; for its promised to all Christs true subjects, who are in high place, All they that be fat upon earth shall eat and worship. 2. As the highest condition worldly shall not be hurt by obedience to Christ, but helped, for the benefit of the true believer; so believers in the meanest condition they can be in on earth, shall find reliefe, comfort, and making up of all their inlacks in Jesus Christ, and shall fall downe and worship their rich and bountiful Lord: All that goe down to the dust shall bow before him. 3. Whosoever shall not come to Christ to be saved by him shall perish, and they that come unto him, shall be forced to hold their salvation of him. For none can keepe alive his owne soule: This is the proper worke of the only Saviour Jesus. 4. Albeit every particular person, in every Nation, and Kingdome, be not converted unto Christ: yet so many persons of all ranks, out of all nations, shall be converted, as shall make evident Christs power, and Soveraignty, to conquer subjects to himselfe at his pleasure, even as many as may perpetuate his Kingdome, and the succession of worshippers of him from one generation to another; For a seed shall serve him, it shall bee accounted to the Lord for a generation: He wil make little reckoning of the rest, whom he converteth not. 5. Albeit there be little appearance of accomplishing prophesies and promises of the propagation of Christs Kingdome from age to age, yet the promise and prophecie shal be fulfilled. They shall come, who shall receive the Doctrine of Christs righteousnesse by faith in him, and shall declare this righteousnesse of faith, and Gods faithfulnesse in promise keeping, to another generation, unto a people that shal be born. 6. The whole work of redemption, converting of souls, comforting of souls, propagation of the doctrine of righteousnesse, and manifestation of Gods glory thereby, shall from age to age be declared to be the work of God himselfe, which he doth by his instruments, and means. They shall declare to their children, and successours, that God hath done this; to wit, all that is spoken of here, or elsewhere in his word: To a people that shall be born, that he hath done this.