A Brief Explication of the Last Fifty Psalms, Psalm 132 – Psalm 133
PSALME CXXXII.
IN this Psalme the Church is taught to pray, according to the Covenant made with David, representing Christ: First, for the maintenance of true Religion, to v. 10. Next, for the continuing of the Kingdom in his race, and preservation of the Church of Israel, and so of the Kingdom and Church of Christ figured by it: In the first petition, he prayeth for the Lords affectionate and effectual remembrance of David, and of the sufferings undergone by David, for maintaining his Covenant with God, v. 1. And then, calleth to minde the care which David had in setling of the place of Gods worship, v. 2, 3, 4, 5. Thirdly, he sheweth, how after the Lords departing from Shiloh, his Arke was found in Kiriath-jearim, and thence brought up to the City of David, v. 6. Fourthly, the Church professeth her willingness and purpose to worship the Lord, now asc…nded unto Mount Sion▪ v. 7, 8. And fifthly, he prayeth for holinesse of doctrine in the Lords Ministers, and joy to the godly in obeying them, v. 9. In the next petition, first, the Church prayeth for the Covenants sake made with David, that the Lord would not withdraw his countenance from his off-spring, v. 10. Then, to strengthen their faith in the petition, they repeat the Covenant of God made with David, as we have it, Psal. 89. concerning his off-spring, and mainly concerning Christ, v. 11, 12. Then, they pray …oncerning the Temple and City of Ierusalem, representing the universal Church, v. 13, 14. and concerning his Ministery, v. 15, 16. and concerning the increase of Christs Kingdome, and for confusion of his enemies, v. 17, 18. for we must not conceive this prayer delivered to the Church for the use of all ages, to have the full accomplishment, except Christ and his Church and Kingdome be mainly comprehended and aimed at in it.
From the whole Psalme in general; Learn, 1. There is a perpetual Kingdom and Priesthood, appointed to be established among the people of God in his Church, as the prayer given to the Church, to be applied and made use of in all ages, doth give us to understand, and this is the Kingdom and Priesthood of Christ. 2. As the evident appearing of this Kingdome and Priesthood of Christ, should be dear to the hearts of all Gods children, so should supplication daily be made to God, that this his Kingdome may come, with its own blessing following upon it, as the Church is taught here.
Ver. 1. LORD, remember David, and all his afflictions.
In the first petition; Learn, 1. Seeing the Covenant made with David, especially concerning sure mercies, was known mainly to belong to Christ, and to concern the Church and every member thereof; it is wisdom for the Church in all ages to look to their interest in this Covenant, and to hold up before God the memory and use thereof, as here the Church is taught to do: Lord remember David, that is, remember the Covenant made with David in type, and with Christ represented by him. 2. Albeit the Lord can properly forget nothing, yet he is said to remember, when he by effectual working testifieth his not forgetting; this is the remembrance which the Saints do here pray for; Lord remember David. 3. The Covenant made with David and with Christ, consisteth well with afflictions probatory on Davids part, and expiatory on Christs part, and neither the one sort nor the other wanted their own respects with God, but Christs afflictions being redemptory and meritorious, are most to be heeded by the Church; Remember David, and all his afflictions. 4. Whatsoever care the godly have to promote Gods honour, whatsoever grief and sorrow they bear when they finde opposition, or want successe in this their endeavour, whatsoever trouble and persecution they suffer in the maintaining or promoting of Gods cause, all is reckoned up unto them as parts of service, which God will not forget to follow with mercy to them, and to theirs after them; Lord, remember David, and all his afflictions.
Ver. 2. How he sware unto the LORD, and vowed unto the mighty God of Iacob.
3. Surely I will not come into the Tabernacle of my house: nor go up into my bed.
4. I will not give sleep to mine eyes: or slumber to mine eye-lids.
5. Vntil I finde out a place for the LORD: an habitation for the mighty God of Iacob.
In the second place is set down the care which David had to settle the worship of God in the land; what time this Vow and Oath was made by David, it is not specified in any other place of Scripture, neither is it needful for us to be curious about the time or forme of words; for the meaning is not, as if David on a certain day, being ignorant of the place of setling of Gods Ark and building the Temple, did limit God to reveal it unto him ere night came; but the meaning is, that David swore to have a care of the setling of Gods Ark, before he setled his own house, and that he would not enjoy the commodities which his royal Palace (not as yet builded) might yield unto him, before he saw the Ark setled in the place where the Temple should be built. Whence learn, 1. It is lawful to tie our selves by an Oath unto that duty, whereunto we were absolutely tied by law before: yea, and it may sometimes be expedient to tie our selves unto a duty by swearing, for evidencing our hearty purpose to follow that duty cheerfully, and for stirring up of our selves so much the more to follow it, as we are conscious of our slacknesse unto it, or feeblenesse to resist temptations; for here▪ David sware unto the Lord, that he would discharge such a duty. 2. A lawful Vow is a part of divine worship, due to be made to God alone; for David offered this religious worship to God only: He vowed unto the mighty God of Iacob. 3. The Omnipotency of God is the treasure of the Churches strength, wherein every believer hath an interest: He is that mighty one of Iacob. 4. The care of Gods publick worship, and establishing of Religion, where we have place and power, should be more earnest and greater in every true subject of Gods Kingdom, then the care of his own private affaires, and in the case of competition and comparison, the setling of Gods worship should be preferred before our setling in any worldly commodity: as the example of David here doth teach us.
Vers. 6. Lo, we heard of it at Ephrata: we found it in the fields of the wood.
In the third place, the Church speaketh and compareth the setled condition of the Ark now with the fleeted condition wherein it was before, for it was sometime in Shiloh, in the tribe of Ephraim, and now say they; Lo, we heard of it at Ephrata: and when it was in a manner lost, being taken by the Philistines▪ they say, they found as a thing once lost, the Ark in Kiriath-jearim, or City of the woods; We found it in the fields of the wood, and now it is setled will they say, we know where to finde it established: for this to be the Churches meaning is given us to understand in the next verse, wherein they say: We will go up into his tabernacles. Whence learn, 1. The presence of the Lord in his Ordinances, was never so fixed in any place but that mercy may be turned into a story of, It was or hath been: if it be abused, as what the Lord did to his house in Shiloh, was a history in the dayes of the Kings, Lo, we have heard of it: (that is, of the Ark of the Covenant) at Ephrata. 2. When once the Lord hath fleeted the tokens of his presence far out of a land, it is a rare mercy and unexpected, and no lesse then is the finding of a treasure, or of a lost jewel, to see the restoring of his Ordinances again, as was to be seen when God brought back the Ark from the Philistines to Kiriath-jearim; which mercy the Church here acknowledgeth; We found it in the fields of the wood. 3. The way of God, about the shewing of his presence in his holy Ordinances in any place, is not as men may expect, but as God seeth good to dispose, as the Churches speech giveth us to understand; We found the Ark in the fields of the wood.
Ver. 7. We will go into his Tabernacles: we will worship at his footstool.
8. Arise, O LORD into thy rest, thou and the Ark of thy strength.
In the fourth place, the Church stirreth up her self to worship God in Sion, where the Ark, representing Christ, was placed, praying now for the benefit of Gods presence, as Moses prayed at the marching and setling of the Ark. Whence learn, 1. When God hath revealed his will in any point of Religion, we should without delay or dispute go follow his direction, as the Church doth here, when the Ark is setled in Sion; We will go into his Tabernacles. 2. Where the Lord hath promised to be found, there must we come and keep trust with him, and worship him▪ We will go into his tabernacles, we will worship at his footstool. 3. The true worshipper must lift his minde above every external and visible Ordinance of God, and seek him in heaven where his glory shineth most, counting all things on the earth no more but as his footstool: for so was the Church of old directed to do, when they had the Lord most sensibly manifesting himself in his Tabernacle and Temple: We will worship at his footstool. 4. The Church in after-ages may call for, and expect the like benefit of Gods presence with his Ordinances, which his Church in former ages hath found, as the prayer of the Church here, being one with the prayer of the Church in the wildernesse, doth teach us: Arise, O Lord, as Moses said, when the Ark did remove. 3. The Ark of the Covenant was the figure of God incarnate, the type of Christ in whom the fulnesse of the Godhead dwelleth bodily, and therefore, after the manner of Sacraments, the signe receiveth the name of the thing signified; Arise, O Lord, thou and the Ark of thy strength.
Vers. 9. Let thy Priests be clothed with righteousnesse: and let thy Saints shout for joy.
Now he closeth the first petition with a prayer for Gods blessing of his Ministers, and of their Ministery among the people; Whence learn, 1. Where the Lord is received, he must have Ministers, men set apart for his publick worship and service, as the Prayer for the Priests doth presuppose. 2▪ The chief badge and cognizance of the Lords Minister, is the true doctrine of justification and obedience of faith in a holy conversation: Let thy Priests be clothed with righteousnesse. 3. People have reason to rejoyre, who have the benefit of such approved Ministers; and whosoever do really embrace the true doctrine of justification by grace, whereby men justified by faith, become the servants of righteousness in their life, are indeed Saints, and are called to rejoyce; Let thy Priests be cloathed with righteousnesse, and let thy Saints shout for joy. 4. It is the duty of the whole Church to pray for such a Ministery, and for such effectual blessing following on it, as may make sinners become Saints, and sad souls to sing for joy, as here is prayed for.
Vers. 10. For thy servant Davids sake: turne not away the face of thine anointed.
The second maine petition is, for the manifestation of Gods respect unto Davids off-spring, wherein under the figure of Davids successors in the Kingdom, he prayeth for the Kingdome of Christ, as before he prayed for his Priesthood. Whence learn, 1. Every faithful member of the Church should pray, as for the Churches welfare, so also for the welfare of the supreme Magistrate, and of the Civil State whereof they are members: for so runneth the prayer here in the figure: Turne not away the face of thine anointed, to wit, the King of Israel, for whom they pray, that he benot put to shame by disappointment of his hopes. 2. The Lords anointed, or the supreme Ruler of the Lords people, should be a daily Supplicant unto God, and a depender upon him: for the petition doth presuppose, that his face was toward the Lord, praying to him▪ and waiting for good from him: Turne not away the face of thine anointed. 3. The Lords Covenant is of great respect with God, and should be made much use of by us, as here we are taught; For thy servant Davids sake, turne not away the face of thine anointed, that is, for the Covenants sake made with David in the type, and with Christ represented by him, refuse not his lawful petitions. 4. The truth intended in the type, teacheth us that the intercession of Christ for his subjects shall never miscarey, nor shall Christ be refused in what he willeth to be done to or for his subjects: for in him the prayer is surely heard: Christ that anointed One cannot be refused, nor any who truly do pray in his Name.
Vers. 11. The LORD hath sworne in truth unto David, he will not turne from it: Of the fruit of thy body will I set upon thy throne.
12. If thy children will keep my Covenant and my Testimony, that I shall teach them, their children also shall sit upon thy throne for evermore.
For strengthening of faith in this petition, he calleth to minde more particularly the Covenant of God with David. Whence learn, 1. Every Word and circumstance of Gods promise, is worthy to be looked upon, and well considered, as this example teacheth us. 2. Whosoever do seek a benefit, according to Gods Word, ought firmly to believe the promise of it, and to rest upon the stability of the promise, as here we finde the example: The Lord hath sworne, he will not turne from it. 3. Albeit the promise, that Christ should come of David be absolute, and setled with an Oath, yet the promises of temporal things made to David, are conditional, as God should see fit to give them, and as his children should carry themselves in Gods obedience, so should they have temporal benefits, and succeed him in the temporal throne: If thy children will keep my Covenant and my testimonies, thy children also shall sit upon thy throne for evermore,
Ver. 13. For the LORD hath chosen Zion: he hath desired it for his habitation.
14. This is my rest for ever: here will I dwell, for I have desired it.
He giveth a reason for the absolute promise of Christs coming to rule the spiritual Kingdom of Israel, or the Church, because the Lord had chosen Zion in the type, and the universal Church under the figure, to be his chosen Temple and habitation, wherein he delighted. Whence learn, 1. Where God will settle his Sanctuary, there he will settle his Kingdome also: Sion must not want a King; for the reason here, why the Lord will with an oath set up one who shall be the fruit of Davids body upon the throne, is, Because he hath chosen Sion. 2. The Lords pitching upon any place to dwell in, or persons to dwell among, cometh not of the worthinesse of the place, or persons, but from Gods good plea…ure alone; For the Lord hath chosen Sion, he hath desired it for his habitation. 3. The Lord resteth in his love toward his Church, accepting the persons, prayers, and service of his chosen people: he smelleth a sweet savour in Christ here, and his love maketh his seat among his people stedfast: This is my rest, I have desired it 4 What is promised under typical figures, is really everlasting, not in regard of the figure, but in regard of the signification: For this is my rest for ever, is true only in respect of the Church, represented by Sion. 5. No reason is to be craved for Gods everlasting good will to any person or incorporation; his pleasure may suffice for a cause: This is my rest for ever, here will I dwell, for I have desired it, or have pleasure in it.
Vers. 15. I will abundantly blesse her provision: I will satisfie her poor with bread.
16. I will also cloath her Priests with salvation: and her Saints shall shout aloud for joy.
The rest of the articles of the Lords Covenant with David, are so many promises which the Lord doth make concerning the blessing of the Ministers of Christ, unto the Churches good, and the encrease of Christs Kingdome, in despite of his enemies, in the last verses.
From the promise made concerning the blessing of the Ministery for the peoples good; Learn, 1. The true subjects of Christ, shall not want the meanes of spiritual life, spiritual meat, drink, cloathing, and whatsoever is necessary for their salvation: I will abundantly blesse her provision. 2. The dispensation of good things unto Gods children, is such as shall make them sensible of their own insufficiency; they are not exempted from feeling their wants, and being in straits, but as they feel their need, so shall they be provided for: every evil which they feel, shall have a perfect remedy in Christ, and in his Word, which shall satisfie the needy soul: I will satisfie her poor with bread 3. Christs Church shall neither want Ministers, nor shall his sent Ministers want commission for teaching of saving truth, but shall be cloathed with authority to preach and to proclaime salvation to the believers: I will also cloath her Priests with salvation. 4. The Ministers of righteousness teaching the true way of justification, and obedience of faith, are also the Ministers of salvation: for the cloathing of the Priests with righteousnesse, v. 9. is here, the cloathing of them with salvation. 5. Comfort and joy shall the Lords people have, who do imbrace a Ministery cloathed with commission to hold forth righteousnesse and salvation in Christ unto them: Her saints shall shout aloud for joy.
Vers. 17. There will I make the horne of David to bud, I have ordained a lamp for mine anointed.
18. His enemies will I cloath with shame: but upon himselfe shall his crown flourish.
From the promises made in favour of Christs Kingdome; Learn, 1. As Sion in the type was the place where Christ manifested himselfe King of Israel, so also the Church mainly signified by it, is the place and incorporation, wherein Christ is to be seen manifestly to be King: There will I make the horne of David to bud. 2. The glory of typicall Davids Kingdome, was revived in Christ the true David; the budding of Christs Kingdome in Ierusalem, was the budding of Davids Kingdome in a more glorious way then ever his temporal Kingdome flourished: There will I make the horne of David to bud. 3. This is the Crown and accomplishment of the Churches felicity, that she hath Christ for her King: There will I make the horne of David to bud. 4. How low soever Christs Kingdome can be brought in the world, yet it is fixed as a well rooted tree, it is rooted as the horne of an Unicorne; although it may seem gone, or so weak as it cannot subsist, yet it shall bud and grow in despite of all opposition: There will I make the horne of David to bud. 5. It is no wonder to see adversaries opposing Christs Kingdome, for it is here foretold and presupposed: His enemies will I cloath with shame. 6. Albeit the enemies of Christ do promise to themselves advantage, by their opposition made unto Christ, and hope to overturne his Kingdome, yet have they all been, and shall be ashamed for ever of their expectation, whosoever do hate his Kingdome: His enemies will I cloath with shame, which they shall not be able to hide, but must put on and walk therein, as a man doth in his garments. 7. The more Christ is opposed, the more shall his splendor, and glory grow in the world: But upon himselfe shall his crown flourish.
PSALME CXXXIII.
Ver. 1. BEhold, how good, and how pleasant it is, for brethren to dwell together in unity.
2. It is like the precious ointment upon the head, that ranne down upon the beard, even Aarons beard: and went down to the skirts of his garments.
3. As the dew of Hermon: and as the dew that descended upon the mountaines of Sion, for there the Lord commanded the blessing: even life for evermore.
This Psalme doth fit the condition of Gods people, in Davids time, when after their civil warres they were brought to an happy unity in Religion, and civil Government. This sort of concord and communion of Saints is here commended to the Church as both pleasant and profitable. The goodnesse of it is spoken of, v. 1. The pleasantnesse of it, v. 2. The profitablenesse of it, v. 3. Whence learn, 1. Those are most fit to put a price, and right estimation upon peace and concord, who have seen and felt the evil of discord and contention, as Davids experience proveth; for this is a Psalme of David, who had proofe both of warre and peace. 2. The fruits of peace in the reformation of Religion, and of civil Judicatories, do so redound unto the comfort of all families and private persons, as the good of concord may be demonstrated sensibly: Behold, how good it is! 3. Such a concord is true concord, and worthy of the name, which doth unite the members of the visible Church, as brethren, or children of one Father, in the true Religion, for the mutual discharge of all the duties of love: How g…od is it for brethren to dwell together in unity! 4. Some things are pleasant and not profitable, and some things are profitable and not pleasant, but the concord of Gods people, or holy peace within the visible Church in any place, is both pleasant and profitable: Behold, how good a…d pleasant it is, for brethren to dw…ll together in unity. 5. This blessing is not to be expected by any, but through Christ, on whom the oile of gladnesse, and all the graces of the Spirit are first poured out, and then from him are carried to the meanest member of his body, as Aarons head being anointed with oile, the benefit of it extended it self to the uttermost borders of his garments; for the similitude borrowed from Aarons anointing, as the type of Christ, doth teach us so much: It is like the precious ointment, &c. And this similitude representeth the pleasantnesse of concord, the sweet smell whereof refresheth all that have any spiritual sense. 6. As dew maketh the herbs and trees to flourish, for the utility of man: so is concord profitable to the Church and State▪ As the dew of Hermon, or dew that descended upon the mountaines of Sion. 7. Where holy concord maketh its residence among brethren dwelling together in unity, there the blessing of the God of peace in this life, and for the life to come; makes its residence also: There the Lord commanded the blessing, even life for evermore. 8. This blessing of brethren living in the unity of the spirit and bond of peace, is not promised only, but also there is an everlasting order given forth from the Supream Ruler of all things, for the forthwith applying of the blessing effectually to those that thus live together: There the Lord commanded the blessing, even life for evermore.