A Brief Explication of the Last Fifty Psalms, Psalm 141
PSALME. CXLI.
THe Psalmist, being in distresse by the malicious persecution of his adversaries, prayeth for relief, and for a holy carriage under his trouble; till his own full delivery, and till his enemies distruction should come. The petitions are seven: the first is general, for acceptation of his person, and granting of his prayer, v. 1, 2. The next is, for direction of his speeches, v. 3. The third is, for guiding of his heart and actions, v. 4. The fourth is, for the benefit of the fellowship of the Saints, by their wholesome counsell and admonition, v. 5. with the reasons thereof, v. 6, 7. The fifth is, for the comfort of spiritual communion with God, v. 8. The sixth is, for preservation from the plots of the enemies, v. 9. The seventh is, for the overthrow of his enemies, v. 10.
Vers. 1. LORD, I crie unto thee, make haste unto me: give eare unto my voice when I crie unto thee.
2. Let my prayer be set forth before thee as incense: and the lifting up of my hands as the evening sacrifice.
In the first petition, which is general, for granting of his prayer, and accepting of his person in his prayer; Learn, 1. Mi…-beliefe doth seek many wayes for delivery from trouble, but faith hath but one way, to go to God, to wit, by prayer, for whatsoever is needfull: Lord, I crie unto thee. 2. Present danger, or long continuance of trouble, doth put an edge upon the devotion of the believer: Lord, I crie unto thee. 3. Albeit the godly dare not set a time to God when he shall come, yet they may declare the strait they finde themselves in, and what need they have of speedy help: Make haste unto me. 4. As it is an ordinary tentation suggested to the godly in the time of trouble, when they pray and do not receive answer, that their supplication is mis-regarded: so should it be repelled by renewing of our petition so oft as it is offered, as this example teacheth; Give eare unto my voyce, when I cry unto thee. 5. The prayer of Gods children, is very sweet smelled and acceptable to God, through the mediation of Christ, as the ceremonial offering of incense, and sacrifice (whereunto David here doth allude, did signifie: Let my prayer be set forth before thee, as incense; and the lifting up of my hands, as the evening sacrifice. 6. Our prayers unto God should be joyned with submissivenesse of spirit, self-denial and hopefull dependance on God: for so much doth the gesture of lifting up of the hands in prayer of its own nature signifie, and therefore here the gesture is put for the prayer, which should be joyned with such an inward disposition; Let the lifting up of my hands be as evening sacrifice.
Vers. 3. Set a watch (O LORD) before my mouth: keep the door of my lips.
In the second petition, which is more special, for direction of his speeches; Learn, 1. The godly in their trouble, especially by persecution, are under tentation to hurt their own cause by unadvised and passionate speeches: for this doth the prayer import. 2. As words of passion from our muddy affection, are ready to break out in time of trouble, so should we in the sense of our own inablity to suppresse them, intreat God to bridle our tongue, that nothing break forth to his dishonour, Set a watch, O Lord, before my mouth▪ keep the door of my lips.
Vers. 4. Incline not mine heart to any evil thing, to practise wicked works with men that worke iniquity: and let me not eat of their dainties.
In the third petition, for guiding of his heart, and actions; Learn, 1. The godly are subject also to another tentation under persecution, to be driven to some unlawfull way of revenge or some sinfull compliance with the wicked, either by terror or allurement, as this petition doth import. 2. The holiest of Gods servants have reason to pray unto God, Lead us not into tentation, when they consider that their daily sinning, may open a door to justice, to give over their hearts, for a time, to its own natural wicked inclination: for in the sense of this danger, David prayeth; Encline not my heart to any evil thing. 3. As to meet injuries with injuries, is not a meanes to be rid out of trouble, but a meanes to involve us in further trouble: so also to comply with workers of iniquity, for fear of danger from them, is not a meanes to eschew trouble, but rather a meanes to draw down Gods wrath: Encline not my heart to any evil thing, to practise wicked works with them that work iniquity. 4. As the Lord is the only Sovereigne over the heart, in whose hand the heart is, to turne it where he pleaseth, so will he being intreated by prayer, set it right; Incline not my heart to any evil thing. 5. The present pleasure and commoditie of sinne, is in high estimation with the sinner, and much sweeter to him then what he may lawfully enjoy; The pleasures of sinne are his delicates. 6. No man can keep himselfe from being taken with the allurements of a sinfull course, except the Lord preserve him: Let me not eat of their dainties. 7. The holies… men in Scripture, have been most sensible of the impotency of their own free will, and inability to resist tentations, or to bring forth the habits of grace unto action; most diffident of themselves, most dependant upon God, most carefull to make use of meanes, and consciencious in following of ordinances, as their prayers do testifie: Encline not my heart to any evil thing, let me not eat of their dainties.
Vers. 5. Let the righteous smite me, it shall be a kindnesse, and let him reprove me, it shall be an excellent oile, which shall not break my head: for yet my prayer also shall be in their calamities.
The fourth petition, is for the benefit of the communion of Saints, wherein David perceiving the mischief which unhappy flatterers about the King, procured to the King, and to the godly in the land, he prayeth to God, to grant him such godly men about him, as would never consent to any wrong deed of his, but would disswade him, dissent from him, yea, reprove and rebuke him rather, if need were; which sort of friendly smiting of him, he promiseth shall be most acceptable to him: and for this, he giveth four reasons: the first whereof is, because he had so much love to his enemies as to pitty them in their calamities, and to pray for them. Whence learn, 1. As flatterers are a plague to Princes, especially when they are upon unjust courses: so righteous and faithfull admonishers of us, in whatsoever place we are in, are a notable blessing, and worthy to be prayed for: Let the righteous smite me. 2. According as a man doth hate sinne, and love righteousnesse, so he hateth flattery, and loveth to be freely dealt with, and reproved or admonished: for it is the love of righteousnesse, and hatred of sinne, which maketh David say, Let the righteous smite me. 3. No man is so farre mortified, but a reproof will be a wound to his proud flesh: Let the righteous smite me. 4. Free dealing and plaine reproof, is a fruit of love unfeigned: Let the righteous smite me, it shall be a kindnesse. 5. As most precious oile is to the body, so is the counsell, admonition, and reproof of the righteous to the soul: for the fruit of both is health and gladnesse; Let him reprove me; it shall be an excellent oile, which shall not break my head. 6. The godly when they are persecuted, need not to seek private revenge: for calamities do abide their persecutors, which they by faith in Gods Word, may clearly foresee, as David here doth presuppose unquestionably, that their calamities were coming: My prayer shall be in their calamities. 7. The Lords children should be so far from private revenge, and so ready to come off that course, if they be tempted to it, that they should keep so much love to their adversaries, as may make them discharge all commanded duties toward them, as David here is disposed, whose words import thus much, if I were set upon private revenge, Lord let me finde a friend to hinder me, because I resolve to follow the duties of commanded love toward mine adversaries: For yet my prayer also shall be in their calamities. And this is the first reason of the fourth petition.
Vers. 6. When their judges are overthrown in stony places: they shall heare my words, for they are sweet.
The second reason is, from his purpose to deal with the simple people, (who now did persecute him, by the misleading of their corrupt Rulers) as with his kindly subjects, disciples or children; and doth hope to finde them tractable: Whence learn, 1. Difference must be put between ring leaders in an evill course, and those that follow it in simplicity; for so doth the Prophet here put difference betwixt the people, and their corrupt and wicked Judges. 2. Wicked Rulers and mis-leaders of people, shall be fearfully punished, as they who are cast down from a steep place, and fall among stones; Their judges shall be overthrown in stony places. 3. Mis-led people should be kindly entertained, and instructed in the truth of Gods Word, as disciples and children, so soon as the Lord doth offer opportunity: When their judges shall be overthrown in stony places, they shall hear my words. 4. As the doctrine of grace and godlinesse is sweet and pleasant in it selfe, so should it be esteemed of by the preachers, and so recommended to the people, and so handled in the way of preaching of it, as it may be acknowledged by the people to be such; and this shall be, if with the deciphering of sinne and the curse, the remedy constantly be holden forth in Christ; if with the doctrine of all moral duties, people be directed to draw strength to obey them from Christ, and to seek to have their service acceptable through Christ; for thus shall the words of the Lord be both pleasant and profitable to people: This course did David resolve, They shall hear my words, for they are sweet.
Ver. 7. Our bones are scattered at the grave mouth: as when one cutteth and cleaveth wood upon the earth.
This is a third reason, not only of the fourth petition, but also, and mainly of the whole prayer, for comfort and delivery from persecution, wherein many of the Lords Priests were slaine, and many others of Davids friends were undone, and no more regard had of their lives and bones, then the hewer of wood hath regard to the chips which fall off in hewing: wherein David and his followers, were a type of Christ, and of his followers, whose persecution is here represented, and Prophesied of. Whence learn, 1. Albeit the death of the Lords servants be dear unto him, yet their lives, and the burial of their bones, are no more regarded by the wicked, then so many chips of wood, which the hewer of wood heweth off with his axe: Our bones are scattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth. 2. When Christs subjects are so entertained, (as here is set forth) their case being presented unto God, hath no small force to draw down delivery, and to bring a change of the affaires of their foes, as the force of the reason annexed unto the prayer doth teach.
Vers. 8. But mine eyes are unto thee, O GOD the Lord: in thee is my trust, leave not my soul destitute.
The fourth reason of the petition, relating mainly to the prayer for delivery: after which is subjoyned the fifth petition, including the substance of all his prayer. Whence learn, 1. How great soever the darknesse of his calamities may be, and how thick soever the cloudes of present trouble are, to hide from us the Lords care of us, and his loving kindnesse unto us, yet faith must look, and pierce through them all unto God, and to his power and constancy of truth and love: But mine eyes are unto thee. 2. Whensoever faith turneth it selfe toward the Lord, it seeth sufficiency in God to help, as the man hath need: Mine eyes are toward thee, O God the Lord. 3. As it is good to believe in God in time of greatest straites, so it is good to avow our beliefe before God, and to observe this for our further strengthening, that we have obtained mercy to believe, as here David doth; Mine eyes are toward thee: in thee is my trust. 4. A soul which hath God for a covering of protection and comfort, hath also every condition it can be in, well seasoned: but the soul that lacketh this governing, is bare and naked, and destitute, without guard against any evil which may fall upon it: against this evil we have great need to pray, Leave not my soul destitute. And this is the fifth petition in this prayer.
Vers. 9. Keep me from the snare which they have laid for me: and the grinnes of the workers of iniquity.
The sixth petition, is to be saved from the privie plots, which his enemies had laid against him. Whence learn, 1. The adversaries of Gods people, or persecutors of the righteous for righteousnesse, are workers of iniquity, let them pretend unto godlinesse, lawes, or justice, as they please, for so are they here described▪ 2. Persecutors of the righteous, use not to go so openly to work, as to persecute them directly for righteousnesse, but do make plausible lawes and statutes, which may seem reasonable to the world, and yet such lawes as the godly cannot without sinne obey, and so their commands do insnare the godly, as here they are called, snares and grinnes. 3. From the plots of persecutors, and in special from iniquity established by a law, none can deliver the godly so, as they shall neither sinne nor suffer the penalty, except God alone: Keep me from the snare which they have laid for me, and the grinnes of the workers of iniquity.
Vers. 10. Let the wicked fall into their own nets: whilest that I withal escape.
The seventh petition is, as for his own delivery, so also for the overthrow of obstinate enemies, who cannot be reclaimed. Whence learn, 1. The prayers against persecutors which are dited to the penmen of the Scripture, are prophecies of their punishment, and decrees whereunto the Church may subscribe in the general: and this prayer is one among the rest. 2. When the persecutors do lay plots and snares against the righteous, they lay plots against themselves; and there is no need of another plot for their ruine, save that which is of their own devising: Let the wicked fall into their own net. 3. It is not unusual to see the overthrow of persecutors, and the delivery of the righteous, wrought by one and the self-same meanes, and brought about at one time: Let the wicked fall into their own net, whilest that I withall escape.