A Brief Explication of the Last Fifty Psalms, Psalm 106
PSALME CVI.
THe summe of this Psalme is to teach the godly in the time of calamity, lying upon the Church, or upon themselves; First, to glorifie God by faith in him. Secondly, to reckon up for their encouragement, the frequent forgivenesse of grievous sins to his people in former times. And thirdly, to pray for the like favour to themselves; and in hope to have their prayer granted, to give thanks to God. There are three parts of the Psalme answerable thereunto: The first part is the Prophets strengthening of his own faith▪ ver. 1.2, 3, 4, 5. The second part is the confession of our sins in general, v. 6. and in special of eight or nine gross provocations, which the Lord after correction did pardon, and gave comfort to his people, to v. 46. which are so many arguments of hope, to finde the like mercy to the Church in this time. The first sin with the forgiveness of it, is set down from v. 7, to v. 13. The second sin, v 13.14, 15. The third sin, v. 17, 18. The fourth sin, v. 19, 20, 21, 22, 23. The fifth sin, v. 24, 25, 16, 27. The sixth sin, v. 28, 29, 30▪ 31. The seventh sin, v. 3…, 33. The eighth sin, from v. 34, to v. 43. The ninth point of confession is of a general heap of sins, oft-times repeated, and all pardoned, with pity manifested to Gods people, v, 43, 44, 45, 46. The third part of the Psalme, is a prayer for new experience of like mercy, and a close of the Psalme with praise and thanksgiving, v. 47, 48.
Ver. 1. PRaise ye the LORD, O give thanks unto the LORD▪ for he is good, for his mercy endureth for ever.
The Psalmist stirreth up himself and others foure wayes to glorifie God under sad afflictions, by believing on him; First, by exhorting all to praise and thank the Lord for his goodness. Whence learn, 1. The exercise of praising and thanking the Lord, is very fit for a soul, lying under the sense of affliction and guiltiness: for that whieh serveth for the Lords praise, serveth also▪ for the comfort and encouragement of humbled sinners: therefore, saith he, Praise ye the LORD. 2. The meditation of Gods goodness and readiness to communicate unto men of his bounty, is fit to furnish matter of his praise, Praise ye the LORD for he is good. 3. Albeit a man be consciencious of his much abusing of Gods goodnesse, and so might finde this to be the matter of his grief, yet mercy answereth all objections, everlasting mercy looseth all doubts, and giveth fresh encouragement to the humbled sinner to draw near, and make yet again use of his goodnesse; for his mercy endureth for ever.
Ver. 2. Who can utter the mighty acts of the LORD? who can shew forth all his praise?
The next me…nes which he useth, to stir up himself and others to glorifie God in believing on him, is wondering at the Lords works, and innumerable causes of praise. Whence learn, 1. It is a disposition fit for praising of God, to be sensible of our unability and unfitness, for so great a work, as the Prophet doth shew in this example, saying, Who can utter the mighty acts of the Lord? 2. There is such an impression of Gods Omnipotency on all Gods works, and in special on those works wherein he hath been pleased most clearly to manifest his power▪ that no man can comprehend or express it; Who can utter the mighty acts of the Lord? 3. Albeit the praises of the Lord surpass all mens ability to declare them, yet neither must the greatness of the work, nor the weakness and unworthiness of the servant of God, hinder him to praise as he is able; for even this is a part of praising of God, to confesse and say, Who can shew forth all thy praise?
Ver. 3. Blessed are they that keep judgement: and he that doth righteousnesse at all times.
The third meanes whereby he stirreth up himself to glorifie God by believing in him, is a declaring how blessed the beleever is. Whence learn, 1. The consideration of the blessing of God upon every true believer, is a notable encouragement to put confidence in God; Blessed are they that keep judgement, &c. 2. The evidence of a sincere believer, is not only to keep judgement, that is, to receive, respect and entertain the Word of God, as a decree wisely given forth by him, but also to study to obey it in practice constantly upon all occasions: Blessed are they that keep judgement, and he that doth righteousnesse at all times.
Ver. 4. Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation.
5. That I may see the good of thy chosen, that I may rejoyce in the gladness of thy Nation: that I may glory with thine inheritance.
The fourth meanes of stirring up himself and others to beleeve in God, especially in this time of the presupposed calamity of the Church, and of the Supplicant, is prayer to God for a new proof of the loving kindnesse, which God beareth to his people in all ages. Whence learn, 1. Whatsoever be the outward afflicted estate of Gods people, yet they are still beloved, still in favour, even when tokens of anger by publick calamities are manifested against them: Remember me with the favour which thou bearest unto thy people. 2. There needeth no more felicity unto any man, save to be one of Gods people: it may content any man to have his lot with the children of God, in whatsoever condition they are put into: for the Psalmist craveth no more, but, Remember me, O LORD, with the favour which thou bearest unto thy people. 3. Albeit the Lords people seem to be forgotten, yet the Lord will make evident that he doth not forget them, nor any one of them: Remember me, O LORD, with the favour which thou bearest unto thy people. 4. Such as do share with Gods people in their grief, shall be partakers also of their consolation, deliverance and salvation, which God hath wisely prepared for them; therefore prayeth the Psalmist, O visit me with thy salvation, &c. 5. As there are times wherein God declareth his displeasure against the sins of his people, so there are times when he removeth the tokens of his displeasure, and letteth forth the evidence of his love and respect to them, in doing them good, making them glad, and causing them to glory in him; this is it which the Psalmist looketh after, Visit me with thy salvation, that I may see the good of thy chosen, that I may rejoyce in the gladnesse of thy Nation, that I may glory with thine inheritance. 6. The near interest which God hath in his people, and which they have in him, is a solid ground of hope of good, and gladness, joy and gloriation reserved for them; for they are Gods chosen, Gods Nation, appropriate unto him: and his inheritance, to remain in his possession from generation to generation; whereupon the Psalmist doth assure himselfe and the Church of his hope of good, reserved for the Church; That I may see the good of thy chosen, &c.
Ver. 6. We have sinned with our fathers: we have committed iniquity, we have done wickedly.
In the second place is the confession of sins, for which God justly might afflict the Supplicants, but in his mercy could forgive them also, as he had done to his people in former generations. The force of his reasoning is this, many times thou didst shew mercy to our fathers in their afflictions, notwithstanding their grievous provocations, therefore we must intreat thee, yea, and hope also for the like mercy in our time; Whence learn, 1. It is not for nought that the Lord bringeth calamity on his people, he is provoked so to do by their grievous offences; We have sinned. 2. As judgements are sent to convince of sin, and to draw forth the acknowledgement thereof: so there is no re… dier way to remove the sin and judgement also, then by confession thereof; We have sinned. 3. As God when he punisheth his people, doth reckon with them, both for their own, and also for their fathers faults, whose footsteps they have followed: so must the penitent reckon with God for their own faults, and for their fathers sins whereunto they have accession; We have sinned with our fathers, &c. 4. Confession of sins must not be slighted, but seriously gone about, and aggravated duly; We have sinned, we have committed iniquity, we have done wickedly. 5. True penitents will neither excuse their sins by the example of their fathers, nor justifie themselves, how holy soever they be, when God is pleading with his Church, but will joyne in confession with the multttude, as here the holy Prophet doth; We have sinned with our fathers, we have committed iniquity, we have done wickedly.
Ver. 7. Our fathers understood not thy wonders in Egypt, they remembred not the multitude of thy mercies; but provoked him at the sea, even at th… red-sea.
The first particular sin which he confesseth is rebellion at the red sea, Exod. 14.10, 11, 12. which sin was so much the greater, as the wonders done in Egypt for them were great and many. Whence learn, 1. Albeit God manifest himself in extraordinary working in the sight of misbelievers, yet will they remain blinde ignorants, and brutish beholders of his operations; Our fathers understood not thy wonders in Egypt. 2. Albeit the Lord should often convince a misbeliever, both of his justice and mercy, yet the Lords works do take no lasting impression upon his minde; They remembred not thy mercies. 3. One sin is a degree to another more hainous, for not observing, is followed with not remembring, and forgetfulnesse of duty draweth on disobedience and rebellion: Our fathers understood not thy wonders in Egypt, they remembred not the multitude of thy mercies, but provoked him at the sea, even at the red-sea.
Ver. 8. Neverthelesse, he saved them for his Names sake: that he might make his mighty power to be known.
9. He rebuked the red-sea also, and it was dried up: so he led them thorough the depths, as through the wildernesse.
10. And he saved them from the hand of him that hated them: and redeemed them from the hand of the enemy.
11. And the waters covered their enemies: there was not one of them left.
12. Then beleeved they his words; they sang his praise.
As he observed their sin, so he observeth Gods mercy to his people; for notwithstanding their provocation, he brought them through the red-sea, and destroyed their enemies; Whence learn, 1. The evil deserving of Gods people, doth not alwayes interrupt the course of Gods goodnesse toward them; for, neverthelesse of the aforesaid peovocation, he saved them. 2 As the Lords goodnesse doth aggravate mens sins, so mens sins do amplifie Gods grace, and make his goodnesse to the unworthy to appear the more; Neverthelesse he saved them. 3. The Lord hath other things to look unto, when he hath to do with his people, then presently to fall upon the punishing of their wickednesse and misdeservings, even when they are found Delinquents: he useth to respect the glory of his mercy toward his people, and the declaration of his power against his enemies in favour of his people; Neverthelesse he saved them for his Names sake, that he might make his mighty power to be known. 4 The manner and circumstances of Gods working, is as well to be considered as the matter, and how easily he bringeth the greatest works to passe; He rebuked the red-sea also, and it was dried up. 5. The Lord can make a danger to turne into a delivery, and a peril wherein a man was like to perish, to be a means of preservation; So he led them through the depths, and through the wildernesse. 6. In any one mercy unfolded, we may take up more mercies then one, and each particular part of the mercy when it is discovered, will appear no lesse glorious, then the whole mercy looked upon confusedly and in grosse, as here in the delivery at the red-sea, the delivery from Pharaoh, whi…h is but a part of the work is pitched upon; And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. 7. The comparing of Gods dealing with his own people, and with their enemies, amplifieth Gods goodness to his people, and their obligation unto him; He redeemed them from the hand of the enemy, and the waters covered their enemies. 8. When the Lords time cometh to enter in judgement with the foes of his Church, he will not misse one whom he mindeth to overtake, as here, There was not one of them left. 9. The Lord sometime worketh so clearly, for convincing of the misbeliever, that the most blinde and obstinate infidel shall be forced to acknowledge his works; When the waters covered their enemies, then believed they his words. 10. It serveth much for Gods glory, when he extorteth credit unto his words by wonderful works, but little to the commendation of the believers, who give credit to Gods Word upon that ground only; as here we see, for not before, but then did they believe his words, which importeth their preceding misbelief, and that their duty was to believe his Word, whatsoever appearance might be to the contrary. 11. A temporary belief extorted by some extraordinary work, may have joyned with it a temporary joy, and praising of God for a time, without any root of saving grace in the heart: Then they believed his words, they sang his praise.
Vers. 13. They soon forgat his works: they waited not for his counsel:
14. But lusted exceedingly in the wildernesse: and tempted God in the desert.
15. And he gave them their request: but sent leannesse into their soul.
The second sin confessed here, is their murmuring for want, not of water, but of flesh, Numb. 11.4, 5, 6. which lust God did satisfie in his wrath to them. Whence learn, 1. Temporary faith with the fruits thereof, lasteth no longer then a new tentation doth assault, and faith grounded not on the word or truth of it, but only on Gods sensible works, is ready to vanish, when the work is a little past and gone; They soone forget his works. 2. If Gods works be not remembred with estimation of, and affection to God the worker, and with some use making thereof in the obedience of faith, God doth esteem them to be forgotten; as here: for this cause he saith, They soon forgat his works. 3. What the Lord doth withhold from his people, or doth unto them, he doth it for good purpose resolvedly, to train his people unto obedience, and to try them whether they will follow their own will or his counsel, as here is insinuated. 4. Misbelievers take the ruling of themselves into their own hand, and will not stay upon Gods provision for them, but must needs prescribe what they love to have done, and do murmure if their carnal desires be not satisfied; as here the sin marked in the Israelites doth shew: They waited not for his counsel, but lusted. 5. When men do not wait on Gods direction, lusts become their leaders, and furious drivers of them as poor slaves to all unreasonable appetites; They lusted exceedingly. 6. When God by circumstances of time and place doth call for moderation of carnal appetite, the transgression is the more hainous and offensive unto God; They lusted exceedingly in the wildernesse, where they should have contented themselves with any sort of provision. 7. They that do not make use of the life and welfare which God alloweth and provideth, but prescribe unto God what they would have done to them, do tempt God; They tempted God in the desert. 8. Importunity and excessive affection to any unnecessary worldly thing, may draw out of Gods hand that which is good; They l…sted, and God gave them their request, to wit, flesh in abundance. 9. As lawful meanes are attended with Gods blessing, so unlawful meanes are followed with Gods curse; He gave them their request but sent leannesse into their soul.
Ver. 16. They envied Moses also in the campe: and Aaron the Saint of the LORD.
17. The earth opened, and swallowed up Dathan: and covered the company of Abiram.
18. And a fire was kindled in their company: the flame burnt up the wicked.
The third sin confessed is sedition which brake forth in K…rah, and his complices, & was fearfully punished, Num. 16.1, 2, 3, &c. Whence learn, 1. The manner of the Lords governing his people, how gentle soever it be, is notwithstanding unto wicked men a thing insupportable, as doth appear in the peoples not enduring the Lords meek governing of them by Moses and Aaron. 2. Rebellion against Gods manner of governing, howsoever it be indeed against God, yet pretendeth to be only against men: They envied Moses in the Camp. 3. Ministers are to be looked unto as men consecrated unto God, and injuries done to them are against the Lord; They envied Aaron the Saint of the Lord. 4. Whatsoever open wicked course is set on foot, by ring-leaders to any mischief, and is not disclaimed by the body of the people, may justly be charged upon all, albeit not in the same degree of guiltinesse, as here, Korah and his Complices fault is charged upon the people, They envied Moses in the Campe. 5. Authors of sedition in the State, and of Schisme in the Church, do highly provoke God to punish them exemplarily, as appeareth here: The earth opened and swallowed Dathan, and covered the company of Abiram. 6 Such as will not be warned to eschew sin, by judgements poured forth upon others, do provoke God to make themselves spectacles of wrath in the sight of others; A fire was kindled in their company, the fire burnt up the wicked.
Ver. 19. They made a calfe in Horeb: and worshipped the molten image.
20. Thus they changed their glory into the similitude of an Oxe that eateth grass.
21. They forgat God their Saviour: which had done great things in Egypt.
22. Wonderous works in the land of Ham: and terrible things by the red-sea.
23. Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turne away his wrath, lest he should destroy them.
The fourth sin confessed, is the idolatry of the golden calf, which sin is aggravated, and the danger of their destruction for it, (till Mo…es interceded for them) is briefly set down here, but more largely expressed, Exod▪ 32. and Deut. 9. Whence learn, 1. They that are ready to change the Government of the Church, which God hath appointed, will be ready also to change the worship of God, as experience in the Israelites doth teach, who are charged with the one fault, v. 16. and with the other here; They made a Calfe in Horeb, and worshipped the molten image. 2. Idolaters are so bewitched with the opinion of the lawfulnesse of idolatry, as they dare both devise and practise it in Gods presence; They made a Calfe in Mount Horeb; the mountaine where the Lord did shew himself terrible. 3. Albeit image-making in the matter of Religion and image-worshipping be an old sin, yet this relative worship offered unto God before an image, is alwayes rejected of God as no worship done to him, but only to the image: for God doth not expound communication of worship to an image, or relative worship before an image, according to the intention of the worshipper, but according to the nature of the action, which is discharged in the second command of the moral law: Israel in ended to offer the holy day to the Lord, and appointed the worship toward the golden image for him, as the history sheweth, Exod. 32.4, 5. To morrow is a feast of the Lord: yet here the Lords Spirit declareth this to be a worship, not of God, but of the image; They worshipped the molten image. 4. Making of images to represent God, or any of the persons of the holy Trinity, is but a vilifying of the glory of God, and giving it to the image of a creature; yea, the making of an image to represent God, is the changing of the glory of God into a vile image of some base creature, and the placing of the one in the others stead and room, for so God judgeth, saying, Thus they changed their glory into the similitude of an Oxe that eateth grasse. 5. To have God for our God, and to have him alone for our God, and the only object of our worship, without any mixture of humane devices is our glory; and to do otherwise is the shame of the worshipper: They changed their glory into the image of an Oxe. 6. To devise images or pictures to put us in minde of God, is a very forgetting both of Gods nature, and of his authority, discharging such dyvices, for so doth the Lord expound it; They forgot God their Saviour. 7. Whatsoever works God hath wrought, for making people know him, are all forgotten as well as God is forgotten, whensoever men may make devices of their own for memorials of God: They forgot God their Saviour, which had done great things in Egypt, wondrous things in the land of Ham, and terrible things by the red-sea. 8. Idolatry openly committed in a land, is a cause sufficient to destroy the Nation which is guilty of that sin: for, Therefore the Lord said he would destroy them. 9. As they who feare God in a land, should deprecate Gods wrath that it fall not on it, and should stand in the gap to divert the Lords wrath: so is their intercession acceptable to God, and a hopeful means to divert wrath, as is to be seen in Moses▪ who stood up before him to turn away his wrath, lest he should destroy them 10. When God is glorified in a peoples obedience unto him, he is a wall about them to save them from harme; but when he is provoked by open idolatry or avowed sin, then is a gap made in the wall of his protection, that mischief may enter now in upon them at the breach: He said he would destroy them, had not Moses his chosen stood before him in the breach.
24. Yea, they despised the pleasant land: they beleeved not his word:
25. But murmured in their tents: and hearkened not unto the voice of the LORD.
26. Therefore he lifted up his hand against them, to overthrow them in the wildernesse:
27. To overthrow their seed also among the Nations, and to scatter them in the lands.
The fifth sin confessed, is the contempt of Gods most precious promises, figured out in the despising of the promise of Canaan unto them, which as it did flow from misbelief of Gods Word, so it brought forth murmuring against his dispensation, which did put them in hazard of dissipation and destruction, as is set down more largely, Numb. 13. and 14. Whence learn, 1. When the promised inheritance of heaven, (which was figured by the pleasant land of promise,) is not counted worthy of all the paines and difficulties, which can be sustained and met with in the way of going toward it: the promised inheritance is but little esteemed of, as appeareth in the Israelites, who for love of ease, and fear of the Canaanites were ready to turne back to Egypt; They despised the pleasant land. 2. Misbelieving of Gods Word, is the cause of disesteeming of his precious promises, as here is shewen; They believed▪ not his Word. 3. Disestimation of Gods precious promises, maketh men to quarrel with Gods providence▪ when he is leading men to the possession thereof: for this made the Israelites male content with all that God had done unto them: They murmured in their tents. 4. When Gods dispensation doth not please men, they will not faile to take a course of their own, and misregard what God commandeth them: They murmured in their tents, and hearkened not to the voice of the Lord. The faithlesse man is secluded from heaven, and from Gods rest by an Oath; They hearkened not unto the voice of the Lord, therefore he lifted up his hand against them; that is, not only began to smite them; but also as it is, Heb. 4.3. He swore they should not enter into his rest. 6. We should fear, lest a promise being left us of entering into his rest, any of us should seem to come short of it, Heb. 4.1. and we should labour to enter into that rest, lest any man fall after the same example of unbelief, Heb. 4.11. because against unbelieving Israelites, God lifed up his hand to overthrow them in the wildernesse. 7. The Lords vengeance against unbelievers, and despisers of the Gospel, and of the precious promises thereof, readily doth follow the posterity of unbelievers, as here the vengeance reached, To overthrow their seed also among the nations, and to scatter them in the lands. 8. As the Lords threatenings do go forth for sure execution, so they leave room to repentance and intercession, and do make both the man that perisheth inexcusable, and the man that is spared to know the wrath which he hath deserved; For God lifted up his hand to destroy the unbeliever in the wildernesse, before he did destroy them▪ and threatened the posterity before the execution did come: For this the Apostle, Heb 4. doth teach us, from the example of Gods dealing with the Israelites.
Ver. 28. They joyned themselves also unto Baal-Peor: and ate the sacrifices of the dead.
29. Thus they provoked him to anger with their inventions: and the plague brake in upon them.
30. Then stood up Phinehas, and executed judgement: and so the plague was stayed.
31. And that was counted unto him for righteousnesse: unto all generations for evermore.
The sixth sin confessed, is the mixing themselves in fornication, bodily and spirituall, in open Idolatry with the Moabites, for which they were plagued, till Phinehas interceded for them, Numb. 25. Whence learn, 1. Unbelievers are easily induced to change their Religion, and to make de…ection from God, as is evident in the Israelites; who by the lust of their flesh, mixed themselves with the daughters of Moab; and then joyned with them in their Idolatry: They joyned themselves also to Baal-Peor. 2. Idolatry is a breach of wed-lock with God, and an adulterous joyning of a mans soul to an Idol; They joyned themselves to Baal-Peor. 3. Communion with Idolaters in worship, or in ceremonies and appendicles of Idolatrous worship, doth prove the Communicants to be guilty of Idolatry; They are the sacrifice of the dead. 4. Such as fall from true Religion to Idolatry, do make an ill bargain; they go from the living God to dead Idols, and deadly Idolatry; They are the sacrifice of the dead. 5. Mens devices in Religion, and Gods acceptable Ordinances, do stand in opposition one to another: for mens inventions cannot please God, For thus they provoked him with their inventions. 6. Nothing doth draw on more suddain and sore judgement, then change of the true worship of God with mens inventions: They provoked him to anger, with their inventions: and the plague brake in upon them 7. Such as have warrant from God to punish open sin, should not delay justice; for thus much doth the extraordinary service of Phinehas teach unto the ordinary Magistrate, who beareth the sword by office: Then stood up Phineas to exceute judgement. 8. As the Lord is loath to strike when he is provoked, so he is ready to hold his hand, and cease upon any covenient occasion: Phinehas stood up to execute judgement, and so the plague was stayed. 9. The rule and order which God hath appointed unto men to follow, doth not hinder God to give extraordinary commission to whom he pleaseth, for any extraordinary piece of service, as appeareth in this instance of Phinehas. 10. What God doth set men a work to do by inward and immediate inspiration, that he maketh manifest to the Church by his revealed word of approbation, as the inspired command given to Phinehas, was justified by Gods revealed will to the Church: I say, by inspiration; because impressions on mens spirits, or instigations unto that which the revealed will of God doth not allow; or secret impulses unto unlawful actions, is one thing, and inspiration of Gods extraordinary direction unto any special work, is another thing: for inspiration from God, was the way of shunning Gods revealved will, which was to be communicated with the Church, by a moral way of command given to the Prophet; such as was that inspiration, whereby God used sometimes to reveal his will to the Church, before the writing of the Scripture was fully closed: Thus God revealed his will expressely to Abraham, concerning the offering of his son Isaac: Thus God gave order to Moses for the Israelites borrowing of the Jewels of the Egyptians, upon his own right and title, which he hath unto all the creatures to dispose of them at his pleasure: Thus the whole Scripture was not of private interpretation, but the holy men of God spake as they were inspired and moved by the Holy Ghost; And thus was Phinehas instructed unto the particular service: but impressions, impulsions, instigations, which are not according to the revealed rule of Gods Word, which now is fully set down in Scripture, as they want Gods moral direction to teach them, so also they want Gods moral approbation: I say, moral direction, because providential leading of a man unto any action, is one thing, and moral direction is another thing. In the way of providential leading, a man may be led in Gods justice by his own lusts, and Satans impulse into tentation; against which evil Christ directeth us to pray, Lead us not into temptation, but deliver us from that evil, or the evil one. But where morall direction is, the man hath his manifested commission, and knoweth formally the warrant of his action, and so doth not sin therein; in providential leading, a man is onelyonly a brute instrument, as the Assyrians and Nebuchadnezzar was, whom God made use of as of a rod of his indignation, and he knew it not: but in moral direction, the man is a rational servant, as knowing what he doth to be warrantable service; and so was Moses in all the house of God a faithful servant, doing all as God commanded Moses; and so was Phinehas here Gods servant, following morally a clear divine inspiration, a clear command and direction, and therefore had he also Gods morall approbation: For it was counted to him for righteousnesse. 11. As there is a justification of a mans person, which is only by faith in Jesus Christ; so there is a justification of a certain deed or action, when it is accepted by God for service; and of this sort is the justification of Phinehas his zealous act: for this act was imputed unto him for righteousnesse, or for a righteous piece of service. 12. What God doth justifie, whether it be a man, or a mans action, no man may condemne it, for it standeth absolved, as in this may be seen; It wat imputed unto him for righteousnesse, unto all generations for evermore.
Ver. 32. They angred him also at the waters of strife: so that it went ill with Moses for their sakes.
33. Because they provoked his spirit: so that he spake unadvisedly with his lip….
The seventh sin confessed, is murmuring at Meribah for want of water, whereby meek Moses was drawen in the snare of a rash speech, and of a notable inconveniency, Numb. 20. Whence learn, 1. Oft repeated sin obstinately persisted in, cannot but provoke God to anger; for as before they had murmured, so also now murmuring again, They angered God at the waters of strife. 2. When the Lords servants in doing their calling are striven against, there God is also striven against; for this cause the place where the people strove with Moses, is called the waters of strife: to wit, with God, because they strove with Moses. 3. The Lords servants are in danger to be drawen into sundry tentations and snares, by the evil carriage of the people, over whom they have charge, as by occasion of the peoples murmuring, It went ill with Moses for their sakes. 4. Albeit men are to be pitied who are provoked to sin, yet the provocation excuseth not the sinner, but it aggravateth the sin of the provoker; as here, It went ill with Moses yet for their sakes: Because they provoked his spirit. 5. In the holiest of men, there are reliques of sin unmortified, and such weaknesse, as they may readily fall into sin in an houre of tentation: For Moses spake unadvisedly with his lips. 6. It is a dangerous case to come unto the Lords holy service, with any passion or carnal perturbation, or to mingle Gods publick service with our passions, as in the case of Moses doth appear. 7. The leading of an holy life in the former time of a …ans life, cannot justifie nor excuse an ill action thereafter, nor hinder Gods wrath when the sin breaketh forth, as is to be seen in Moses case, with whom it went ill, because he spake unadvisedly with his lips.
Ver. 34. They did not destroy the nations▪ concerning whom the LORD commanded them:
The eight sin, is their disobedience to Gods command after they were placed in the land of Canaan, which is set down in sundry particulars. The first is, their sparing of the Canaanites, whom God commanded them to destroy. Whence learn, 1. Neglect and omission of that which God doth command to be done, doth bring men under guiltinesse and challenge and wrath, and proveth the fountain of more mischief afterwards, then men are aware of, as here appeareth; They did not destroy the nations, concerning whom the LORD commanded them. 2. Men should not spare the lives of those whom God commandeth to destroy, lest God make a quarrel of it, as here he doth against the Israelites.
Ver. 35. But were mingled among the heathen, and learned their works.
36. And they served their idols: which were a snare unto them.
The second particular following on the former sparing of the Canaanits, is forbidden marriages with them, and contagion of their ill manners. Whence learn, 1. Sinnes of omission, make way for, and draw on sins of commission, as here we see. 2. Unequall matching with open Idolaters, draweth on contagion of Idolatry; They were mingled with the heathen, and learned their works. And they served their Idols: 3. Making of images in the matter of Religion, is a work of the heathen; for so it is here reckoned and called, their work. 4. Image-worshipping, and Idolatry, is a sin that is easily learned, the contagion whereof doth spread quickly, For the Canaanites Idols were a snare to the Israelites. 5. Service to Images is condemned of God▪ as worship of Images is condemned: yea, God comprehendeth under service, all and whatsoever respect done to Images, as an abominable and damnable sin; For they served their Idols, is here the challenge. 6. How pleasant soever, and delectable, and profitable men do plead Images to be; yet God esteemeth of them as dolefull inventions, which bring no profit to their servants and worshippers, save dolour and grief; for so much doth the word in the Original give us to understand. 7. Whatsoever faire pretences men do suffer themselves to be led away with, unto the fellowship of Idolaters and service of images, are nothing but deluding deceits, which shall bring on the contrary evils undoubtedly: They served their Idols which were a snare to them.
Ver. 37. Yea, they sacrificed their sons and their daughters unto devils.
38. And shed innocent blood, even the blood of their sons and of their daughters: whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.
39. Thus were they defiled with their own works: and went a whoring with their own inventions.
A third particular of their disobedience in Canaan, is their sacrificing their children to Idols, whereby the land was fearfully polluted. Whence learn, 1. When men depart from the rule of Gods Worship, there is no stay nor standing till they fall into the grossest Idolatry, whereunto they are tempted: Yea, (saith he) they sacrificed their sonnes and daughters. 2. The rage of Idolatry is such, as it will not spare whatsoever is dearest, even the lives of children and friends to maintain it: They sacrificed their sons and daughters. 3. The service done to Idols, and Images of mans devising, is not done to God, as men do pretend who worship them; but to Devils, who are the devisers, suggesters nnd enticers of men unto all sort of unlawful worship; and who are served and obeyed in effect by false Religion, Deut. 32.17. 2. Chron. 11.15▪ 1 Cor. 10.20. They sacrificed their sons and daught…rs unto devils, whom they sacrificed unto the Idols of Canaan. 4. Idolaters are blood-thirsty, and do not stand for the innocency of any party or person, by whose blood-shed the Idol may be honoured, and Satan may be pleased who is a liar and murtherer from the beginning: They shed innocent blood, even the blood of their sons and daughters, whom they sacrificed to the Idols of Canaan. 5. When innocent blood is shed, the land is polluted, whatsoever be the cause which is pretended; They shed innocent blood, and the land was polluted with blood. 6. The highest point of holinesse in a false Religion, is but filthinesse and pollution; and no invention of man can make the followe…s therof more holy by observation thereof, but doth pollute them still, the more they follow them: For thus were they defiled with their own works. 7. Following of mens inventions in Religion, is Idolatry or spirituall adultery, because God is forsaken in so farre, and another god and lord in Religion is received in Gods stead: for so much faith the Text, They went a whoring with their own inventions.
Ver. 40. Therefore was the wrath of the LORD kindled against his people: insomuch that he abhorred his own inheritance.
41. And he gave them into the hand of the heathen: and they that hated them, ruled over them.
42. Their enemies also oppressed them: and they were brought into subjection under their hand.
Here is shewen what followed on their following of their own inventions, to wit, slavery and subjection unto men, in Gods indignation. Whence learn, 1. When men do follow sin and their own wayes, wrath followeth them: For therefore was the wrath of God kindled against his own people. 2. When from the Word of the Lord men will not believe how odious superstition is to him, he will make them finde it by his plagues: For therefore was the wrath of the Lord kindled. 3. No priviledge can make men so lovely before God, as the love of …dols and Images in the matter of Religion doth make them to be loathed of him: His wra…h was kindled, even against his own people, insomuch that he abhorred his own inheritance. 4. When Gods people do follow the superstition of Idolaters, either by complying to gratifie them, or in way of pleasing themselves; it is justice with God to make Idolaters their masters, and to make his people lose the benefit hoped for by complyance: And he gave them into the hand of the heathen. 5. It is righteousnesse with God to put his people under the yoke of men that hate them, when they have cast off the easie yoke of God who loveth them: And when men follow wayes which God abhorreth, God justly doth make them suffer what they do most abhorre; He gave them over into the hand of the heathen: and they that hated them, ruled over them. 6. The sins of Gods people do make open way for their enemies, and do put strength, courage, and victory into their hands; and lest the Lords people should not be moved by that change of government, he makes their burden under their enemies unsupportable: Their enemies also oppressed them. 7. When people will not humble themselves in the way of repentance, it is righteousnesse with God to bring them low by judgements, as here is seen: The Israelites do not repent of their sins, And they were brought into subjection under their enemies hand.
Ver. 43. Many times did he deliver them: but they provoked him with their counsel, and were brought low for their iniquity.
44. Neverthelesse, he regarded their affliction, when he heard their cry.
45. And he remembred for them his Covenant: and repented according to the multitude of his mercies.
46. He made them also to be pitied of all that carried them captives.
The ninth and last point of confession, is of a heap of manifold sins often repeated; notwithstanding which God did shew pity to his people for his Covenants cause. Whence learn, 1. The Lord leaveth no means unessayed to gain his people, sometimes he puts them to sore trouble, sometimes he delivereth them, and exerciseth them with the vicissitude of calamities, and deliveries, if by any means they may be saved: Many times did he deliver them. 2. Such is our wickednesse and perverse nature, that still we give the Lord a bad meeting for his mercies; and instead of thankfulnesse, do provoke him by doing and following what we our selves think fittest, as is to be seen in the Israelites: Many times did God deliver them, but they provoked him with their counsel. 3. Men in the course of their sins, have high and self-pleasing conceits of themselves, and no impenitency is without pride; but by sad judgements God many times maketh them lie low in affliction, who do not walk humbly in the way of obedience, as here we see the Israelites provoked God by their counsel, that is, by their own devices, conceits and inventions; But they were made low by their iniquities. 4. Albeit Gods people oft-times provoke him, and in their prosperity do not regard God nor his commands; yet God regards them so, as both after a whiles prosperity, to correct them; and after a whiles adversity, to comfort them: Neverthelesse he regarded their affliction. 5. God by heavy affliction moveth men to cry unto him, who otherwise would not have called upon him at all, as his dealing with proud provoking Israel here doth shew, who in affliction are made to cry. 6. Albeit there be commonly great unsoundnesse in the cry of oppressed people; yet God will hear that cry▪ and help them out of a temporal trouble, as here; He regarded their affliction, when he heard their cry. 7. As when Gods people do abuse his grace, and do forget their Covenant, and are plagued for their sins; the good of the Covenant, and confederacy with God is obscured, buried, and as it were forgotten: So when the Lord doth change his dispensation, the benefit and good of the Covenant is brought to light again; for then God taketh occasion to shew, that albeit his people do forget the Covenant, yet he forgets it not: For he remembered for them, or, for their behalfe, his Covenant. 8. The unchangeablenesse of Gods merciful nature and love to his people, maketh him change the course of justice into merciemercy, and no other change, except of this dispensation is meant by Gods repentance, when it is said, And he repented according to the multitude of his mercies. 9. The mercy of the Lord is so large, as the multitude of former sins, and abused by-past favours cannot hinder the sinner once again to come unto the inexhaustible fountaine of grace, and cannot hinder God once more to shew mercy to a sinner; yea, albeit God hath entered in judgment with the sinner, and hath begun to poure our deserved wrath upon him; even justice thus begun to be executed, cannot hinder God to hold his hand, and shew mercy once again to the sinner: for here experience teacheth, that oft times when he had entered in judgement with Israel, He repented according to the multitude of his mercies. 10. God hath the ruling of all mens affections, to make them turne as he pleaseth: God mixeth the most bitter cup of judgement given to his people to drinke, with the ingredient of compassion; and what pity his people do finde from any hand, it is the fruit, effect, and evidence of Gods pitie toward them: He made them also to be pitied of all those that carried them capt…ves.
Vers. 47. Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy Name, and to triumpth in thy praise.
48. Blessed be the LORD God of Israel from everlasting to everlasting, and let all the people say, Amen. Praise ye the LORD.
The last part of the Psalm, wherein the Psalmist draweth two conclusions from what he hath been speaking, and teacheth the Church to do the same in their sad afflictions: The one is a prayer for the fresh experience of the like mercy unto the Church; and to every member thereof in their time, v. 47. The other is a praising of God in assurance of faith, that he would certainly do so, v. 48. Whence learn, 1. The right use of the history of Gods mercies to his Church, is to go to God in humility, and to encourage our selves to seek and expect the like to our selves: Save us also, saith the Church here. 2. Seeing God in shewing mercy to his people, doth alwayes respect the Covenant; it is good for the sinner not to quit his interest therein, but to claime new experience of mercy, according to the tenour thereof: For this respect, the Church prayeth here; Save us, O LORD our God. 3. The visible Church may be so defaced for a time, that howsoever the visible members thereof can never cease to be, but one generation shall follow another; yet the outward societies and solemne assemblies of the Church, may be dissolved and disappear by scattering of them, as this part of their prayer, Gather us, doth import. 4. It is a heavie affliction for the godly to live in the company of enemies: and of men of a false Religion: from this evil they desire to be delivered, Gather us from among the heathen. 5. The face of a visible Church, wherein we may have the communion of Saints, and occasions to dwell together with them, and enjoy with them the publick and free use of Religion; is a great mercy, and worthy that God should be intreated for it: Gather us from among the heathen, to give thanks to thy holy Name. 6. The Lords people are allowed to glory in the LORD, and to boast in his praise; and the end of their seeking the liberty of free assembling of themselves together, should be, that they may declare the LORDS praise, and glory in him: Gather us to give thanks to thy holy Name, and to triumph in thy praise. 7. When we have prayed according to Gods will, we should take our prayer for granted, and leave it lying at GODS feet, as the Church doth here. 8. Let the LORD do to his Covenanted people what he pleaseth, they shall never want reason to praise, thank and blesse him, for the closing of this Psalme teacheth so much: Blessed be the LORD GOD of Israel. 9. The LORD is the everliving Fountaine of spirituall and everlasting blessings to his owne people; and whatsoever become of temporal things, there is reason of blessing GOD for spirituall and everlasting mercies; and to say, Blessed be the LORD GOD of Israel, from everlasting to everlasting. 10▪ When the Spirit of the LORD doth raise the Song of the praises of GOD by his Prophets and Ministers; It is the Brides part, and the part of every Member of the Church, to joyne in the thanksgiving, and subscribe with acclamation unto the blessing of GOD: And let all the people say, Amen. 11. When the Believer hath in his own person given thanks to God, he should stirre up others, according as his station calleth him unto it, to praise the LORD also, as here is done; Praise ye the LORD.