A Brief Explication of the Other Fifty Psalms, Psalm 69
PSAL. LXIX To the chief musician upon Shoshannim. A Psalm of David.
DAvid, as a type of Christ, earnestly dealeth with God for a delivery from his perplexed condition, and from the malice of his adversaries; and doth finde a comfortable event. There are three parts of the Psalm. In the first, is his prayer, six times presented, and strengthened with new reasons, to ver. 22. In the second part of the Psalm, is his imprecation of ten plagues against his enemies, with some reasons added for the justice of the inflicting the plagues, mentioned to ver. 29. In the third part, are four evidences of his victory, from ver. 29. to the end. In all which, whatsoever is proper to the type, is to be referred to the type only; and whatsoever is fit also to be applied unto Christ the Antitype, must be referred to him only, in that sense which is suitable to his Majesty.
His prayer at first, is propounded in few words; Save me: the reasons are foure. The first, from the danger he was in, ver. 1, 2. The next from his long and patient waiting for an answer to his prayer, ver 3. The third from the multitude, and malice, and iniquity of his enemies, ver. 4. The fourth is by way of attestation of God, that he was innocent of that whereof he was charged by his enemies, joyned in with his humble acknowledging of whatsover other sins justice could charge upon him in any other respect, ver. 5.
Ver. 1. SAve me, O God; for the waters are come in unto my soul.
2. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.
His first Petition is to be saved, and the first reason of it is, because of the danger he was in; Whence learn, 1. A childe of God may in his own sense be very near to perishing, and yet must not in the most desperate condition cease to pray, nor cease to hope for delivery prayed for: Save me, O God. 2. With danger of bodily death, a childe of God may have in his spirit a sore conflict with the sense of wrath, like to swallow up his soul, as deep waters do a drowning man; The waters are come in unto my soul. 3, The condition of a soul exercised with the sense of wrath, threateneth no lesse then perdition, certain, inevitable, without any event, and endlesse; whereof the bodily danger of a drowning man is but a shadow: I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.
Ver. 3. I am weary of my crying, my throat is dried: mine eyes faile while I wait for my God.
The second reason of the first Petition is, because he had long and patiently waited on God. Whence learn, 1. Faith in hard exigences doth not give over for appearances of perdition, knowing that what is impossible to mans appearance, is not impossible to God; for David, as a believer, and a type of Christ, prayeth still for all this, although he finde no delivery: I am weary of my crying. 2. Prayer put up in faith to God, keepeth in life, and is like a mans drawing breath in the water when the head is lifted up above the floods; for here, although the floods overflowed the Psalmist, yet he is able to shew this to God, and to cry till he be weary of crying. 3. For exercising of faith, and making patience to have the perfect work, it is no strange thing for God to delay relief unto an earnest supplicant, till he be like to give over, till his case seem desperate, and his relief hopelesse; Mine eyes faile, while I wait for my God. 4. Though the flesh of the regenerate man be weak, yet the spirit is ready, and will never give over calling on God, depending on him, holding fast the Covenant, and the hope of deliverance; for it will make this a new ground of speech unto God, that it is no… able to speak any thing, and a new ground of laying hold on God, and hoping for help from him, because its hope is failing, as here: I am weary of my crying, my throat is dried; mine eyes faile, while I wait for my God.
Ver. 4. They that hate me without a cause, are moe then the haires of my head: they that would destroy …, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
The third reason of the first Petition is, because his enemies were many, mighty, and malicious. Whence learn, 1. Holiness, and integri…y cannot ward off the en… of a wicked world: for the enemies of David, who was a well-deserving man, and Christ (whose type he was) much more beneficial to men, had foes innu…ble; They that hate me without cause, are moe then the haire… of my head. 1. Albei… many do aggravate their own griefe foolishly, when they suffer hurt of them whom they did not injure or provoke; yet the conscience of harmlesnesse toward such as wish harm to them, is a great suppo… … confidence, when they … …uriously dealt with; They hate me without a cause. 3. It is no st…nge m…tter to see truly godly men to be out of credit and affection with men who a…e in power and authority in the world; They that would destroy me, being mine enemies wrongfully are mighty. 4. He that is most just, may be troubled and hated without a cause, and may be deal… with as a thief, being verily an honest man; Then I restored that which I took not away.
Ver. 5. O God, thou knowest my foolishnesse, and my sins are not hid from thee.
The fourth reason of the first Petition is, because God was witnesse to his disposition and carriage. Whence learn, When we are condemned of men unjustly, we have God to appeale unto; and although there may be sins upon us in our private reckoning with God, yet being free of what men do lay to our charge, we may appeal to God in the controversy betwixt our enemies and us, and when we have acknowledged what sinnes are in reckoning twixt God and us, our supplication to God shall not be cast back for our sins; fo… this is the force of the Psalmists reasoning, for the strengthening of his own faith in prayer, saying, O God, thou knowest my foolishnesse, and my sins are not hid from thee; that is, whether I be so foolish and injurious to my persecutors, as they say, or not, thou Lord knowest; and whatsoever other sinnes may be imputed unto me upon any other score, I refuse not to reckon for them, but I am free, thou knowest, of what I am charged with: and this is applicable also in some sort unto Christ, who was most free of what men did lay to his charge, although in another reckoning all the iniquities of the elect were charged upon him by imputation, according to his transaction with the Father about our debt.
Ver. 6. Let not them that wait on thee, O Lord GOD of hostes, be ashamed for my sake: let not those that seek thee, be confounded for my sake, O God of Israel.
The second Petition is, that the godly may not be hurt by his manner of exercise, which he strengthens by four reasons; Frst, because his sufferings were for Gods cause, ver. 7. Secondly, because he was cast off by his friends, ver. 8. Thirdly, because he did take Gods honour deeply to heart, ver. 9. Fourthly, because his holy and religious carriage was mocked: and both by high and low, by honourable and base rascals he was opposed and persecu…ed, ver. 10, 11, 12.
From the second Petition learn, 1. The property of the godly is to seek communion with God, and patiently to attend his answer for the time, manner, and measure of it; for they a…e here described, They that wait on thee, O Lord, those that seek thee. 2. When one of Gods children is persecuted for righteousnesse, all the rest are waiting to see the event, and it c…nnot chuse but be a great dash to them, to see the righteous lie under, or a good cause to lie long oppressed; which inconvenience we should request the Lord to prevent; Let not them that wait on thee, be ashamed; let not those thet seek thee, be ashamed. 3. It is a kindely mark and property of a godly person to be a lover of the good of all Gods children, and to be careful that no cause or occasion of stumbling be furnished unto them by him; Let them not be ashamed for my sake; let them not be confounded for my sake. 4. Faith sets its eyes in prayer upon those titles of God, which do serve most for its purpose; as here the Psalmist hath to do with enemies, O Lord God of Hosts, will do his turn against them; he is praying for the good of Gods children, and, O God of Israel, speaketh to that point.
Ver. 7. Because for thy sake I have borne reproach: shame hath covered my face.
The first reason of the second Petition is, because his sufferings were for Gods cause. When… learn, 1. Though suffering for Gods cause in maintenance of his truth, be a glorious sort of suffering, wherein a man may go unto God confidently; yet it may be accompanied with shame from men of this world, and the godly for a time may be so delayed in the point of relief, that they know not what to say to their scorners; but may be forced to hang the head for a while; For thy cause I have borne reproach. 2. He that suffers shame for Gods cause, shall neither have cause at length to be ashamed of his suffering, nor shall any other have cause …o be ashamed for him; Let them not be confounded for my sake because for thy sake I have borne reproach.
Ver. 8. I am become a stranger unto my brethren, and an al…n unto my mothers children.
The second reason of the …econd Petition is, because his friends had … him off; Whence learn, 1. In affliction fo… Gods cause friends will more readily for…ake a suffere: then in his affliction for a civil cause; I am become a stranger to my brethren▪ 2. The power of R…ligion in the godly, is stronger then the bonds of blood with their kinsmen, and it will make them cleave to God, when their kindred do cast them off: I am an alien unto my mothers children.
Ver. 9. For the zeale of thine house hath eaten me up: and the reproaches of them that reproached thee, are fallen upon mee.
The thi…d reason of the second Petition is, because he was deeply affected with the dishonor done to God. Whence learn, 1. It is not enough to love God, and his ordinces, and kingdom… …and his peoples good; but it is required also that we be zealous here: The zeale of thy house hath eaten me up. 2. Spiritual affections and passions will no lesse affect and trouble the body, then natural …ffections and passion…; The zeale of thy house hath eaten me up. 3. Inju…ies done t… God and Religion, and to the godly, should affect us no lesse nearly, and be laid to heart, then injuries personally concerning us: The reproaches of them that reproached thee, have fallen upon me.
Ver. 10. When I wept, and chastened my soul with fasting, that was to my reproach.
11. I made sackcloth also my garment: and I became a proverb to them.
12. They that sit in the gate, speak against me, and I was a song to the drunkards.
The fourth reason of the second Petition is, because he was greatly mocked of all sorts for his holy carriage. Whence learn, 1. True zeale is ruled with knowledge, joyned with humility in the mans self, and tempered with the love to men, even toward persecutors; such was Davids zeale: but Christs zeale was perfectly such. I wept and chastened my so…le. 2. Fasting in earnest is not so much the abstinence from meat, as it is the afflicting the soule; When I chastened my soul with fasting. 3. The godly behaviour of the righteous, is subject to horrible misconstruction yet must they not desist from duties for all this, Fasting was to my reproach I made sackcloth also my garment, and I became a proverb to them. 4. I… is a sore affliction to the godly, to be condemned by Magist…ates an… Judges, and yet the truly religious, even Christ …nd his followers were, and are subject to this exercise; They that sit in the gate (or in the Courts of Justice, which were erected at the entry of the parts of Cities) do speak against me. 5. Righteousnesse and truth is not the worse by it… being condemned by civil Judges; God will not disclaime his own cause for that, but will hear such complaints as this is, in this case: they that sit in the gate, speak against me. 6. When Magistrates do discountenance true Religion, then it becometh a matte… of derision to rascals, and to every base villain without controlment, and a table talk to every… tipler; I was a song of th… drunkards. 7. The shame of the Crosse is more grievous then the rest of the trouble of it: This is the fourth time that the shame of the Crosse is presented unto God, in these soure last verses; I was a song of the drunkards: after complaining of his being reproached, and being made a proverb.
Ver. 13. But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.
This is the third petition for deliverance, or for granting his prayer, or the third time he presen…eth it; whereunto he addeth reasons taken from the time of presenting of it, and multitude of Gods mercy and truth of his promises or Covenant of salvation. Whence learn, 1. The best way to … out the persecution of the mighty, and the mockage of the b…se multitude, is to be frequent in prayer to God for our part; But as for me, my prayer is unto thee, O Lord. 2. So long as God doth offer a gracious eare to supplicants, a man may be confident that petitions of grace shall have ready accesse and answer; my prayer is unto thee in an acceptable time. 3. The largenesse of Gods mercy is a sufficient encouragement for the afflicted to come and take the benefit thereof; In the multitude of thy mercies hear thou me. 4. When besides the mercifulnesse of God, we have also his Covenant and promise of salvation, we may upon these two pillars leane and roll over, and rest our faith: hear me in the truth of thy salvation.
Ver. 14. Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.
15. Let not the water-floods over-flow me, neither let the deep swallow me up, and l…t not the pit shut her mouth upon me.
The fourth petition for delivery, or fourth time he presenteth it, whereunto he addeth reasons taken from the danger he was in. Whence learn, 1. Faith useth to correct the expressions of sense; and as faith doth gather strength, a mans condition groweth clearer; It was the expression of sense, ver. 2 I sink in deep mire, and here the fear is something lessened, because faith is something more cleared; deliver me out of the mire, let me not sink. 2. The man who loveth truth better then worldly prosperity, and maketh the Lord his refuge, shall not faint under persecution, but shall be borne through all troubles, and be delivered; let me be delivered from them that hate me, and out of the deep waters. 3. Faith in God giveth hope to be helped, and is half a delivery, before the full delivery come; for the Psalmist is now with his head above the water, and not so feared as when he began the Psalme; for here he saith, Let not the water floods over-flow me, neither let the deep swallow me up. 4. As the sense of danger sharpens prayer, so the greatnesse of it is a ground of hope, that the evil which is feared shall not prevaile over us; for albeit the Lord suffer the danger to be great, yet will he not leave us in a case desperate: l…t not the pit shut her mouth upon me.
Ver. 16. Hear me, O LORD, for thy loving kindnesse is good: turne unto me according to the multitude of thy tender mercies.
17. And hide not thy face from thy servant, for I am in trouble: hear me speedily.
The fifth petition for delivery, or fifth time he presenteth it, whereunto he addeth reasons taken from the multitude of Gods mercies, conscience of his uprightnesse, and greatnesse of his trouble. Whence learn, 1. Albeit God should give no answer for a time, faith will still presse for an answer, for it knoweth it hath to do with the hearer of prayer: hear me, said he before, and hear over again, Hear me, O LOR…. 2. Faith seeth what is in Gods heart, whatsoeuer it doth finde or misse in his hand, it fastens on love, and draweth hope and life from that: hear me, for thy loving kindnesse is good. 3. Though a beleeving soul finde it self deserted of God in some respects; yet while it holds fast on his merciful nature, it may be sure to meet with a change of dispensation more comfortable; turne unto me according to the multitude of thy tender mercies. 4. When a beleever is persecuted by man for righteousnesse, and friends and familiars do turne their backs upon him; it is not strange that God for the mans trial, should seeme to hide his countenance from him also, which exercise the beleever counteth more heavie then all the rest, and can be content to want all the creatures kindnesse, so he may finde the Lords kindnesse; for he cannot endure long to want Gods presence: Hide not thy face from thy servant. 5. The conscience of endeavour to serve God, giveth hope of comfort in time of trouble, and that so much the sooner, that the trouble be great, and perdition apparently near; Hide not thy face from try servant, for I am in trouble: hear me speedily. 6. An upright servant, albeit he be troubled for Gods cause, and do misse comfort from God, yet will he not change his Master, nor despaire of his favour; Hide not thy face from thy servant, for I am in trouble. 7. It is no limitation of God, to presse his hasting to help, when trouble presseth us so sore as we seeme near to perish: if he speedily prevent not: hear me speedily.
Ver. 18. Draw nigh unto my soul, and redeeme it: deliver me because of mine enemies.
19. Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
20. Reproach hath broken my heart, and I am full of heavinesse: and I looked for some to take pitie, but there was none; and for comforters, but I found none.
21. They gave me alse gall for my meat, and in my thirst they gave me vineger to drink.
In the sixth petition, or sixth time he prayeth for obtaining delivery: whereunto he addeth reasons taken from the inhumanity, and cruelty of his enemies, and desertion of his friends, and want of comfort from all men. Whence learn, 1. As straits do serve to drive the godly more and more neer-hand to God: so do they serve to prepare men for renewed sense of communion with God, or for Gods sensible drawing more neer-hand to them; draw neer unto my soul, saith he. 2. A new manifestation of Gods love to a soul, is present relief and delivery, whatsoever be the trouble; draw neer to my soul, and redeem me. 3. In the delivery of Gods children from the hand of persecutors, the Lord doth look not onelyonly to the necessity of his children, but also to the insolent pride of the enemies, in case they should prevaile; deliver me, because of mine enemies. 4. The consideration of Gods being witnesse to all the sufferings of the Saints, is a ground of patience under trouble, and of hope to be deliv…red; Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee. 5 Before a beleever once entered in sufferings, and put upon his trialls, be delivered, he shall be made very sensible of the weight of …rouble, specially of reproaches, and of his own weaknesse to bear the burden of the crosse alone; Reproach hath broken my heart, and I am full of heavinesse. 6. As a persecuted Saint may possibly be deprived of all common comfort, pity and help from men; so the lesse their comfort be on earth, they may look for the more and readier comfort from God; I looked for some to take pity, and there was non…; and for comforters, but I found none. 7. As the wicked are ready to adde affliction to affliction unto the godly: so must the godly ever look for it: yea, they must not think it strange to finde the meanes of natural life, and ordi…ary refreshments of the body, made bitter to them by persecution: They gave me gall for my meat; …hat is, they made my natural refreshments tastelesse, yea and bitter to me: they gave me ca…se of grief, instead of comforting me 8. As all the sufferings of the Saints are but shadowes of the sufferings of Christ: so are they all mitigated and sanctified in the sufferings of Christ, upon whom all the suffering… mentioned in this Psalme, were foretold that they should fall, for expiation of the sin, and sanctifying the crosses of all his followers; In my thirst they gave me vineger to drink, was a Prophecy of Christs suffering on the Crosse.
Ver. 22. Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.
23. Let their eyes be darkend that they see not: and make their loines continually to shake.
24. Pour out thine indignatian upon them, and let thy wrathful anger take hold of them,
25. Let their habitation be desolate, and let none dwell in their tents.
This is the second part of the Psalme, wherein the Prophet, as a type of Christ, by way of imprecation against his malicious enemies prophesieth of the vengeance of God against all obstinate adversaries, and malicious persecutors of him, whether in his own person, or in his members; and denounceth ten plagues, or effects of Gods wrath to come upon them for their wickedness. The first whereof is this, God shall curse all the comforts of this life unto the obstinate adversaries of Christ, and of his followers: all these comforts shall serve to harden their hearts in sinne, and lengthen their life therein, till they fill up the measure of their iniquities; Let thei… table become a snare before them. The second plague, all the meanes appointed for mens conversion and salvation shall turne for the aggravating of their sinne and just damnation: and as all things work together for the good of those that love God, so shall all things work for the wo and wrack of Gods enemies; That which should have been for their welfare, let it become a trap. The third plague, they shall not perceive the true intent of Gods work, nor consider the day of their visitation; Let their e…es be darkened, that they see not. The fourth plague, there shall be no peace to the wicked, but as even in laughter their heart shall be sorrowful; so also their conscience for fear shall never dare to abide the light of the Lords Word, to be examined by it; and even in their greatest prosperity they shall have perpetual secret fear, smother it as they will: make their loines continually to shake. The fifth plague, the threatened wrath of God shall be fully executed against them, and never depart from them when it is once poured out; Poure out thy indignation on them, and let thy wrathful anger take hold of them. The sixth plague is, the curse of God shall be on their houses and posterity, and the place they have dwelt in shall be abhorred: Let their habitation be desolate, and let none dwell in their tents.
Ver. 26. For they persecute him whom thou hast smitten, and they talk to the grief of those whom thou hast wounded.
He giveth a reason of those fearful imprecations on Christs adversaries, because they are cruel in their persecution of him, and of the godly, even in the time of their affliction otherwayes sent by God. Whence learn, 1. It consisteth well with the love of God to his children, (even his only begotten Sonne Jesus Christ not being excepted) to exercise them with sad calamities, for bringing to passe the work of mans Redemption by Christ, and for perfecting of the sanctification and salvation of the redeemed by Christ; of all of whom now and then it may be said to God, Thou hast smitten him, and they are those whom thou hast wounded. 2. Whatsoever may be the reason of the Lords smiting and wounding his own children, yet their wicked enemies have no just reason to maligne them, or to trouble them, and therefore their troubling of Gods children is persecution; They persecute him whom thou hast smitten. 3. The very talking and venting of ill speeches, to the prejudice of Christs cause and truth, and true holines in his Saints, especially when they are under sufferings & afflictions whatsoever, is a high provocation of Gods wrath: They talk to the grief of those whom thou hast wounded. 4. The persecution of Gods children for righteousnesse, is a sufficient ditty for all the forenamed damnation in the preceding verses; this is the reason of the justice of the imprecation: For they persecute him whom thou hast smitten. 5. The Church without breach of duty to men, may sing and rejoyce in these fearful imprecations against the malicious enemies of Christ and his Church; first, as lovers of God more then of men: secondly, as followers, not of their own quarrel, but of the controversie of the Lord of hostes, whose souldiers they are against all his enemies whatsoever: thirdly, as subscribers to the justice of God, who will not suffer malicious cruelty to be unpunished: and fourthly, as rejoycers in Gods love to his people, who ownes the wrongs done to his Church and servants therein, as done to himself, and will be avenged upon their adversaries, and having decreed doom against the adversaries of his Church, will have his children to be ministers under the great Judge, to pronounce the sentence against his and their enemies; and as it were, to give out order for execution of the sentence, saying, Let their table, let their e…s, let their habitation be so and so disposed of.
Ver. 27. Adde iniquity unto their iniquity, and let them not come into thy righteousnesse.
28. Let them be blotted out of the book of the living, and not be written with the righteous.
The seventh plague of the enemies of Christ and his Church, is this: howsoever igno…ant Zelots, some of them may finde mercy; ye… malicious persecutors of truth and piety grow worse and worse, and being entered in the course of persecution, cannot go off, but do draw deeper and deeper in guiltinesse, and that in Gods righteous judgement, punishing sin by sin: Adde iniquity unto their iniquity. The eigth plague is, they are given over to a reprobate sense, so as they cannot lay their owne sins to heart, and so cannot see the necessity of the remission of sin, nor put a price upon the purchase of Justification unto sinners by Christ the Redeemer, nor be found among the persons justified by faith in him: Let them not come into thy righteousnesse. The ninth plague is this: albeit the enemies of Christ and his people may pretend to be among the number of his friends, and to have their names written in great letters, in the Catalogue of the visible Church; yet God shall disclaim them one day as none of his, and thrust them from him as workers of iniquity: Let them be blotted out of the book of the living. The tenth plague is this: as the visible Church hath an open book, wherein all within the external Covenant are written, as Saints by calling, and Covenantets with God for life and salvation, out of which book God dashes out the names of his wicked enemies: so God hath a secret book & roll as it were, wherin he enrolleth all the regenerate, all the justified; and among the names of this sort, or among the names of the true members of the invisible Church of the regenerate, none of the names of Christs malicious enemies shall be written; Let them not be written with the righteous.
Ver. 29. But I am poor and sorrowful: let thy salvation (O God) set me up on high.
The third and last part of the Psalme, wherein is set down the glorious event of this sad exercise in foure evidences of victory of his saith over this assault. The first whereof is in his confident prayer, not only to be delivered, but also to be exalted, ver. 29. The second evidence is, in his hearty promise of thanksgiving, ver. 30, 31. The third evidence is, in a prophecie of the fruit of this exercise, which the beleevers shall have by it, ver. 32, 33. The fourth is a thanksgiving for mercies foreseen, which shall come to the Church, and in special to the Church of Israel, ver. 34, 35, 36. All which, in as farre as they concern David the type, are but little in comparison of Christ the Antitype. From the first evidence of the victory of his faith, appearing in his confident prayer; Learne, 1. It is no strange thing to see poverty of spirit and sad afflictions joyned, the one to help and season the other; But I'am poor and sorrowful. 2. There is as sure ground of hope of an event out of every trouble wherein the children of God can fall, as there is ground of hope of the overturning of the most setled worldly prosperity of their enemies; for the fore-named curses shall come on the enemies of the godly, but the childe of God in the mean time may expect salvation, and to be set on high, which he confidently prayeth for; But I am poor and sorrowful, let thy salvation, O God, set me up. 3. The conscience of humiliation under Gods hand, is a great evidence of delivery out of whatsoever trouble, if a man in a righteous cause be emptied of selfconceit and carnal confidence, and brought down to poverty of spirit, and affected with the sense of sins and misery following upon it, and withal go to God in this condition, he may be sure to be helped, the poor in spirit are freed from the curse; But I am poor and sorrowful, saith the Psalmist here, let thy salvation set me up on high. 4 The man afflicted and persecuted for righteousnesse, humbled in himself, and drawn to God for relief, shall not only be delivered, but also shall be as much exalted after his delivery, as ever he was cast down; Let thy salvation, O God, set me up on high. 5. The kindly sufferer of righteousnesse, will have no deliverance, but such as God will allow him, as God shall bring unto him: and as he doth not look for delivery another way, so he doth look for a glorious delivery this way; Let thy salvation, O God, set me up on high.
Ver. 30. I will praise the Name of God with a song, and will magnifie him with thanksgiving
31. This also shall please the Lord better then an oxe or bullock that hath hornes and hoofes.
From the second evidence of his victory of faith in his promised thanksgiving; Learne, 1. When the Lord comforts the heart of a sufferer for his cause, he can make him glad before the delivery come, by giving him the assurance that it shall come, and can engage his heart to solemn thanksgiving in the midst of trouble; for poverty of spirit will esteem the farre soresight of delivery at last, as a rich mercy, and matter of a song; I will praise the Name of God with a song. 2. The Lord in the delivering of his children out of their troubles, will give evidence of his greatnesse, as well as of his goodnesse: of his power, as well as of his mercy to them, that he may have the more glory & thanks for his work: I will magnifie him with thanksgiving. 3. Moral worship offered in Spirit and truth, in the meanest degree of sincerity, is more acceptable to God, then the most pompous ceremonial service, which can be done to him without Spirit and truth; This also shall please the Lord better then an oxe and bullock, that hath bornes and hooses; that is, which is perfect and wanteth nothing in the external part of commanded service. 4. That which we know shall be most acceptable to God, we ought to study and follow that most, that we may walk before God unto all well-pleasing, in special to praise him in affliction, and to praise him from a contrite spirit: This also shall please the Lord better then, &c.
Ver. 32. The humble shall see this and be glad: and your hearts shall live that seek God.
33. For the Lord heareth the poor, and despiseth not his prisoners.
From the third evidence of the victory of his faith, in the prophecy of the fruits of his sufferings, mainly as he was a type of Christ, who here is most intended; Learn, 1. The exercise of the Saints, set down in Scripture, and namely the exercise of David, and of Christ represented by him, was foretold, that it should be of great use to the Church of God in after-times, as now we see it in effect: The humble shall see this and be glad. 2. The humble soul is most capable of divine knowledge and comfort; The humble shall see this. 3. The escape of our Lord Jesus out of his sufferings for us, and the escape of his afflicted children out of their sufferings through faith in him, is a matter of instruction, comfort and joy to every humbled beleever: The humble shall see this and be glad. 4. As such who are pure in spirit and truly humbled, do live upon Gods almes, and are daily at his doores for relief of their necessities; and for communion with his gracious goodnesse: so shall they thrive well in this trade; Your heart shall live that seek God. 5. The Lord… children have a life beyond the children of men▪ which is able to quicken them in their deepest troubles, and to make them blessed in their delivery out of troubles; a life moral and spiritual, whereby their conscience is comforted; Your heart shall live that seek God. 6. The right way for the godly afflicted to have the benefit of the troubles and events which Christ and his followers have had experience of, is to comfort themselves in hope of the like event and successe in seeking God as they did: The humble shall see this and be glad, and your heart shall live that seek God. 7. As the Lords poor men are much in prayer, so shall they be rich in good answers; For the Lord heareth the poor. 8. Whoever in defence of any point of Gods truth are put to trouble, either in body or minde, by men, or Satan, or both▪ they are all sufferers for God; they are all prisoners, who howsoever they be misregarded by men, shall be of much price in Gods eyes: He despiseth not his prisoners.
Ver. 34. Let the heaven and earth praise him, the seas, and every thing that moveth therein.
35. For God will save Sion, and will build the Cities of Iudah, that they may dwell there, and have it in possession.
36. The seed also of his servants shall inherit it, and they that love his Name shall dwell therein.
From the last evidence of the victory of faith, set down in a prophetical thanksgiving for the foreseen mercies which were to come to the Church by Christs procurement, and specially to the Jewes; Learne, 1. Large sense of troubles maketh way for large observation, and sense answerable of mercies; The evil of deepest afflictions the Lord can recompense with highest consolation, as the beginning and ending of this Psalm giveth evidence. 2. The soul that seeth the mercy of God toward it self, doth see also the mercy of God upon the same grounds to all others, his people in Sion, his Church in every place and time; and he seeth the benefits of Christs sufferings to be matter of praise unto God, able to fill the whole world; and he seeth his own insufficiency for the praising of God also, and that all the creatures are all few enough, when they all concurre in this Song; Let the heaven and the earth praise him, and the seas and every thing that moveth therein. 3. Whatsoever condition of Gods people can be represented by the various condition, motion, settlement or commotion of heaven, earth and seas, and things therein, cannot but furnish matter of joyful praise to God, and come up to contribute to Gods praises; Let the heaven and earth, the seas and every thing that moveth therein, praise him. 4. Every delivery of every beleever, and above all the delivery of Christ as man from his expi…tory sufferings, is earnests and pledges of the delivery of the Church militant out of all its troubles; For God will save Sion, saith the Psalmist, being now delivered out of his trouble. 5. As the Lord will ever maintain his Church, his Sion and his Iudah; so hath he a purpose to give a special evidence of this his care among the Jewes, how farre soever they may at some times be from all appearance of his respect to them; for in the promise he keepeth in expressely the Name of Iudah: He will build the Cities of Iudah. 6. What outward testimonies of Gods respect to the Jewes for Christs sake shall be given unto them, after the destruction of their Cities, here presupposed, we must leave it to God, to be in due time by his own works interpreted, and to be made out according to what here is said; That the Cities of Judah shall be builded, that they may dwell there and have it, (to wit, the promised land,) in possession, the seed also of his servants shall inherit it, and they that love his Name shall dwell therein. Only let us observe, that the duty of the true Citizens of the Church is, to transmit true Religion to their posterity, and that this is the best and only way to transmit also the blessing of God, and the constant possession thereof unto them: The seed also of his servants shall inherit it, and they that love his Name, &c.