A Brief Explication of the Other Fifty Psalms, Psalm 77
PSAL. LXXVII. To the chief Musician, to Ieduthun. A Psalme of Asaph.
THis Psalme doth expresse the deep exercise of the Psalmist troubled with the sense of Gods displeasure, and how he wrestled under this condition, and had deliverance from it, which is summarily propounded, ver. 1. and made plain more particularly in the rest of the Psalm; for first, he setteth down his trouble of minde, ver. 2, 3, 4. Secondly, his wrastling with the sense of felt wrath, ver. 5, 6, 7, 8, 9. Thirdly, his begun victory by faith, ver. 10, 11, 12. Fourthly, the setling of his minde by consideration of Gods manner of dealing with his Church of old, to the end of the Psalm.
Ver. 1. I Cried unto God with my voice: even unto God with my voice, and he gave eare unto me.
In this summary Proposition of his sad exercise of spirit, and of his delivery out of that condition; Leorne, That as there are many troubles whereunto Gods children are subject (whereof this is one of the most heavie, to be under the sense of the wrath of God, and feare of final cutting off:) so God hath set down examples of this exercise in some of his dear children, for preparation of those who have not yet been acquainted with the like, and to teach patience, and furnish consolation to those who are under such exercises; for here is one of the Saints telling us, 1. That his own trouble in this kinde was so pressing, as it made him cry. 2. And shewing the course he took; He cried to God, and did put the whole powers of soul and body to a bensal, in his seeking of God; I cried to God with my voice. And, 3. That he saw there was no remedy for this evil, save God above, to whom he made his addresse with resolution to hold unto God only; Even unto God with my voice I cried, And, 4. Th…t at length he did prevaile and receive his request, graciously granted unto him; And he gave eare to me: and so he was relieved.
Ver. 2. In the day of my trouble I sought the Lord; my sore ran in the night, and ceased not: my soul refused to be comforted.
3. I remembred God, and was troubled: I complained and my spirit was overwhelmed. Selah.
4. Thou holdest mine eyes waking: I am so troubled that I cannot speak.
He declareth this his sad exercise more specially; and first, how great his trouble was. Whence learn, 1. The fearing and feeling of the sense of Gods wrath and displeasure, is of all troubles the chief, and doth challenge to it sel… most deservedly the name of trouble, or straitening affliction, as if the Psalmist had never known any trouble in c…mparison of this. 2. Albeit the sense of Gods wrath and displeasure while it doth last, doth seem a sort of eternity, as, Shall I never be remembred? and such like expressions do declare; yet when the trouble is gone, it is counted but a short time, but a day; In the day of my trouble, saith he, now being relieved. 3. As in this trouble most of any Gods face or comfortable presence is withdrawn: so nothing in this case can content a godly soul, till he finde the Lord reconciled, and his gracious fac… to shine again toward him; In the day of my trouble I sought the Lord. The wicked in such a case they will either not seek God at all, but some earthly comfort; or but take an essay what they can have by calling on God, they will not make it their work to seek him. 4. The sense of wrath giveth a sore wound unto a mans spirit, like to a wound in the body, which is like to bleed unto death; My sore ran in the night. 5. Trouble of conscience, as it is like a deadly wound; so is it also like a filthy boile, venting rotten issue; for many are the sins which the conscience doth cast up in this case, which do cause pain and loathing to look upon: My sore, or my plague, my stroke by a hand, ran in the night. 6. There is no healing of this wound, no easing of this sore, no cleansing of the conscience, no quieting of a mans spirit, till God whom the soul seeketh, shew himself Physician; the evil continueth still and groweth; My sore ran in the night and ceased not. 7. Where misery seemeth remedilesse, there the sad soul fitteth it selfe to endlesse sorrow: and as it is hopelesse of relief, so it is heartlesse to seek comfort, yea what earthly comforts are offered for the reliefe of a spiritual wound, are but a burden to a broken spirit; My soule refased to be comforted. Nothing can satisfy a soul which is sensible of Gods displeasure, save the sense of Gods favour. 8. A troubled spirit hath many thoughts; for it runs out in meditation, calleth for the records of the memory, but can finde nothing to fixe upon, save God himselfe; I remembred God. 9. It is possible that the matter of most comfort at some time may give no ease; the sweet promises of grace, when a soul is not able to apply them; yea the thought of God himselfe, and his goodnesse, may augment grief, when the conscience doth present his abused savours, as the c…use of Gods present felt wrath: I remembred God, and was troubled. 10. Lamentation and complaints, when vented and not eased with following comfort, do but double the grief; I complained, and my spirit was overwhelmed. 11. Redoubled thoughts of a perplexed soule, do cast it over in a confusion, and a sort of swound; I complained, and my spirit was overwhelmed. 12. A wounded spirit is able to bereave a man of the nights rest, and affect the body with a share of its miserable condition; Thou holdest mine eyes waking. 13. When a soul could possibly de sire to case its grief with a little forgetting of it, and seek a sleep when the body is now weary; it may fall out, that even thus much ease, may be refused to a Saint for a time, which must be looked on as Gods hand, for the further exercise of the Lords sick childe; Thou holdest mine eyes waking. 14. Trouble not lenified, not mitigated, groweth to such a height, as it stops the use of natural powers: I am so troubled that I cannot speak. The sorrowes of a soul sensible of Gods wrath, are unspeakable, neither can the tongue utter them, nor the minde endite to the tongue, what it feeleth.
Ver. 5. I have considered the dayes of old, the yeers of ancient times.
6. I call to remembrance my song in the night: I commune with mine own heart, and my spirit made diligent search.
7. Will the Lord cast off for ever? and will he be favourable no more?
8. Is his mercy clean gone for ever? and doth his promise faile for evermore?
9. Hath God forgotten to be gracious, hath he in anger shut up his tender mercies? Selah.
In the second place, he setteth down his wrestling, and how after he was overwhelmed, he fell again about the using of all means to be relieved, considering the Lords work of old with others his children, and his own experience, and what could be the cause of the change, ver. 6. and how the Lords unchangeablenesse in his loving kindnesse towards his own, might help him, ver. 7, 8, 9. Whence learn, 1. Were our case never so desperate, yet must we not give over, but gather strength after swouning, and use all meanes of …elief, as the Psalmist here doth. 2. It is one chief means of comforting a troubled sinner, and of strengthening the faith of a weak wrestler, to cast an eye upon the Lords manner of dealing with his Saints, mentioned in Scrip…ure, as the …salmist did, who had the books of Moses and Iob, at least to make use of; I have considered the dayes of old, and the yeares of ancient times. 5. It is also a good means for gathering strength and comfort for a soul under the sense of w…ath, to call to minde his own experiences of deliveries and consolations received after trouble, and his own observations made upon his own experiences: I call to remembrance my song in the night. 4. It is a third holy meanes for deliverance from the straits of a troubled conscience, to search our wayes, and to seek out diligently, what cause in us we can finde, which might procure such a de sertion and sense of wrath, as we do lie under; I communed with my own heart, and my spirit made diligent search. 5. Albeit it be possible when all the former meanes are used, and diligent search is made by our conscience, what may be the reason of our hard exercise, that for all that, we finde no consolation, no ease, nor event; yet the use of these meanes will witnesse for our wise and upright dealing, and be evidences of our endeavour and diligence in duties, as here we see the Prophet to make mention of his diligence for this end. 6. Albeit it be no strange thing for a wounded spirit to have suggestions cast in for overthrow of saith, yea to have sense of wrath, speaking no lesse then what the tentation unto desperation doth alledge; yet the nature of faith is such, that it cannot yield, but must fight against the tentation, as a thing which cannot be true, cannot be admitted, as this disputation of the Psalmist doth give evidence; Will the Lord cast off for ever? and will he be favourable no more? 7. The Lord may seem to cast a m…n off, and to stop the course of his wonted favour toward him, but this exercise is only for a time: It is not possible that God should cast off for ever the soul that cannot endure to be thrust from him: It is not possible that God should not be favourable to such as have had experience of his favour, and do long to have new proofes thereof: Wil the Lord cast off for ever? will he be favourable no more? Which question, Will he do so and so? is thus much in effect, as if he had said, it is not possible that the Lord should do so, albeit it seem he will do so. 8. When the conscience of sin doth make objection against faith, then faith makes its defence in Gods mercy, and the constancy of the course of mercy, where grace is begun to runne; yea faith will not yield to a contrary thought: Is his mercy clean gone for ever. 9. The troubled conscience hungering after the sense of mercy, hath not onelyonly Gods merciful nature: and Gods constancy in his good will, but also his promises to lean unto, for supporting of it selfe. Therefore after mentio… made of Gods favour and mercy, he mentioneth here his promise also. 10 It is possible, that for a time no promise do occurre to a wounded spirit, which is fit for its present condition; or at least, no promise, which it dare or is able to apply, yea it is possible that the conditional frame of the promises being made to such as are so and so qualified, may seem to pertain nothing to the troubled conscience, yet faith will not quit its interest in the propromise, but will expect good according to the promise at last; Doth his promise faile for evermore? 11. As it is the Lords nature to be gracious to such as come to him in the sense of their unworthinesse; so faith layeth hold on him, as gracious, and will never, admit a suggestion of any change in him, whatsoever seem to be in his dispensation; Hath God forgotten to be gracious? this is to faith an absurdity and impossibility. 12. The compassions of God toward the miserable when they come before him, are like a running fountain, that cannot restrain it selfe, yet may it seem to be shut up, and wrath and displeasure to run in the place thereof, when God is pleased to exercise his childe with the sense of wrath against sin; but faith will not admit this seeming for a certainty: Hath he in anger shut up his tender mercies? This is a saying which a Believer must abhorre to give way unto, and yet may be assaulted with, and brangled, and weakened by the tentation of it.
Ver. 10. And I said, This is mine infirmity: but I will remember the yeers of the right hand of the most High.
11. I will remember the works of the Lord: surely I will remember thy wonders of old.
12. I will meditate also of all thy works, and talk of thy doings.
In the third place is set down the begun victory of faith, wherein the believer checketh himselfe for hearkening so much unto sense, for admitting the suggestions of misbelief to come unto a disputation, and resolveth to make use of the grounds of faith, and of his former comfortable experiences, ver. 10. and of the wonderful dealing of God with others his Saints before, ver. 11. and to settle his saith on Gods Word, confirmed by his works, and to set himselfe to give glory unto God, ver. 12. Whence lear…, 1. In the inward exercise of Gods children, after a whiles darknesse, cometh light; after grief, comfort; and after wrestling, cometh victory, as here we see. 2. The trouble and disquietnesse which cometh from fear of utter rejection from God, is from the root of natural unbelief, and in lack of the strength of faith; This is my infirmity, saith he, as being now assured, that matters were nor as they seemed to him, concerning Gods merciful affection to him 3. Weaknesse of saith, and fear of utter wrath, is a sicknesse whereunto Gods children are subject; but a sicknesse whereof they will certainly recover: a sicknesse not unto death: This is my infirmity. 4. Our event from inward trouble, and our victory over it, doth begin at a right sight of our own weaknesse, of our own faults, and of a right judging of our selves for them: And I said, This is my infirmity. 5. The remembrance of the experience of former changes, which we have found wrought by Gods great power, doth serve to make us both patient under a sad condition, and hopeful to come out of it: I will remember the yeers of the right hand of God. 6. Albei… we do not see how our comfort delivery and event, from trouble shall come, yet may we finde solid ground to expect that it shall come, if we consider aright Gods sovereignty over all creatures, that he is most High, and the omnipoteney of his right hand; and his continuance, being the eternal, unchangeable one, and the same from year to year, from age to age; I will remember the yeares of the right hand of the most High; From this ground he doth expect, that he shall have experience yet again of the omnipotency of a Sovereign and constant God, working for his consolation. 7. When faith begin…th to recover after its infirmty o… sicknesse, it will make use of memory, med…tation; judgement … speech, which were all bound up before; I will remember, …, and talk. 8. We must not think to come out of perplexity, out of sense of wrath, out of trouble of conscience, out of hard exercises of faith, by having great consolations, high and ravishing joyes of the Spirit at the first hand; but must be content to come creeping out of our trouble by litle and litle; for here the Psalmist, under the deepest sense of Gods displeasure, must use all ordinary meanes, and wrestle with bitter tentations, till he come to suc… height as is expressed, ver. 7, 8, 9. and for an event, must begin and reprove his owne misbelief, dispute for the help of his faith▪ taking arguments from his experience from Gods power and good will, and Gods dealing with others before him. 9. Th… works of God, when they are looked on cursorily, or lightly p…st by, cannot be discerned, but when they are well conside ed, they will be found wonderfull; I will remember the works of the Lord, surely I will remember thy wonders of old. 10. It is good for a soul in a hard exercise, to raise it self from thinking of God and of his works, unto speaking unto God directly; no ease or reliefe will be found, till addresse be made unto himselfe, till we turn our face toward him, and direct our speech unto him, as here the Psa…mist doth, from the midst of the eleventh verse to the en… of the Psalm. 11. Estimation of any of Gods works, and good gotten by meditation on some of his works, is able to engage the heart to a deeper consideration of all his works; I will medit… also of all thy works, saith he. 12. He that would have pro… by Gods works, must bridle the levity of his own minde, which cannot stay fixed in the consideration, till it be tied in meditation; I will meditate of all thy works. 13. When we have …d our own souls upon Gods works, we should study to make use of what we have learned thereby to the good of others, and glory of God: I will meditate of all thy works, and t…lk of all thy doings.
Ver. 13. Thy way, O God, is in thy sanctuary: who is so great a God at our God?
14. Thou art the God that doest wonders, thou hast declared thy strength among the people.
In tke last place, he confirmeth his faith, and setleth his minde by consideration of the Lords dealing with his people, recorded in … Scripture, whereof h… speaketh▪ first, in general▪ v…. … ▪ Then more specially, of the bringing of his people out … … through the wildernesse, terribly discomfiting their enemies, and tenderly leading them, as his own flock, by weak and … instruments. Whence …, 1. When the heart of a man is turned toward the Lord, then the vaile of darknesse, confusion, and misbelief is removed; he can justify the Lord in all that he doth, as most holy and …ust▪ as here we see in the Ps…ist, who since he began to direct himselfe toward God, can now …y …, Thy way, O God▪ is in the Sanctuary. 2. There is no understanding of Gods dealing with us, nor can any right construction be made of his exercising of us, except we come to the Lords Ordinances, where his Word, his Oracles of Script…e do … his works per…ectly▪ Thy w…y, O God, is in the Sanctuary▪ 3. When the works and wayes of God are looked upon by the …ght of the Word, in his Sanctuary, or Church; and God is looked …o, through his works and Word, then is a soul forced to admire his holines, and wisdom, and justice and power, and goodnes, above, all comparison, Who is so great a …od as our God? 4. The exercise of the believers conscience with fears and suspicions o… Gods affection unto him, endeth in admiration of God in exaltation of God, …n believing more firmly in God, in magnifying the grace of his …ing in Covenant with God, in acknowled…ing his own blessednesse, and the blessednesse of all other believers, for having God for their God; Who is so great a God as our God? 5. So much in general▪ may be seen of Gods dealing with his people, as may … a man in his own particular, who is troubled about Gods …sation toward him: for when Israel in Egypt was put to … straits, as they saw nothing but rooting of them out with … and oppression, God did work so well, so wisely, so powerfully, and so graciously for them, as all their hard exercise was …rned to their greater comfort, an… Gods greater glory. This in general is the use that the Psalmist maketh of Gods dealing with his people, and doth finde it applicable to h…s own conditio…; T…u art the God that doth wonders. 6. When we cannot see how it is likely or possible we can be extricated out of the difficulties we are cast into, especially in our spiritual condition, we are …ged to give unto God the glory of doing above all things we can conceive, for the good of those that des…e to be his subjects▪ Thou …t the God that do…st wonders. 7. What God hath con…ed the world of already, concerning what he can do for his … …ay satisfie eve…y par…icular soul of his wisdom, power▪ and goodnesse toward it selfe, when it doth draw in toward him, … one of his people, for this use doth the Psalmist make of Gods doing for his people; Thou hast declared thy strength among thy people.
Ver. 15. Thou hast with thine arm redeemed thy people, the sonnes of Iacob and Ioseph. Selah.
16. The waters saw thee, O God, the waters saw thee: they were afraid, the depths also were troubled.
17. The clouds poured out water, the skies sent out a sound, thine arrowes also went abroad.
18. The voice of thy thunder was in the heaven: the lightnings lightned the world, the earth trembled and shooke.
He descendeth more specially to the consideration of the Redemption of Israel out of Egypt, (which is a representation of the spiritual Redemption of his people) whom at the time when they were in the deepest misery, and least able to help themselves; were most oppressed by the enemies: and for their own disposition, were in a most sinful condition, and in a desperate mood against the means and instruments of their delivery; God did deliver and remove all the difficulties which might hinder their event and escaping from misery: from whence the Psalmist might strongly reason for his own comfort, that God would not faile to deal graciously with his soul, who was seeking favour from God, and a renewed sense of reconciliation with him. Hence learn, 1. That no soul can be under such sense of wrath and desolation, but he may draw comfort from the great work of Redemption of lost sinners: for if when we were enemies, we were reconciled to God by the death of his Sonne, much more being reconciled, we shall be saved from wrath by his life. And this spiritual Redemption was figured by the bodily delivery of Israel out of Egypt; Thou hast with thine arme redeemed thy people, the sonnes of Iacob and Ioseph. 2. It is by reason of the Covenant that people receive deliverances, and consolations, and proofs of Gods power working for them: Therefore doth he stile the sonnes of Iacob from their interest in God, and Gods interest in them by Covenant: Thou hast redeemed thy people. 3. No obstacle how great soever, can stand in the way of the delivery and comfort o… Gods people, but God can and will remove it; were it as the red sea, so soon as he manifests himselfe, it will get out of the way as affrighted at his Majesty; The waters saw thee, O God, the waters saw thee, they were afraid, the depths also wre troubled. 4. The commotions which God hath made in heaven by rain, hailstone, thunder, fire, and lightning, when he would shew himselfe for his people, and against their enemies, do testify sufficiently what God can and will do for his own children, who draw near unto him, and how he will rebuke every adversary power which is against them; The clouds poured out water, the skies sent out a sound; thine arrowes went abroad, the voice of thy thunder was in heaven; the lightnings lightened the world, the earth trembled and shook. Whether we referre these words to what God did in plaguing Egypt, before he brought out his people, or after when he shewed his anger in pursuing the Egyptians in their flight, when they were seeking to escape out of the red sea: or to what the Lord did in fighting for his people against the Canaanites, they teach the same doctrine to us.
ver. 19. Thy way is in the sea, and thy path in the great waters: and thy footsteps are not known.
20. Thou leddest thy people like a flock: by the land of Moses and Aaron.
He closeth his meditation with two observations; one is, that the Lords wayes are past finding out, and this he insinuateth by making a way through the red sea, where never one went before, and never one could follow after. The other observation is, that God can save his people by how few and weak instruments he pleaseth. Whence learn, 1. The Lord draweth deep in the working out of the delivery and salvation of his own people, bringing them first unto extremity of danger, and then making a plain and clear escape from all their straits; Thy way is in the sea, where no man can wade, except God go before him, and where any man may walk, if God take him by the hand; and lead him through. 2. What God is in working, when he engages his children in dangers, and which way he is going, when he leads them into overflowing troubles and deep waters; they cannot understand, till he hath done his work: Thy path is in the great waters. 3. A particular reason of every thing which God doth, can no man find out: for the which cause the Lord craveth submission of all his children in their exercises, as he did of Iob; Thy footsteps are not known. 4. Whether men do see reasons of Gods dealing with them or not, the Lord hath a care of his weak and witlesse people, as a shepherd hath of his flock, and is a gracious leader of his people that follow him; Thou leddest thy people as a flock. 5. The Lord hath his meanes and instruments of whose ministery he maketh use: and those, albeit they be few and weak, yet shall he do his greatest works by them, according as he doth imploy them; Thou leddest thy people as a flock, by the hand of Moses and Aaron.