A Brief Explication of the Other Fifty Psalms, Psalm 94
PSAL. XCIV.
THis Psalme is a prayer and a complaint of the Church unto God in the time of her oppression by intestine enemies, in special by unjust and cruell Rulers, whereunto sundry grounds of comfort to the godly in this hard condition are subjoyned. The prayer and complaint reach unto ver. 8. The grounds of comfort are foure; the first is, the consideration of Gods wisdome in the permission of this sore trouble of his people, with a check unto the oppressours for their Atheisme, ver. 8, 9, 10, 11. The second is, the consideration of the profit which Gods people shall have by this exercise, ver. 12, 13. The third is, from a promise that God shall change the face of affaires to the joy of the godly, ver. 14, 15. The fourth is, from the experience which the Psalmist had of GODS helping of him in this case, set down at large to the end of the Psalme.
Ver. 1. O LORD God, to whom vengeance belongeth: O God, to whom vengeance belongeth, shew thy self.
2. Lift up thy self, thou Iudge of the earth, render a reward to the proud.
In the prayer, the Church requesteth the Lord to be avenged on intestine enemies, her proud oppressours. Whence learne, 1. The Lords people are subject to trouble and oppression, as from forreigne, so also from intestine enemies, as by-past experience sheweth, and this Psalme presupposeth, being set forth for her comfort in such cases in time to come. 2. The Lords people may finde as bitter affliction from domestick enemies, as from forreigne, as the doubling of the prayer unto God the Avenger, to rise and take order with their oppressours, doth import. 3. God will not faile to be avenged on the enemies of his people… for He is the Lord God to whom vengeance belongeth. 4. Albeit for a while the Lord suffer the troublers of his people to go on in their persecution, yet he will shew himself a righteous Judge in due time: O God, to whom vengeance belongeth, shew thy self. 5. The Lord will sometime, as it were, hide himself, and not appear in the execution of his judgements ag…inst wicked oppressours, till his people come crying unto him for justice, as is imported in this prayer; …ift up thy self, thou Iudge of the earth. 6. The Lords people are not troubled by humble soules, sensible of their own sinfulnesse and frailty; but by those who little know how it fares with the Lords hidden ones, and afflicted children, for the oppressours are here called the proud. 7. The Lord will give the proud oppressours of his people a meeting, and grieve them as they have grieved his Saints; Render a reward to the proud. 8. When the cause is not our private quarrell, but concerneth God in his glory, and the Church in her safety: such complaints as are here, are lawfull; for this Psalme is put in the Churches hand in such cases.
Ver. 8 LORD, how long shall the wicked? how long shall the wicked triumph?
4. How long shall they utter, and speak hard things? and all the workers of iniquity boast themselves.
The Psalmist complaineth; fi…st, of the long continuance of the insolent triumphing and boasting of these intestine enemies. Whence learn, 1. When the wicked go away unpunished, they think their cause right; and the cause of the godly, who lie under their feet, to be wrong; and thereupon do insult over the godly, and boast of their purpose to do them more and more mischief: fo… here, They triumph, they utter, and speak bard things, they boast themselves. 2. The Lord may delay execution of judgement on the wicked, so long as his children may begin to wonder how his justice can endure it: Lord, how long shall the wicked? how long shall the wicked triumph? How long shall they utter, and speak hard things? 3. When the godly are borne down by oppressours being in power, all the ungodly of all ranks become insolently bold also against them: How long shall the workers of iniquity boast themselves? 4. As the injuries done to the godly, do force the godly to complaine; so the working of iniquity by persecutours, provoketh God to punish their oppressours: This the Psalmist holdeth forth, when he give…h the adversary this description; How long shall the wicked? how long shall the wicked triumph? and all the workers of iniquity boast themselves?
Ver. 5. They break in pieces thy people, O LORD: and afflict thine heritage.
6. They slay the widow and the stranger, and murder the fatherlesse.
7. Yet they say, The LORD shall not see: neither shall the God of Iacob regard it.
The wickednesse of the oppressours is here described more particularly, by their cruelty against such as humanity would spare; such as are the Lords harmlesse people, the widow, fatherlesse, and stranger, whom the oppressours abuse without all fear of GOD, who doth behold them. Whence learn, 1, When wicked men, haters of piety within the Church, get power in their hand, they will be more cruell enemies then men use to be, who have only humanity and civility, and want profession of Religion; They break in pieces thy people, O LORD: and afflict thine heritage. They slay the widow and the stranger, and murder the fatherlesse. 2. The more relations a people hath unto God, it is the more wickednesse to oppresse them, and the more dangerous for the oppressours: for they have an owner which others have not, even the Lord; They break in pieces thy people, and afflict thine heritage. 3 It is not profession, but practice which witnesseth what impression the Deity hath upon mens spirits: oppression of such as God hath promised to protect, speaketh blasphemy of God in effect; They say, The Lord shall not see. 4. Oppression of the just doth cauterize the conscience, ex…inguish the sense of a Deity, and maketh the oppressour secure and fearlesse of judgement; Yet they say, The Lord shall not see: neither shall the God of Iacob regard it.
Ver. 8. Understand, ye brutish among the people: and ye fooles, when will ye be wise?
9. He that planted the eare shall he not hear? he that formed the eye, shall he not see?
10. He that chastiseth the heathens, shall not he correct? he that teacheth man knowledge, shall not he know?
11 The LORD knoweth the thoughts of man: that they are vanity.
By way of rebuking the Atheisme of the oppressour, vers. 8. he giveth the first ground of comfort unto the godly from the attributes of God, as Gods wisdome, ver. 9. and from his justice against …ffenders, and from his care of instructing his people to be wise by all means, ver. 10. and from his disestimation of mens vaine thoughts, ver. 11. Whence learn, 1. The wisdome of wicked oppressours is brutish follie, however they themselves or others do esteem of them: and whatsoever high thoughts the wicked have of themselves, or others have of them for their high place; yet they are notwithstanding all their honour. nothing in Gods estimation, but as the meanest of the people; yea, as the beasts that perish: understand ye brutish among the people. 2. The wicked within the visible Church have this advantage over those that are without, that in Gods longsuffering they have time to repent, and admonition to be wise for gaining of their souls, or clearing of Gods justice in their condemnation: for here they are spoken to; Ye fooles, when will ye be …ise? 3. The knowledge which wicked men do seem to have, or pretend to have of God, is nothing but a base conceit of God, as if he were a dead Idol, which neither heareth nor seeth: for this the Psalmists instruction given to them doth impo…t; He that planted the care, shall he not hear? 4. Beside what the Word doth teach of God, his Works also do teach convincingly what he is; He that planted the care, shall he not he…r? he th… formed the eye, shall he not see? 5. …he Lord ruleth among the Heathen, and chastiseth them when they sin against the law written in their hearts: He chastiseth the heathen. 6 The judgements which the Lord executeth among the H…then, is a sufficient evidence of his purpose to execute judgement on oppressours within the visible Church, which draweth much rea…er unto him; He that chastiseth the heathen shall …e not correct? 7. The diverse measures of wit, learning, prudence, and wis…ome, which God doth bestow upon men, is sufficient to prove how incomprehensible his own f…tain-wisdome is: He that teacheth man knowledge, shall he not know? 8. It is a matter of great consolation to the godly in their oppression, to know t…at their oppressours are fooles; and that God in his wisdome is overruling all confusions. and leading them and their thoughts unto wise ends, as …ere the Psalmist … the Chu…ch; The Lord know…th the thoughts of man. 9. The enemies of godlinesse, and persecuters of the godly, are at a …hreefold di…advantage. First, they do not put God upon their couns…l, and yet he knoweth their thoughts. Next, They hope to make their own standing fast, and herein they are disappointed Thirdly, They think that they are able to suppresse piety, and that by this meanes they shall establish themselves; and here also are they fooles, and do deceive themselves; The Lord knoweth the thoughts of man, that they are vanity. And this is the first consolation of the godly oppressed.
Ver. 12. Blessed is the man whom thou chastenest, O LORD: and teachest him out of thy law:
13. That thou mayest give him rest from the dayes of adversity: untill the pit be digged for the wicked.
The second consolation is, from the benefit which cometh to the godly by their exercise under the crosse: their temporall trouble serveth to prepare them for everlasting …est. When…e learne, 1. The persecution of the godly by the wicked, must be expounded, as it is indeed, the Lords chastening of the godly by such a rod. This trouble whereof they complain here is called, The Lords chastening. 2. Suffering for righteousnesse is no token of Gods displeasure against a man, nor part of his misery, if it be well considered; for, Blessed is the man whom thou chastenest, O Lord. 3. The exposition of a mans exercise, and the meaning of the rod must be taken from Gods Word, and God only can effectually teach men to carry themselves in trouble holily and righteously in all patience; Blessed is the man whom thou chastenest, O Lord: and teachest him out of thy law: 4. When God teacheth his childe by his Word, to possesse his soul in patience under the crosse, then doth he also give him a sort of deliverance from the trouble; yea, the Lord chastising of his own, and his teaching them out of his law to make the right use of it, is the means whereby he doth save his own, that they perish not with the world in his wrath; Whom thou chastenest, and teachest out of thy law: That thou mayest give him rest from the dayes of adversity. 5. As condemned men are suffered to live till their gallowes and grave be made ready, that after their execution they may be thrust into it; so are wicked men suffered to live till they fill the cup of their iniquity, and till God have filled the cup of his wrath for them: and this is the termeday of the Saints patience; That thou mayest give him rest, untill the pit be digged fvr the wicked.
Ver. 14. For the LORD will not cast off his people: neither will he forsake his inheritance.
15. But judgement shall returne unto righteousness, and all the upright in heart shall follow it.
The third consolation is, that the Lords people shall not be alwayes under the feet of oppressours: but because the Lord will not forsake his people; therefore such a change of affai…es shall come, as the godly shall have comfort and encouragemen… from authority, which shall countenance and encourage them unto righteousnesse and piety. Whence learne, 1. A…beit men do oft-times cast off Gods people as unworthy to be members either of Church or of any civil incorporation, yet God will not c…st them off; The Lord will not cast off his people. 2. Albeit the Lord may seem for a while to hide himself from his people, when he suffereth the wicked to persecute and oppresse them; yet because of their relation to him as his people, and for his interest in them, as his own inheritance, he will not suffer himself to be be…eft of them; He will not cast off his people: neither will be forsake his inheritance. 3. It cometh to passe sundry times, that righteousnesse and judgement are parted asunder for a while; partly by earthly Judges, refusing to do justice and judgement for Gods people: and partly by the righteous Judge of the world his suspending for a time to manifest his judgement for the godly, and against their oppressours; and that for his own wise and holy reasons. This was the case of the godly in this Psalme, who were waiting for the returning of judgement unto righteousnesse. 4. Righteousnesse, and righteous judgement executed in favour of it, shall not long be seperated: for God shall either raise up righteous Judges to savour righteousnesse, or he shall make his righteous judgements testisie for the godly, and against their oppressours, or he shall do both these, for God will not forsake his people, but judgement shall returne to righteousnesse. 5. When the Lord maketh Judges and Courts of justice to favour righteousnesse, then the righteous have a banner li…ted up for them, to gather them together again, who before we…e scattered in persecution; to encourage and countenance them in their godlinesse, and righteous w…yes; Iudgement shall returne to righteousnesse, and all the upright in heart shal follow it.
Ver. 16. Who will rise up for me against the evill doers? or who will stand up for me against the workers of iniquity?
The fourth consolation is from the example and experience of the Psalmist, who in his righteous cause sought assistance from men in a lawful way, when he was oppressed, ver. …6. but found none to help him, except God only, who was his supporter and comforter, ver. 17. which he thankfully acknowledgeth, and praiseth God for it, ver. 18, 19. believing that as God was displeased with unrighteous Judges, and their cruelty against the righteous, ver. 20, 21. so he would certainly defend him against their oppression, ver. 22. and cut them off, ver. 23. and this his experience and example he propoundeth to the Church, both to comfort them in their oppression, and to direct them in their behaviour, till the relief should come.
From his seeking assistance against oppression; Learn, 1. There is a lawful defence of the godly, while they are oppressed by their superiours, which is no wayes injurious to authority, such as is to bear witnesse for the godly, to speak and make request unto the Rulers for them, as Ionathan did for David, and Ebedmelch did for Ieremy, to countenance and assist them in their appearances for defence of the truth, as Pauls companions should have done, when he was brought before Nero, and such as here was sought after by the Psalmist; Who will rise up for me against the evill doers? who will stand up for me against the workers of iniquity. 2. When the godly suffer injury by their own Rules, who should maintain them, few or none possibly will be found to countenance them in their righteous cause; for this saying, Who will arise for me? doth shew that none did offer themselves: and he knew none, when he thus did misse all help. 3. Before the godly complaine of wrongs done to them by their superiours, they should be first sure that they have done no wrong, or any thing which Rulers may justly punish, and that their Rulers are not onelyonly injurious to them in a particular, but evill doers also, and open enemies to equity; Who will rise up for me against the evill doers? or who will stand up for me against the workers of iniquity? 4. Rulers should be warie that they force not the righteous to complain to God and man of them; for if they do, the oppressed may readily fell upon the Psalmists outery, and that is not safe for the Magistrate, that any should have cause to cry, Who will rise up for me against the evill doers?
Ver. 17. Unlesse the LORD had been my help: my soule had almost dwelt in silence.
He sheweth what successe his seeking of help from men had, and that was none at all; for if God had not helped him, he should have perished before help had been given to him from men. Whence learn, 1. Whosoever do engage in any cause, were it never so just, with confidence in man, or with hopes to carry it on and go through with it by mans assistance, need not wonder if they be disappointed; Unlesse the Lord had been my help, my soule had almost dwelt in silence. 2. Whatsoever lawful means the righteous man doth use for his own reliefe, they may fail, if he lean to them, and not to God onelyonly: but if he relie upon the Lord, he shall be relieved: Unlesse the Lord had been my help, my soule had almost dwelt in silence.
Ver. 18. When I said, My foot slippeth: thy mercy, O LORD, held me up.
He sheweth how he received help of God, to wit, by acknowledging unto God the danger he was in, and his own weaknesse to relieve himselfe, whereby he found support from the Lords mercy. Whence learne, 1. Such as are put upon the trial of their faith and obedience to God by persecution, are in danger either to fall into sin or present trouble, yea possibly also to lose their life, like unto men driven unto the edge of a steepdown place, as the similitude of my foot slippeth, doth import. 2. In time of trial and tentation, as ordinarily God maketh mens own wisdome, courage, and strength faile them, that they may distrust themselves and come to him: so should they acknowledge their own weaknesse, and lay it out with the danger they are in before God: I said, My foot slippeth. 3. The sense of our own weaknesse presented to God in prayer, is a forerunner of Gods reliefe coming to us: When I said, My foot slippeth, thy mercy held me up. 4. As it is our duty to acknowledge Gods power and mercy in our supplications; so also it is our duty to glorify the mercy of God afte… the self experience of it; Thy mercy, O Lord, held me up.
Ver. 19. In the multitude of my thoughts: within me thy comforts delight my soule.
He setteth down here a further benefit of his faith in God; to wit, that by what he saw in God, he found comfort and joy in all his perplexities. Whence learne, 1. In the time of danger, or of narrow trial, many questions and doubts, and discourses of minde use to arise, which did not appear in time of ease, and these multiplied thoughts do breed perplexity, anxiety and grief, which call for comfort, as the experience of the Psalmist doth teach; In the multiude of my thoughts within me, &c. 2. No ease for a perplexed soule till it go to God in Christ, the resting stone in Sion: and in him support is to be found under burdens, and comfort against whatsoever cause of grief; yes, and more also, joy and delight swallowing up all grievances, … the Psalmist by experience did finde usually. In the multitude of my thoughts wi…hin me thy comforts delight my soul; now Gods comforts are Gospel comforts.
Ver. 20. Shall the throne of iniquity have fellowship with thee: which frameth mischief by a law?
21. They gather themselves together against the soule of the righteous: and condemne the innocent blood.
He sheweth what use he made of the oppressors wickednesse for supporting of his own faith; to wit, that he was perswaded that God allowed not their mischievous courses, howsoever they pretended to do what they did by a Law; because not the good of the subject, but the overthrow of the godly was intended by them. Whence learne, 1. The seat of Justice within the visible Church, may possibly turn enemies to piety and righteousnesse, and to those that follow Gods Word; In which case, the grief, tentation, wrastling and trial of the godly, is not small, … the Psalmists experience doth teach us, who here cometh to God with a question; Shall the throne of iniquity have fellowship with thee? 2. As the Thrones of Justice are honourable, are countenanced and protected of God, when they decree and execute righteousnesse; so they lose their reputation, and are de…uded of Gods approbation, comfort, and defence, when they decree and execute iniquity; Shall the throne of iniquity have fellowship with thee? 3. Albeit wicked men ofttimes love to have the appearance and shadow of equiry, yet unrighteousnesse, impiety, oppression is not the more justifiable, that it be covered with the authority of a law, but rather God will abhorte that wickednesse which is enjoyned by a law, so much the more as it hath pretence of law: Shall the throne of iniquity have fellowship with thee, that forgeth mischief by a Law? 4. The iniquity of persecutors is the matter of confidence for the oppressed; for if our adversaries be against God, and against us also, then have we fellowship with God in a common cause; Shall the throne of iniquity have fellowship with thee? saith he. 5. When mischief is enacted by Law, then shortly may the godly be pannelled as criminally guilty, and they who allow the Law, shall be found ready to sit upon Assises to condemn the righteous, as the experience of the Psalmist doth shew: They gather themselves together against the soule of the righteous, and condemn the innocent blood.
Ver. 22. But the LORD is my defence: and God is the rock of my refuge.
23. And he shall bring upon them their own iniquity, and shall cut them off in their own wickednesse: yea, the LORD our God shall cut them off.
From this consideration he draweth two conclusions, one assuring him of his own protection, ver. 22. another assuring him of the destruction of the adversary, ver. 23. Whence learne, 1. As nothing save faith in God can uphold a man in time of persecution: so by persecution and trouble, God useth to cause his own to make use of faith, and to draw nearer hand unto him, as the Psalmist did finde by experience, saying, But God is my defence. 2. It is needful that he who would have Gods help and protection in a particular good cause, should see that the reconciliation of his person be solidly grounded on the Covenant of Gods grace: My God is the rock of my refuge. 3. The godly may from Gods Word give out damnatory decrees against their persecutors, which surely shall he executed; as here thrice destruction is pronounced by the Psalmist against the oppressors. 4. The destruction intended against the godly by their oppressors, is as ready …s any thing to be the trap to take themselves in; God shall bring upon them their own iniquity, and shall cut thent oft in their own wickednesse. 5 How little appearance soever there be of the vengeance of God upon wicked Rulers abusing their power against the godly for their righteousnesse and piety, yet the overthrow of them must not be doubted of, because of the Covenant past between God and his servants, who serve him in suffering for righteousnesse; for the repeating of the sentence of destruction the third time against such oppressors, doth teach so much: Yea, the Lord our God shall cut them off.