Annotations Upon the Books of Poetry, Psalms · Psalm 11 – Psalm 13
PSALM XI.
Verſ. 1. IN the Lord put I my trust, how ſay you to my ſoul, Flee as a bird to your mountain?] It is moſt probable that this Pſalm was compoſed by David either when he was in great ſtreights, or in remembrance of the great ſtreights he had been in, by reaſon of Sauls perſecution. So that theſe words may be taken as ſpoken to his friends, whoſe hearts fainting becauſe of the long continuance of their troubles, they might adviſe him to lay aſide all hope and expectation of the kingdome, and to provide for the ſaving of his life, and the lives of his followers, by fleeing ſpeedily out of the land to ſome place of ſafe refuge. In the Lord, ſaith David, put I my truſt, who hath promiſed me the crown and kingdome of Iſrael; how ſay ye to my ſoul, Flee as a bird to your mountain? that is, how is it then that ye will perſwade me, that like a timorous coward I ſhould flee away out of the kingdome to ſome place of ſafety, as the poor fearfull bird is wont to fly up to the mountains to eſcape away from the fowler? Or ſecondly, they may be taken as ſpoken to the people of the land, either becauſe they alſo might adviſe him for the kingdoms peace to fly out of the land, and ſo to get him out of Sauls reach; or becauſe they would afford him no place of refuge, but were ſtill ready to betray him into the hands of Saul, by means whereof he was forced to fly as a bird from one place to another, and muſt needs be dangerouſly tempted to flee from the people of God to ſecure himſelf. Or, thirdly, which ſeems to me moſt probable, they may be taken as ſpoken to his enemies: and that either with reſpect to their deriding him, becauſe he hid himſelf in the caves and rocks of the mountains, and fled ſtill from one hold to another, not daring to appear againſt Saul in the open field; and indeed it is noted that twelve ſeverall times he fled from one place to another to ſecure himſelf: or becauſe their continuall perſecuting of him, not ſuffering him to be quiet in any place, but purſuing him up and down, as when one doth hunt a partridge in the mountains, as David ſaid to Saul 1 Sam. 26.20, was all one in effect, as if they had ſaid, that he ſhould fly out of the land to ſave his life, according to that which he ſaid of his enemies in the ſame place, verſ. 19. They have driven me out this day from abiding in the inheritance of the Lord, ſaying, Goe, ſerve other gods; concerning which ſee the Note there. But however this expreſſion, How ſay ye to my ſoul, &c. may imply, what a ſore temptation he found this in his mind, or what a wounding it was to his ſoul, that he ſhould be thus inſulted over or driven to theſe extremities by his enemies, or thus ſollicited by his friends or others to abandon his countrey, and the hope that he had in the promiſe of God: yet the meaning may be only, How ſay ye to me, flee as a bird, &c. of which ſee the Note Pſal. 3.2.
Verſ. 2. For loe, the wicked bend their bow,— that they may privily shoot at the upright in heart.] That is, at me and my followers, that never meant Saul any hurt, but rather have deſerved well both of him and the kingdome. Now this is added as a reaſon, according to that which is ſaid of the foregoing verſe, either firſt, why his friends or the people adviſed him to flee away for his life, to wit, becauſe Saul and his followers would no where ſuffer him to live in ſafety; and ſo theſe words muſt be taken as the words of thoſe that did thus adviſe him: or ſecondly, why he charged the people with ſaying that he ſhould flee as a bird to the mountains, namely, becauſe they would not afford him any ſuccour or ſhelter, though they ſaw his enemies ſo eager and violent cauſleſly to take away his life: or thirdly, why it was no wonder though his enemies did ſo inſult over him, becauſe they were continually uſing all poſſible means, either by force or fraud, to take away his life: or rather fourthly, why David had charged his enemies with ſaying, Flee as a bird to your mountain, namely, becauſe they were continually ſeeking to take away his life; when they ſtood alwaies as it were with their bows bent, ready to ſhoot at him and kill him, this was a fair warning, that as a bird he ſhould flee to the mountains.
Verſ. 3. If the foundations be deſtroyed, what can the righteous doe?] Many ſeverall waies theſe words are expounded by thoſe that have commented thereon: but there are three that have moſt probability in them. Firſt, by the foundations that were deſtroyed may be meant, the means that had been uſed by him and others, and as it were laid as the foundations, either of ſettling the peace of the kingdome, or of bringing the affairs of Religion and ſtate of the kingdome to a better condition; and ſo the meaning muſt be, that if theſe were croſſed and ruined, neither he nor any other the faithfull ſervants of God could help that: ſecondly, by the foundations deſtroyed may be meant, either the breaking of covenants, wherein there ought to be ſtability, and which are as it were the foundations of all civil peace between men and men; or elſe generally the perverting and overturning of all truth and piety and juſtice, becauſe theſe are indeed the foundations and ſupporters of all kingdomes and common-wealths; whence are thoſe expreſſions Pſal. 75.2, 3. I will judge uprightly: the earth and all the inhabitants thereof are diſſolved; I bear up the pillars of it; and that Pſal. 82.5. where ſpeaking of the corruptions of judges, the Lord complains, that all the foundations of the earth are out of courſe; and again Prov. 29.14. The king that faithfully judgeth the poor, his throne shall be eſtablished in righteouſneſſe: and then the meaning of theſe words is this, that if there were no juſtice nor truth nor piety in the land, nothing but violence and oppreſſion, and ſo hereby the kingdome was ruined, the righteous were blameleſſe herein. And thirdly, it may be ſpoken as in reference to his own ruine, If the foundations be deſtroyed, that is, If they leave me without any refuge, if all my forts and places of ſhelter be overthrown or taken from me, if there be no place left me where I may ſafely ſet my foot, or if I be utterly ruined, as a houſe whoſe foundations are overthrown, what can the righteous doe? that is, I cannot help it, I have no way deſerved it: and ſo this may be ſpoken by David by way of comforting himſelf in his own innocency, or by way of moving the Lord thereby to take his part againſt his enemies.
Verſ. 4. The Lord is in his holy Temple, &c.] That is, in heaven, which is often called Gods Temple; the reaſons whereof ſee in the Note upon 2 Sam. 22.7. Some indeed underſtand it of the Tabernacle, where God dwelt amongſt his people. And indeed the Tabernacle is alſo often called the Temple: ſee 1 Sam. 1.9. but here the following clauſe explains this, the Lords throne is in heaven. However this doubtleſſe David oppoſeth againſt all the enmity, threatnings and diſcouragements of men, The Lord is in his holy Temple; as if he ſhould have ſaid, Though there be no comfort nor hope to be found on earth, yet there is alwaies comfort and hope to be had from heaven; there the glorious and almighty God of heaven and earth dwelleth, who is the righteous judge of all men, who will alwaies be a refuge to the oppreſſed. And to the ſame purpoſe tend the following words, His eyes behold, his eyelids try the children of men: where the ſame thing is meant by his eyes beholding, and his eyelids trying the children of men, namely, that he knoweth all men exactly: ſee Pſal. 7.9. Yet ſome would have it, that there is an alluſion in thoſe words, his eyelids try the children of men, to thoſe that do look with their eyes half ſhut, when they are intent to fix their eyes to diſcern any thing: and others hold the meaning thereof to be, that God, by winking as it were, and ſeeming not to take notice of the waies of men, doth thereby try them. But theſe Expoſitions are ſomewhat forced.
Verſ. 5. The lord tryeth the righteous; &c.] That is, He exactly knows who they are that are truly righteous: or, rather, the Lord tryeth the righteous by afflictions; for becauſe afflictions do purge away the corruptions of the righteous and diſcover their graces, therefore they are ſaid to be tryed thereby, as Pſal. 66.10, 11. For thou, O God, haſt proved us, thou haſt tryed us, as ſilver is tryed; thou broughteſt us into the net, thou laydeſt affliction upon our loyns: ſee alſo Job 7.18. And indeed that this is meant here of trying them by affliction, is the more probable by that which is oppoſed hereto in the following clauſe, but the wicked and him that loveth violence his ſoul hateth, that is, he hateth him from his very ſoul.
Verſ. 6. VponUpon the wicked he shall rain ſnares, fire and brimſtone, and an horrible tempeſt, &c.] That is, He ſhall pour down upon them many ſudden, terrible, unreſiſtable and inextricable judgements. For by tearming them ſnares is meant, that they ſhould be ſurprized thereby when they thought themſelves ſecure, and ſhould not be able to free themſelves from them: and by thoſe tearms, fire and brimſtone and an horrible tempeſt, either he alludes to ſtorms of wind and thunder and lightening, which alſo do often ſend forth a ſulphureous ſavour; or elſe particularly to the puniſhment of Sodome and Gomorrha; it being uſuall in the Scripture to ſet forth extraordinary vengeance by the example of that which befell them, as we ſee Zeph. 2.9. Surely Moab shall be as Sodome, and the children of Ammon as Gomorrha, and ſo in many other places: and why it is ſaid that he ſhould rain theſe things upon them, ſee in the Note Job 20.2.3. And then for the next clauſe, this shall be the portion of their cup, the meaning of it is, This ſhall be that vengeance which God will meaſure out unto them. It is a metaphoricall expreſſion taken from that ancient cuſtome, either of houſholders that uſed to ſet out to each of their family or of the governour of feaſts that uſed to allot to every one that ſat at the table, their ſeverall portion of meat and drink.
Verſ. 7. His countenance doth behold the upright.] To wit, as a loving father that delights to behold his child, and is watchfull over him for his good and preſervation.
PSALM XII.
The Title. TO the chief Muſician upon Sheminith.] See the Note upon 1 Chron. 15.21.
Verſ. 1. Help, Lord, &c.] This may be deſired for himſelf, or for the godly in generall, that lived in thoſe times of Sauls perſecution, (for it is moſt probable that this Pſalm was then compoſed;) only his or their diſtreſſe is the more paſſionately expreſſed, in that, as one ready to periſh, he cryeth out for help, without naming the parties for whom he deſires it: and as a reaſon of this his deſire he alledgeth the generall corruption of the times, that there was ſcarce a godly or faithfull man to be found; becauſe this ſets forth their danger to be great, in regard there were ſo few from whom any help could be expected, and there were ſo many in every place that would be ready to wrong and betray them; and it might well be feared, leſt in ſuch an univerſall depravation of manners, even they alſo might be corrupted.
Verſ. 2. With flattering lips & with a double heart do they ſpeak.] That is, a heart that ſuggeſts one thing to be ſpoken with the tongue, & in the mean ſeaſon intends the contrary. For the firſt clauſe, They ſpeak vanity every one with his neighbour, ſee the Note Job 31.5.
Verſ. 3. The Lord shall cut off all flattering lips, and the tongue that ſpeaketh proud things.] By the tongue that ſpeaketh proud things may be meant, ſuch as without fear of God or man cared not whom they ſlandered, or what falſhoods they reported of them; or ſuch as when they had intangled men with their flatteries, did then imperiouſly threaten them or inſult over them; or ſuch as boaſted of themſelves, or of their deceits and ſubtle practiſes, whereby they doubted not to ruine David, and others that feared God, as ſeems to be expreſſed in the following verſe, Who have ſaid, With our tongue we will prevail, &c. and in all probability this was meant of Sauls courtiers and others, that ſided with him to ſeek Davids ruine. See 1 Sam. 20.31. and 23.23.
Verſ. 5. I will ſet him in ſafety from him that puffeth at him.] See the Note Pſal. 10.5.
Verſ. 6. The words of the Lord are pure words, &c.] That is, wholly free from all vanity and falſhood, and ſo not like the words of ſinfull men, full of lying and flattery and deceit; yea the words of the Lord are ſo pure in themſelves, that they are the means of purifying the children of men. And this is added here, to ſhew how ſafely the poor might rely on that promiſe of God mentioned in the foregoing verſe. As for the following words, how the words of the Lord are tryed words, as ſilver tryed in a furnace of earth, purifyed ſeven times, ſee in the Note 2 Sam. 22.31; and why it is ſaid ſeven times, ſee Gen. 33.3.
Verſ. 7. Thou shalt preſerve them from this generation for ever.] That is, Thou wilt alwaies preſerve them from the men of this generation, though they all in multitudes combine againſt them. Yet ſome would have the meaning to be, that God would for ever preſerve his ſervants from all ſuch wicked wretches, as were thoſe of that generation.
Verſ. 8. The wicked walk on every ſide, when the vileſt men are exalted.] This expreſſion of walking on every ſide implyes, firſt, that they then ſwarmed in every place whereever a man could come: ſecondly, that they did not hide themſelves, but boldly and arrogantly ſtrutted about, vaunting themſelves in their wickedneſſe: and thirdly, that they went about ſeeking to lay wait, to enſnare and to miſchief the righteous.
PSALM XIII.
Verſ. 1. HOw long wilt thou forget me, O Lord, for ever?] That is, How long wilt thou continually ſeem not to mind me? or, how long wilt thou proceed to diſregard me, as if thou meanteſt never more to mind me?
Verſ. 2. How long shall I take counſell in my ſoul, having ſorrow in my heart dayly?] This David complains of, becauſe men in trouble will be eagerly buſie to deviſe in their minds how to free themſelves, and through ſollicitous fears and cares their minds will run from one thing to another, not knowing what to pitch upon, even as ſick men are wont to toſſe up and down in their beds, not knowing how to lye at eaſe; but, alas, get nothing hereby, but the wearying and vexing of their minds with anxious and diſtracting thoughts, all proving vain, and their ſorrow rather encreaſing dayly upon them then otherwiſe, till God is pleaſed to ſend them relief. I know there are ſome underſtand this word dayly as implying the greatneſſe of Davids ſorrow, in that it lay heavy upon his heart even in the day time, when buſineſſes are wont to free men from ſuch carking cares: but our Tranſlation will hardly bear ſuch an Expoſition.
Verſ. 3. Lighten mine eyes, leſt I ſleep the ſleep of death.] Some underſtand this thus, Keep me waking and watchfull, leſt if I grow ſecure and fall aſleep, my ſleep prove like that of thoſe that die in their ſleep. But by deſiring that God would lighten his eyes, he rather deſires either firſt, that God would inform him by the counſell of his ſpirit what courſe he ſhould take, leſt otherwiſe he ſhould periſh, being left to himſelf; and ſo theſe words may have reference to that he had ſaid in the foregoing verſe, How long shall I take counſell in my ſoul, &c. or ſecondly, that God would chear up his fainting ſpirit, and comfort his ſoul, by delivering him out of his troubles, and cauſing the light of his countenance again to ſhine upon him, leſt he ſhould die in his ſorrow and miſery: for indeed as ſorrow and fainting do uſually darken the eyes, whence is that Lam. 5.17. For this our heart is faint, for theſe things our eyes are dim; ſo when the ſpirits are cheared and the heart comforted, it may well be tearmed an enlightening of the eyes. See 1 Sam. 14.27. and the Note 2 Sam. 22.29: or thirdly, (which I like the beſt, though all three may be comprehended) that God would protect his life, and that by preſerving him out of the hands of his enemies, Saul and others. For the Lords giving and preſerving of life is often expreſſed in the Scripture by the enlightening of the eyes, as Prov. 29.13. The poor and the deceitfull meet together; the lord lighteneth both their eyes; and Joh. 1.4. In him was life, and the life was the light of men.
Verſ. 4. Leſt mine enemies ſay, I have prevailed againſt him, &c.] To wit, notwithſtanding my confidence in thee; which muſt needs, Lord, tend to thy diſhonour: and thoſe that trouble me rejoyce when I am moved, that is, when I am overthrown, and moved from that condition wherein at preſent I am, or truſted to have been.
Verſ. 5. But I have truſted in thy mercy, &c.] As if he had ſaid, Let them doe what they will, be things never ſo bad with me, I will never be moved from this hold.
Verſ. 6. I will ſing unto the Lord, becauſe he hath dealt bountifully with me.] That is, when God ſhall have dealt bountifully with me, I will for that ſing praiſe unto his name.