Annotations Upon the Books of Poetry, Psalms · Psalm 17 – Psalm 18
PSALM XVII.
Verſ. 1. HEar the right, O Lord, &c.] That is, Hear him that pleads for nothing, but that which is juſt and right or; out of reſpect to the righteouſneſſe of my cauſe, hear me, O Lord: give ear unto my prayer, that goeth not out of feigned lips; that is, lips that plead not innocency where there is no ſuch thing, or that ſpeak that which my heart thinks not. Now this mention of the righteouſneſſe of his cauſe makes it moſt probable, that this Pſalm was compoſed upon occaſion of Sauls perſecution, and the unjuſt clamours which his followers made againſt him.
Verſ. 2. Let my ſentence come forth from thy preſence.] As if he had ſaid, I appeal to thee from the unjuſt accuſations of men: deal with us according to that which thou, that art the ſearcher of the heart, findeſt; and then I know mine innocency ſhall be made known in the deſtruction of mine enemies.
Verſ. 3. Thou haſt proved mine heart, thou haſt viſited me in the night; thou haſt tryed me, and shalt find nothing, &c.] That is, nothing wherein I have injured theſe that are mine enemies. Concerning Gods proving and trying mens hearts, ſee the Notes Pſal. 7.9, and 11.14. Amongſt other expreſſions, whereby he ſets forth how exactly God knoweth all that is in man, this is one, thou haſt viſited me in the night: and that becauſe 1. when men are then free from imployment, God doth uſually by his ſpirit inſtruct and perſwade them to doe well; 2. then they are wont to ſin the more boldly, by reaſon of the nights ſecrecy; and 3. then many and various thoughts are wont to come into their minds. I am purpoſed that my mouth shall not tranſgreſſe; that is, that I will not wrong mine enemies, no not in a word, or that I will not murmure againſt thee, however mine enemies proſper; &c. or, that my tongue ſhall not utter anything my heart thinks not.
Verſ. 4. Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer.] Some would have the meaning of the firſt clauſe, Concerning the works of men, to be in effect as if he had ſaid, As far as man may, as far as it was poſſible for poor man to doe, I have kept me from the paths of the deſtroyer. Others think, that having ſaid in the foregoing verſe, how he had reſtrained himſelf from ſpeaking evil, I am purpoſed that my mouth shall not tranſgreſse, here he adds alſo what his deeds had been; Concerning the works of men, by the word of thy lips I have kept me, &c. But, I rather conceive the ſenſe of thoſe firſt words to be this: Concerning the works of men, that is, As concerning thoſe evil works whereto men are naturally carried (according to that of the Apoſtle 1 Cor. 3.3. Are ye not carnall, and walk as men?) by the word of thy lips, that is, by the help of thy written law, which I eſteem no otherwiſe then if it had been delivered by an audible voice from heaven, I have kept me from the paths of the deſtroyer: whereby is alſo meant, that he had kept himſelf from thoſe waies of outrage, violence and deſtruction, wherein others walked; ſo intimating, that he had not ſuffered himſelf to be carried away by the ill example of others; or that whereas they accuſed him that he waſted and deſtroyed the kingdome, and ſought the ruine of Saul and his family, yet it was nothing ſo, he had kept himſelf, and his ſouldiers too, from offering any violence to Saul, or to the kingdome in generall, according to that teſtimony which Nabals ſervants gave of Davids men, 1 Sam. 25.15. the men were very good unto us, and we were not hurt, neither miſſed we any thing; or (which I think is chiefly intended) that however his enemies had provoked him, by ſeeking his ruine, and doing him all the miſchief they were able, yet he had not repai'd evil with evil. Yet ſome do otherwiſe underſtand theſe words: by the word of thy mouth I have kept me from the path of the deſtroyer; that is, by the direction of thy word I have kept me from falling into the hands of thoſe that would have deſtroyed me.
Verſ. 5. Hold up my goings in thy paths, that my footſteps ſlip not.] That is, Cauſe me to perſevere in thoſe waies of godlineſſe wherein I have hitherto walked, that I may not ſeek to revenge my ſelf upon Saul and his followers, nor may by any other temptations be made to goe aſtray from the waies of thy commandements: and thus he implyes, that what he ſaid before of his avoiding the evil that others ran into, was not ſpoken by way of boaſting of himſelf, and that he aſcribed what he had done hitherto wholly to the grace of God. Yet ſome take this to be rather a Petition for preſervation from his enemies, Hold up my goings in thy paths, that my footſteps ſlip not; that is, Uphold and preſerve me, that I fall not into any evil which mine enemies have plotted againſt me.
Verſ. 7. Shew thy marvellous loving kindneſſe, O thou that ſavest by thy right hand, &c.] Or, O thou that ſaveſt them which truſt in thee from thoſe that riſe up againſt thy right hand, to wit, in that they riſe up againſt thy people, and oppoſe thy will, as they doe that ſeek to keep me from the throne of Iſrael, wherein thou haſt undertaken to ſettle me. Now the kindneſſe which David here deſires the Lord to ſhew him, he calls marvellous loving kindneſſe, becauſe his dangers were ſo deſperate, that it would be a work of wonder if he were delivered, and becauſe it was indeed marvellous kindneſſe, that the great God of heaven ſhould mind the prayers of ſinfull duſt and aſhes, and ſhould put ſuch a difference betwixt his elect: and others, they being in themſelves as unworthy of any kindneſſe as others are.
Verſ. 8. Keep me as the apple of the eye; hide me under the shadow of thy wings.] See the Note Ruth 2.12. Both theſe ſimilitudes do imply, as Gods tender care and watchfulneſſe over him, ſo likewiſe his own tenderneſſe, and how eaſily they might ruine him, if God ſhould not carefully preſerve him.
Verſ. 10. They are incloſed in their own fat, &c.] See the Note Job 15.27. with their mouth they ſpeak proudly; they are not afraid openly to publiſh their pride. See the Note Pſal. 12.3.
Verſ. 11. They have now compaſſed us in our ſteps, &c.] This word (now) hath reference to that particular diſtreſſe of Davids, which occaſioned the penning of this Pſalm: haply that, when Sauls forces had in a manner compaſſed him on every ſide, 1 Sam. 23.26. However, the meaning of the words is this; They watch me and my followers whereever we goe, ſo that we cannot ſtir a foot, but they are preſently upon us, and are ready to beſet us: they have ſet their eyes bowing down to the earth; that is, they do moſt intentively watch me, and inceſſantly ſeek my ruine; they mind in a manner nothing elſe. This phraſe, of ſetting their eyes bowing down to the earth, may be meant either of their watching his ſteps, or of their eagerneſſe in laying ſnares for him. Both expreſſions are metaphoricall, taken from huntſmen, who are wont to trace the beaſts they would take by the prints of their feet, and when they find where they are lodged, do then hemme them in with nets or otherwiſe: and that laſt, of ſetting their eyes bowing to the earth, may be taken from thoſe that with fixed eyes do levell at ſuch beaſts with their guns or darts, when eſpying where they lye they ſeek to kill them. Yet ſome think that this expreſſion is uſed, to imply how cunningly and cloſely they ſought his ruine; as hunters that ſtand ſilent watching for their ſport, or as lions that lye couching and bowing to the earth, as it were to hide themſelves, when they watch for a prey: which indeed the words in the following verſe ſeem to favour.
Verſ. 12. Like as a lion that is greedy of his prey, and as it were a young lion lurking, &c.] See the Notes Pſal. 7.2, and 10.8, 9, 10.
Verſ. 13. Ariſe, O Lord, diſappoint him, &c.] This ſeems to be deſired, as in reference to that he had ſaid before verſ. 11. concerning his enemies compaſſing him about: as if he had ſaid, Though mine enemy thinks now to make ſure of me; yet, Lord, prevent him: deliver my ſoul from the wicked, which is thy ſword; that is, do not thou puniſh me by the miniſtry of thine enemies; they can doe nothing without thou art pleaſed to make uſe of them, and therefore deliver my ſoul, that is, me or my life, from them: for the wicked is here called Gods ſword, as the Aſſyrian is called his rod, Iſa. 10.5. O Aſsyrian, the rod of mine anger. Yet ſome read this clauſe thus, deliver my ſoul from the wicked by thy ſword, that is, by thy power, or by thy judgements: as if he ſhould have ſaid, In this extremity of danger there is none elſe that can deliver; or thus, Let thy ſword free me from his fury againſt me; for mine hand ſhall not be upon him: according to that which David ſaid of Saul, 1 Sam. 26.10, 11.
Verſ. 14. From men of the world which have their portion in this life, &c.] That is, from thoſe worldlings, that were never called out of the world into the number of thy children, and that only mind the things of this world, placing all their felicity therein: which have their portion in this life; that is, that chuſe the things of this life for their portion, and accordingly have indeed therein all the bliſſe they are like to have: and whoſe belly thou filleſt with thy hid treaſure; that is, to whom thou giveſt, according to their deſire, plenty and abundance, and that of the choiceſt delicacies, and deſireable things that are in the world. For theſe I conceive are here called the hid treaſure, wherewith God doth in a manner glut them; and that becauſe they are not afforded in common to all men, (few can find the way to ſuch wealth, and ſuch rare and extraordinary dainties) but are locked up cloſely in Gods treaſures, and reſerved for theſe men. I know ſome hold, that by Gods hid treaſure here is meant gold and ſilver and precious gemms, which are hid in the earth; others ſay that hereby is meant meat and drink, wherewith God fills the bellies of worldlings, and that they are called a hid treaſure, becauſe they are, as it were, hid in the earth and in the air, in regard they ſpring out of the earth, being moiſtened with the rain that diſtils from the earth, and yet we cannot comprehend how they are produced. And then again others underſtand it of earthly bleſſings in generall, affirming that they are called Gods hid treaſure, either becauſe the judgement of God, in allotting ſuch plenty of theſe things to wicked men rather then others, is ſecret and hidden; or becauſe God diſpenſeth them where he pleaſeth, nor can any man find out the way to attain them, unleſſe God gives them out of his treaſures; or, becauſe wicked men take no notice that they come from God. But the firſt Expoſition ſeems far the beſt.
They are full of children, and leave the reſt of their ſubſtance to their babes.] It may alſo be read, Their children are full, and leave &c. However the meaning is the ſame, to wit, that though they live in great plenty, yet they have ſtore enough to leave alſo to their children and childrens children: and ſo all is according to their hearts deſire. All which David mentions, as bewailing that it ſhould be thus, and deſiring that God would pull down the pride of theſe wicked men.
Verſ. 15. As for me, I will behold thy face in righteouſneſſe; I shall be ſatisfied, when I awake with thy likeneſſe.] Some hold that in both clauſes of this verſe David ſpeaks of what he expected in this life; as if he had ſaid, Let worldlings rejoyce in their portion; there is ſomewhat that I expect better then that, to wit, that though at preſent thou ſeemeſt to hide thy face from me, yet, in regard of the righteouſneſſe of my cauſe, and my endeavouring to walk in all righteouſneſſe before thee, I ſhall behold thee again looking favourably upon me: and then, when I awake, that is, when I ſhall be raiſed out of this afflicted condition, (for he compares his eſtate in his afflictions to that of a man that is aſleep, becauſe of the lumpiſhneſſe and faintneſſe and wearineſſe and terrours, which will creep upon men when they are in ſuch a condition) whereas worldlings have never enough of the world, the beholding of the light of thy countenance ſhining favourably upon me will abundantly ſatisfie me. Again, others underſtand both clauſes of the beatificall viſion, when, as Saint John ſaith 1 Joh. 3.2, we shall be like him, for we shall ſee him as he is. And indeed, conſidering that David oppoſeth this to that which was ſaid before of worldlings having their portion in this life, I conceive that neceſſarily, either both clauſes muſt be underſtood of the bliſſe he expected in heaven, or at leaſt (which I like the beſt) the firſt clauſe may be referred to this life; I will behold thy face in righteouſneſſe, that is, being aſſured of the righteouſneſſe of my cauſe, and endeavouring in all things to doe that only which is juſt and righteous, I will behold thy face, not doubting of thy favour: and then the ſecond clauſe muſt be underſtood of his bliſſe in heaven; I shall be ſatisfied, when I awake, that is, when I ariſe from the dead, with thine image, that is, with beholding thee, as thou ſhalt manifeſt thy ſelf to thy Saints in glory; or by beholding thee in the Lord Chriſt (who is indeed ſaid to be in the form of God, Phil. 2.6. the brightneſse of his glory, and the expreſſe image of his perſon, Heb. 1.3.) when he ſhall appear in glory; or with being made like unto thee, or thy Chriſt in glory, according to that 1 Joh. 3.2. and that of the Apoſtle Paul 1 Cor. 15.49. As we have born the image of the earthy, ſo muſt we alſo bear the image of the heavenly.
PSALM XVIII.
The Title. TO the chief Muſician, &c.] See the Notes upon this Pſalm in the 22 Chapter of the 2 of Samuel.