Annotations Upon the Books of Poetry, Psalms · Psalm 4
PSALM IV.
The Title. TO the chief Muſician on Neginoth.] That is, on ſtringed inſtruments: for ſo the word Neginoth is tranſlated, Habak. 3.19, It ſeems the Pſalms which David compoſed he diſtributed amongſt the ſeverall companies of the Levites, that were the holy ſingers in the Tabernacle and Temple, ſome to one company, ſome to another; and accordingly this was delivered to the Maſter of that Quire that played on ſtringed inſtruments.
Verſ. 1. Hear me when I call, O God of my righteouſneſse, &c.] That is, Thou that art the witneſſe, judge, maintainer and revenger of mine innocency, and the righteouſneſſe of my cauſe. And doubtleſſe this is meant of the cauſe of his Regall dignity, whereto God had anointed him. So that though the time and occaſion of compoſing this Pſalm be not expreſſed, yet we may well think it was compoſed when ſome oppoſition was made againſt him concerning the kingdome, to wit, either by Abſalom, or rather (becauſe the words verſ. 2. How long will ye turn my glory into shame? ſeem to imply a longer oppoſition) by Saul, or his family and their abettors after Sauls death.
Thou haſt enlarged me when I was in diſtreſſe, &c.] The meaning is, that God had often enlarged his heart with joy and comfort, when he was as a man impriſoned through grief and ſorrow; or rather, that God had often freed him out of great ſtreights and troubles. As for the following words, have mercy upon me, and hear my prayer, ſee the Notes upon 1 Kings 8.30.
Verſ. 2. O ye ſons of men, how long will ye turn my glory into shame? &c.] This is added, as the fruit of his foregoing prayer, to wit, that he doubted not of Gods protection; to which end he turns his ſpeech here to his enemies, O ye ſons of men, how long will ye turn my glory into shame? By the common conſent of almoſt all Expoſitours, the Hebrew words, here tranſlated ſons of men, do ſignifie men of eminency and renown above others, at leaſt ſuch as thought ſo of themſelves, (and therefore are theſe words tranſlated men of high degree, Pſal. 62.10. and ſo alſo Pſal. 49.2.) and by his glory here is meant either his innocency, which his enemies ſought to traduce, or rather the honour that God had put upon him in making him his anointed king, which he ſaith they ſought to turn into ſhame; firſt, becauſe they charged him, that he ambitiouſly and treaſonably ſought to wreſt the Crown from his lawfull Sovereign, and from his ſeed, and ſo by their ſlanders ſought to make the people to look upon him as a rebell, rather then the Lords anointed; and ſecondly, becauſe they deſpiſed and derided him, and in his low eſtate inſulted over him, Ye ſhall ſee what his Anointing will come to: Is it likely that Gods Anointed ſhould hide himſelf in rocks and dens, or fly to the Philiſtines for ſhelter? &c. as Shimei triumphed over him, when he fled from Abſalom, 2 Sam. 16.8. and thirdly, becauſe they ſought with ſhame to caſt him down from that dignity, whereto God had advanced him, and ſo utterly to ruine him. Why this is expreſſed by way of Interrogation, we may ſee in the reaſons given for the like expreſſion Pſal. 2.1. It is as if he had ſaid, O ye that exalt your ſelves ſo much in your greatneſſe, how is it that after ſo many manifeſtations of Gods favour to me, and of his chuſing of me to be your king, you are ſtill ſo bold or fooliſh, as to ſeek to turn my glory into ſhame? And accordingly alſo we muſt underſtand the following clauſe, how long will ye love vanitie, and ſeek after leaſing? to wit, that therein he chargeth them firſt, with taking great delight and pleaſing themſelves in thoſe plots againſt him, which would prove vain devices and lying imaginations, and ſuch as they would never be able to bring to effect; ſee the Note Job 15.35. ſecondly, that though they pleaſed themſelves with many colourable pretences for their oppoſing of him, yet they would all prove vanity and lies; ſee the Note Job 15.31. and thirdly, that it was merely for preferment and reward, for honours and riches, that they oppoſed him the Lords anointed; wherein they expoſed themſelves to Gods diſpleaſure, for worthleſſe tranſitory things that were mere vanity, and wherein they ſhould never find that happineſſe they expected.
Verſ. 3. But know that the Lord hath ſet apart him that is godly for himſelf.] Doubtleſſe this David ſpeaks concerning himſelf; as if he ſhould have ſaid, Whereas the Lord rejected Saul for his impiety, he hath choſen me, whom he hath endued with true piety, that I might advance godlineſſe and religion in the land: and indeed this expreſſion, of Gods ſetting him apart for himſelf, ſeems to have relation to that of Samuel to Saul, 1 Sam. 13.14. The Lord hath ſought him a man after his own heart, and that which God ſaid to Samuel 1 Sam. 16.1. I will ſend thee to Ieſſe the Bethlehemite; for I have provided me a king among his ſons. Yet withall we ſee it is expreſſed indefinitely, that the Lord hath ſet apart him that is godly for himſelf, that is, that the Lord will own every truly pious man, as one of thoſe whom he hath choſen and ſet apart from the world, that they might be his peculiar people; and that purpoſely to imply, that if the Lord did thus own all his holy Saints and ſervants, much more would he own him who endeavoured after true piety and godlineſſe in his whole converſation, and whom he had ſet apart to that peculiar ſervice of ruling over his people. So that the drift of the words is clearly, to put his enemies in mind, that he did not ambitiouſly ſeek to advance himſelf, but that the Lord had choſen him to be king; ſo that they oppoſed the Lord in oppoſing him; and however low he might be brought for a time, yet the Lord would raiſe him up again, and would not fail to protect his own ſervant.
Verſ. 4. Stand in awe, and ſin not, &c.] This clauſe in the Septuagint is, Be angry and ſin not: and becauſe the Apoſtle hath the very ſame words Eph. 4.26. it is thought that he alledgeth them as from this Pſalm. Nor yet need we be troubled that the Apoſtle ſhould not cite them according to the Hebrew Originall, which is well tranſlated in our Bibles, Stand in awe, and ſin not; for firſt, becauſe the Septuagint tranſlation was beſt known to Gods people in thoſe times, he might cite it, as a paſſage taken out of that tranſlation, holding forth a neceſſary duty, though not rendring the genuine ſenſe of the words in the Pſalm, and ſo not as a teſtimony of the Prophet David: ſecondly, the word in the Originall, here tranſlated Stand in awe, doth generally ſignifie any moving of the heart; and though it were therefore here principally intended concerning their being moved inwardly with the fear of God, yet it might well be applyed by the Apoſtle to mens being moved with anger: and thirdly, when men ſtand in awe of God, this muſt needs be accompanied with a holy anger againſt themſelves for the offences they have committed againſt God; and in that regard, that which the Prophet David ſaith here, might be, without wreſting the place, cited to the purpoſe for which the Apoſtle there alledgeth it. As for the drift of David in theſe words, ſome conceive that here he turns his ſpeech to thoſe that ſided with him, Stand in awe and ſin not; as if he had ſaid, Though you be grieved and troubled to ſee me, the Lords anointed, to be ſo perſecuted and troubled as I am, and that I ſhould be in ſo low a condition, whilſt mine enemies proſper and triumph over me; yet as ſtanding in awe of the Majeſtie of God, take heed that you ſinne not either by page missing that ſignifyeth to p…ſſeſſe, (and ſo both the Septuagint and the Vulgar Latine render it;) and accordingly they ſay that hereby is ſhown, that this Pſalm treats of the troubles of Gods people, who are the Lords inheritance, or that it concerns the enemies of Gods people, who ſought to drive them out of the land of Canaan, the inheritance of the Lord; concerning which ſee the Notes 1 Sam. 26.19. And divers other interpretations are given of it. But the moſt probable, I conceive, is that firſt named, that hereby is meant wind Inſtruments, the word Nehiloth being derived from an Hebrew word that ſignifieth to pierce through or to wound, becauſe they are hollow, or becauſe of the holes that are in pipes, which have the appearance of ſo many wounds.
Verſ. 3. My voice shalt thou hear in the morning, O Lord, &c.] That is, ſpeedily and out of hand: for ſo this expreſſion is elſewhere uſed, as Pſal. 143.8. Cauſe me to hear thy loving-kindneſſe in the morning. I doubt not but David ſpeaks here as in reference to his conſtant courſe of praying early in the morning, ſo giving to God the firſt-fruits of each day: but yet that which is here chiefly intended is, that God would hear him betimes and without delay; that as his earneſt deſires carried him carefully to pour out his requeſts before God betimes in the morning, ſo God would betimes alſo come in to his help: In the morning (ſaith he) will I direct my prayer unto thee, and will look up, to wit, as waiting for a gracious anſwer of my prayers, according to that Mich. 7.7. I will look unto the Lord, I will wait for the God of my ſalvation; and Pſal. 145.15. The eyes of all wait upon thee, or, look unto thee. Whence it was that Peter and John Act. 3.4, bad the criple, as in expectation of what they would doe for him, to look on them.
Verſ. 4. For thou art not a God that hath pleaſure in wickedneſse; neither shall evil dwell with thee.] That is, Thou wilt not own wicked men to be of the number of thy people here, nor wilt thou ſuffer them to live with thee in thy kingdome of glory hereafter. Yea this phraſe may farther comprehend, that God will not protect wicked men, that he will not endure them, nor have any thing to doe with them. However doubtleſſe David alledgeth this as a ſure argument, that God would hear his prayers, and deſtroy his enemies, namely becauſe God was alwaies an enemy to ſuch wicked wretches.
Verſ. 6. Thou shalt deſtroy them that ſpeak leaſing, &c.] He means this of his enemies, that did ſlander him, ſuch as he complained of to Saul 1 Sam. 24.9. Wherefore heareſt thou mens words, ſaying, Behold, David ſeeketh thy hurt? as likewiſe of thoſe that flattered him with their lips, being bitter and implacable enemies in their hearts; as when Saul profered him his daughter in marriage, &c. And ſo alſo that in the next clauſe, the Lord will abhor the bloudy and deceitfull man, may be ſpoken in reference to Sauls ſlaying the Prieſts, and all other bloudy and deceitfull practiſes of his enemies againſt him.
Verſ. 7. But as for me, I will come into thy houſe in the multitude of thy mercy, and in thy fear will I worship toward thy holy Temple.] By Gods houſe and Temple here is meant the Tabernacle, whereon the Ark of God dwelt between the Cherubims, (ſee the Notes on 1 Sam. 1.9.) in the Courts whereof the people uſed to worſhip towards Gods holy place; and by his coming into Gods houſe in the multitude of his mercy may be meant, either firſt, that he would goe thither truſting in Gods infinite mercies; or ſecondly, that his work there ſhould be, with a thankfull heart to extoll Gods many mercies; or thirdly, that through the riches of Gods mercy to him in defending him, and delivering him out of his troubles, he ſhould come to Gods houſe to worſhip him there. It ſeems therefore that Davids aim in theſe words was, to imply firſt, that though for the preſent he was driven from the houſe of God, yet he doubted not but God would bring him thither again; and ſecondly, that his purpoſe then was to praiſe him there for all his mercies, and to worſhip him there daily with all reverence and godly fear: for this the ſecond clauſe doth import, and in thy fear will I worship toward thy holy Temple; to wit, not only that he would behave himſelf in worſhipping him with all poſſible reverence, but alſo that he would doe it with a truly pious heart; his joy when God had delivered him ſhould not make him the leſſe, but the more carefull not to offend God. And thus alſo by oppoſing this promiſed piety to the wickedneſſe of his enemies, whereof he had ſpoken in the foregoing verſes, he doth hereby encourage himſelf, that God would ſurely hear his prayer.
Verſ. 8. Lead me, O Lord, in thy righteouſneſse, &c.] Some by thy righteouſneſſe here underſtand that way of righteouſneſſe which God hath preſcribed in his word, wherein David being conſcious to himſelf of his own weakneſſe, deſires to be guided by the ſpirit of God, that he might not turn aſide out of that way: and that, ſaith he, becauſe of mine enemies, that is, leſt they ſhould draw me into any way of wickedneſſe; or that they may not find any thing in me, for which to upbraid me, or to inſult and triumph over me, and for which they might ſeem juſtly to perſecute me. But then others underſtand hereby the righteouſneſſe of God, Lead me, O Lord, in thy righteouſneſſe, that is, for, or according to thy righteouſneſſe, thy faithfulneſſe and juſtice; as if he had ſaid, As thou art a righteous God, faithfull in making good thy promiſes, and ſo art wont to proſper the righteous and deſtroy the wicked, conduct me ſafely, and proſper me in all my wayes, becauſe of mine enemies, that continually lye in wait for my life. And thus accordingly we muſt underſtand the next clauſe alſo, make thy way ſtraight before my face; that is, cauſe me to walk right on in the wayes of thy commandements without turning aſide; or, carry me ſafely through thoſe many perplexities and difficulties that lye in my way, and bring me to the end which thou haſt promiſed.
Verſ. 9. Their throat is an open ſepulchre.] This David ſaith of his enemies, either only generally, to imply how inſatiably bloudy they were after the deſtruction of himſelf and other the faithfull ſervants of God, even like an open ſepulchre, that ſtill is ready to devour all the dead that are laid into it; or elſe more particularly, to imply firſt, that with their ſpeech they ſought to deſtroy him, as by their lies and ſlanders, by tempting him to ſin againſt God, by flattering him, and ſo endeavouring to draw him into a ſnare; or ſecondly, with relation to their cruell threatnings, that they breathed forth nothing but ſlaughter and deſtruction againſt him, according to that Prov. 1.12. Let us ſwallow them up alive as the grave, and whole as thoſe that goe down into the pit; or thirdly, to imply the loathſomeneſſe of their blaſphemies againſt God, his truth and people, and other the wicked language they uttered, which coming from the rottenneſſe and corruption of their hearts, might the rather be compared to the ſtench of an open ſepulchre. And then beſides, in regard of their ſeeking to entrap him unawares, he might compare them to an open grave, whereinto a man in the dark may ſuddenly fall, not ſeeing any danger. The Apoſtle Rom. 3.13. alledgeth theſe words, though ſpoken of Davids enemies in particular, to prove the common corruption of all mankind, not Gentiles only, but Jews alſo, and that becauſe naturally there is the ſame fountain of corruption in all mankind: and as under the perſon of David both Chriſt and all his members are deſcribed, even all the regenerate; ſo under the perſons of Davids enemies all the wicked of the world are deſcribed. However clear it is, that what David here ſaith concerning his enemies, is, to imply his danger thereby, and ſo to move God to protect him, and deſtroy his enemies.
Verſ. 10. Deſtroy thou them, O God, &c.] Or, make them guilty, that is, by puniſhing them make known their guilt: let them fall by their own counſels, or, from their counſels; that is, let their counſels come to nought. As for the following clauſe, Expoſitours judge diverſly of the caſting out there mentioned, caſt them out in the multitude of their tranſgreſsions; to wit, that David prayeth, that they might be caſt either out of the Church, or out of the kingdome, or out of the world, according to that Job 18.18. He shall be driven from light into darkneſſe, and chaſed out of the world, or that being ſhut out of heaven, they might be caſt into hell. But I ſhould rather think that the meaning is more generall, to wit, that David prayeth that God would not proſper them in their attempts, but caſt them away, and utterly deſtroy them.
Verſ. 11. But let all thoſe that put their truſt in thee rejoyce, &c.] Either David deſires that they might rejoyce upon Gods manifeſtation of his love to them in their own perſons; or elſe rather, that the Lords dealing with him might be to them an occaſion of great joy, to wit, when thereby they ſhould ſee how carefull God is to defend and bleſſe his righteous ſervants, and to deſtroy their enemies. And the ſame is intended in the laſt clauſe of this verſe, let them alſo that love thy name, be joyfull in thee, that is, thoſe that love thee: yet withall by the Name of God may be meant his word, or whatever elſe it be whereby God is made known. Yea, as the Name of thoſe men hate is hatefull to them, and the Name of thoſe they love is delightfull to them; ſo they that love God, they love his very Name.