Annotations Upon the Books of Poetry, Psalms · Psalm 69 – Psalm 70
PSALM LXIX.
Verſ. 1. SAve me, O God, &c.] It is evident by many paſſages of this Pſalm, that in the New Teſtament are applyed to Chriſt, as we may ſee verſ. 4, 9, 21, and 22, that David wrote this Pſalm of himſelf, as he was a type of Chriſt; and therefore what is here ſaid in the beginning of this Pſalm, may be underſtood of the Paſſion of Chriſt; Save me, O God, ſee Matth. 26.34: for the waters are come in unto my ſoul; that is, I am filled and even choaked up with waters, to the unavoidable endangering of my life. See the Notes 2 Sam. 22.5. and Pſal. 32.6.
Verſ. 4. They that hate me without a cauſe are moe then the hairs of mine head, &c.] See the Notes Pſal. 7.3, and 25.3. Yet many conceive, that it was in particular reference to this place, that Chriſt ſaid of the Jews hatred againſt him Joh. 15.25. that it was that the word might be fulfilled that is written in their law, They hated me without a cauſe. As for the laſt clauſe in this verſe, then I reſtored that which I took not away, it ſeems to have been a proverbiall ſpeech, uſed commonly concerning thoſe that ſuffered for thoſe things of which they were not guilty; and ſo it may be uſed here by David, either to imply generally that they did not only moſt injuriouſly oppreſſe him, but alſo pretended therein to proceed againſt him in a way of juſtice, as againſt a malefactour; or elſe more particularly, that in ſpoiling him of all that he had, they clamoured againſt him, that it was but to make ſatisfaction to the juſtice of the law which he had tranſgreſſed. But now, if we underſtand it of Chriſt, the meaning muſt needs be, that he ſuffered for other mens offences, not for his own, according to that Iſa. 53.4, 5, 6. ſurely he hath born our griefs, &c. and ſo did indeed ſatisfy divine juſtice for mans robbing God of his glory.
Verſ. 5. O God, thou knoweſt my foolishneſſe, and my ſins are not hid from thee, &c.] Underſtand this as ſpoken by Chriſt, and then the meaning muſt be this, Thou, Lord, knoweſt that the ſins for which I ſuffer are only the ſins of thine elect, which are mine merely by imputation: but underſtand it of David, and then either we muſt take it as ſpoken ironically, O God, thou knoweſt my foolishneſſe, &c. that is, thou knoweſt whether I be guilty, or (which is all one in effect) that I am no way guilty of that fooliſhneſſe, that is, that wickedneſſe, thoſe grievous ſins which mine enemies would charge upon me; and ſo this expreſſion is much like that of the Prophet, Jer. 20.7. O Lord, thou hast deceived me, and I was deceived: or elſe rather as an acknowledgement of his failings, yet withall implying a profeſſion of his innocency in thoſe things whereof they accuſed him; as if he ſhould have ſaid, Though I am fooliſh, I confeſſe, and have many waies offended thee, which thou knoweſt right well; yet withall thou knoweſt that I am no way culpable in thoſe things which they would lay to my charge.
Verſ. 6. Let not them that wait on thee, O Lord God of hosts, be ashamed for my ſake, &c.] To wit, as apprehending that thou haſt forſaken me, becauſe thou comeſt not in to my help, notwithſtanding all my confidence in thee, and my frequent and fervent prayers unto thee, and ſo being diſcouraged by mine example; or, as failing of that help which they expected from me, who had often been an inſtrument of their preſervation. But now if we refer theſe words to Chriſt, they ſeem to contain a deſire, that he might be ſupported in that great work of mans redemption, that ſo thoſe that had fixed their faith and hope on him might not be aſhamed (as indeed all his diſciples muſt needs have been, if he had not after his crucifying triumphed over death by his reſurrection, which is evident by that ſad complaint of thoſe two Luk. 24.21. We truſted that it had been he that should have redeemed Iſrael,) but might alwaies find God ready to grant their deſires in whatever they ſhould ask in his name, which the following clauſe may ſeem to imply, let not thoſe that ſeek thee be confounded, &c.
Verſ. 7. Becauſe for thy ſake I have born reproach, &c.] That is, for my endeavouring to walk piouſly, to oppoſe the corruptions of the times, and to approve my ſelf to thee in all my waies; and more particularly for my yielding to take the kingdome upon me, which I did not out of any private ambition, but merely at thine appointment. But now Chriſt may be ſaid to have born reproach for Gods ſake, either becauſe he underwent it in obedience to Gods will, or becauſe he did all thoſe things, for which men reproached him, out of piety and obedience to God.
Verſ. 8. I am become a ſtranger unto my brethren, &c.] That is, My neareſt friends, for fear of diſpleaſing Saul and other mine enemies, ſtand aloof from me. But if we referre this to Chriſt, it may be meant either of the Jews in generall, according to that Joh. 1.11. he came unto his own, and his own received him not; or elſe more particularly of his diſciples forſaking him, Matth. 26.56. and Peters denying him verſ. 70; yea and perhaps of his own kinſmens deſpiſing him, of which it is ſaid Joh. 7.5. that neither did his brethren believe in him.
Verſ. 9. For the zeal of thine houſe hath eaten me up, &c.] By the houſe of God here may be meant, 1. the Tabernacle of God, towards which David ſhewed much zeal, both in that he was, whilſt he might, a moſt frequent and devout obſerver of all the ſervice of God therein, and eſpecially in that he was grieved for the neglect and corrupting of that truth and purity of worſhip, which ſhould have been maintained and preſerved therein, and highly offended with thoſe that were the cauſe of it; and 2. the Church and people of God, for which he was zealous, in that he ſo earneſtly deſired and ſought their welfare, and was troubled and diſpleaſed to ſee, that they who were called by Gods name and profeſſed themſelves Gods people, ſhould yet indeed deny God, and corrupt his religion, and ſeek the ruine of thoſe that were indeed the people of God. And then by his being eaten up with this zeal may be meant, 1. that it had exhauſted and conſumed, as it were, his moiſture and vitall ſpirits; or 2. that it had wholly turned him into fire, as things eaten are turned into the nature of him that eats them; or 3. that being tranſported herewith, it made him wholly to forget and diſregard himſelf, not in the leaſt minding his own credit or ſafety; or 4. that it had expoſed him to be devoured by the rage of his enemies. How this is applyed to Chriſt, we ſee Joh. 2.17. As for the next clauſe, and the reproaches of them that reproached thee are fallen upon me, 1. we muſt know, that God may be ſaid to be reproached by any wickedneſſe committed by ungodly men, contrary to the laws and commandements of God, and particularly by any oppoſition that is made againſt his truth, any corruption that is brought into his worſhip, and any wrong that is done to his ſervants for his ſake: and 2. that David might ſay, that the reproaches wherewith they reproached God, did fall upon him, 1. becauſe his enemies reproached him for Gods ſake, for his being ſo ſollicitous to obey Gods will; or 2. becauſe in regard of his intereſt in God, he took himſelf to be reproached in the reproaches of his God; or 3. becauſe he took to heart the reproaches wherewith they reproached God, as much as, yea more then if himſelf had been reproached by them; or 4. becauſe he grieved as bitterly for their ſin and miſery that thus reproached God, as if himſelf had been guilty of their ſins. And indeed this laſt ſome conceive to be moſt probable, becauſe the Apoſtle applying theſe words to Chriſt, Rom. 15.3. doth from thence undertake to prove, that Chriſtians ought rather to ſeek to pleaſe their neighbours for their good, then themſelves, as Chriſt for our good was content to undergoe the guilt of our ſins and the puniſhment due thereto, Even Chriſt, ſaith the Apoſtle, pleaſed not himſelf, but as it is written, The reproaches of them that reproached thee fell on me; to wit, in that the ſins of the elect were imputed to Chriſt, and he ſuffered the curſe which they elſe ſhould have ſuffered.
Verſ. 10. When I wept and chaſtened my ſoul with faſting, &c.] To wit, as bewailing both Gods diſhonour, and their wickedneſſe, and begging of God that they might repent and be ſaved, (and that becauſe I ſaw my zeal againſt them other waies diſcovered, did no good, but only enraged them the more againſt me;) that was to my reproach, that is, they derided me for my piety and (as they judged it) my vain confidence in God.
Verſ. 12. They that ſit in the gate ſpeak againſt me, &c.] That is, ſay ſome, thoſe that ſit begging in the gate. But doubtleſſe the meaning is, that the magiſtrates ſpake againſt him, or the people that aſſembled before the courts of juſtice; for which ſee the Notes Gen. 22.17. and Pſal. 9.14: this being a great aggravation of his miſery, that they, whoſe office it was to defend his innocency, ſhould in the ſeat of juſtice ſeek his ruine: and many learned Expoſitours take the next clauſe as an expreſſion of the ſame thing, namely that the great ones, whom he calls drinkers of ſtrong drink, (for ſo it is in the originall) ſang ſongs of him. But reading it as it is in our Bibles, and I was the ſong of the drunkards, the meaning is, that the baſer ſort of debauched people did alſo ſcorn and deride him. And ſo David hereby ſeeks to expreſſe, that in all places, both publick and private, and by all ſorts of perſons, from the higheſt to the loweſt, he was traduced and reproached daily.
Verſ. 13. But as for me, my prayer is unto thee, O Lord, in an acceptable time, &c.] As if he had ſaid, Notwithſtanding all theſe diſcouragements, I continue ſtill to pray unto thee, O Lord; or, whilſt mine enemies do thus wrong me, by prayer I ſeek to thee for ſhelter; and my prayers, however mine enemies deride me for them, do find acceptance with thee. And now referring this to Chriſt, the acceptable time mentioned may be, that when he had fully accompliſhed the work of mans redemption, according to that clauſe of our Saviours prayer Joh. 17.1. Father, the hour is come, glorify thy ſon: ſee alſo Heb. 5.7. O God, in the multitude of thy mercy hear me, in the truth of thy ſalvation; that is, with that ſalvation, which in all faithfulneſſe and truth thou haſt promiſed thy ſervants.
Verſ. 18. Deliver me becauſe of mine enemies.] That is, becauſe their rage and violence is ſo great againſt me, even ſeeking my life; or, becauſe though I be not worthy of deliverance, yet they, in regard of their wickedneſſe and unjuſt perſecuting of me, are certainly worthy to be deſtroyed; or, that they may not triumph over me, and be hardened in their ſins and in their perſecuting of the righteous and innocent, but that rather I may triumph over them.
Verſ. 20. Reproach hath broken mine heart, &c.] This may be meant of the reproaches wherewith they reproached both God and himſelf, As for thoſe words which are added, and I looked for ſome to take pitty, but there was none, &c. how they were accompliſhed in Chriſt, when all his acquaintance ſtood afar off from him, Luk. 23.49. ſee the Note before verſ. 8. Yet they may alſo imply, that Chriſt had not the leaſt aſſiſtance from man in the work of our redemption.
Verſ. 21. They gave me alſo gall for my meat, and in my thirſt they gave me vinegar to drink.] That is, In ſtead of comforting me, by their ſcoffing and opprobrious ſpeeches, they added to my affliction, as if they ſhould have given me gall and vinegar in my hunger and thirſt. The laſt clauſe, concerning their giving him vinegar to drink, was doubtleſſe literally accompliſhed in Chriſt, when they gave him vinegar upon the Croſſe, Matth. 27.48; and therefore it is ſaid Joh. 19.28. I conceive in reference to this place, that when Chriſt ſaid, I thirſt, (which was the occaſion of their giving him vinegar to drink) he ſpake this purpoſely that the Scripture might be fulfilled. As for the firſt clauſe, they gave me alſo gall for my meat, divers learned men think that was alſo literally accompliſhed in Chriſt, when coming to Golgotha Matt. 26.34. they gave him vinegar to drink mingled with gall. But becauſe this was only mingled with the drink, and cannot therefore ſo properly be ſaid to be given him for meat, therefore this may ſeem more queſtionable; though I ſee not why the words ſhould be reſtrained to ſo ſtrict a ſenſe.
Verſ. 22. Let their table become a ſnare before them, &c.] There is in theſe words an alluſion to birds, who going to feed on the meat that is laid as a bait for them, are often catched in a trap or ſnare; and the imprecation herein expreſſed ſeems alſo to have reference to the complaint in the foregoing verſe; as if he had ſaid, As they have given me gall for meat and vinegar for drink, ſo let their plenty and dainties prove no better in the concluſion then gall and vinegar to them: whence it may be that the Apoſtle Rom. 11.9. citing this place, but not tying himſelf to the very words, but only to the ſenſe, adds theſe words, and a recompence, Let their table be made a ſnare — and a recommence unto them. But however by their table here is meant, firſt, their outward bodily food, and ſo the curſe is that their plenty on their table, and conſequently whatever might be to them a ſupport of life, and a means to refreſh them, might prove an occaſion of inſnaring them in ſin, and of bringing miſchief and deſtruction upon them; as is evident by thoſe more generall words that follow, and that which should have been for their welfare, let it become a trap: and 2. of the word of God, the food of their ſouls; and ſo the curſe is, that by perverting the Scripture, and by their not believing the word of the Goſpel, they ſhould be the more hardened, and ſo this their ſpirituall food ſhould prove the ſavour of death unto death unto them; which may well be acknowledged to be intended here, becauſe the Apoſtle Rom. 11.9, &c. applies this with the following verſes to the blindneſſe of the Jews. I know that ſome hold that this, Let their table become a ſnare, was accompliſhed in the Jews, when being aſſembled to eat the Paſſeover at Jeruſalem, they were there beſieged, taken and deſtroyed by the Romans. And how we ought to judge of ſuch imprecations as theſe, ſee in the Note Pſal. 28.4.
Verſ. 23. Let their eyes be darkened that they ſee not, &c.] According to that which is threatned Deut. 28.28; concerning which ſee the Note there: and make their loyns continually to shake; to wit, through fear or weakneſſe, or the preſſure of intolerable burdens.
Verſ. 24. Pour out thine indignation upon them, and let thy wrathfull anger take hold on them.] This implyes many and grievous judgements; ſuch as they ſhould no way be able to eſcape, and ſhould be of long continuance, and beſides inflicted in a away of wrath: and this ſome do particularly reſtrain (as they do alſo the following verſe) to the finall deſtruction of Jeruſalem, and the wrath that did thenceforth ſeize upon the Jews; ſee 1 Theſſ. 2.16.
Verſ. 25. Let their habitation be deſolate, and let none dwell in their tents.] To wit, by deſtroying their land, towns and cities, together with the Temple; or by deſtroying them and their poſterity in a great meaſure, and cauſing the reſt to be carried away as captives into ſtrange countries: which agrees with that our Saviour did alſo threaten the Jews with Matth. 23.38. Behold, your houſe is left unto you deſolate.
Verſ. 26. For they perſecute him whom thou haſt ſmitten, &c.] That is, They inſult over, and with all deſpight and cruelty ſeek utterly to ruine, me and others, whom thou as a father haſt corrected: and it may alſo be peculiarly applyed to Chriſt, who was Iſa, 53.4, 5, ſmitten of God and afflicted, wounded for our tranſgreſsions, and bruiſed for our iniquities: and to the ſame purpoſe is the following clauſe, and they talk to the grief of thoſe whom thou haſt wounded; to wit, by ſcoffing at them, and by upbraiding them with their ſufferings.
Verſ. 27. Adde iniquity to their iniquity, &c.] It may be read, as in the margin it is, Adde punishment of iniquity to their punishment; that is, Let them be puniſhed with one plague upon another; or, Let them be puniſhed eternally, where there ſhall be a ſupply of never-ceaſing wrath. But reading it as it is in our Text, the meaning muſt needs be as if he had ſaid, As they have added affliction to my affliction, ſo let them be delivered up to a reprobate ſenſe, that they may adde ſin to ſin, till they have filled up the meaſure of their iniquity. As for the following clauſe, and let them not come into thy righteouſneſſe, either the deſire therein is 1. that they might be hardened in their ſins, and ſo might never repent and become righteous; or 2. (which implyes the ſame) that God would not juſtify them, Let them not come into thy righteouſneſſe, that is, Do not pronounce them righteous, let them not partake of that righteouſneſſe or faithfulneſſe, whereby thou art alwaies certainly wont to abſolve and juſtify thoſe that do truly believe and repent, (ſee the Note Pſal. 51.14.) and ſo it is the ſame with that which is added in the next verſe, that they might not be numbered amongſt the righteous; or 3. (which I like the beſt,) that they might never come into heaven; for that is indeed called righteouſneſſe elſewhere, as Pſal. 24.5. concerning which ſee the Note there.
Verſ. 28. Let them be blotted out of the book of the living, &c.] That is, Let them not be of the number of thoſe that were from all eternity choſen and ordained both to the life of grace and of glory hereafter; and accordingly when they die, let them be caſt into hell; as it ſeems to be more clearly expreſſed in the following clauſe, and not be written with the righteous. Yet withall I conceive, that this phraſe of blotting them out of the book of the living may alſo imply a deſire, that however by outward profeſſion they might be of the number of thoſe that were the Church and people of God, and thereupon might accordingly hope and boaſt that their names were written in heaven, yet God would not own them for ſuch, yea that God would manifeſt that they were reprobates, to wit, either by caſting them out of the Church, (as we ſee the Jews are not now the people of God, but the Gentiles are ſucceeded in their room) or by caſting them out into utter darkneſſe. The expreſſion here uſed is the ſame with that Ezek. 13.9. concerning the falſe prophets, they shall not be in the aſsembly of my people, neither shall they be written in the writing of the houſe of Iſrael, &c. I know indeed ſome underſtand both of being cut off by death. But for this and other things, ſee the Note Exod. 32.34.
Verſ. 29. But I am poor and ſorrowfull, &c.] That is, afflicted and broken-hearted, ſee Pſal. 40.17; yet ſome apply it to the poverty and low eſtate of Chriſt: let thy ſalvation, O God, ſet me on high; that is, let it ſet me above the reach of mine enemies, ſee the Note Pſal. 28.9. But this too ſome underſtand of Chriſts aſcenſion.
Verſ. 31. This alſo, &c.] Having ſaid in the foregoing verſe, I will praiſe the name of God, &c. he adds, This alſo shall pleaſe the Lord better then an ox or bullock, that hath horns and hoofs: and either the drift of theſe laſt words that hath horns and hoofs is, to ſet forth what bullock he meant, to wit one that was young and tender, whoſe horns began to bud forth, and whoſe hoofs began to harden, or one that was for years ripe and fit for ſacrifice, thereby to ſet forth that thankſgiving was more acceptable to God then any the choiceſt ſacrifice; or elſe they are added by way of ſlighting thoſe legall ſacrifices of brute beaſts, in compariſon of that reaſonable ſervice of praiſe; as if he had ſaid, the calves of our lips, ſo the prophet calls our praiſing God Hoſ. 14.2. is a ſacrifice far more acceptable to the Lord, then calves or bullocks that have horns and hoofs.
Verſ. 32. The humble shall ſee this and be glad, &c.] See the Notes Pſal. 34.2, and 40.3. and your hearts shall live that ſeek God; that is, your hearts that were in a manner dead within you, becauſe of mine or your own ſad diſtreſſes, ſhall be revived again; ſee the Note Pſal. 22.26.
Verſ. 33. For the Lord heareth the poor, and deſpiſeth not his priſoners.] That is, his ſervants that are brought into the ſtraights of any diſtreſſe by Gods afflicting hand for their ſins; or thoſe that are perſecuted and bound for his ſake, or for his truth and cauſe.
Verſ. 35. For God will ſave Sion, and will build the cities of Iudah, &c.] David foreſeeing by the ſpirit of propheſy the great calamities that would befall the land and people of Iſrael in ſucceeding times, doth here foretell, for the encouragement of the faithfull, that the reformation begun amongſt them by the ſetting up of his throne, ſhould be carried on; that God would preſerve Sion, the place of his publick worſhip, (with which he begins, becauſe the maintenance of Gods worſhip was the foundation of all their happineſſe) and that he would cauſe the whole kingdome to proſper and flouriſh unto the coming of Chriſt, of whoſe kingdome his was a type: and withall the ſame he intends alſo concerning the Church of Chriſt, Gods ſpirituall Sion; ſee the Note Pſal. 2.6: that they may dwell there, and have it in poſſeſsion; that is, that the faithfull Iſraelites may dwell long in Sion and in the land of Canaan, ſee the Note 2 Sam. 7.10. and that the faithfull may continue in the Church, and after this life may dwell for ever in the heavenly Canaan.
Verſ. 36. The ſeed alſo of his ſervants shall inherit it, &c.] This muſt be underſtood, as the former verſe, 1. of the faithfull Iſraelites continuing in the land which God had given them; (and ſome underſtand it of the times when the Jews ſhall be converted to Chriſt) and 2. of the true believers abiding in the Church, and at laſt for ever with God in heaven.
PSALM LXX.
Verſ. 1. MAke haſte, O God, to deliver me, &c.] See the Notes Pſal. 40.13, &c. where we have this whole Pſalm almoſt word for word.