Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 5 · Psalm 27
PSAL. XXVII.
Verſ. 1. The Lord is my light] That is, my comfort and direction, he that diſſolveth all my clouds of serrours within, and troubles without. To theſe all hee oppoſeth Gods All-ſufficiency, as making for him, and as being All in all unto him, Light, Salvation, Strength of Life, what not? and there-hence his full aſſurance; and ſuch a maſculine magnanimity as feareth not the power of men and Devils, be they who they will, and do what they can. Animo magno nihil eſt magnum. When a man can out of this conſideration, God is my light (inthings of the minde) and my Salvation, (in things of the body, as Aben-Ezra expoundeth it) contemn and reckon all things elſe as matters of ſmall moment, it ſhews he hath in truth apprehended God: and this is true holy magnanimity.
The Lord is the ſtrength of my life] He that keeps life and ſoul together, ſaith Aben-Ezra, as the Spirits do ſoul and body; and therefore, Quis poteſt me interimere, ſaith Kimchi, who can do me to death?
Of whom ſhall I be afraid] Faith fortifieth the heart againſt diſtruſtful fears; which it quelleth and killeth. In a fright it runneth to the heart, as the bloud doth, and releeveth it, ſetting it foreign, out of the Gunſhot of Creature-annoyances, Expertus loquor; for
Verſ. 2. When the wicked, even mine enemies, came upon me] Made impreſſion upon me, with utmoſt violence, and open mouth, as if they would have devoured me, Cannibal-like; or as a Lion doth a ſheep, inhumaniſſimè, ferarum que more, ſaith Junius, barbarouſly, and beaſtly.
They ſtumbled and fell] Irritis conaitibus corruerunt, they utterly loſt their deſign, as did thoſe Amalekites who had ſacked Ziglah, 1 Sam. 30. and Saul often. If a man ſtumble, and fall not, he gets ground; but if after much blundering hee kiſs the ground, hefalleth with a force. Davids enemies did ſo, Corruerunt & conciderunt; they were irreparably ruined.
Verſ. 3. Though an Hoſt ſhould encamp againſt me] See Pſal. 3.6. with the Note. We ſhould propound the worſt to our ſelves (the beſt will bring with it, as wee ſay) eſpecially if we finde our faith to be in heart and vigour, as here Davids was.
Though War ſhouldriſe againſt me] War is a complexive evil, and is therefore called ſo by a ſpecialty, Iſa. 45.7. I make peace, and create evil, that is, War; Sin, Satan and War have all one name (ſaith a learned Divine) evil is the beſt of them; the beſt of ſin is deformity, of Satan, enmity, of war, miſery.
In this will I be confident] In this? In what? In this one enſuing Petition, ſaith Aben-Ezra; or, in this that I have ſaid before, The Lord is my light and my Salvation; in this confident gloriation of mine, which is ſuch as an unbeleever is a perfect ſtranger unto.
Verſ. 4. One thing have I deſired of the Lord] One thing above the reſt. Every of Gods ſuppliants hath ſome one ſpecial requeſt that he mainly inſiſteth on;Ut cultu Del libeto & legitimouti poſſit Jun. and King Davids was the liberty of Gods Sanctuary, and enjoyment of his publick Ordinances.
Hoc primus petit, hoc poſtremus omittit.
This was dearer to him than Wife, Children, Goods, all. This Sute he knew to be honeſt, and therefore he began it; and being ſo, he is reſolved never to give it over, but to proſecute it to the utmoſt, and to perſevere in prayer (which is a great vertue, Rom. 12.12.) till he had prevailed.
That will I ſeek after] As Gods conſtant Remembrancer, who loveth to be importuned, and as it were jogged by his praying people. Herein David ſhewed himſelf a true Iſraelite, a Prince of God, and (as Nazianzen ſtileth Baſil the Great) foreign, a man of deſires flowing from the Spirit. He knew well that a faint Suter doth but beg a denial.
That I may dwell in the Houſe of the Lord] i.e. In the place where was the Ark, with the Prophets, Prieſts, Levites, Aſaph and his brethren, &c. with whom David deſired to be taken up in the ſervice of God, free from Secular cares and delights, at times convenient. Pyrrhus told Cyneas, that when he had finiſhed his Wars once, he would then ſit ſtill and be merry. The Roman Generals when they had once triumphed over their enemies, might take their eaſe and pleaſure for ever after. But good David reſolves to improve his reſt when ever God ſhall grant it him, to perpetual piety, That I may dwell, ſaith he, or ſit in the houſe of Jehovah all the dayes of my life; this was the height of his ambition, this was Davids delight.
To behold the beauty of the Lord] Heb. The delight, amenity, or pleaſantneſſe of Jehovah; hoc eſt cultum Dei ordinatum, ſaith Kimchi, thoſe ceremoniall ſervices which were their Goſpell, and Chriſt in figure, Heb. 8.5. whom David deſired to contemplate
And to enquire in his Temple] Heb. Early to enquire, that is, earneſtly, what that good and holy and acceptable will of God is. Here it was that David uſed to ſeek ſatisfaction and reſolution of his doubts and ſcruples; when at any time he was gravelled, Pſal. 73.16, 17. Some render it, ut luſtrem Templum ejus.
Ver. 5. For in time of trouble hee ſhall hide mee] This protection hee boldly promiſeth himſelf as a fruit of his faith, foſtered by the uſe of the ordinances. He knew that the only way to bee ſafe, was to get under Gods wing, Pſal. 91. to take ſanctuary there, to bee hid under Gods Altar; for upon all the glory there is a defence, Iſa. 4.5. Joaſh was preſerved ſix years in the ſanctuarie, where hee was hid. The Sanctuary is called Gods hidden place, Ezek. 7.22. and his Saints, his hidden ones, Pſal. 83.4.
In his Pavilion] The Hebrew Succoh is written with a little Samech, to ſhew, ſay the Maſorites, Quod tabernaculum exile foreign eſt aſylum tutiſſimum.that a little pavilion or cottage where God is, ſhall be ſufficient to ſafeguard the Saints.
In the ſecret of his tabernacle] I ſhall bee as ſafe, as if I were ſhut up in his holy Ark.
Hee ſhall ſet mee upon a Rock] Out of mine enemies reach.
Verſ. 6. And now ſhall mine head bee lifted up] See Pſal. 3.4. and take notice how clear David was upon his prayer, of the poſſeſſion of the promiſe, that hee ſhould both get the better of his enemies, and injoy the publick ordinances.
Sacrifices of joy] Heb. Of loud ſhouting, hoc eſt ſacrificia cum canticis, ſaith R. Solomon. Sacrifices with triumph, alarm, or jubilation to the Lord; not with prophane triumphings, as the manner of the World is; as if by mine own ſtrength or prudence I had gotten the victory. So at the battel of Agincourt when our Henry the fifth had beaten the French, the honour of the day was, by the Kings command,Speed. Daniel. aſcribed only to God. Hee would not ſuffer his broken Crown, or bruiſed armour to be born before him in ſhew; or any ballads to be ſet forth or ſung in his honour, &c.
Verſ. 7. Hear O Lord, when I cry] This was his form of prayer, or to this effect, when hee was in any diſtreſſe or danger; As a good ſouldier of Jeſus Chriſt hee had weapons, not only defenſive (the ſhield of Faith, helmet of Hope, breaſtplate of Righteouſneſſe, &c. as Epheſ. 6.) but alſo offenſive, viz. the darts of Prayer, as here, and the ſword of the Spirit, the Word of God, as in the next.
Verſ. 8. When thou ſaidſt Seek yee my face, &c.] Or, My heart ſaid unto thee (or, for thee, and in thy ſtead) Let my face ſeek thy face, &c. Or concerning Thee, ſaid my heart, that is, I have conſtantly conſidered of thoſe words of thine, Seek yee my face, and therefore I come confidently unto thee. See Deut. 4.19. Upon which Commandement (involving a promiſe) David ſeems to ground this ſpeech of his. R. Solomon hath it thus, Thou haſt ſaid to my heart, Seek yee my face, that is, Thou haſt told mee by thy Spirit that all Iſrael ſhould ſeek thy face, and as for mee, I will ſurely ſeek thy face.
My heart ſaid unto thee, &c.] My heart (moved and inſpired by thy Spirit working in mee a gracious compliance) ecchoed out as it were, Thy face, &c. See the like, Jer. 3.22. Return yee backſliding Children, and I will heal your backſlidings; behold we come unto thee; for thou art the Lord our God. Every godly perſon hath the duplicate of Gods law in his heart; and is willingly caſt into the mould of his word, Rom. 6.27.
Verſ. 9. Hide not thy face farre from mee] For then it will bee to no purpoſe for mee to ſeek it; eclipſe not thy favour, with-hold not thy ſuccour, but meet mee; yea, prevent mee with thy loving kindneſſe. Tantum velis, & Deus tibi preoccurret, ſaith an Ancient.
Put not thy Servant away in anger] Thy Servant I am, though a ſinfull ſervant, and ſuch as provoketh thee to diſpleaſure; nevertheleſſe reject mee not as thou haſt done Saul, and ſundry others, for their miſdoings. So 2 Sam. 24.16. take away the iniquity of thy ſervant: and to prove himſelf ſo, hee addeth, For I have done fooliſhly; As ſome godly learned think, hereby intimating, that if hee deſerved not to be called Gods ſervant in regard of his late ſin; yet in regard of his latter ſervice of confeſſion. God puts away many in anger for their ſuppoſed goodneſſe; but not any at all for their confeſſed badneſſe.
Thou haſt been my help, leave mee not, &c.] It is a good note that one giveth upon theſe words; The godly many times have ſuch earneſt affections in prayer, that they can hardly content themſelves with any words, to expreſſe their minds with-all.
Verſ. 10. When my Father and my Mother forſake mee] Or, For my Father and my Mother do forſake mee (that is, they are not able to help mee) but thou, &c. 1 Sam. 22.1, 3There is an Ocean of love in a Parents heart toward their even untoward Children, as was in David toward Abſolom, after all his unnaturall miſcarriages; inſomuch as Joab upbraideth him with it, 2 Sam. 19.6. But all the mercies of all the Fathers and Mothers in the World put together, make not the tythe of Gods mercy toward his Children, Iſa. 41.15.
Then the Lord will take mee up] Heb. will gather mee, that is, take mee into his care and keeping. In the Civill law we find proviſion made for outcaſts and friendleſſe perſons; ſome Hoſpitalls to entertain them, ſome liberties to comfort, and compenſate their trouble. Tis ſure, that in God the forlorn and fatherleſſe find mercy, Hoſ. 14.3. See 1 Sam. 22.2, 3. Joh. 9.35. Jer. 30.17. In the Iſraelites marching thorow the Wilderneſſe, at the fourth alarm aroſe the ſtandard of Dan, Aſher, and Nephthali; and to theſe was committed the care of gathering together the lame, feeble, and ſick, and to look that nothing was left behind; whence they were called the gathering hoaſt, Joſh. 6.9. Unto this, ſome think David here alludeth.
Verſ. 11. Teach mee thy way, O Lord, and lead mae, &c.] Deus non deſerit ſues, duns cos docet ac ducit, God ſhews that hee forſaketh not his (whatever other friends do) ſo long as hee teacheth and leadeth them. See Pſal. 25.4, 5. with the Notes.
In a plain path] Heb. In a way of plainneſſe, wherein I may eſcape mine enemies ambuſhes.
Becauſe of mine enemies] Or, Becauſe of mine obſervers; ſo it may bee read;Propter inſidiatores meos. ſuch as Saul and Doeg were, who looked upon David with an evill eye, and watched for his halting. It was the wiſdome of the Lacedemonians alwaies to ſend two Ambaſſadors together, which diſagreed among themſelves;Ariſtoc. Polit. lib. 2. cap. 7 that ſo they might mutually eye one anothers actions. The wicked will bee eying and prying into the practiſes of good people, who muſt therefore watch and pray.
Verſ. 12. Deliver mee not over unto the will of mine enemies] Heb. Unto the ſoul: for the wicked are carried on againſt the godly, with all their ſoul, as it were.
For falſe witneſſes] Such as whereof Sauls court was full, viz. his Aiones & Negones, who fed his humour by traducing and denigrating innocent David.
And ſuch as breath out cruelty] As Saul breathed out threatning againſt the Diſciples, Act. 9. So did Davids ſpit-fires.
Verſ. 13. I had fainted, unleſſe I had beleeved] Saved hee was then by his Faith, which drank to him as it were in a cup of Nepenthes, and fetcht him again, when ready to ſwoon and ſink. See Pſal. 119.92. The word rendred Unleſſe, here,Lule habe… puncta ſtipra & infra. is (as the Maſorites note) one of the fifteen Scripture-words, that were extraordinarily pointed by the men of the great Synagogue. The reaſon whereof given by Kimchi and others (as if David doubted of his ſalvation) is not ſatisfactory, nor ſound.
To ſee the goodneſſe of the Lord] That is, to taſte; one ſenſe uſually put for another; the ſoul alſo hath her ſenſes; and theſe muſt bee habitually exerciſed to diſcern good and evill, Heb. 5. ult.
In the Land of the living] That is, here on earth, (Pſal. 316.9. Iſa. 38.…. where men live; and I my ſelf have not only a portion of life with them, but a promiſe of many good things beſides. To blame therefore was good David, when hee ſaid in his haſte, All men are lyars, Prophets, and all who had promiſed him the Kingdome, Pſal. 116.10. But the beſt have their paſſions; which they daily outgrow, and adde to their faith patience, 2 Pet. 1.5, 6. And albeit as Calvin here noteth, every ones caſe is not like Davids, who had particular promiſes concerning this life, beyond many other faithfull perſons; yet, becauſe according to every mans faith it ſhall bee unto him, let us all likewiſe truſt in God, as wee are all hereupon exhorted in the next words.
Verſ. 14. Wait on the Lord] Expecta, expecta. See how earneſt good David is with himſelf and others; for hee knew mens dullneſſe, and the difficulty of the duty. Religious men find it more eaſie to bear evill, than to wait till the promiſed good bee enjoyed, Heb. 10.36. the ſpoyling of their goods required patience; but this, more than ordinary. Let our diſtance from God, our dependance upon him, and our undone condition without him, bee but conſidered; and wee ſhall bee the willinger to wait, yea to want, and go without ſome things, that we are but too much ſet upon.
Bee of good courage] Be confirmed, hold faſt, play the man (as the Seventy have it, and the Apoſtle uſeth the ſame word, 1 Cor. 16.13.) and let not the big words of thine enemies make thee to caſt away thy confidence, which hath ſo great recompence of reward.
And hee ſhall ſtrengthen thy heart] Or, let thine heart be confirmed, chear up, hold out faith and patience.
Wait I ſay on the Lord] i. e. De die in diem expecta, wait ſtill; do it from one day to another. God is a free agent, neither is it fit for us to ſend for him by a Poſt. Many of his promiſes bear a long date; but they are ſure and infallible. Wait therefore, and why? See Habakkuk. 2.3. with the Note.