Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 5 · Psalm 37
PSAL. XXXVII.
VErſ. 1. Fret not thy ſelf becauſe of evill doers] Who proſper in the World, when better men ſuffer many times. This made good David ſick of the Fret, as himſelf teſtifieth, Pſal. 73. till better informed and ſetled, by repairing to the Sanctuary, Verſ. 17. he wrote this thirty ſeventh Pſalm for the good of Gods people; leſt they being ſcandalized in like manner, and ſtumbling at the ſame ſtone that he had done, ſhould want direction, and ſo fall into inconvenience, temptation and a ſnare. David was old when he wrote this Pſalm (as appeareth Verſ. 25. I have been young, and now am old) therefore ſhould his counſel here given be the more acceptable. He might as well ſay to mens tumultuating paſſions, as once Auguſtus did to his mutinous ſouldiers, and thereby quieted them, Audite ſenem juvenes, quem juvenem ſenes aud…erunt. Fret not your ſelves, Fret not your ſelves, I ſay, to do evill. Be not angry at God, as Jonah was; or aggrieved, as Jeremy, chap. 12.1. and Habbakkuk, chap. 1.13. as if the divine providence did not juſtly divide to every man his due demenſe, and do him right; But have patience a while, yea let patience have line and rope, her perfect work, as St. James hath it; and quiet your boyling ſpirits with that word, wherewith Chriſt becalmed the raging ſea, Peace, be still. God will unriddle his providences erelong; and then men ſhall ſee the reaſon of all occurrences, and that all was done in ſingular wiſdome. Pompoy beaten out of the field by Ceſar, complained that there was a miſt over the eye of providence; when as indeed all the fault was in the ſoreneſſe or dimneſſe of his own eyes, and the twinkling light of Natures ruſh-candle. Seneca ſaw as farre, and ſaid as much to this matter as a Heathen could, in his Tract, Cur malis bene ſit, &c. But it is the Sanctuary alone that can afford ſound ſatisfaction to a ſoul thus puzzled; as for Philoſophicall comforts and counſells in this caſe, Cicero ſaid well of them, N…ſ…io quommodo imbe…illior eſt medicina quam morbus, However it cometh to paſs, the diſeaſe is too hard for the medicine.
Neither be thou envious againſt, &c.] Their proſperity is their portion, all they are like to have, Pſal. 17.14. and what is it more than a ſmall annuity for term of life, in the utmoſt part of that large Lord-ſhip, whereof thou art the heir, and ſhalt ſhortly be the poſſeſſour? Queen Elizabeth envyed the Milkmaid, when ſhe was in priſon. But if ſhe had known what a glorious reign ſhe ſhould have had afterwards for forty four years, ſhe would not have envyed her. And as little needeth a godly man, though in miſery, to envy a wicked man in the ruffe of all his proſperity and jollity, conſidering what he hath in hand, much more what hee hath in hope.
Verſ. 2. For they ſhall ſoon be cut down like the graſs] Faeneâ quadam felicitate tempor aliter florent, as Auſtin phraſeth it, but their felicity is ſhort-liv'd; this proud graſſe ſhall be mowed down ere long, Pſal. 92.7. if not ſooner, yet at death howſoever, which unto them is but a trap-door to Hell. Envy mee not my grapes, ſaid that ſouldier; I muſt dye for them. So may wicked men ſay of their preſent proſperity, which is but like Hamans banquet before execution.
Verſ. 3. Truſt in the Lord, and do good] Theſe, and the following are excellent means and medicines againſt the Fret. True faith will truſt in God, where it cannot trace him; it will alſo work by love, and by doing good approve it ſelf to be right; as it appeared by the fruits that it was a good Land; and as it appeared by the coats, that Dorcas was a good woman.
So ſhalt thou dwell in the Land] Heb. Dwell thou in the Land, viz. bee content with thy lot, not looking at the larger allowances of wicked rich men; who the more they have of the ſat of the earth, the more they will fry and bla… in Hell. Do thou abide in thy ſtation, and ſerve Gods providence in thy particular calling.
And verily thou ſhalt be fed] Fed like a Sheep, under the conduct and keeping of a good Shepherd, as the word ſignifieth. Kimchi readeth it, Paſce in veritate, Feed others with the truth; as the lips of the righteous feed many. Tremellius rendreth it, Paſcere fide, feed on faith; that is, nouriſh thy ſelf, and live by it, according to that of Habbakkuk, chap. 2.4. The juſt ſhall live by his faith. Some render it, Paſce fidem, feed Faith, ſc. by pondering the Promiſes of God, which are, Pabulum fidei, the food of Faith. Others, Paſcere fideliter, get thy living faithfully, and honeſtly by thy true labour.
Verſ. 4. Delight thy ſelf alſo in the Lord] Whilſt others delight in riches and pleaſures; as if there were no other happineſs but to have, and to hold, no ſport unleſs men may have the Devil their Play-fellow. The like counſel hereunto giveth Saint Paul to his Son Timothy, 1 Epiſt. 6.12. whilſt others lay hold as with tooth and nayl on riches, &c. lay thou hold on eternal life; make God thy portion and thou art made for ever.
And he ſhall give thee the deſires of thy heart] It ſhall be unto thee even as thou wilt. It is ſaid of Luther, that he could have what he would of Almighty God. What may not a Favourite, who hath the royalty of his Princes eare, obtain of him? It is ſaid of S…ianus, that in all his deſigns he found in Tiberius the Emperour ſo great facility and affection to his deſires, that he needed only to ask and give thanks.
Verſ. 5. Commit thy way unto the Lord] Heb. Roll thy way, &c. That is, depend wholly upon him for direction and ſucceſs in all thine undertakings and affairs; eaſing thy minde to him by prayer,Volve, i. e. omnem neceſſitatem in cum exoneres. Kimchi. and caſting thy ſelf by faith upon his care and conduct; Caſt thy burden upon the Lord, ſaith David elſewhere.
Truſt alſo in him] Things are therefore repeated in this Pſalm, that they may take the better impreſſion, and beget incouragement.
And he ſhall bring it to paſs] It, that is, whatſoever thou committeſt to him.
Verſ. 6. And he ſhall bring forth thy righteouſneſs as the light] God will ſo oyl thy good name that infamy ſhall not ſtick to it. Dirt will ſtick upon a Mud-wall, not ſo upon Marble. But ſay thou be aſperſed, and denigrated by calumnies, and contumelies caſt upon thee, and thou lye under them for a time, as the earth doth under the darkneſs of the night; yet as the morning ſuddenly ariſing driveth away that darkneſs, ſo ſhall God clear up thy wronged innocency; and as the Moon wadeth out of a Cloud, ſo ſhalt thou get over all thy troubles in this kind, or any other; it ſhall be with thee as it was once with Cato (whom Seneca calleth, the lively picture of Vertues) who was thirty two times accuſed in open Court, and as many times cleared and abſolved.
And thy judgements as the noon-day] At the Day of Judgement howſoever, if not ſooner; then there will be a Reſurrection as well of names as bodies.
Verſ. 7. Reſt in the Lord] Heb. Be ſilent to the Lord; Digito compeſce labellum, lay thine hand upon thy mouth when chafing ripe, when ready to let fly at thoſe that wrong thee. The more ſilent the Patient is, the more ſhrill the Wrong will be, as Numb. 12.2. while Moſes is dumb, God ſpeaks; deaf, God hears and ſtirs; the leſs he ſaid and did, the more God ſtruck in for him; and the leſs any man ſtriveth for himſelf, the more is God his Champion; ſo he do it to the Lord, that is, in obedience to him, and not for a name, as ſome Heathens did.
And wait patiently for him] Or, put thy ſelf to pain for him; that is, though it go againſt the hair with thee, and thou finde it hard to ſuffer evil, and to wait patiently for better, yet do it for his ſake, and therein thou ſhalt do thy ſelf no diſſervice at all.
Who bringeth wicked devices to paſs] And pleaſeth himſelf in them, becauſe for preſent he proſpereth; as Dionyſius did in his Sacriledge, becauſe no harm to him followed upon it. Saeculi laetitia, eſt impunita nequitia, ſaith Auſtin.
Verſ. 8. Ceaſe from anger and forſake wrath] Repetitio eſt, ut mag is inculcet, ſaith Vatablus; This precept is doubled and redoubled, that we may the better retain and practiſe it. Angry a man may be, and muſt be at evil-doers, in as much as they break Gods Law, Pſal. 119.135. pollute his Name, Ezek. 36.20.23. Rom. 2.23, 24. procure the Judgments of God upon others alſo, Joſh. 22.18. pull down ſwift deſtruction upon themſelves, 2 Pet. 2.1. Romans 2.5. Thus Moſes was angry, Exod. 32.19. and our Saviour, Mark 3.5. yet not ſo angry but that they could at ſome time pity thoſe they were diſpleaſed with, and pray for them too. This they that cannot do, are inordinately and ſinfully angry, and muſt at any rate ſuppreſs ſuch paſſionate diſtempers.
Fret not thy ſelf in any miſe to do evil] And he ſhall have much a do not to overdo, not to do amiſs, that bridleth not his paſſions, for theſe, like heavie bodies down ſteep hills, once in motion, move themſelves, and ſeldom know any ground but the bottom. Ne igitur accendaris irâ ſaltem ad malefaciendum. Kimchi rendreth it, Ne miſce as teipſum, Come not in company with the ungodly, at leaſt to do evil; to do as they do. So to thoſe words in the firſt verſe, Eret net thy ſelf becauſe of evil-doers, the Chaldee addeth, to be like unto them.
Verſ. 9. For evil-doers ſhall be cut off] Yea, they ſhall ſoon be cut off, verſ. 10. and ſo ſhall all ſuch, as having a while fretted at them, do at length revolt to them; as David was ready to do, once at leaſt, Pſal. 73.12, 13, 14. and as ſome others did out and out, as they ſay, verſ. 10. therefore his people return hither to their temporal undoing at leaſt.
But thoſe that wait upon the Lord] For deliverance in due ſeaſon, and for accompliſhment of the Promiſes. All good people are ſuch Expectants, and ſhould they dye in a waiting condition (for comfort, I mean) yet are they bleſſed, becauſe God hath ſaid, Bleſſed are all they that wait for him, Iſa. 3.18.
They ſhall inherit the earth] Having a right to all, as Heirs of the World together with faithful Abraham, Rom. 4. and although it be detained from them for a while, as the promiſed Land was from the Iſraelites, by the Amorites, till their ſins were full, Gen. 15.16. yet the Saints ſhall one day have power over all things; and mean while they are ſure of a ſufficiency, if not a ſuperfluity. An Heir during his Minority is many times held to ſtraight allowance, and forced to borrow of Servants: ſo tis with the Saints.
Verſ. 10. For yet a little while and the micked, &c.] Tantillum, tantillum, adhuc pauxillum; wait therefore, and fret not. See verſ. 9. the ſame in effect with this and the next; for more certainty of the matter, and to correct our ſhort-ſpiritedneſs, who would have things done ſtrait upon't, or not at all.
Yea thou ſhalt diligently conſider his place] There is neither root nor branch to be found, tale nor tidings to be heard of him, he is utterly vaniſhed, and baniſhed out of the world.
Verſ. 11. But the meek ſhall inherit the earth] Our Saviour (and probably from hence) ſaith the ſame, Matth. 5.5. See the Notes there, and above, on verſ. 9. of this Pſalm.
And ſhall delight themſelves in the abundance of peace] becauſe cured of the Fret, and well content with their preſent portion; hence that foreign, rectitude of mind, the mother of all true mirth; when the wicked are in a perpetual inquietude, foreign, they are never at reſt.
Verſ. 12. The wicked plotteth againſt the juſt] Plotteth and practiſeth, being ſet on by that old Man-ſlayer, who lendeth the wicked man his ſeven Heads to plot, and his ten Horns to puſh.
And gnaſheth upon him with his teeth] Saying unto him, when he hath laid hold on him, Nunc inveni te, as Kimchi Paraphraſeth. Now I have found you, and ſhall be even with you. Art thou come, thou Villain, ſaid Stephen Gardiner to Doctor Taylour, Martyr, when he firſt appeared before him?Act. and Mo… How dareſt thou look me in the face for ſhame? Knoweſt thou not who I am? Thus that proud Prelate, gnaſhing his teeth, and boaſting great matters with his tongue, and he was bravely anſwered, as hath been before related.
Verſ. 13, The Lord will laugh at him] See Pſal. 2.4. the righteous alſo ſhall have a time to laugh at him. Pſal. 52.6. and mean while comforteth himſelf with this, that God laugheth at him, and that therefore himſelf hath no great cauſe to cry, ſith riden do irritos reddit, by laughing at them, he blaſteth all their deſigns, and that with diſgrace: men love not to be laughed at.
For he ſeeth that his day is coming] His diſmal day, his Deaths day (which wil alſo be his Doomſ-day) that day wherein God hath determined to ſlay them with their own ſword, and to ſave the Righteous; as it is in the two next verſes. But eſpecially that laſt and great day of the World, wherein Dicetur reprobis Ite, Venite probis.
Verſ. 14. The Wicked have drawn out the ſword, and have bent their how] That they may aſſault the Righteous, both cominus, nearer hand, and eminus, at a diſtance; for which purpoſe they come againſt him (like a walking Armorie) with ſword, how, and other inſtruments of death; as reſolved to kill and ſlay. We are counted as ſheep to the ſlaughter, Rom. 8.
Verſ. 15. Their ſword ſhall enter into their own heart] As did Sauls, and his armour-bearers, 1 Sam. 31. See Pſal. 7.16.
Per quod quis peccat, per idem punitur & ipſe.
And their bows ſhall be broken] Neither their bowes only, but their armes alſo, Verſ. 17. They ſhall utterly be diſarmed and diſabled, when once God takes them to do; which is commonly when they are at the ſtrongeſt, and moſt confident.
Verſ. 16. A little that the Righteous man hath, &c.] Whereas it was ſaid before, The meek ſhall inherit the earth, ſome man might object that ſuch are commonly poor enough; and that's no ſmall affliction, as the Heathens (Menander, Euripides, Alcaeus, &c.) have affirmed; and experience aſſureth it. Hereunto is anſwered, that a little that the Righteous man hath is better, &c. as a box of pearles is more worth than many loads of pibbles. And as a bird with a little eye, and the advantage of a wing to ſoar with, may ſee farre wider than an Ox with a greater; ſo the Righteous with a little eſtate, joyned with faith, tranquillity and devotion, may have more pleaſure, feel more comfort, ſee more of Gods bounty, than one of vaſt poſſeſſions, whoſe heart cannot lift it ſelf above the earth, as One well obſerveth. Some render it thus, Better is the little of one Righteous man, than the plentious Mammon of many Wicked. The Bee is as well (if not better) content with feeding on the dew, or ſucking from a flower, as Behemoth that grazeth on the Mountaines. Here the Pſalmiſt ſpeaketh, ſaith Vatablus, of the ſecret bleſſing of God; Quia etſi in diem victitent, è caelotamen non ſecus ac Manna paſcuntur; for although they have but from hand to mouth, yet they are fed from Heaven, as it were with Manna.
Verſ. 17. For the armes of the wicked ſhall be broken] i.e. His power, valour, all that wherein they think their ſtrength and help ſtandeth. See verſ. 15. the ſtrongeſt ſinew in the arm of fleſh cracks.
But the Lord upholdeth the Righteous▪ ] Though ſeemingly never ſo weak and wealthleſſe.
Verſ. 18. The Lord knoweth the dayes of the upright] In b…num novit, Pſal. 1.6. id eſt prolongat, ſaith Kimchi; he knoweth, that is, he acknowledgeth, approveth, hath a gracious regard unto their dayes, and the events thereof; he hath decreed to a minute how long they ſhall ſuffer; and what happineſſe ſhall ſucceed their ſufferings.
And their inheritance ſhall be for ever] Here, long; and hereafter, eternal. What they want here, ſhall be there made up abundantly.
Verſ. 19. They ſhall not be aſhamed, &c.] They ſhall hold up their heads, when others droop; neither ſhall they be without comfort in times of common calamity, as Noah was — media tranquillus in unda.
And in the dayes of famin they ſhall be ſatisfied] God will work wonders rather than they ſhall want any thing that is good for them; as he fed the Iſraelites in the Wilderneſſe, Eliah by the Ravens, Jeremy by a ſpecial providence in the ſiege. As Rochel was relieved by an extraordinary ſhoal of fiſh caſt in upon them by divine providence. And as Leiden beſiedged by the Duke of Alva, and forced for their ſuſtenance to ſearch and ſcrape dunghills, to boil old leather, &c. was reſcued by the turning of the Winds, and ſwelling of the Tide, which forced the Duke to raiſe the ſiege and be gone.
Verſ. 20. But the Wicked ſhall periſh] In the midſt of their wealth, and greateſt abundance; their mony ſhall periſh with them.
And the enemies of the Lord] Theſe are worſe than thoſe Wicked aforementioned, ſaith Theodoret; they are ſuch as go on ſtill in their treſpaſſes, Pſal. 68.21.
Shall be as the fat of Lambes] which in ſacrifices was wholly to be burnt and conſumed, Levit. 3.15, 16, 17.
Into ſmoak ſhall they conſume away] Smoak, the higher it aſcendeth, the ſooner it vaniſheth. Quanto fuerit globus ille grandior, tanto vanior, ſaith Auſtin. They ſhall be conſumed in the ſmoak of Gehenna, or Hell, ſaith the Chaldee here.
Verſ. 21. The Wicked borroweth, and payeth not again] Either becauſe he cannot, he is ſo unable; or becauſe he cares not, he is ſo unconſcionable. But in the midſt of his wealth, he is many times wanting; in the fullneſſe of his ſufficiency,Non ſunt … dendo. he is in ſtraits; and to ſupply his neceſſities, ſticketh long in the Uſurers furnace, which leaveth him at laſt neither metall, nor matter.
But the Righteous ſheweth mercy and giveth] Of that which is his own; to which end he hath a great care to pay his debts. When Archb. Cranmer diſcerned the ſtorm which after fell upon him in Queen Maries dayes, he took expreſſe order for the payment of all his debts, which when it was done, a moſt joyfull man was hee. How hoſpitable he was and liberall, Tremelius teſtifieth in his Epiſtle before his comment on Hoſea.
Verſ. 22. For ſuch as be bleſſed of him, &c.] See Verſ. 9. & 11.
Shall be cut off] In hoc ſeculo & futuro, ſaith Kimchi. Or this verſe may be taken as a reaſon of the former, viz. why are Wicked rich men ſo neceſſitated, and Righteous men ſo enabled, enlarged? God curſeth the one, but bleſſeth the other, and that is it which maketh the odds betwixt them.
Verſ. 23. The ſteps of a good man are ordered by the Lord] Heb. The ſteps of a man; for good men only are reckoned of by God, Jer. 5.1. ſo a wife is put for a good wife, Prov. 18.22. A bad wife is but (according to Lamechs ſecond wives name) Zillah, that is, the ſhaddow of a wife. Now as God choſe out the Iſraelites way for them all along the wilderneſſe; ſo he doth ſtill for thoſe that are good, not alwaies the ſhorteſt way, but the ſafeſt; nor alwaies the ſtreighteſt way, but that which moſt conduceth to their journeys end. As therefote Iſrael in the Wilderneſſe, ſo muſt we follow God, though hee ſeem to lead us in and out, backward and forward, as if we were treading a maze.
And he delighteth in his way] His way it is called, for encouragement ſake, though it be God alone who chuſeth and chalketh out his way, yea cauſeth him to keep his Commandements, Ezek. 36. Certum eſt nos facere quod facimus; ſed Ille facit ut faciamus. God doth all our works for us.
Verſ. 24. Though hee fall, hee ſhall not be utterly caſt down] See Prov. 24.16. If he fall, yet he falleth forward; and if he be caſt down, yet he continueth not,Quum ruit … corruit. Vat. So 2 Cor. 4.9. as do the wicked, Ezek. 32.4. whom God caſteth into the briars, and there leaveth them.
For the Lord upholdeth him with his hand] Gods hand is ſtill under his; and his goodneſſe lower than they can fall. His ſupporting grace preſerveth them from utter recidivation; His Almighty power from utter deſtruction.
Verſ. 25. I have been young, &c.] Here he recordeth an experiment of his (ſuch as whereof, Pſal. 119. is moſtly made up) and if other mens experiences agree not altogether with his, it is no wonder; Kings uſe not to mind beggars. Or he might only mean Vagrants; according to that; Let their children bee Vagabonds, and beg their bread. Good men may be compelled to crave their bread, as David himſelf did of Ahimelech the High-Prieſt; as Eliah did of the widdow of Sarepta; as thoſe pauperes de Lugduno, and many others have lived upon almes. But ſeldome or never have good people needed to crave relief of the ungodly.
Yet have I not ſeen the Righteous for ſaken] Left he may be for a time (as the Lion leaveth his whelps till they are almoſt famiſhed, and have wel-nigh killed themſelves with roaring, to make them more hardy and valiant) but never forſaken, no though he beg his bread; becauſe God hath ſaid, I will never leave thee, nor forſake thee. The Righteous is never forſaken, nor his ſeed too, ſaid Mr. Perkins. God may caſt godly Parents into want, but their godly Children ſhall ſurely be bleſſed. Others underſtand by Righteous here, mercifull men, who give almes for the love of God, and therefore come not to poverty, Pſal. 112.5.9. Prov. 11.24, 25. Pſal. 41.1. See Mr. Bradfords ſweet letter to Mr. John Hall and his Wife, Priſoners for the Goſpell. Act. and Mon. 1495.
Verſ. 26. He is over mercifull, and lendeth] Heb. Every day, according to others neceſſitie, and his own ability; for to ſtretch beyond the ſtaple, were to marre all. But he is ever ready to diſtribute, willing to communicate, 1 Tim. 6.17. as Mr. Wiſeheart, the Scotch Martyr,Act. & Mon. 1155. Ib. 1344. whoſe charity had never anend, night, day, nor noon, ſaith Mr. Fox; and Thomas Tomkins, an Engliſh Martyr, very forward to lend, looking for nothing again.
And his ſeed is bleſſed] Heb. Is in the bleſſing, that is, receiveth grace, and communication of all true goodneſſe from God; and praiſes, good-will, and good wiſhes from men.Diod.
Verſ. 27. Depart from evill, and do good] See Pſal. 34.14.
And dwel for evermore] Sine indigentia, ſaith Kimchi, without ſuch indigency and poverty as may drive thee abroad, and make thee beg thy bread. Univerſall Righteouſneſſe ſecureth a man from ſuch ſtraights.
Verſ. 28. For the Lord loveth Judgement] See Pſal. 11.7.
But the ſeed of the Wicked ſhall be cut off] See Job 18.19. with the Note.
Verſ. 29. The Righteous ſhall inherit, &c.] This verſe hath been expounded before, and is here repeated for more aſſurance, Verbatoties inculcata viva ſunt, vera ſunt, ſana ſunt, plana ſunt.
Verſ. 30. The mouth of the righteous ſpeaketh wiſdome] Having ſpoken of the priviledges of the Righteous, he now deſcribeth them; Tales autem ſunt non quicunque nomen Juſtorum praetexunt, &c. Such are not all they that pretend to Righteouſneſſe, or can talk of it; but that can ſpeak of it fruitfully, feelingly, and from an inward Principle: And as he talketh, ſo he walketh, ne dicta fact is erubeſcant, as Tertullian hath it; leſt his life ſhould ſeem to give the lye to his lips.
Verſ. 31. The law of his God is in his heart] He hath a Bible in his head, and another in his heart; he hath a good treaſure within, and therehence bringeth good things; he ſpeaketh not by rote, and as a bungler, or as a Philoſopher only; but by proof, and as one that can ſay, I beleeved, I have felt it, and therefore have I ſpoken.
None of his ſteps ſhall ſlide] How ſhould they, when they walk ſo exactly, and by ſuch a rule? Jeremy holding to it, durſt ſay, Lord if I am deceived, thou haſt deceived mee.
Verſ. 32. The wicked watcheth the righteous] See Pſal. 10.8, 9, 10. with the Notes. Speculatur, he accurately obſerveth; looking this way and that, as a watchman in a watch-Tower. Thus Sauleyed David, and laid out for him. Thus Jeroboam watched thoſe of the ten Tribes that went to Jeruſalem to worſhip, he watched them, and waylaid them, Hoſ. 5.1.
And ſeeketh to ſlay him] All malice is bloody, and there want not thoſe ſtill that carry about Cains bloody club, hating to the death that goodneſſe in another, that they neglect in themſelves.
Verſ. 33. The Lord will not leave him in his hands] For he knoweth how to deliver his, 2 Pet. 3.9. as that Apoſtle could ſay by good experience, Act. 12. when he was inter ſaxum & ſacrum, as they ſay.
Nor condemn him, when he is judged] Heb. condem him for wicked; but clear and acquit him, when falſely accuſed, yea when wrongfully condemned.
Verſ. 34. Wait on the Lord] Bind him not to a day, wake not the Beloved, til he pleaſe.
Keep his way] For out of Gods precincts, out of his protection,
When the Wicked are cut off, thou ſhall ſee it] See and ſmile, look and laugh, Pſal. 52.6, 7. See the Note there.
Verſ. 35. I have ſeem the wicked in great power] Or, Formidable to others; firſt, a terrour, and ſhortly after, a ſcorn.
And spreading himſelf like a green Bay tree] Or, Cedars of Lebanon, as the Greek hath it, i.e. priding himſelf in his great proſperity,
Verſ. 36. Yet be paſſed away, &c.] The Greek and Latine have it, I paſſed by. See verſ. 10. how ſoon and utterly withered and waſted the Fig-tree, Chriſt curſed? ſo forcible is his curſe.
Verſ. 37. Mark the perfect m…n, &c.] As we muſt treaſure up experiences our ſelves: ſo we muſt ſtir up others to do the like. There is a wo …o ſuch as conſider not the operation of Gods hands, Iſa. 5.12.
For the end of that man is peace] Though his beginning and middle may bee troubleſome, yet his end (his after-and at leaſt) ſhall be peace. He ſhall by death enter into peace, reſt in his bed, Iſa. 57.2.
Verſ. 38. But the tranſgreſſours, &c. Here the end is worſe than the beginning. Sin ever ends tragically.
The end of the wicked ſhall be cut off] Their end is not death but deſtruction; they are killed with death, Rev. 2.23. life and hope end together.
Verſ. 39. But the ſalvation of the righteous, &c.] … ut pa…o…i… … co…lectar, their ſalvation temporal and eternal is of the Lord: ſo is alſo the deſtruction of the wicked, as is here neceſſarily implied.
He is their ſtrength, &c.] That they faint not; ſink not under the heavieſt burden of their light afflictions, which are but for a moment.
Verſ. 40. And the Lord ſhall help them, &c.] He ſhall, He ſhall, He ſhall. Oh the Rhetorick of God! the ſafety of the Saints! the certainty of the Promiſes!