Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 5 · Psalm 5
PSAL. V.
TO the chief Muſician] See on Pſal. 4. title.
Ʋpon Nehiloth] Upon Wind-inſtruments. Pneumatica, tribulata. The Rabbins ſay that this Pſalm was made and appointed to be ſung concerning Doeg and Ahitophel.
Verſ. 1. Give ear to my words, O Lord] David knew him to be a Prayer-hearing God, Pſal. 65.2. and that his ears were always open (as the doors of the Roman Aediles were) to hear complaints and requeſts; hence this prayer.
Conſider my meditation] i. e. the conception of my ſoul uttered with a low voyce, (Murmur meuns. Hieron.) but with moſt vehement affection. All this,Muſſitatione… meam. the Hebrew word importeth.
Verſ. 2. Hearken unto the voyce of my cry] He thrice repeats the ſame requeſt, to ſhew the greatneſs of his grief and the neceſſity of help from Heaven. Let mind and mouth, ſpirit and ſpeech, go together in prayer, and then its right, the voyce of the Heart is ſimply neceſſary: Moſes cried to God at the red Sea, though he ſaid nothing. The voyce of the lips is of great uſe alſo. 1. For preventing of diſtraction. 2. For exciting devotion.
My King] And therefore help O King, as ſhe ſaid, 2 King. 5.24. And my God] who art in covenant with me, both offenſive and defenſive.
For unto thee will I pray] Thou art the proper object of Prayer, as being Omnipreſent, Omniſcient, Omnipotent: and a God in covenant with thy people.
Verſ. 3.foreign My voyce ſhalt thou hear in the morning] That fitteſt ſeaſon, uſually, for Prayer, or any other ſerious buſineſs: The very Heathens choſe the morning chiefly for Sacrifice, as Neſtor in Homer, the Argonauts in Apollonius. The Perſian Magi ſang Hymns to their Gods at break of day, and worſhipped the riſing Sun. The Pinarii and Potitii (certain Idolatrous Prieſts) ſacrificed every morning and Evening to Hercules upon the great Altar at Rome. The Jews counted and called it an Abomination of deſolation, if at any time the Morning and Evening Sacrifice to the Lord were intermitted: So ſhould Chriſtians, if they offer not unto him twice a day at leaſt, viz. Morning and Evening prayers and praiſes. Maſs and Meat hinder no mans thrift, ſay the very Papiſts. A whet is no let, a bait by the way hindreth not the journey: ſo neither doth prayer in a morning hinder a mans buſineſs, be it never ſo haſty or weighty, but furthereth it rather. Cardinal Wolſie, though hee were Lord Chancellour,His Life and Death by his Gentle. Uſh. pag. 18. when he came in a morning out of his privie Chamber, would not go abroad till he had heard two Maſſes, nor go to bed at night with any part of his ſervice unſaid, no not ſo much as one Collect. Mahometans, what occaſion ſoever they have by profit or pleaſure, pray conſtantly five times a day. Chriſtians have a charge to continue inſtant in prayer, and to let all buſineſs wait upon it,foreign Rom. 12.12. with Act. 6.4. David knew that if prayer ſtand ſtill, the trade of godlineſs ſtandeth ſtill. He therefore will be up and at it betimes, and rather break his ſleep than leave ſuch a duty undone.
In the morning will I direct my prayer unto thee, and will look up] Or, look out, ſpy like a Watch-man.Gnarach. Or dinavit, aciem diſpoſuit. Tſaphah. Speculando expectavit. Two Military words the Prophet here maketh uſe of; hee would not only pray, but marſhal up his prayers, put them in array. And when he had done, he would be as a Spy upon a Tower, to ſee whether he prevailed, whether he got the day. Some men pray of courſe, or as a task, but never look after their prayers, or mark what anſwer: This is very great folly and oſcitancy. Who ſends forth a Ship, and waits not for the return thereof? Who ſhoots an Arrow, or caſts a Boul, and looks not where it lights? Prayer is the Souls Arrow, Angle, Seed, Dove, Meſſenger, &c. And they that take not notice how they ſpeed, deal as ſcofling Pilat did, who ſcornfully asked Chriſt, What's truth? but ſtay'd not for the anſwer. If God ſhall hearken what David ſpeaketh, David muſt likewiſe hearken what God will ſpeak. He muſt look up to God, if God ſhall look out of himſelf to David; ſith he humbleth himſelf to behold things done in Heaven, Pſalm 113.6. by a wonderful condeſcenſion; how much more then to look upon man that is a Worm, and the Son of man that is a Worm, Job 25.6. Tantus, tantillum?
Verſ. 4. For thou art not a God that hath pleaſure in wickedneſs] As the Kings of the Earth have, ſaith R. Solomon. Alexander the Great promiſing a Crown of one hundred and eighty pound to thoſe of his Gueſts that drank moſt, cauſed one and forty to kill themſelves with drinking for that Crown. King Charls the Ninth of France, gave one Albertus Tudius, an Huckſters Son, ſix hundred thouſand Crowns,Camera. Med. H…ſtor. to teach him to ſwear with a grace. But God perfectly hateth wickedneſs, and wicked perſons. There were more remarkable expreſſions of Gods anger upon mans ſin, in the dead body of a Man, than of a Beaſt, Numb. 11.31. The one made unclean but till the evening, the other, ſeven days. God hateth ſin worſe than he doth the Devil, for he hateth the Devil for ſins ſake, and not ſin for the Devils lake. He hateth ſin naturally in whomſoever, like as wee hate Poyſon, whether it be in a Toad, or in a Princes Cabinet. We read of Antipathies in Nature betwixt the Elephant and the Boar, the Lion and the Cock, the Horſe and the Stone Taraxippe, &c. but nothing ſo great, as betwixt God the chiefeſt good, and ſin the utmoſt evil. Let us be like affected to our heavenly Father, as dear Children, abhorring that which is evil, Rom. 12.9. hating it as we do Hell it ſelf, ſo the Greek word there ſignifieth, abandoning it, and abſtaining from all appearance of it, as it is Offenſivum Dei, & averſivum à Deo, an offence againſt God, … a breach of his Law.
Neither ſhall evil dwell with thee] Heb. ſojourn with thee, 2 Sam. 12.or bee harboared as a Gueſt, much leſs as an home-dweller. Peter Martyr out of Nathans Parable obſerveth, that Luſt was but a ſtranger to David, that lodged with him for a night only. Though corruption may intrude upon us, and enter, yet it may not bee harboured, and dwell with us; leſt the Trave…our become the man of the houſe.
Verſ. 5. The fooliſh ſhall not ſtand in thy ſight] Heb. before thine eyes, as thy Favourites and Attendance. Thoſe furious, vain-glorious Mad-caps, as they call them, Royſters, Royoters, Roaring-boys, as they delight to call themſelves by a woful Prolepſis of the preſent for the future. The word is uſed for mad, or raving with folly, Eccleſ. 2.2.12. & 7.9. & 10.13. Iſa. 44.25. Pſal. 75.5. & 73.3. God hath no need of ſuch Mad-men as Achiſh King of Gath ſaid, when they brought David before him, and he feigned himſelf diſtracted. We likewiſe muſt have no fellowſhip with ſuch, Eph. 5.11. but reprove them rather.
Thou hateſt all workers of iniquity] Though they not only act it, but art it, poliſh and trim their ſin, that it may ſeem leſs hainous, as Hypocrites do, who hide their wickedneſs with no leſs ſubtle ſlights, than Rachel hid the Idols, Rahab the Spies. But God will detect and deteſt them. See the Note on verſ. 4.
Verſ. 6. Thou ſhalt deſtroy them that ſpeak leaſing] Whether in jeſt or earneſt, thoſe that lye in jeſt, will without repentance go to Hell in earneſt. And for the officious lye, ſome think it no fault: whereas Gal. 1.10. we muſt not ſpeak truth to pleaſe men, much leſs may we lye. the truth is, all lies are pernicious, and all Liers will be deſtroyed, but eſpecially thoſe that have …aught their tongues to ſpeak lies, Jer. 9.5. that take faſt hold of deceit, Jer. 8:5. ſo that they cannot bee got off without ſtriving: ſuch an one was Doeg, Saul, &c.
The Lord will abhor the bloudy and deceitful man] Heb. the man of bloud: for bloud hath ſo many tongues as drops to cry for vengeance, Gen. 4. and God makes inquiſition, Pſal. 9.12. commanding that Murtherers ſhould be drawn from the Altar to the Slaughter, Exod. 21.14. This made King James ſay, that if God did leave him to kill a man, he would think God did not love him. As for deceitfull perſons. the Lord is the avenger of all ſuch, 1 Theſſ. 4.6.
Verſ. 7. But as for me] Who am conſcious of none of theſe foul and flagicious practiſes. The upright ſhall dwell in Gods preſence, Job 12.16. Pſal. 140.13. not ſo the hypocrite and ungodly. He is like a Vagabond begging at the Gate, and not knowing whether the Maſter of the houſe is providing for him an Almes, or a Cudgel.
I will come into thine houſe, &c.] He knew that the Ark and Mercy-ſeat were never ſeparated.
And in thy fear will I worſhip, &c.] The fear of God is, 1 Servile; this David meaneth not. 2 Filial or amicable. And this again is, either Timor culpae, fear to offend ſo good a God, and to forget his favour, Prov. 8.13. Or, Timor cultus, the fear that is to be expreſſed in our addreſſes to Almighty God, that reverential godly fear, Jer. 5.22. Heb. 12.28. Pſal. 2.11. and here. Thus the very Angels make their addreſſes to the moſt high God, with greateſt ſelf-abacements, Iſa. 6.Bern. de diverſ. 25. How much more ſhould we ſilly and ſinful Creatures? Omnino oportet nos orationis tempore curiam intrare coeleſtem (ſaith Bernard) in qua Rex regum ſtellato ſedit ſolio, circundante innumerabili & ineffabili beatorum ſpirituum exercitu. Quantâ ergo cum reverentiâ, quanto timore, quanta illuc humilitate ascedere, debet è palude ſua procedens & repens vilis renuncula? that is, at prayer time we ſhould enter into the heavenly Pallace, where the King of Kings fitteth in a ſtately Throne, environed with an innumerable company of Angels and Saints. With how great reverence therefore, godly fear and humility ſhould a poor paltry Frog come, who is newly crawled out of his guzzle?
Verſ. 8. Lead me, O Lord, in thy righteouſneſs] that is, in thy faithfulneſs, and according to thy promiſe in that behalf made unto me, to be my God and guide even unto death, to lead me in the way everlaſting, to direct my footſteps in thy fear, &c. Deduc me ut non titubem, ſaith R. David, Lead me, that I ſtumble not; or if I do, yet that I fall not: for he that ſtumbleth and falleth not, gets ground.
Becauſe of mine enemies] Or, becauſe of mine obſervers, who narrowly watch for my halting, that they might blaſpheme thee, and thy religion, through my default, 1 Sam. 18.9. Saul fixed his eyes upon David, but for no good to him. So 1 Pet. 2.12. & 3.2.foreign wicked men ſpy, and pry accurately (as the word ſignifieth) into the courſes of Gods people, to ſee what evil they can finde out and faſten on. We ſhould therefore walk exactly, Epheſ. 5.15. and pray earneſtly, as here.
Make thy way streight before my face] Remove all rubs and Remoraes, and lay all plain and level, that I may walk and not bee weary, run and not faint, Iſa. 40. ult.
Verſ. 9. For there is no faithfulneſs in their mouth] Or, ſtedfaſtneſs, nothing that a man may binde or build upon, ſo ſlippery they are and untruſty.
Their inward part is very wickedneſs] Heb. Woful evils, heavie annoyances; their hearts are the Devils Store-houſes.
Their throat is an open Sepulcher] And ſo, more dangerous than if it were ſhut, ſaith Aben-Ezra here. In theſe open Sepulchers ſending out much noyſome ſtench, they frequently bury the good names of their betters. But the comfort is, that there ſhall one day be a Reſurrection as well of names as of bodies. This the Apoſtle accommodateth, (Rom. 3.13.) to the univerſal corruption of Mankind; and well he might, for as much as by Nature there is never a better of us: but as there were many Marii in one Caeſar, ſo are there many Doegs and Abſoloms in the beſt of us all. As in water face anſwereth to face, ſo doth the heart of a man to a man.
They flatter with their tongue] The Apoſtle, Rom. 3.13. rendreth it: With their tongues they have uſed deceit. And it is remarkable, that in the Anatomy of a Natural man there he ſtands more on the Organs of Speech, Tongue, Lips, Mouth Throat, than on all the reſt of the Members.
Verſ. 10. Deſtroy thou them, O God] Heb. Condemn them as guilty. They were Gods enemies no leſs than Davids, Tom. 8. in Enarr. …ujus precationis.and implacable, incorrigible: and hence hee ſo prayeth againſt them Eſt Prophetia, non malediction, ſaith Auſtin.
Let them fall by their own counſel;] As it befel Ahitophel, Haman, the Powder-Traitors. Or, let them fall from their own counſels, i.e. not be able to effect their evil deſigns, but defeated, fruſtrated.
Caſt them out, &c.] Let thoſe who were once a terrour, now be a ſcorn. for they are even ripe for ruine, as having added rebellion to their ſin, Job. 34.37.
For they have rebelled againſt thee] And ſo are more thine enemies than mine: which maketh me ſo earneſt againſt them, being ſwallowed up with a zeal of thy glory.
Verſ. 11. But let all thoſe that put their truſt in thee rejoyce] Joy is the juſt mans portion, & contra, Hoſ. 9.1. Iſa. 65.13, 14. and according to the meaſure of his faith, ſo is his joy, 1 Pet. 1.8.
Let them ever ſhout] or, ſhrill out, ſet up their Note as a Peacock doth, which hath his name in Hebrew from this root.
Becauſe thou defendeſt them] Heb.Velut pie tabernaculum. R. David. Thou over-covereſt them with thy ſure defence, for upon all the glory ſhall be a defence. And there ſhall be a Tabernacle for a ſhadow in the day time from the heat, and for a place of refuge, and for a covert from ſtorm, and from rain, Iſa. 4.5, 6. The Ram-skins covering the Ark from the violence of wind and weather, figured out Chriſts protecting his people.
Let them alſo that love thy name] As all the Virgins do who have ſmelt Chriſts name as an Oyntment poured out, Cant. 1.3. See the Note there.
Be joyful in thee] Heb. exult, and leap for joy, as if they were dancing Levalto's. Thus Dr. Taylor the Martyr, fetcht a frisk, and danced when he was near unto the place where he ſhould be burnt. Rabbi Zabdi Ben Levi repeated this verſe when he was at point of death.Mid. Tillin, in Pſal. 5 Another, that in Pſal. 32. For this ſhall every one that is godly pray unto thee. A Third, that in Pſal. 84. One day in thy Courts is better, &c. A Fourth, that in Pſal. 31. O how great is thy goodneſs, &c.
Verſ. 12. For thou Lord wilt bleſs the righteous] yea the righteous man ſhall abound with bleſſings, Prov. 28. 20. yea God will bleſs all them that bleſs him, Gen. 12.3. or that but give him a cup of cold water, Mat. 10.
With favour] Or, goodwill; Qua praecedit noſtram bonam voluntatèm, ſaith Auguſtin.
Wilt thou compaſs him] Or, encircle him as with a Crown, and ſo make them higher than the Kings of the earth, Pſal. 89.27. whoſe Crowns cannot keep their heads from aking, but fill them with cares; which made one King cry out,Val. Max O vilis pannus, &c. and another ſpake this to his Crown,
Nobilis es fateor, rutiliſ que onerata lapillis,
Innumeris curis ſed comitata venis.
Quod benè ſi noſſent omnes expendere, neme
Nemo foret qui te tollere wellet humo.
As with a ſhield] A piked-ſhield, ſuch as doth circuire tres partes hominis, compaſs about three parts of a man, ſaith R. Salomon on this Text. Shields and Bucklers' beſides other Boſſes for ornament, had one great Boſs in the middle with a ſharp pike in it for uſe, to pierce and wound the adverſary. See Job 15.26. God will be all in all to his People; Crown, Shield, &c. they may therefore well enough rejoyce, ſhout, leap, as in the former verſe.