Commentary on Psalm 124 125 and 129, Psalm 125
THE COMMENTARY OF Dr. MARTIN LƲTHER, Upon the CXXV PSALM.
They that truſt in the Lord, &c.
THE Pſalm going before,The argument of the Pſalm. is a Thankſgiving or a Sacrifice of Praiſe, becauſe the Godly ſee, and by experience feel that the Lord is faithful and helpeth them in the time of need. This Pſalm following containeth alſo, in a manner, the ſame matter: For it pertaineth to the Doctrine of Faith, and exhorteth the Faithful likewiſe to a ſure truſt and aſſiance in the help of the Lord in all their neceſſities: Whereunto he ſtirreth them up with great and excellent promiſes. It may alſo be eaſily underſtood by that which we have ſaid before. For herein conſiſteth all this Heavenly Wiſdom, that we do utterly remove out of our ſight, whatſoever fleſh can comprehend, and believe that which the Word only telleth us, even againſt all that which either we know, feel, or ſee: And therefore this Wiſdom is againſt all humane Wiſdom and Reaſon. For by Reaſon, and all that Reaſon can comprehend, we feel, ſee, and conceive all things contrary to that which Faith leadeth us unto.
He that lyeth ſick at the point of Death, can by Reaſon conceive nothing elſe but the imagination of Death. But a Chriſtian man leaving his imagination, knoweth that in Death there is true Life. But thou wilt ſay: He ſeeth and feeleth Death indeed, but Life he cannot feel. I Anſwer, that becauſe he reſteth upon the Word, and after it he judgeth, and not after his own feeling, therefore even in Death he ſeeth nothing but Life, and in the midſt of Darkneſs moſt clear light. For like as God maketh all things of nothing, and of darkneſs light: ſo he worketh by his Word, that in Death there is nothing but life.The power of the Word. Pſal. 33. They then which ſtick to the Word and Promiſe of God, and follow the ſame, do find it true which David ſaith, He ſpake the Word and it was done, &c. But before we can come to this experience, we muſt abide ſome trouble, and therefore have need of ſuch exhortation as this Pſalm here ſetteth forth.
Verſe 1. They that truſt in the Lord, ſhall be as Mount Sion, which cannot be removed, but remaineth for ever.
The Prophet uſeth here a ſimilitude of Mount Sion, becauſe Jeruſalem wherein Sion ſtood, when the Temple was builded had moſt ample and notable promiſes of God (as appeareth in very many places of the Prophets) that it ſhould ſtand ſure and invincible for ever againſt all troubles and Calamities, for that the Lord had his abiding and dwelling there; according to that promiſe where he ſaith, Here is my reſt, here will I dwell, &c. And therefore David in another Pſalm glorieth on this wiſe: Lo, the Kings were gathered and went together, when they ſaw it, they marvelled; They were aſtonied and ſuddenly driven back. As we may ſee it came to paſs under Ezechias in the great Deſtruction of the Aſſyrians and other Kings, as the ſtories witneſs; which ſhew that Jeruſalem remained ſafe in all dangers, not by ſtrength and Policy of the inhabitants, but by the miraculous Work of God dwelling in it, and thus mightily preſerving and beautifying his own Common-wealth.
Now therefore, ſaith he, like as Mount Sion and our Holy City Jeruſalem is never moved, but remaineth ſure and ſafe by the mighty protection of the Lord in all Extremities: ſo he that truſteth in the Lord ſhall be defended againſt the furious Rage of the World and the Gates of Hell for ever Note how he commandeth no Work here to be done, as in Popery, in the time of trouble men were taught to enter into ſome kind of Religion, to faſt, to go on Pilgrimage, and to do ſuch other fooliſh Works of Devotion, which they deviſed, as an high Service unto God, and thereby thought to make Condigne Satisfaction for Sin,To hope and truſt in the Lord, is tke greateſt Service that we can do to him. and merit Eternal Life; but ſimply he leadeth us the plain Way unto God, pronouncing this to be the chiefeſt Anchor of our Salvation, only to hope and truſt in the Lord, and that this is the greateſt Service that we can do unto God. For this is the Nature of God (as I have ſaid) to create all things of nothing. Therefore he createth and bringeth forth in Death Life; in Darkneſs,The Nature of Faith. Light: And this to believe, is the very Nature and moſt ſpecial Property of Faith. When God then ſeeth ſuch a one as agreeth with his own Nature, that is, which believeth to find in Danger, Help; in Poverty, Riches; in Sin, Righteouſneſs; and that for Gods own Mercies ſake in Chriſt alone; him can God neither hate nor forſake. For he ſerveth and worſhipeth God truly which putteth his whole truſt in the Mercy of God. With this Service God is highly pleaſed, becauſe he delighteth of nothing to make ſomething. So he made the World of nothing: ſo he raiſeth up the Poor and Oppreſſed; ſo he juſtifieth the Sinner; ſo he raiſeth the Dead; and ſo he ſaveth the Damned. Who ſo then conſenteth to Gods Nature, and obeyeth his Will, there hoping ſor ſomething where nothing is, he it is that pleaſeth God, and ſhall never be moved.
But thou muſt beware that thou imagine not to thy ſelf a falſe Hope, contrary to the Word of God and thy Vocation. Whereof if thou be certain, and abide in the ſame, if troubles riſe, truſt in the Lord; and if he help not in his good time, take me and David alſo for Lyars. Satan will trouble, vex and diſcomfort thee, yea and peradventure make thee to believe that thou art utterly forſaken; but if thou truſt in the Lord, thou ſhalt feel his help with joyful Victory. So in the Council of Auſpurge when the Princes were bent againſt us with one conſent, our cauſe ſeemed to be utterly overthrown. Notwithſtanding yet we live and enjoy ſuch Peace and Liberty as we would wiſh, maugre the Rage and Malice of the Pope and all the Adverſaries of the World. With ſuch Conflicts we muſt be exerciſed leaſt we be diſcouraged when we ſee our cauſe begin to quaile. But the greater the danger is, the more ſtedfaſtly we muſt truſt. So ſhall it come to paſs that when we are overcome, yet we ſhall overcome, and the Conqueror ſhall yield unto us Triumph and Victory.
This is it that the Pſalm here ſetteth forth: They that truſt in the Lord ſhall be as Mount Sion, which cannot be removed, but remaineth for ever. And here we have a ſingular promiſe, whereby we are aſſured that we ſhall ſtand and abide for ever If then we do not continue, it is our own fault, becauſe we abide not firm and ſtable in our Faith: For this promiſe muſt needs remain ſure and infallible. Yea as it is impoſſible that God ſhould deny himſelf, and not be God: ſo is it impoſſible that he ſhould forſake thoſe that put their truſt in him. But we may not think the time long, but patiently abide the Lords Leiſure. For Gods power taketh no place in us until we be utterly (to ſpeak after the manner of the Scripture) exininated, that is, ſtript naked of all Worldly Hope and Helps that man hath in himſelf, and brought to nothing: like as when he ſaveth a ſhip from drowning, now ready to periſh, and paſt all Remedy; As the two Stories of the Goſpel, one of the Ship, the other of the danger of Peter, do teſtifie.
Verſe 2. As the Mountains are about Jeruſalem, ſo is the Lord about his People, from henceforth and for ever.
Where many hundred thouſands of men are, there are ſcarcely ſeven thouſand which know God, or believe in God, and yet for their ſakes the whole Multitude is called God▪s people, Even ſo was it in Jeruſalem. Jeruſalem called holy by the figure Synecdoche where a part is taken for the whole.Albeit the greater part was Wicked and Godleſs, yet was Jeruſalem called Holy, not only in Reſpect of a ſmall Nnmber of the Godly; but alſo becauſe God had his abiding there. So when there was not one juſt perſon in Sodom but Lot with his two Daughters, yet could not the Angel deſtroy Sodom with fire ſo long as Lot was in it. Likewiſe where four or five or ten godly Perſons are to be found, for their ſakes the whole City is called Holy. For theſe are the Elect corner ſtones, theſe are the precious Pearls which God ſo highly eſteemeth, and for whoſe ſakes he ſpareth the Wicked. Therefore ſaith David, As Jeruſalem is compaſſed about with Mountains, ſo doth the Lord compaſs his People and mightily defend them on every ſide. In like manner Zachary Prophecyeth of a City whoſe Wall is of fire. Theſe Similitudes do ſet forth unto us the Safety of Gods People, that weak and little poor Flock, againſt all Dangers. Upon this promiſe if we alſo do reſt, which at this day enjoy the ineſtimable Benfit of Gods Holy Word, we ſhall be defended againſt the Rage of Satan and the whole World, not by fiery and brazen Walls, but by the Lord himſelf. Theſe things albeit we cannot comprehend, yet ſhould we believe them ſo certainly as if we did ſee them with our bodily Eyes. If we ſhould ſee our ſelves compaſſed about with brazen and fiery Walls, we would be without all fear, and Triumph againſt Satan. But it is a matter of Faith, not to truſt unto that which the Eyes ſee, but which the Word offereth and promiſeth. This one thing therefore is lacking in us, that we have not eyes of the Spirit, but we judge according to the eyes and ſenſe of the Fleſh. For elſe we ſhould be no more afraid then they which being cloſed within the Walls of an invincible Caſtle, fear not the force and power of their Enemies, be they never ſo terrible. We muſt not doubt therefore, but if we believe, we are compaſſed about with fiery and brazen Mountains, that is to ſay, we abide for ever invincible againſt the Rage of Satan and all the Powers of Darkneſs. Bleſſed therefore is he that believeth.
Theſe Mountains are the Angels, which compaſs us on every ſide, that Satan with his Angels and Miniſters cannot hurt us as he would; Whoſe Malice and Power is ſuch, that if they did not continually behold us, continually defend us and watch over us, he would deſtroy us every moment. This can all they teſtifie which know that Satan is a Murtherer and a Lyar, which cannot abide to ſee the godly proſper, and therefore he ſeeketh by all means to root them out from the face of the Earth. That we are not then utterly conſumed, it is the benefit of theſe Mountains, by whom we are ſo compaſſed and defended. Sometimes Satan hurleth his Darts at us as it were through the window, to deſtroy us, and worketh us indeed ſome ſorrow, but he cannot move us.
This ſimilitude ſeemeth to be taken out of the Story of Helizeus in the ſecond book of the Kings, where the ſervant of Helizeus ſaw the Hills about him full of fiery Chariots, and Horſemen compaſſing Helizeus round about, and mightily defending him. This ſuccour which the Servant of Helizeus ſaw, and the Prophet believed, when he ſaw nothing, is ſaith the Prophet, round about all them which truſt in the Lord: as alſo the 34. Pſalm witneſſeth; The Angel of the Lord pitcheth round about them that fear him. But our eyes are ſhut up and ſee not theſe miracles, whereof not with ſtanding we have daily experience.
This promiſe then will never deceive us; only let us not deceive our ſelves. If therefore we did believe, no doubt, we ſhould ſleep, we ſhould live, we ſhould die, yea (that more is) we ſhould ſuffer what ſoever Satan and the world can do againſt us, without all fear. For thus ſhould we think, if I ſuffer any thing, it is not without the Will of God, nor without good cauſe, well known, tho' not unto me, yet unto God. Therefore although Satan break through the wall in one place, yet ſhall he never be able utterly to overthrow it altogether. Thus ſhould we think in our troubles and afflictions, and comfort our ſelves with the good Will of God. But we are afraid when any trouble cometh, and never feel that ſecurity which Faith bringeth. Thus do we worthily ſuffer the puniſhment of our infidelity which we nouriſh within us, although we be called away from it by ſo many notable places of Scripture.
Beſides all this, it is not enough that we are compaſſed about with fiery Walls, that is, with the ſure Cuſtody, the continual Watch and Ward of the Angels, but the Lord himſelf is our Wall: ſo that every way we are defended by the Lord againſt all Dangers. Above us he is a Heaven, on both ſides he is as a Wall, under us he is as a ſtrong Rock whereupon we ſtand: ſo are we every way ſure and ſafe. Now, if Satan through theſe munitions caſt his darts at us, it muſt needs be that the Lord himſelf ſhall be hurt before we take harm. But great is our incredulity, which hear all theſe things in vain. Yet muſt they be taught and learned, leaſt the time come that we be deſtitute of all Counſel and Comfort in theſe matters. For certain it is that the hour ſhall come when we muſt have experience of theſe things, or elſe utterly periſh.
Where he addeth, From henceforth and for ever. By theſe words he ſheweth that this vigilancy of the Lord our God over us, is not temporal, but eternal, according to that which he ſaid before in the firſt verſe of this Pſalm. They ſhall remain for ever. Let us learn therefore out of this Pſalm, that our Conſtancy and perſeverance conſiſteth in this, that we are defended by the Power and Providence of the Lord on every ſide.
Verſe 3. For the rod of the Wicked ſhall not reſt on the lot of the Righteous, leaſt the Righteous put forth their hand unto Wickedneſs.
Here the Prophet plainly declareth, that the People which reſt under this Defence and Protection, are afflicted and ſubject to all Miſeries and Calamities as touching the fleſh; altho' they be compaſſed about with ſuch high and mighty Mountains as touching the Spirit, as Satan can never ſurmount, yet touching the Fleſh and the Old man, they lye open on every ſide to the Darts of Satan and the World; For God by theſe means will afflict and exerciſe the Fleſh, that Sin and the fooliſhneſs of the Fleſh may be mortified in them, and that ſpiritual Wiſdom and the inward man may increaſe. This is the cauſe why we are according to the Fleſh, as a broken Hedge, and as a City whoſe Walls are caſt down, and ſo lyeth open to the Enemies on every ſide. Wherefore there is no ſort of men ſo vile and abject which do not think that they may do what they liſt againſt the true Profeſſors of the Goſpel. Hereof come ſuch intollerable injuries, horrible blaſphemies, cruel torments and bloody ſlaughters of the Saints of God. For the Fleſh hath no Walls, no Munitions to defend it, but the Spirit. Therefore the fleſh is in danger to all Storms and Tempeſts, broken and troden down of the wicked, as Iſaiah ſaith, Chap. 51. Which have ſaid unto thy Soul, Bow down that we may go over. Thou haſt layed thy Body as the ground, and as the ſtreet to them that went over. Theſe afflictions we muſt needs ſuffer and by patience overcome them, and withal we muſt beware that by theſe outward afflictions the inward man be not weakened or overcome; reſting in this aſſured hope and truſt, that the Lord will never forſake us, but that we are in the boſom of the Father, and are cloſed within moſt ſure and ſtrong holds. So that now, altho' our Goods, our Wives, our Children, yea and our Lives alſo be taken from us, yet we ſhall never be ſpoiled of our Chriſt, by whom we are ſo ſurely defended, that in the midſt of all our Tentations he will make a way for us to eſcape, or elſe give us ſtrength to bear them.
Thus we ſee what Conſolations the Holy Ghoſt ſetteth forth unto them which believe the Word. For unto ſuch as look for a better Life then this, all things are here full of Calamities and Miſeries. Death followeth Death, as Paul ſaith, and we continually die. One Tentation followeth another, until at the length by the Death of the Fleſh all miſeries ſhall ceaſe and have an end. This verſe therefore maketh much for our Comfort, admoniſhing us that we muſt ſuffer many troubles; yet ſo, that at the length we ſhall be ſafe and ſet at Liberty from them all, though not in this Life, yet in the Life to come, and in Eternal Life. And why ſhould we not thus boldly promiſe unto our ſelves, remaining under this diligent Cuſtody of the Angels, yea of the Lord himſelf, which is always round about his People? But here (as before I ſaid) we have need of Faith, that we may judge herein, not according to our preſent troubles and tentations, but according to the Word of Promiſe. And what ſhould we need any promiſes if there were no tentations? which tentations whether they be within in the Spirit, or without in the fleſh, the time ſhall come when we through Chriſt ſhall have full victory hereof, as this verſe full of ſweet Conſolation doth promiſe unto us.
Notwithſtanding this promiſe ſeemeth incredible both to us which ſuffer, and alſo to them which perſecute and afflict us. For if we behold the ſame with our outward eyes, what can be more falſe? yea the contrary ſeemeth to be moſt true. Behold our Saviour Chriſt, was he not ſo forſaken, hanging upon the Croſs, that the Rod or Scepter of the wicked reſted upon him? Did it not reſt likewiſe upon the Prophets, the Apoſtles, and other holy Martyrs? This matter then, if we conſider it with our outward eyes, hath another meaning then the Words do import. For they promiſe that the Scepter of the wicked ſhall have no power over the godly, and yet all ſtories and examples do teftify the contrary. Therefore the Holy Ghoſt calleth us back to the purpoſe and Couſel of God revealed in his Word, and commandeth us to weigh and conſider, not what we ſuffer and with our outward eyes behold, but what is decreed with the Lord in Heaven. And he that can ſo ſequeſter himſelf from the beholding of his afflictions and tentations, and yield himſelf wholly over to the Will of God, and there reſt, is a right Divine; yea he that is ignorant hereof, in true Divinity knoweth nothing at all. For what knoweth he which is ignorant that God is ſuch a God as will not ſuffer the godly to be oppreſſed of the wicked? For ſeeing he hath ſaid, I am the Lord thy God, he will never ſuffer that which is his own, to be wreſted either by the World or by the gates of Hell out of his hands. If he then abide and continue, they ſhall alſo continue for ever which are his. Thus to believe, and thus to lay hold on things invifible, is true Divinity and true ſpiritual Wiſdom indeed, whereupon we may ground this Propoſition out of the inviſible Counſel of God; God hateth the wicked, and loveth the juſt, ergo he will damn and deſtroy the wicked, and will deliver and ſave the juſt. And here we ſee that which is the chiefeſt thing in all the Pſalms and Prophets, to ſpring of the firſt Precept: I am the Lord thy God.
Now have we to learn how we may apply this verſe rightly and to our Comfort. For true Divinity conſiſteth in uſe and practice. We are vexed on every ſide with cruel Biſhops, wicked Princes, and others which hate the Word of God and the doctrine which we profeſs. But theſe are very trifles, if ye compare them with thoſe vexations which Satan, Sin, and our own infirmity raiſe up in our Conſciences. We muſt learn therefore thus to judge of all theſe things, that they are the Rod and Scepter of the wicked, and to ſet the Lord againſt them, revealing his Will here in his Word, and pronouncing that he will not ſuffer the Scepter of the wicked to reſt upon the godly. Seeing then the ſame Prince promiſeth thus much unto us which hath all things in his hand, what can we require more? For the will of God is certain, that though he ſuffer us to be afflicted, yet will he not ſee us troden under foot or periſh. Thus muſt we apply theſe ſweet Conſolations.
What the rod ſigniſieth in the Scripture it is well known. Children when they are young, are corrected with a rod; and when they wax bigger, with a Wand or Cudgel; and if they will not ſo amend, then followeth the Iron rod. Hereof it cometh that the rod ſignifieth all Power and Rule, which is for the Amendment and Correction of ſuch as do offend. So it is taken in the 110 Pſalm. The Lord ſhall ſend forth the rod of thy Power out of Sion: That is to ſay, thy Kingdom; For there he ſignifieth ſuch a rod whereby Kingdoms and People are governed. On this wiſe the holy Ghoſt permitteth here to the wicked, Dominion and Tyranny over the godly, which they are compelled to ſuffer. Like as we are compelled not only to ſee but alſo to ſuffer the Tyranny of Antichriſt and the Power of his Kingdom, perſecuting, deſtroying and murthering the Chriſtians, and raging againſt them with all kind of Tyranny. Yea we are Compelled moreover to ſuffer the Tyranny of Satan vexing and terrifying my Heart and the Hearts of the Brethren which believe in Chriſt. This Dominion or Tyranny the Holy Ghoſt calleth the rod of the wicked; and comforteth us, that as the Lord liveth, their Tyranny ſhall fall, and ſhall not reſt upon the Lot of the godly.
The lot of the juſt is as much to ſay as the Portion, that is, the Number or Congregation of the juſt. Like as Chriſt calleth them the Little Flock, and Paul, The poor Saints. Over theſe, ſaith he, although the Tyrants do rule, yet ſhall not their power endure. Although the Perſecutors of the Church do oppreſs the faithful, yet ſhall they not do ſo always, neither ſhall their Counſels have the ſucceſs which they deſire. For they think to root out this Doctrine for ever; but that ſhall they never be able to do: Therefore albeit ye ſuffer in the mean time, ſaith the Holy Ghoſt, yet know ye, that my will is, That they which believe in me ſhall never periſh, but ſhall be preſerved to Life Everlasting. Here then have ye whereunto ye may truſt in all your Tentations.
But behold the reaſon which the Holy Ghoſt here uſeth to prove that the Scepter of the wicked ſhall not reſt upon the juſt. God is moved ſaith he, to help and defend the juſt. For elſe it might ſo come to paſs that God ſhould have no Church at all, and the juſt ſhould put forth their hands to Wickedneſs. So we find in Jeremiah, that before the People were delivered into the hands of the Babylonians, they had promiſe that after ſeventy years they ſhould return again to Jeruſalem, becauſe they ſhould not be brought into doubt of Gods Mercy, and ſo utterly deſpair, and falling away from God ſhould turn to Gentiliſm; as it is in the Pſalm, leaſt the godly ſhould turn to fooliſhneſs, that is to ſay, ſhould blaſpheme and become impatient, This is the cauſe why God joyneth the promiſe of the Word with the Execution and Performance of the Deed; or elſe the godly ſhould be driven to Deſperation. We ſee how many are caſt down with Adverſity by the loſs of Goods, Wife, Children, and other things which are dear unto them. Except therefore their minds were raiſed up again and comforted, firſt, with the Word and Promiſe, and then, with the Performance and Execution of the ſame, many would ſay there were no God. Therefore God muſt needs ſhew himſelf to be a God, not only in Word but alſo in Deed.
David had great promiſes of God, and yet by his own Son he was driven out of his Kingdom, and ſo perſecuted that he was compelled to fly away barehead and barefoot. This was a ſore Tentation. Wherefore the great and ample Promiſes made unto him could never have raiſed him up and comforted him again, except God had indeed delivered him out of this great miſery and affliction. Even ſo if we had no more but the promiſes of God to ſupport us againſt the Papiſts and Adverſaries of the Word, yea if God did not indeed fight for us and defend us againſt their Tyranny, we ſhould be ſwallowed up with ſorrow, and brought even to Deſperation. God therefore worketh both ways; he raiſeth up with the Word and Promiſe, and delivereth out of troubles and afflictions by Execution of the deed, that according to the ſaying of St. Paul, the tentation ſhould not be above our ſtrength, but ſhould have an end, and we learn by our own Experience that the firſt Commandment, I am the Lord thy God, is moſt certain and infallible Therefore when he ſaith, Leaſt the juſt ſhould put forth their hand to Wickedneſs, it is as much as if he ſhould ſay, Leaſt the juſt ſhould turn away from God and fall to Gentiliſm. For God hath a double care over the Faithful; firſt, that they be not overcome, but may overcome the tentation; and this he doth by the Word and Promiſe. The ſecond is that the tentation be not perpetual. Even ſo muſt we be undoubtedly perſwaded, that beſides the infallible promiſes which we have of the good Will of God towards us, and in the end of Everlaſting Life, we ſhall be alſo delivered, and our Adverſaries deſtroyed, albeit we can ſee no manner of way or poſſible means how it may be done. This is it then that this verſe here ſetteth forth, that God is ſo careful for the ſafety of his People, that he ſeemeth to fear leaſt they ſhould put forth their hand to Wickedneſs, and fall away from him, whereby it might come to paſs that he ſhould have no People, and ſo there ſhould be no God. For God is the God of the living, and therefore he muſt needs have a People. Wherefore there muſt ever be ſome remaining which may praiſe and worſhip Him. If there muſt needs be ſuch a Number remaining, God muſt of neceſſity make an end alſo of tentations.
But here we muſt beware that we do not appoint the time of this deliverance. For before that come, God will have us tryed to the uttermoſt, and brought to that Extremity, that all our hope and truſt ſhall be utterly ſpent, and we at the point of Deſperation. Now, when we are brought into this caſe that we can ſee nothing but Deſperation, then, even then God ſendeth Comfort, in Death, he ſheweth Life; and even in Damnation, he bringeth Salvation: briefly, of nothing he maketh all things, and when all hope of Remedy is paſt, then beginneth he to work, and frameth all new again in moſt perfect wiſe. Thus cannot the God of this World do. This is the fingular work of God therefore, that when thou thinkeſt thy ſelf clean caſt away and utterly forlorn, even then thou ſhouldſt be moſt ſure and ſafe, and moſt gloriouſly ſhine as the day Star in the Firmament. Theſe things are eaſily taught, but by Experience we find and feel how far they paſs all Reaſon and Power of man, and how hardly we can believe that God maketh all things of nothing, that he is careful tor us, whether we be afflicted in the Fleſh or in the Spirit, and that he is more mindful of our deliverance then we our ſelves can be. Theſe things therefore muſt be often and diligently taught, that we may learn that Heavenly Wiſdom which the firſt Commandment ſetteth forth unto us,Old things are paſſed away; behold all things are become new. namely, that our God is ſuch an one as of old things is wont to make new; of poor, to make rich; of deſpiſed, glorious. And this laſt we would all gladly have, but that will not be, except Contempt and Poverty go before.
Here have we then a ſiugular Promiſe and Conſolation. As if he ſhould ſay, The Rod of the wicked grieveth you, but be of good Comfort my People, and patiently endure it, for I will not ſuffer the tentation ſo far to prevail over you that your Confidence and truſt in me ſhall utterly fail you. Storms and Tempeſts ſhall ariſe, and your Dangers ſhall ſeem ſo great as tho the Waves ſhould preſently ſwallow you up: but I will not ſuffer you to periſh. I will bridle their Rage and make an end of the rod of the Wicked and Unrighteous, yet will I not leave you deſtitute of my Righteouſneſs. Thus do Tentations teach us the true uſe and meaning of the firſt Commandment, the which none without afflictions and tentations ſhall rightly know or underſtand.
Moreover we are here admoniſhed of the great danger that followeth theſe afflictions and tentations, which they that through impatiency forſake the Word and Faith, do fall into. Therefore the Lord here ſheweth himſelf ſo careful for his People, leaſt they ſhould fall into this danger. For their ſtate which have once forſaken the Word, is much more perillous then it was before; and into ſuch (as our Saviour Chriſt pronounceth in the Goſpel) do enter ſeven Spirits much more wicked then the firſt. We muſt therefore patiently ſuffer and perſevere in all tentations, and rather abide all Extremities then once ſhrink from the Word of Life, leaſt we be poſſeſſed with ſeven Spirits more wicked then the firſt. And moreover we muſt aſſuredly truſt (as we are taught it this verſe) that ſo long as we have a deſire and purpoſe ſo to do, the Lord will never for ſake us or ſuffer us to fall into this impiety. For here have we a manifeſt promiſe and a lively deſcription of the Lords ſingular care and providence over us, namely that he is mindful of the end of our tentations and afflictions, ſo that we only continue conſtant and patient unto the end. And if the Heathen Poet ſaid, Endure and reſerve your ſelves for more happy things, how much more ſhould Chriſtians diligently ſtir up themſelves with mutual Exhortations to Patience and Perſeverance, whether they outwardly ſuffer in things pertaining to the Body and to this preſent life, or inwardly in Conſcience. For we have a God which even in Death, in Hell, and in the midſt of all our Sins, can ſave and deliver us.
Verſe 4. Do well O Lord unto them that be good and true of heart.
The Prophet ſaith not here: Do well Lord to the perfect, and ſuch as offend in nothing: but, to the good and true of Heart. The good and true of Heart, are they which are of a ſingle, ſincere and upright Heart. For theſe are they which are moſt accepted of God, altho they alſo through infirmity do ſometimes offend. Now where he prayeth that God will do well to the good and godly, he meaneth alſo and ſecretly complaineth that the godly are in miſery and affliction, and that the ungodly do abound with all worldly felicity: As we ſee at this day the Enemies of the Goſpel to enjoy great Riches and Dignities, whereby they vex and oppreſs the godly. This is a great offence and ſtumbling-block to the godly, and therefore the Church hath need of this Prayer, That God would do well unto the godly, which truſt in him, and ſeek his Glory with their whole Heart, that they by ſtumbling at this offence do not fall away to impiety. This Prayer containeth in it a Prophecy with a promiſe, that like as he prayeth for the Bleſſing, Welfare and Proſperity of the juſt, ſo at the length it ſhall alſo come to paſs.
Verſe 5. But thoſe that turn aſide by their crooked ways, the Lord ſhall lead with the workers of Iniquity: but peace ſhall be upon Iſrael.
He ſaith not ſimply, ſuch as turn aſide, but ſuch as turn aſide by their own Wickedneſs. For to give place to tentations by infirmity of the Fleſh, or weakneſs of Mind, or elſe of Faith, and ſo to decline from the right way, (which cometh to paſs ſometimes even in the Saints, as the Example of Peter teacheth) is one thing, and to fall away through wickedneſs and perverſneſs of Heart, is another: which cannot be in the children of God, but properly belongeth to the wicked and godleſs. This ſort of men hath ever corrupted the Church from the Apoſtles time, and with a ſhew of holineſs hath deceived the ſimple, which becauſe God puniſheth them not, but ſpareth them and ſuffereth them to proſper in this World, become ſo proud that they will be counted amongſt the holieſt, and of the World are ſo commonly taken. We ſee that not only the godly are mixed with the wicked in this World, but in the Lords floore alſo the Wheat lyeth hidden under the Chaſſe. We muſt pray therefore that God would bring theſe Hypocrites to light, and give unto them their juſt Puniſhment with the workers of Iniquity. Then ſhall peace enſue to the Church of God. For whilſt the Lord poureth forth his vengeance upon the wicked which vex and perſecute his true members, he gathered together the good and upright of Heart, and openly declareth his fatherly good will and tender love towards them.