Commentary on the Old Testament Volume 2-4, Biblical commentary 3 · Psalms · Psalm 112 – Psalm 114
PSAL. CXII.
THis Psaime most aptly followeth next after the 111. for there he concludeth with this, The feare of the Lord is the beginning of wisdome, &c. And here he proceeds further, to speak of the blessednesse of him that feareth God: He delighteth greatly in his Commandements, as Paul, Rom. 7. Vers. 1. Vers. 2.saith, I delight in the Law of God, as concerning the inner man. And his blessednesse here set forth is, first, in his seed made mighty upon Earth. Some indeed that feare God, have no seed, especially now under the Gospell; although under the Law none; such were finally barren, it being a time, wherin God allured his people by temporall blessings, when the Heavenly and everlasting were not so fully revealed. Then he that feared God, as Abraham, had his Seed in time multiplyed, till they became a mighty people: and one good Judge is said to have had thirty Sonnes, that rod upon thirty Asse Colts: But now it is said, He that marryeth doth well, but he that marryeth not, doth better. And some make themselves chast for the Kingdome of Heaven; and it is not propounded, as matter of blessednesse and joy to have Children, to continue thy name upon Earth, but to have a name written in Heaven, a new name, better then that of Sonnes and Daughters. The Generation of the just shall be blessed: He that feareth God, shall be blessed not only in his own person, but in his Children also; according to Commandement 2. And shew mercy to thousands in them that love me, and keep my Commandements. But whereas mightinesse upon Earth is spoken of, and riches, Verse 3. this is also to be understood, according to the time wherein these promises were made; for now it is written, Blessed are yee poor, Matth. 5. Iam. 1. 9.and let the Brother of high degree rejoice, in that he is made low. And yet out of persecuting times, the promises of this life hold, touching temporall blessings, to them that feare God: For Godlinesse hath the promise of this life, 1 Tim. 4. 8.and of that which is to come. And the cause why we injoy not these blessings so plentifully, is, for that we do not feare God as we should.
To the righteous ariseth light in darknesse; that is, joy and comfort when Vers. 4.he is afflicted, and by meanes of afflictions full or sorrow: Isa. 58. 10. Exod. 10. 23. Gracious, mercifull, and righteous: This is referred by Ainsworth either to God, or to the godly man, or to the light: but it is plainly meant of the righteous, to whom it was said before, To the righteous ariseth light in darknesse. Now that we might know what he meant by the righteous, he addeth these words; Gracious, and mercifull, and just: That there might be no mistaking, when he saith, Righteous; by thinking him to be such, and to be blessed, that is just, and doth no wrong, although void of other goodnesse, for the truly righteous is also gracious. But Calvin saith, Calvin.that God is meant here, by gracious, mercifull, and righteous: Which seemeth to me to be altogether disagreeing; because the same, that is here called righteous, is also called gracious and mercifull, and the word righteous in the first part of the verse hath certainly reference to the man spoken of, Verse 1. and to shew, that the same is also called mercifull, and gracious, it followeth Verse 5. He dealeth graciously and lendeth, he will guide his affaires with discretion; Hebrew, He moderateth his words in judgment; Lending being an act of mercy, and discreet words uttering an act of grace: according to that, Let your speeches be poudred with salt, that they may minister Eph. 4. 29.grace to the hearers.
Till he see his desire upon his adversaryes. Hebrew, Till he see upon his adversaries, Vers. 8.or distresses, as Ainsworth renders it. For the word foreign signifieth either; and then the meaning is, either Judgments executed upon his Adversaries, of whom he heard, that they were machinating against him; or something tending to comfort, in his distresses, or straights. Lastly, that Vers. 9.mercy may not be thought to stand only in Jending, but also in giving, it is added, He hath scattered abroad and given to the poor: Intimating, in thus saying, that giving Almes is a sowing of the ground, to reap afterwards a plentifull increase: because the Sower seemeth to do nothing, but scatter his seed when he soweth; but of this scattering cometh an increase, beyond all other increases; an increase induring for ever; because it is the Heavenly reward spoken of, Matth. 25. for which he saith, His righteousnesse indureth for ever. Which is to be understood of the fruit of his righteousnesse, or mercy; but called his righteousnesse, according to the Title given him, Verse 4. for that which is done by the righteous is righteousnesse; whether it be in giving every one his due, or in giving to the poor, as a righteous Steward, giving every one his Portion in due season: and to the poor that which God's, his Masters will is, he should give to them, of the Goods committed to his trust. But Calvin is rather for righteousnesse it selfe, then the fruit of it: as if it were meant, that he is constantly and alwayes thus righteous in liberall, and not sparing giving according to his ability, intimated in the word scartering, as is shewed, 2 Cor. 8. For even prodigall persons will give largly for ostentation, but the righteous is ever giving; this his righteousnesse induring for ever.
PSAL. CXIII.
THis Psalme beginneth also with Halalujah, and so it endeth: But here they that are bidden praise him, are Children; for it is written; Out of Psal. 8.the mouthes of Babes and Sucklings thou hast perfected praise. Which is noted to have been done, when Christ riding upon an Asse to Ierusalem, Children cryed Hosanna, Matth. 21. 16. Thus Ierome accordingly rendring it, Praise Hieron.the Lord yee Children: and our english Meter, yee Children which do serve the Lord: but Hebrew it is, Yee Servants; and so this note falls to the ground, although it be true which hath been said.Vers. 3.
From the rising of the Sun to the going down therof: That is, in all parts of the world; so that here is an intimation of the propagation of the Gospel to all, as Psal. 117 and Psal. 100. Ierome hath an Exposition here by himselfe, from the rising of the Sun, &c. from the beginning to the end of your dayes. But for the first, see Mal 1. 11.
Who raiseth the poor out of the dust. This is by Jerome understood of Vers. 7.Christ, who when he was rich made himselfe poor; but then he was raised to most high dignity, not only like to that of Princes, or Angels, but to be above them all. Calvin understands it only in generall, that Gods providence Calvin.and not fortune, is to be looked at, in the raising of obscure persons, sometimes to highest dignity in this World; as Maximianus, that was a Cowheard, and Numa Pompilius a Potter, to be Emperours; we may take it both wayes. And likewise that which followeth, He maketh the barren Woman Vers. 9.to keep house, and to be a joyfull Mother of Children. For this may also be understood of the Church; which is both the Mother and the House, or the Mother dwelling in the house through unity. And of the barren bearing Children: in this sense the Prophet speaketh, saying, Rejoice thou barren that bearest not, for thou hast many more Children, then she that hath an Isa. 54. 1.Husband.
PSAL. CXIV.
IN this Psalme the most remarkable things, in bringing the Children of Israel out of Aegypt, are briefly pointed at, to stir up men in all parts of the Earth, to feare and tremble before God. When Israel came out of Vers. 1, 2.Aegypt, &c. Judah was his Sanctuary, Israel his Dominion. That is, Iudah was specially chosen and sanctified, that the Temple might be built there; and a King there raised up, successively to raigne over Israel for ever.
The Sea saw and fled, and Iordan was driven backe. That is, Gods almighty power in bringing Israel out of Aegypt, the red Sea seeing was divided, Vers. 3.that they might passe through; and afterwards when they were to passe into the Land of Canaan, Iordan was divided likewise, by a Prosopopeia; sight being a cribed to them both; when as indeed it was by the stretching of Moses his rod to the red Sea, that it divided, and Iordan by the Arke carrying into the waters thereof.
The Mountaines leaped like Rams, &c. That is, at the giving of the Law Vers. 4.upon Mount Sinai, by the power of the most high descending in great Majesty, the whole Mountain and the Hills about quaked: see the like before, Psal 68. 8. and of leaping like a Calfe, Psal. 29. 6.
What ailed thee (O Sea) that thou fleddest, &c. which is as much, as if he had said, there was great cause, the will and power of the Almighty causing Vers. 5.it to be so, which no Creature can re…st; and he would have it so, to strike terrour into all things, especially in men in all parts, that they might feare to break his Commandements; the giving whereof had so stupendious effects: for what then will the breaking of them have? for which he concludeth, Verse 7. Tremble at the presence of the Lord, all the whole Earth, Vers. 7. Vers. 8.who turneth the Rock into a standing water, and the slint into a Fountain. Here unto the wonders before spoken of he addeth another, of bringing water out of a Rock or flint stone, which is most dry and hard. It is indeed no wonder for water to come out of Rocks, for that is a thing daily seen in many places; but of a dry Rock, which is most hard, and fast bound, to do it was a very great wonder, Exod. 17. 6. But in bringing water out of that Rock, there was more then according to the Letter; For the Rock was Ioh. 6. 37.Christ, 1 Cor. 10. and he drinks of this Rock, that beleiveth in him, and of such a fountain of water, as becometh a spring in him, slowing out unto eternall life. And because the Rock was significative, spoken of according to the The Mystery.Letter, and the figure also; in like manner it is to be held, that the red Sea and Iordan are spoken of also, as setting forth Baptisme, through which they must passe, that will be saved. And the Mountaines and Hills set forth men, both high and low, who are moved at the preaching of the Gospell: first trembling as the Jaylor, then rejoycing as the E…nuch; and when Act. 16. Act. 8. Matth. 21.Christ came to Ierusalem, all the City was moved: and lastly Israel coming out of Aegypt setteth forth the coming of the Gentiles out of the bondage of sin, by being converted to the faith; which being done, Judah, that is, the Congregation of Christians, where he is praised, is his Sanctuary; and the true Israell, that is, the Church of the faithfull, his Dominion; over which he ruleth and raigneth singularly, by his word and spirit, and by his power protecting her from Persecuters: to which effect Jerome and Augustine.