EXPLANATORY NOTES AND QUAINT SAYINGS

EXPLANATORY NOTES AND QUAINT SAYINGS.

Whole Psalm.—There is not, in my judgment, a Psalm which describes the mind, the manners, the works, the words, the feelings, and the fate of the ungodly with so much propriety, fulness, and light, as this Psalm. So that, if in any respect there has not been enough said heretofore, or if there shall be anything wanting in the Psalms that shall follow, we may here find a perfect image and representation of iniquity. This Psalm, therefore, is a type, form, and description of that man, who, though he may be in the sight of himself and of men more excellent than Peter himself, is detestable in the eyes of God; and this it was that moved Augustine, and those who followed him, to understand the Psalm of Antichrist. But as the Psalm is without a title, let us embrace the most general and common understanding of it (as I said), and let us look at the picture of ungodliness which it sets before us. Not that we would deny the propriety of the acceptation in which others receive it, nay, we will, in our general acceptation of the Psalm, include also its reference to Antichrist. And, indeed, it will not be at all absurd if we join this Psalm with the preceding, in its order thus. That David, in the preceding spoke of the ungodly converted, and prayed for those who were to be converted. But that here he is speaking of the ungodly that are still left so, and in power prevailing over the weak Almuth, concerning whom he has no hope, or is in a great uncertainty of mind, whether they ever will be converted or not.—Martin Luther.

Verse 1.—“Why hidest thou thyself in times of trouble?” The answer to this is not far to seek, for if the Lord did not hide himself it would not be a time of trouble at all. As well ask why the sun does not shine at night, when for certain there could be no night if he did. It is essential to our thorough chastisement that the Father should withdraw his smile: there is a needs be not only for manifold temptations, but that we be in heaviness through them. The design of the rod is only answered by making us smart. If there be no pain, there will be no profit. If there be no hiding of God, there will be no bitterness, and consequently no purging efficacy in his chastisements.—C. H. S.

Verse 1 (last clause).—“Times of trouble” should be times of confidence; fixedness of heart on God would prevent fears of heart. Psalm cxii. 7. “He shall not be afraid of evil tidings: his heart is fixed.” How? “Trusting in the Lord. His heart is established, he shall not be afraid.” Otherwise without it we shall be as light as a weather-cock, moved with every blast of evil tidings, our hopes will swim or sink according to the news we hear. Providence would seem to sleep unless faith and prayer awaken it. The disciples had but little faith in their Master’s account, yet that little faith awakened him in a storm, and he relieved them. Unbelief doth only discourage God from showing his power in taking our parts.—Stephen Charnock.

Verse 2.—“The wicked in his pride doth persecute the poor.” The Oppressor’s Plea. I seek but what is my own by law; it was his own free act and deed—the execution lies for goods and body; and goods or body I will have, or else my money. What if his beggarly children pine, or his proud wife perish? they perish at their own charge, not mine; and what is that to me? I must be paid, or he lie by it until I have my utmost farthing, or his bones. The law is just and good; and, being ruled by that, how can my fair proceedings be unjust? What is thirty in the hundred to a man of trade? Are we born to thrum caps or pick straws? and sell our livelihood for a few tears, and a whining face? I thank God they move me not so much as a howling dog at midnight. I’ll give no day if heaven itself would be security. I must have present money, or his bones.... Fifteen shillings in the pound composition! I’ll hang first. Come, tell me not of a good conscience: a good conscience is no parcel of my trade; it hath made more bankrupts than all the loose wives in the universal city. My conscience is no fool: it tells me my own is my own, and that a well crammed bag is no deceitful friend, but will stick close to me when all my friends forsake me. If to gain a good estate out of nothing, and to regain a desperate debt which is as good as nothing, be the fruits and sign of a bad conscience, God help the good. Come, tell me not of griping and oppression. The world is hard, and he that hopes to thrive must gripe as hard. What I give I give, and what I lend I lend. If the way to heaven be to turn beggar upon earth, let them take it that like it. I know not what you call oppression, the law is my direction; but of the two, it is more profitable to oppress than to be oppressed. If debtors would be honest and discharge, our hands were bound; but when their failing offends my bags, they touch the apple of my eye, and I must right them.—Francis Quarles.

Verse 2.—That famous persecutor, Domitian, like others of the Roman emperors, assumed divine honours, and heated the furnace seven times hotter against Christians because they refused to worship his image. In like manner, when the popes of Rome became decorated with the blasphemous titles of Masters of the World, and Universal Fathers, they let loose their blood-hounds upon the faithful. Pride is the egg of persecution.—C. H. S.

Verse 2.—“Pride,” is a vice which cleaveth so fast unto the hearts of men, that if we were to strip ourselves of all faults one by one, we should undoubtedly find it the very last and hardest to put off.—Richard Hooker, 1554-1600.

Verse 3.—“The wicked boasteth,” etc. He braggeth of his evil life, whereof he maketh open profession; or he boasteth that he will accomplish his wicked designs; or glorieth that he hath already accomplished them. Or it may be understood that he commendeth others who are according to the desires of his own soul; that is, he respecteth or honoureth none but such as are like him, and them only he esteemeth. Psalm xxxvi. 4, and xlix. 18; Rom. i. 32.—John Diodati, 1648.

Verse 3.—“The wicked ... blesseth the covetous.” Like will to like, as the common proverb is. Such as altogether neglect the Lord’s commandments not only commit divers gross sins, but commend those who in sinning are like themselves. For in their affections they allow them, in their speeches they flatter and extol them, and in their deeds they join with them and maintain them.—Peter Muffet, 1594.

Verse 3.—“The covetous.” Covetousness is the desire of possessing that which we have not, and attaining unto great riches and worldly possessions. And whether this be not the character of trade and merchandise and traffic of every kind, the great source of those evils of over-trading which are everywhere complained of, I refer to the judgment of the men around me, who are engaged in the commerce and business of life. Compared with the regular and quiet diligence of our fathers, and their contentment with small but sure returns, the wild and widespread speculation for great gains, the rash and hasty adventures which are daily made, and the desperate gamester-like risks which are run, do reveal fully surely that a spirit of covetousness hath been poured out upon men within the last thirty or forty years. And the providence of God corresponding thereto, by wonderful and unexpected revolutions, by numerous inventions for manufacturing the productions of the earth, in order to lead men into temptation, hath impressed upon the whole face of human affairs, a stamp of earnest worldliness not known to our fathers: insomuch that our youth do enter life no longer with the ambition of providing things honest in the sight of men, keeping their credit, bringing up their family, and realising a competency, if the Lord prosper them, but with the ambition of making a fortune, retiring to their ease, and enjoying the luxuries of the present life. Against which crying sin of covetousness, dearly beloved brethren, I do most earnestly call upon you to wage a good warfare. This place is its seat, its stronghold, even this metropolitan city of Christian Britain; and ye who are called by the grace of God out of the great thoroughfare of Mammon, are so elected for the express purpose of testifying against this and all other the backslidings of the church planted here; and especially against this, as being in my opinion, one of the most evident and the most common of them all. For who hath not been snared in the snare of covetousness?—Edward Irving, 1828.

Verse 3.—“The covetous, whom the Lord abhorreth.” Christ knew what he spake when he said, “No man can serve two masters.” Matt. vi. 24. Meaning God and the world, because each would have all. As the angel and the devil strove for the body of Moses (Jude 9), not who should have a part, but who should have the whole, so they strive still for our souls, who shall have all. Therefore, the apostle saith, “The love of this world is enmity to God” (James iv. 4), signifying such emulation between these two, that God cannot abide the world should have a part, and the world cannot abide that God should have a part. Therefore, the love of the world must needs be enmity to God, and therefore the lovers of the world must needs be enemies to God, and so no covetous man is God’s servant, but God’s enemy. For this cause covetousness is called idolatry (Eph. v. 5), which is the most contrary sin to God, because as treason sets up another king in the king’s place, so idolatry sets up another god in God’s place.—Henry Smith.

Verse 4.—“The wicked, through the pride of his countenance, will not seek after God.” He is judged a proud man (without a jury sitting on him), who when condemned will not submit, will not stoop so low as to accept of a pardon. I must indeed correct myself, men are willing to be justified, but they would have their duties to purchase their peace and the favour of God. Thousands will die and be damned rather than they will have a pardon upon the sole account of Christ’s merits and obedience. Oh, the cursed pride of the heart! When will men cease to be wiser than God? To limit God? When will men be contented with God’s way of saving them by the blood of the everlasting covenant? How dare men thus to prescribe to the infinitely wise God? Is it not enough for thee that thy destruction is of thyself? But must thy salvation be of thyself too? Is it not enough that thou hast wounded thyself, but wilt thou die for ever, rather than be beholden to a plaister of free grace? Wilt be damned unless thou mayest be thine own Saviour? God is willing (“God so loved the world that he gave his only Son”), art thou so proud as that thou wilt not be beholden to God? Thou wilt deserve, or have nothing. What shall I say? Poor thou art, and yet proud; thou hast nothing but wretchedness and misery, and yet thou art talking of a purchase. This is a provocation. “God resisteth the proud,” especially the spiritually proud. He that is proud of his clothes and parentage, is not so contemptible in God’s eyes as he that is proud of his abilities, and so scorns to submit to God’s methods for his salvation by Christ, and by his righteousness alone.—Lewis Stuckley.

Verse 4.—“The wicked, through the pride of his countenance, will not seek after God.” The pride of the wicked is the principal reason why they will not seek after the knowledge of God. This knowledge it prevents them from seeking in various ways. In the first place, it renders God a disagreeable object of contemplation to the wicked, and a knowledge of him as undesirable. Pride consists in an unduly exalted opinion of one’s self. It is, therefore, impatient of a rival, hates a superior, and cannot endure a master. In proportion as it prevails in the heart, it makes us wish to see nothing above us, to acknowledge no law but our own wills, to follow no rule but our own inclinations. Thus it led Satan to rebel against his Creator, and our first parents to desire to be as gods. Since such are the effects of pride, it is evident that nothing can be more painful to a proud heart than the thoughts of such a being as God; one who is infinitely powerful, just and holy; who can neither be resisted, deceived, nor deluded; who disposes, according to his own sovereign pleasure, of all creatures and events; and who, in an especial manner, hates pride, and is determined to abase and punish it. Such a being pride can contemplate only with feelings of dread, aversion, and abhorrence. It must look upon him as its natural enemy, the great enemy, whom it has to fear. But the knowledge of God directly tends to bring this infinite, irresistible, irreconcilable enemy full to the view of the proud man. It teaches him that he has a superior, a master, from whose authority he cannot escape, whose power he cannot resist, and whose will he must obey, or be crushed before him, and be rendered miserable for ever. It shows him what he hates to see, that, in despite of his opposition, God’s counsel shall stand, that he will do all his pleasure, and that in all things wherein men deal proudly, God is above them. These truths torture the proud unhumbled hearts of the wicked, and hence they hate that knowledge of God which teaches these truths, and will not seek it. On the contrary, they wish to remain ignorant of such a being, and to banish all thoughts of him from their minds. With this view, they neglect, pervert, or explain away those passages of revelation which describe God’s true character, and endeavour to believe that he is altogether such a one as themselves.