« AnteriorContinuar »
it: so will I do for my servants' sakes, that I may not destroy them all :" in which passage, as well as in many
The Hebrew of the passage is, literally, thus," thou shalt make him blessednesses for ever,' in the plural number : which, although it may be received passivel, as signifying that this King should be blessed by many and should be loaded with many blessings from the Lord, yet, I think that it should be understood actively: according to that of Gen. xxi. 18. “And in thy sex
salvation, or by thy delivering of him from death
, received, instead of all this. ignominy, solitude, contempt
, the highest glory, because thou puttest him in praise and splendour : as we have it, Prov. xiv. 98, “ In the multitude of people is the king's honour:" where the same word hADAR is translated“ dignity” or “honour: as we have it also, Prov. xx. 29, “ The glory of young men is their strength, and the honour of old men is their grey head.” Therefore the meaning of the words will be, that this person here spoken of was made renowned, a Prince, and a King of glory: which we cannot easily understand of David, who was continually encompasses with so many evils. Wherefore it must be understood of Christ glorified, preached, believed on, and adored!
Ver. 6.-- For thou wilt make him most blessed for ever : thou wilt make him exceeding glad with thy cour tenance. We have heard already that this King is glorios
, now we hear that he is a Priest saving and eternal Some think that Christ was blessed for ever, because be is blessed by all for ever. In which way the children of Israel are spoken of frequently by the prophets
. And Gen. xii. 2, it is said unto Abraham, “And thou shalt be a blessing:” (for so the Hebrew has it;) and thus car translator renders, And thou shalt be blessed.' And Isaiah xix. 24, " And Israel shall be a blessing in the midst of the land, whom the Lord hath blessed. And again, Isaiah lxv. '8, “ As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is others, this “ blessing” is used in a passive sense.
ha pe hie
shall all the nations of the earth be blessed.” For, as to those blessings with which Christ was blessed of God in his person, they have been abundantly spoken of by the Psalmist in the preceding Psalm, where David says, “ For thou hast prevented him with the blessings of goodness.”
Wherefore, I understand these “ blessings” here to be eternal and heavenly: that is, those with which Christ as an eternal Priest blesses his people when they receive the Spirit: as the Apostle saith, Ephes. i. 3, “ Blessed be God, even the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.” It is the office of a priest to bless with that kind of blessing by which good things are conferred. But, as to that general blessing by which we praise those who have good things and wish them happiness, that is common to all, even the lowest, of persons. And, in a word, the former is among the highest kind of blessings, the latter among the lowest.
And, this is our glorying and our boasting,--that we have a Bishop by whom all those curses with which we were cursed in Adam, are exchanged, done away with, and absorbed. So that no curse, whether it be of sin, or of men that curse us, can do us any harm; nay, through the abundance of that eternal blessing in Christ, it is made to work together for our good. Certainly, therefore, this is a most sweet word unto all who believe in Christ,---that they have an High Priest peculiarly their own, who blesseth them in all things.
“ Thou wilt make him glad with the light of thy countenance.” This can only be understood as signifying that blessing which the revealed glory of the majesty of God brings with it. For the countenance of God is joy, and joy is in the revealed glory of God.
Ver. 7.— For the king trusteth in the Lord, and on the mercy of the most High he shall not be moved,
All the above-mentioned blessings will come on him, because he hoped and was not moved. And here we have a beautiful and appropriate description of hope, or
Ver. 8.–Let thine hand be found out by all thine
David now goes on to describe the victories of this King over his enemies. Our translator, with his accustomed variety, has made this active verb passive, Let thine hand be found :' for the expressions here are a repetition; as we have it, Psalm ii. 4, “He that sittech
rather, a definition of it; which is powerful enough to confute all those impious opinions that have been delivered concerning hope. For, to hope in the Lord, is the same as not to be moved from the mercy of the most High, but to stand fast in it, and to expect every thing from it. Indeed, it is an easy thing to rejoice and delight in the mercy of God when it is present with us
, but, not to be moved away into despair when that mercy is hidden, and when evils press upon us and move and drive us on every side, that is hope indeed : and
, to believe in such a state, and not fear and expect the contrary, is a hard and difficult matter: concerning which we have much said, Psalm v.
Wherefore, let them take heed what they do, who teach that hope proceeds from merits. Hope, as we are here taught, has respect unto the mercy of God, just as fear has respect unto his wrath and judgment. For
, the man that hopes in the mercy of God is not moved; but he that fears has no rest, but flees from the wrath of God. If, then, Christ the most pure and innocent of all beings is said to have hoped in the Lord, and not to have been moved in the mercy of God, who are we, who dare to attempt to overcome by our own powers
, and endeavours, and not rather by
the only! These things are written for our learning
. The eyes and minds, therefore, of those who are under fears are to be turned away from the judgment and wrath of God, and directed to his mercy. On the other hand
, the minds of the hardened and brazen-browed are to be turned away from the mercy of God to his judgment. enemies: thy right hand shall find out all that has
in the heavens shall laugh: the Lord shall have them in derision.”_And David here rather calls all these enemies the haters of God, than of Christ; and for that reason which I have before mentioned,—that we might know that God fights and takes vengeance for us : as he saith, “ Vengeance is mine, I will repay, saith the Lord.” And Psalm cx. 1, "Until I make thine enemies thy footstool.” And concerning the hand of God we have spoken abundantly, Psalm xvii. at that passage, “ From the men which are thy hand,” ver. 12 : wherein are implied power and the work of vengeance. Here, therefore, David is speaking of the Jews who killed Christ; who rose up against God and against his Christ, and who still persevere in the same impiety.
But what is the meaning of David's expression here? Had the hand of God lost them, that it should be necessary to say that his right hand should find them out? No! But by this figure are beautifully set forth the presumption and security of the enemies of God, who act and go on as securely and confidently as if they were not within reach of the power of God. Nay, from their self-righteous zeal, they promise to themselves not only impunity, but also a reward; thinking that they do a signal service unto God; so that they do not in the least suspect the hand of God finding them out, nor think of any such thing, but imagine that they have built their nest safely in the bosom of God.
Ver. 9.—Thou shalt put them into an oven of fire in the time of thy countenance : the Lord shall swallow them
UP in his wrath, and the fire shall devour them.
The prophet here beautifully sets the circumstances themselves before our eyes : for this is exactly how it is with the wicked when the hand of God finds them out. on a sudden, and visits them for then they are taken,
and find themselves in the midst of their straits, so that The e they would, if they could, flee from the sight of his
wrath, or from this revelation of a just and angry God; but they cannot flee from it; and therefore, they call like them in Hosea x. 8, ‘Ye mountains, fall on us, and
ye hills, cover us.” But all is in vain ; for they are compelled to endure that day and that revelation of eternal wrath; and then there begins fear, trembling, flight, and intolerable horror, which makes them to burn in that unspeakable eternal fire. All external fire is nothing when compared with this eternal fire: and therefore, David very appropriately describes them as being made like unto an oven of fire; or, as we say in Latin, a fiery oven ; which has not only fire all around it, but scorches and burns within. And thus Abraham, Gen. xix. saw Sodom and Gomorrah burning, and the smoke of them going up as from a furnace.
And this mighty and intolerable punishment God brings on men by his “countenance” only: that is, by the revelation of his wrath ; as David here says, " Thou shalt make them like unto a fiery oven in the time of thy countenance." And 2 Thess. i. 9, " Who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.” And Psalm xxxiv. 16, “ But the face of the Lord is against them that do evil.” In a word, this is that punishment which none can understand, nor have any idea of, but the damned who feel it: so that it is even awful to meditate upon the words of this verse, so appropriately and descriptively does David set the whole forth.This oven is set on fire by the intolerable sight of God only, and is to burn to all éternity. For the day of judgment will not endure for a moment only, but will remain for ever: it will never set: the wicked will be judged for ever and ever, and will be tormented for ever and ever, and the oven will burn for ever and ever: that is, the wicked will be tormented inwardly with the extreme of all straits and tribulation.
Not, however, that the ungodly see God or his countenance in the same way as the godly shall see it: they will only feel the power of his présence, which they will not be able to endure, and yet will be forced to endure: even as now we may see in the judgments of this day. But the righteous man has a confidence like the boldness of a bion, expecting and waiting for the truth