But there is no need to wrest the word to such an imusual sense; for the psalmist intends to show, that so he may be delivered from the society of ungodly men, and enjoy the communion of the righ- teous, he would not deprecate the gi'eatest severities which, according to rule, might be exercised in rebuking or reproving him. And this he doth with so full a satisfaction of mind, — Avith such a high valua- tion of the advantage he should have thereby, — that he says not, he would bear it patiently and quietly, but "'?0; it will be unto me " a benignity, a mercy, a kindness," — as the word imports. And as it seems that some reproofs, at least, — some regular dealings of righ- teous persons with us, — may come as a stroke that makes us shake
'178 irOVv' WE MAY T.EAP.N
and tremble; so it is a good advance in spiritual wisdom, to find out kindness and mercy in those that are so grievous unto our natural spirits, — unto tlesh and blood.
''3n''3i''1^ " And let him reprove me." This manifests what he intends by smiting, in the foregoing words. It is reproofs that he intends ; and these he calls smiting, in opposition unto the flattering compli- ance of wicked men with one another in the enjo}'ment of their dainties, and with respect unto that smart unto the mind and affec- tions wherewith some of them are sometimes accompanied. But this Avord, directly expressing that subject-matter whereof I intend to treat, must be again spoken unto.
"•y't;!") ""J^PX D'Ni I'yJ, These words have a doidjle intei-pretation ; for they may be either deprecatory of an evil implied, or declaratory of the psalmist's sense of the good he desired. Kimchi on the place observes, that his father Joseph divided the words of the text, and began here a new sense, wherein the psalmist returns unto the close of the fourth verse, " Let me not eat of their dainties," and, " Let not their precious oil" — that is, their flatteries and soothing-s in sin — " break my head;" but let the reproofs of the righteous preserve me. And this sense is followed by the Vulgar Latin, " Oleum autem pec- catonmi non impingat caput meum;" but the other construction and sense of the words is more natural, t:\sn '{OU^ '• Oleum capitis," the "oil of the head," we render, an "excellent oil;" and counte- nance may be given unto that interpretation from Exod. xxx. 23, where ^'J^i D''^Jj'2^ " spices of the head," is well rendered, " principal spices," But I rather think that ^'^1 ^V JP^, " oil poured on the head" — which Was the manner of all solemn unctions — is intended. This being a great privilege, and the token of the communication of gTeat mercy, the psalmist compares the rebukes of the righteous thereunto ; and therefore he adds, "'P'^t ^T^'^^, " it sliall not break my head." Considering reproofs in their own nature, he calls them "smitings;" — some of them being very sharp, as it is needful they should be where we are obliged to rebuke dTorofiug, "in a piercing and cutting manner," 2 Cor. xiii. 10; Tit. i. 13. But Avith respect unto their use, benefit, and advantage, they are like unto that anoint- ing oil which, being poured on the head, was both gentle and plea- sant, and a pletlge of the communication of spirituid privileges, whence no inconveniences would ensue.
The hist clause of the words belonging not unto our present design, I shall not insist on their explication.
Some few things must be farther premised unto our principal in- tention concerning the nature of those reproofs, which are proposed as a matter of such advantage in the text. And, —
I. The word ^^l, here used, sigiiifieth, " to argue, to dispute, to
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contend in judgment," as well as " to reprove, rebuke, or reprehend." Its first signification is " to argue," or " to plead a cause with argu- ments." Hence it is used as a common term between God and man, denoting the reasons, real, or pretended only, on the one side and the other. So God himself speaks unto his j)eople, ^Q^)^] ^^'^^7, Isa. i. 1 8, " Go to, now, and let us plead," reason or argue, "together;" and Job calls his pleas or arguments in prayer unto God, Hin^'in^ chap, xxiii. 4, " I would fill my mouth with arguments." Wherefore, that only hath the true nature of a reproof, which is accompanied with reasons and arfnmients for the evincing of what it tends unto. Rash, groundless, wrathful, precipitate censures and rebukes, are evil in themselves, and, in our present case, of no consideration. Nor, indeed, ought any one to engage in the management of reproofs, who is not furnished with rule and argument to evince their necessity, and render them effectual. Sometimes things may be so circum- stanced, as that a reproof shall so carry its own reason and efficacious conviction along with it, that there will be no need of arguing or pleas to make it useful. So the look of our blessed Saviour on Peter, vmder the circumstances of his case, was a sufficient reproof, though ho spake not one word in its confimiation. But ordinarily, cogent reasons are the best conveyances of reproofs to the minds of men, be they of what sort they will.