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 112:7. "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 accounts, 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 beggardly 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 in 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 signs 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 36:4, and 49:18;
Romans 1:32. 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 wide-spread
speculation for great gains, the rash and hasty adventures which
are daily made, and the desperate gamester-like risks which are
run, do reveal full 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 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." Matthew 6:24. 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 4:4), 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 (Ephesians 5:5), 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