and the tomb not a tomb, but a bed and resting place; which was the
reason why the words of this prophecy were put somewhat obscurely and
doubtfully, that it might by that means render death most lovely in
our eyes (or rather most contemptible), as being that state from
which, as from the sweet rest of sleep, an undoubted arising and
awaking are promised. For who is not most sure of an awaking and
arising, who lies down to rest in a sweet sleep (where death does not
prevent)? This person, however, does not say that he died, but that
he laid him down to sleep, and that therefore he awaked. And
moreover, as sleep is useful and necessary for a better renewal of
the powers of the body (as Ambrosius says in his hymn), and as sleep
relieves the weary limbs, so is death also equally useful, and
ordained for the arriving at a better life. And this is what David
says in the following Psalm, "I will lay me down in peace, and take
my rest, for thou, O Lord, in a singular manner hast formed me in
hope." Therefore, in considering death, we are not so much to
consider death itself, as that most certain life and resurrection
which are sure to those who are in Christ; that those words (John
8:51) might be fulfilled, "If a man keep my sayings, he shall never
see death." But how is it that he shall never see it? Shall he not
feel it? Shall he not die? No! he shall only see sleep, for, having
the eyes of his faith fixed upon the resurrection, he so glides
through death, that he does not even see death; for death, as I have
said, is to him no death at all. And hence, there is that also of
John 11:25, "He that believeth in me, though he were dead, yet shall
he live."
Verse 7. "For thou hast smitten all mine enemies upon the
cheekbone; thou hast broken the teeth of the ungodly." Hieronymus
uses this metaphor of "cheek bones" , and "teeth" , to
represent cutting words, detractions, calumnies, and other injuries
of the same kind, by which the innocent are oppressed: according to
that of Proverbs 30:14, "There is a generation whose teeth are as
swords, and their jaw-teeth as knives, to devour the poor from off
the earth, and the needy from among men." It was by these that Christ
was devoured, when, before Pilate, he was condemned to the cross by
the voices and accusations of his enemies. And hence it is that the
apostle saith (Galatians 5:15), "But if ye bite and devour one
another, take heed that ye be not consumed one of another."
Verse 8. "Salvation is of the Lord, and thy blessing is
upon thy people." A most beautiful conclusion this, and, as it
were, the sum of all the feelings spoken of. The sense is, it is the
Lord alone that saves and blesses: and even though the whole mass of
all evils should be gathered together in one against a man, still, it
is the Lord who saves: salvation and blessing are in his hands. What
then shall I fear? What shall I not promise myself? When I know that
no one can be destroyed, no one reviled, without the permission of
God, even though all should rise up to curse and to destroy; and that
no one of them can be blessed and saved without the permission of
God, how much soever they may bless and strive to save themselves.
And as Gregory Nazianzen says, "Where God gives, envy can avail
nothing; and where God does not give, labour can avail nothing." And
in the same way also Paul saith (Romans 8:31), "If God be for us, who
can be against us?" And so, on the contrary, if God be against them,
who can be for them? And why? Because "salvation is of the
Lord," and not of them, nor of us, for "vain is the help of man."
Martin Luther.
HINTS TO THE VILLAGE PREACHER
Verse 1. The saint telling his griefs to his God.
(1) His right to do so.
(2) The proper manner of telling
them.
(3) The fair results of such holy
communications with the Lord.
When may we expect increased troubles?
Why are they sent? What is our wisdom in reference to them?
Verse 2. The lie against the saint and the libel upon his
God.
Verse 3. The threefold blessing which God affords to his
suffering ones—Defence, Honour, Joy. Show how all these may be
enjoyed by faith, even in our worst estate.
Verse 4.
(1) In dangers we should pray.
(2) God will graciously hear.
(3) We should record his answers of
grace.
(4) We may strengthen ourselves for the
future by remembering the deliverances of the past.
Verse 5.
(1) Describe sweet sleeping.
(2) Describe happy waking.
(3) Show how both are to be enjoyed,
" for the Lord sustained me. "
Verse 6. Faith surrounded by enemies and yet triumphant.
Verse 7.
(1) Describe the Lord's past dealing
with his enemies; "thou hast."
(2) Show that the Lord should be our
constant resort, "O Lord," "O my God."
(3) Enlarge upon the fact that the Lord
is to be stirred up: "Arise."
(4) Urge believers to use the Lord's
past victories as an argument with which to prevail with him.
Verse 7. ( last clause ). Our enemies vanquished foes,
toothless lions.
Verse 8. ( first clause ). Salvation of God from first to
last. (See the exposition.)
Verse 8. ( last clause ). They were blessed in
Christ, through Christ, and shall be blessed with
Christ. The blessing rests upon their persons, comforts, trials,
labours, families, etc. It flows from grace, is enjoyed by faith, and
is insured by oath, etc. James Smith's Portions, 1802-1862.