This Psalm is, in the Latin, most obscurely translated; so much so, that this one Psalm may well put us in remembrance of what we are indebted unto God, for the great light which he has given us in this our day; in having blessed us with the study of languages, and with good books and instructors. Yet, in return for this universal, great, and unspeakable gift, through the unceasing revilings of Satan, God hears nothing but, ‘O this Lutheran poison! O this Lutheran heresy!’—The world shall suffer heavy punishment for the contempt of the blessing of this great and merciful light!
In the former Latin translation of this Psalm there were the most monstrous renderings; such as ‘Rex vir tutum dilecti dilecti.—Speciei domus dividere spolia.—Si dormiatis inter medios cleros.—Nives dealbabuntur in Salmon.—Mons Dei, mons pinguis, mons coæquatus.—Arundinis increpa feras. Congregatio taurorum in vaccis populorum,’ &c.
And how much of the same obscurity was there in Hosea, and the like difficult books? What, then, have they profited the church, who, by a sort of madness, and from a hatred of, and longing desire to, suppress the light of the gospel, have all along condemned not only all pious studies, but all useful learning and godliness! But how easy is it to sit down and condemn all things, and, as it were, to spit at the sun that enlightens all things! The truly learned and godly know, however, how arduous it is to imitate the laborious endeavours of those who engage in the work of translations. But let us proceed to speak upon the Psalm.—
This Psalm is a signal prophecy concerning Christ; a prophecy more animated and exalted, than usual, in fervency of spirit; and, as it were, exulting in the Holy Ghost; setting before us a view of the church, and those things which are to take place under the New Testament; and all this is done with a representation so clear and expressive, and with every thing depicted in that exact order, that it seems to be, not a prediction of things to come, but a description of things passing before our eyes. The Holy Ghost foretels the resurrection and ascension of Christ, the revelation of the Holy Spirit from heaven, and the mission of the Apostles: he describes, I say, the whole of this spiritual kingdom: this kingdom of grace and remission of sins, in which Christ should be preached as the true God, and as the Saviour and deliverer from death.
He shows also, that the kingdom and priesthood of the Jews was to be abolished, and that a new and spiritual kingdom was to be erected; which should stand, not in human strength, nor in many thousands of horse and foot, but in the ministry and power of the word!—that it should be a kingdom, in which the Lord should give the word unto those who should preach it, in much power; by which the grace of Christ, and the remission of sins by Christ, should be preached, and not the law of Moses.
He calls the apostles, “kings and heads of armies;” because, by the gospel and the ministry of the word, they continually attack the kingdom of the devil and the gates of hell. For what are all the sermons and exhortations of the apostles, but the most terrible battles and conflicts against sin, death, the devil, hell, and all the righteousness and wisdom of the world?
He also calls them “high hills, rich hills, and the inheritance of God;” and “chariots of the Lord of many thousands;” and also, “the multitude of them that preach good tidings, and sing, and play upon instruments;” because, the apostles and ministers of the word, by preaching the joyful gospel and the word of grace, continually praise, sing of, and celebrate the immense benefits of Christ, and the mercy of God. Thus, throughout the whole Psalm, the fervent prophet exulting in the Holy Ghost, describes, in a most sweet song, the whole kingdom of Christ!
In the end, he prays that God would be pleased to render the church more flourishing, and to give his blessing and a happy success to this kingdom. And indeed, the prophet felt his heart moved, and was peculiarly uplifted and fervent in spirit, when he composed this divine and heavenly psalm concerning the kingdom of Christ.
PSALM LXIX.
David complaineth of his affliction.—He prayeth for deliverance.—He devoteth his enemies to destruction.—He praiseth God with thanksgiving.
To the chief Musician upon Shoshannim. A Psalm of David.
Save me, O God; for the waters are come in unto my soul.
I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.
I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God.
They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
O God, thou knowest my foolishness; and my sins are not hid from thee.
Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.
Because for thy sake I have borne reproach; shame hath covered my face.
I am become a stranger unto my brethren, and an alien unto my mother’s children.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.
When I wept, and chastened my soul with fasting, that was to my reproach.
I made sackcloth also my garment; and I became a proverb to them.
They that sit in the gate speak against me; and I was the song of the drunkards.
But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me: in the truth of thy salvation,
Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.
Let not the water-flood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me.
Hear me, O LORD; for thy loving-kindness is good: turn unto me according to the multitude of thy tender mercies.
And hide not thy face from thy servant; for I am in trouble; hear me speedily.
Draw nigh unto my soul, and redeem it: deliver me, because of mine enemies.
Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
Reproach hath broken my heart, and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.
They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.
Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.
Let their eyes be darkened, that they see not; and make their loins continually to shake.
Pour out thine indignation upon them, and let thy wrathful anger take hold of them.
Let their habitation be desolate; and let none dwell in their tents.
For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.
Add iniquity unto their iniquity; and let them not come into thy righteousness.
Let them be blotted out of the book of the living, and not be written with the righteous.
But I am poor and sorrowful: let thy salvation, O God, set me up on high.
I will praise the name of God with a song, and will magnify him with thanksgiving.
This also shall please the LORD better than an ox or bullock that hath horns and hoofs.
The humble shall see this, and be glad: and your heart shall live that seek God.
For the LORD heareth the poor, and despiseth not his prisoners.
Let the heaven and earth praise him, the seas, and every thing that moveth therein:
For God will save Sion, and will build the cities of Judah; that they may dwell there, and have it in possession.
The seed also of his servants shall inherit it; and they that love his name shall dwell therein.
This Psalm is a prayer full of those most deep and spiritual feelings that were experienced in the person of Christ our Lord. In the beginning of the Psalm, in the first three verses, with what a fervency and weight of words does the Psalmist describe those great terrors of death and hell which Christ undertook and endured, for our sins. “Save me now, O Lord,” saith he, “for the waters overflow me, I sink into the depth of the mire: I have now no where to stand, nothing whereon to set my foot, I sink into the abyss of the sea, and the floods overflow me.” By all which figures and expressions he shadows forth, with all his powers, that unspeakable agony of Christ, which he endured for our sins, when groaning under the infinite weight of the wrath of God.
In the 7th verse Christ confesses himself as bearing our sins, and complains of the Jews, who crucify him. “They gave me,” saith he, “gall for my meat, and in my thirst they gave me vinegar to drink:” so expressively and circumstantially does the prophet foretel the sufferings of Christ! And then he speaks, with the same clearness, concerning the Jews who should be blinded, and their kingdom and priesthood which should be destroyed, as also it was fulfilled; so that now we see the accomplishment of these things, and experience has set them plainly before our eyes.
In the end of the Psalm the prophet shows that the law should be abolished, and that a new worship should be instituted without the law and circumcision: “I will praise the name of the Lord,” saith he, “with a song, and will magnify him with thanksgiving. This also shall please the Lord better than an ox or a bullock that hath horns and hoofs.” By these words he shews that the law should be abrogated with the whole of that splendidly ceremonious worship, the boasted pride of circumcision, the sabbaths, and the sacrifices; and that the worship of the New Testament should be established in its stead; namely, the sacrifice of praise and the preaching of the gospel; for it is by faith in Christ, and obedience to the gospel that we attain unto the true knowledge of God, and it is by truly keeping the first commandment that God is truly worshipped; which, as it is written, (Mark xii. 33.) is “more than all whole burnt offerings and sacrifices.”
PSALM LXX.
David soliciteth God to the speedy destruction of the wicked, and preservation of the godly.
To the chief Musician, A Psalm of David, to bring to remembrance.
Make haste, O God, to deliver me; make haste to help me, O LORD.
Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt.
Let them be turned back for a reward of their shame that say, Aha, aha.
Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified.
But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying.
This Psalm is a prayer against the persecutors and enemies of the church and of the godly: for such instruments of the devil cease not to plot against the good, and those that fear God, with all possible machinations of craft, and with all the bitterness of Cain; and, like Satan himself, they burn with an insatiable desire and determination to destroy the church; nay, more than this, they insult the miseries and calamities of the saints.
PSALM LXXI.
David, in confidence of faith, and experience of God’s favour, prayeth both for himself, and against the enemies of his soul.—He promiseth constancy.—He prayeth for perseverance.—He praiseth God, and promiseth to do it cheerfully.
In thee, O LORD, do I put my trust: let me never be put to confusion.
Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me.
Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress.
Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.
For thou art my hope, O Lord GOD: thou art my trust from my youth.
By thee have I been holden up from the womb: thou art he that took me out of my mother’s bowels: my praise shall be continually of thee.
I am as a wonder unto many: but thou art my strong refuge.
Let my mouth be filled with thy praise and with thy honour all the day.
Cast me not off in the time of old age; forsake me not when my strength faileth.
For mine enemies speak against me; and they that lay wait for my soul take counsel together,
Saying, God hath forsaken him: persecute and take him; for there is none to deliver him.
O God, be not far from me; O my God, make haste for my help.
Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.
But I will hope continually, and yet will praise thee more and more.
My mouth shall shew forth thy righteousness and thy salvation all the day; for I know not the numbers thereof.
I will go in the strength of the Lord GOD; I will make mention of thy righteousness, even of thine only.
O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.
Now also when I am old and greyheaded, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come.
Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee!
Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.
Thou shalt increase my greatness, and comfort me on every side.
I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel.
My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed.
My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.
This Psalm is a general prayer; which, I think, may be very properly used in the person of the whole church against all her enemies and persecutors who are now or ever shall be, unto the end. “Forsake me not,” saith he, “in the time of mine old age,” &c. and although this may more especially apply to the prophet himself, as praying for divine protection under his infinite temptations; yet the words may be appropriately applied to the last times, and to the close of the church militant before the last day. For the church has her old age also: and Christ himself and his apostles have foretold, “That in the latter days perilous times shall come:” as Daniel also prophesied, that the truth should be persecuted and iniquity should abound: and this we have experienced under Mahomet, and the Pope, to our infinite peril and sorrow.
Hence, in verses 15–17, the prophet foretells the justice and righteousness of God. “My mouth (saith he) shall show forth thy righteousness. O God thou hast taught me from my youth, and hitherto have I declared thy wondrous works. Now also, when I am old and grey-headed, &c.” This prophecy may be of singular use to us, and apply to us very appropriately: because God has, as it were, brought us back out of hell, and from the depths of the earth, and has made the light of his word to shine again, by which our consciences have a firm and eternal consolation. These our times are like the times of Elias and Enoch: for they commonly say of us, ‘These men will subvert antichrist, and restore all things!’
PSALM LXXII.
David, praying for Solomon, sheweth the goodness and glory of his, in type, and in truth, of Christ’s kingdom.—He blesseth God.
A Psalm for Solomon.
Give the king thy judgments, O God, and thy righteousness unto the king’s son.
He shall judge thy people with righteousness, and thy poor with judgment.
The mountains shall bring peace to the people, and the little hills, by righteousness.
He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
They shall fear thee as long as the sun and moon endure, throughout all generations.
He shall come down like rain upon the mown grass: as showers that water the earth.
In his days shall the righteous flourish: and abundance of peace so long as the moon endureth.
He shall have dominion also from sea to sea, and from the river unto the ends of the earth.
They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.
The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
Yea, all kings shall fall down before him: all nations shall serve him.
For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.
He shall spare the poor and needy, and shall save the souls of the needy.
He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.
And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually: and daily shall he be praised.
There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.
His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.
Blessed be the LORD God, the God of Israel, who only doeth wondrous things.
And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.
The prayers of David the son of Jesse are ended.
This is a most remarkable prophecy concerning Christ and his kingdom, to be spread throughout the whole world, over all kingdoms, and the isles of the sea: which should not be a kingdom of death, sin, and judgment, but a kingdom of grace, righteousness, peace, and joy.—But the life, the victory, the peace, and the glory of the church shall be hidden; they shall be hidden in God; and the saints in this world shall endure the most bitter hatred of the world, and its persecutions; they shall shed their blood for Christ; nevertheless, that blood shall be precious in the sight of the Lord, and he shall require it.
This Psalm also, verse 15, declares that the old worship of the law of Moses should be abrogated, and a new worship set up, which should consist in prayer and the giving of thanks. “Prayer shall be made unto him (saith he) continually, and daily shall he be praised.” For the sacrifice of praise and the preaching of the gospel, is the daily sacrifice, and the highest worship of the New Testament. Here you hear nothing of circumcision, or the law of Moses, as that which the nations should receive. It saith that the kings of nations and nations themselves shall endure and shall praise this king. Therefore, this king, Christ, is truly and properly God. For prayer is the worship of the first and greatest commandment, and is due to God alone; for he alone can deliver from death and every affliction.
PSALM LXXIII.
The prophet, prevailing in a temptation, sheweth the occasion thereof, the prosperity of the wicked.—The wound given thereby, diffidence.—The victory over it, knowledge of God’s purpose, in destroying of the wicked, and sustaining the righteous.
A Psalm of Asaph.
Truly God is good to Israel, even to such as are of a clean heart.
But as for me, my feet were almost gone; my steps had well nigh slipped.
For I was envious at the foolish, when I saw the prosperity of the wicked.
For there are no bands in their death; but their strength is firm.
They are not in trouble as other men; neither are they plagued like other men.
Therefore pride compasseth them about as a chain; violence covereth them as a garment.
Their eyes stand out with fatness: they have more than heart could wish.
They are corrupt, and speak wickedly concerning oppression: they speak loftily.
They set their mouth against the heavens; and their tongue walketh through the earth.
Therefore his people return hither; and waters of a full cup are wrung out to them:
And they say, How doth God know? and is there knowledge in the Most High?
Behold, these are the ungodly who prosper in the world; they increase in riches.
Verily I have cleansed my heart in vain, and washed my hands in innocency.
For all the day long have I been plagued, and chastened every morning.
If I say, I will speak thus; behold, I should offend against the generation of thy children.
When I thought to know this, it was too painful for me,
Until I went into the sanctuary of God; then understood I their end.
Surely thou didst set them in slippery places: thou castedst them down into destruction.
How are they brought into desolation, as in a moment? they are utterly consumed with terrors.
As a dream when one awaketh; so, O LORD, when thou awakest, thou shalt despise their image.
Thus my heart was grieved, and I was pricked in my reins.
So foolish was I and ignorant; I was as a beast before thee.
Nevertheless, I am continually with thee; thou hast holden me by my right hand.
Thou shalt guide me with thy counsel, and afterward receive me to glory.
Whom have I heaven but thee? and there is none upon earth that I desire beside thee.
My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.
For, lo, they that are far from thee shall perish; thou hast destroyed all them that go a whoring from thee.
But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.
This is a Psalm that instructs us against that great offence and stumbling-block concerning which all the prophets have complained; namely, that the wicked flourish in the world, enjoy prosperity, and increase in abundance, while the godly suffer cold and hunger, and are afflicted, and spit upon, and despised, and condemned; and that God seems to be against and to neglect the latter, and to regard, support and give success to the former. And this outside appearance of the false church has, moreover, a great influence with, and excites the admiration of, the world around. Whatever these hypocrites do or say, they boast with great confidence, is pious, holy and divine: on the other hand, they consider the lives of the godly to be ungodly, and their doctrine erroneous. This offence has existed, and has exercised and vexed the godly from the very beginning of the church.
“So foolish was I,” saith Asaph, (v. 22.) that is, I was accounted ungodly, a heretic, and a despiser of God. But these temptations, saith he, remain until I cast away all my own cogitations about this offence, and go into the sanctuary: that is, until I hear or read the word, and find what God saith concerning the ungodly; and until I look into the histories and behold the judgments of God, which have been since the foundation of the world. There I find what God threatens in his First Commandment: and how he has fulfilled this judgment and executed it, even from Cain; by which all the ungodly are overthrown and overwhelmed on a sudden: for they build upon slippery places and upon the sand, but the godly build upon a rock.
PSALM LXXIV.
The prophet complaineth of the desolation of the sanctuary.—He moveth God to help in consideration of his power, of his reproachful enemies, of his children, and of his covenant.
Maschil of Asaph.
O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?
Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.
Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary.
Thine enemies roar in the midst of thy congregations; they set up their ensigns for signs.
A man was famous according as he had lifted up axes upon the thick trees.
But now they break down the carved work thereof at once with axes and hammers.
They have cast fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground.
They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land.
We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.
O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?
Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom.
For God is my King of old, working salvation in the midst of the earth.
Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters.
Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.
Thou didst cleave the fountain and the flood: thou driedst up mighty rivers.
The day is thine, the night also is thine; thou hast prepared the light and the sun.
Thou hast set all the borders of the earth: thou hast made summer and winter.
Remember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name.
O deliver not the soul of thy turtledove unto the multitude of the wicked: forget not the congregation of thy poor for ever.
Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty.
O let not the oppressed return ashamed: let the poor and needy praise thy name.
Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily.
Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth continually.
This is a prayer against the enemies who were then laying waste Jerusalem, the sanctuary, all the holy places of assembly and of the worship of God in the land, and even the national cities themselves; uttering at the same time blasphemies against God, as if he were not able to succour and defend his people.
It seems also to be a prophecy of the future, and a prayer against that future devastation which was wrought by those cruel enemies, the Chaldeans, and by Antiochus Epiphanes; for it was on these two occasions only that the temple and the city of Jerusalem were destroyed, with such cruelty as is here depicted.
We also use this Psalm against the Turk and Mahomet; and also against our Antiochus, the pope; who destroys daily the true church and the preaching of the word of God, daily despoils and scatters all sacred and divine things, and every where stirs up and diffuses abroad the poison of the devil and every abomination.
PSALM LXXV.
The prophet praiseth God.—He promiseth to judge uprightly.—He rebuketh the proud by consideration of God’s providence.—He praiseth God, and promiseth to execute justice.
To the chief Musician, Al-taschith, a Psalm or Song of Asaph.
Unto thee, O God, do we give thanks, unto thee do we give thanks; for that thy name is near thy wondrous works declare.
When I shall receive the congregation I will judge uprightly.
The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.
I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:
Lift not up your horn on high: speak not with a stiff neck.
For promotion cometh neither from the east, nor from the west, nor from the south.
But God is the judge: he putteth down one, and setteth up another.
For in the hand of the LORD there is a cup, and the wine is red: it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.
But I will declare for ever; I will sing praises to the God of Jacob.
All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted.
This is a Psalm of consolation against all turbulent and hardened hypocrites, who boast of their church and their name, and despise alike all threatenings, and all exhortations; ever speaking like those arrogant hypocrites in Psalm xii: “Who shall teach us?” “Who is Lord over us?” As if they should say, the power is ours, and the authority is ours, and he that does not listen to, and obey us, let him be accursed.
In like manner also now, our bishops are secure; and, from the ‘Council of Worms’ to this day, are deaf to all entreaties, and insensible to all tears. And equally deaf also are most kings and princes and fanatical spirits; who are so confident in themselves and in their own imaginations, that they seem to think that God himself could not overthrow them or cast them down.
This Psalm admonishes us, the people of God, to know and acknowledge, that there is a God who will surely judge all iniquity, if we do but wait his time. For he is the Lord who maketh the mountains to tremble, and who appeared on Mount Sinai with such terrible majesty. He, according to the word of his First Commandment, visits the wicked in his own appointed time, and yet preserves the pillars of the earth; that is, the godly and the righteous; who bear up and sustain this world upon their shoulders as it were: in the same way as the Apostle Paul calls the church the “pillar and ground of the truth.” Thus, God preserved the righteous and innocent Lot when he overthrew Sodom: and thus he preserved also the believing Jews and the Apostles when he destroyed Jerusalem, and overthrew the whole nation and kingdom: for he knows, when he destroys any nation, how to preserve his own.
PSALM LXXVI.
A declaration of God’s majesty in the church.—An exhortation to serve him reverently.
To the chief Musician on Neginoth. A Psalm or Song of Asaph.
In Judah is God known; his name is great in Israel.
In Salem also is his tabernacle, and his dwelling place in Zion.
There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.
Thou art more glorious and excellent than the mountains of prey.
The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.
At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.
Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?
Thou didst cause judgment to be heard from heaven; the earth feared, and was still,
When God arose to judgment, to save all the meek of the earth. Selah.
Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
He shall cut off the spirit of princes: he is terrible to the kings of the earth.
This is a Psalm of thanksgiving, and of the same subject-matter as Psalm xlvi. It gives thanks unto God for preserving his word and worship in Jerusalem; and shows that it is he who, by marvellous deeds and wonders, protects and defends his people against all kings and tyrants; such as Sennacherib. For the Lord, the Divine Majesty, is a wonderful “Man of war”; who has the hearts and spirits of kings in his hand, and who can fill the enemies with fear, and break their minds and spirits, whenever he pleases, with a single nod of his will.
In this manner does God fight for his church against tyrants and erroneous enemies. In the very midst of the course of their fury and their hostile roaring, he brings down and breaks their spirits with fear: and it is a terrible thing to kick and fight against him, who can, in a moment, take away that which is the chief thing in battle—the spirit of a man! Satan himself, who makes war against the righteous with such unceasing rage, with such horrible desire to destroy, and with such confidence in his might, is cast down in his spirit, in a moment, by a repulse of the shield of faith, and falls back and is undone: how much more then shall a mortal man!
This verse, therefore, wherein the Psalmist says, “He shall cut off the spirit of princes,” ought greatly to comfort us; for thereby we may know, that we cannot be conquered or oppressed, but as God wills; seeing we have that Warrior for our Captain, who holds in his hand the hearts and spirits of our enemies; and who, without any arms or weapons of men, can lay our adversaries prostrate in a moment, by striking their spirits with fear!