So shall they have their dwelling there PSALM LXX. THE words of this Psalm occur, with little variation, in Psalm xl. vers 13. to the end. To the notes there the reader is referred, only it is proper to observe, that David here does not solicit God speedily to destroy the wicked, as the contents tell us; efsè he would be a very improper type of Messiah, who intercedes for professors that are called cumberers of the ground, and prayed for forgiveness on the cross to his very worst enemies. Was there no way of saving David and Messiah but the speedy destruction of their enemies, and that endless too, in regard of the latter, who died that these might live?-The shame and confusion that he prays for, or predicts will overtake these, are capable of being understood in noble sense, as importing true repentance, and certainly ought when we consider who is the chief speaker in such psalms. Does the Psalmist pray, Let them be turned backward, and put to confusion, that desire my hurt; let them be turned back for a reward of their shame; or, as rendered in the parallel place, Psal. xl. 14, 15. and de not both texts in connec tion justify us in understanding such a predictive prayer in unison with that of our Lord at his death? According to a certain reading, the version would run; Let shame repay their impious deeds. We are told by the Psalmist elsewhere, That shame shall be the promotion of fools, or the mean of their recovery, and an intermediate step to it. Understood in the seed of the Church, Psal. xxii. 30. as the first clause is rendered by eminent Hebreans, My soul shall live-My seed shall serve him. Or if this seed intend the first-born, the next verse shows how they will serve Messiah, They shall come, and shall declare his righteousness, unto a people that shall be born, that he hath done this, or, as the LXX. render the last clause-a people whom the Lord shall make, or perfectly frame, as the Greek word imports. Rev. xxi. 2. undeniably fixes the period when this prediction shall be fulfilled. When the Deliverer shall come out of Sion and shall turn away ungodliness from Jacob, all Israel shall be saved. Isa. lix. 20. Rom. xi. 26. Thus we see how this Psalm perfectly agrees with the latter part of the xxiid. in foretelling the final restitution of all things, which also occurs in Psalm cix. towards the close. This made it necessary that something more should be said than could be inserted in the contents. this sense, we see how good men, that truly seek God, shall rejoice and be glad in him, as it follows in both psalms, when he accomplishes such predictions on their enemies. It is therefore with propriety called a psalm to bring to remembrance, as being fitted to remind us of our duty, by praying for the conversion of all our enemies, instead of teaching us to curse them altogether. 1 LORD, haste me to deliver; With speed, Lord, succour me. 3 Turn'd back be they, Ha, ha! that say, 4 In thee let all be glad, And joy that seek for thee: 5 I poor and needy am; Come, Lord, and make no stay: Another of the same. 1 MAKE haste, O God, me to preserve; 2 Let them that for my soul do seek Let them be turned back, and sham'd, That in my hurt delight. 3 Turn'd back be they, Ha, ha! that say, Their shaming to requite. 4 O Lord, in thee let all be glad, 5 But I both poor and needy am; Come, LORD, and make no stay; PSALM LXXI. THAT David was far advanced in life at the time he wrote this Psalm appears from verses 9, 18. It is supposed to refer to his mournful case upon Absalom's rebellion, and to contain a description of his sore distress on that occasion; which was greatly heightened at his period of life. In verses 1-4. he prays for divine assistance, corresponding to his circumstances,-pleads the equity of the divine administration, and the cruelty and wickedness of those that appeared in arms against him.—All this he urges from the consideration that he had put his trust in God, in which a disappointment would insure confusion-also that he had given commandment to save him, as having chosen him for his rock and fortress. In verses 5, 6. he recognizes the mercies that God had vouchsafed him from the womb, for which he expresses his purpose to render incessant praise, and so teaches us to make the past kindness of Providence an inducement to continued trust.-In verses 7, and 8. David, as a type of his blessed Lord, urges his having been deserted and abandoned by his subjects, and regarded as a wonder, or prodigy of wretchedness, while banished from his throne and kingdom by the unnatural rebellion of Absalom; as Christ was a sign every where spoken against, Luke i. 34. yet he foretels and resolves that his mouth should be filled with God's praise and honour all the day; as we find exemplified, Psal. xxii. and in the history of David's troubles.-In verse 9. he intreats that God would not cast him off in old age, nor cease to support him when his strength failed. In verses 10, 11. he repeats the bitter taunts and insults of his adversaries, as if delivered up of God into their hands; of which treatment our Lord liberally partook at the time of his passion.-In verses 12, 13. he has again recourse to prayer for help; predicts the overthrow of his enemies; and in verses 14-16. expresses his hope, his gratitude for the salvation of his God, tem poral and Spiritual, which he determines to declare, and his firm belief of continued support and deliverance.-In verses 17, 18. he recognizes God's kindness to him from his youth, with gratitude mentions what he had enabled him to do in declaring his wondrous works, and begs he would not forsake him when grey-headed, till he should shew his saving strength to that and future generations. These requests are predictions, and Christ's aged servants may expect their accomplishment in their own case.-In the concluding verses of the Psalm he extols God's righteousness, manifested in his administration; whence he promiseth himself a final complete redemption from all his troubles, and a re-establishment in a state of honour and felicity, when he would speak the loving kindness of the Lord, and celebrate his praises for covering those that sought his hurt, with shame and confusion. These things were verified in David, and will in the fullest sense under Messiah's administration, 1 O LORD, my hope and confidence Is plac'd in thee alone; Then let thy servant never be Put to confusion. 2 And let me, in thy righteousness, Cause me escape, incline thine ear 3 Be thou my dwelling-rock, to which Thou gav'st commandment me to save, 4 Free me, my God, from wicked hands, 5 For thou, O Lord God, art my hope, 6 Theu from the womb didst hold me up: Out of my mother's bowels took; 8 Fill'd let my mouth be with thy praise 9 O do not cast me off, when as Old age doth overtake me; And when my strength decayed is, Then do not thou forsake me. 10 For those that are mine enemies 11 They said, God leaves him; him pursue 12 Be thou not far from me, my God: 13 Confound, consume them, that unto Cloath'd be they with reproach and shame, That do 14 But I with expectation Will hope continually; And yet with praises more and more I will thee magnify. 15 Thy justice and Salvation My mouth abroad shall show, Notes on Psalmt LXXI. Verse 13. Let them, or, they shall be cons founded, and consumed, &c. All the verbs here are in the future time. The confusion and consumption, the reproach and dishonour, here predicted to David's and Messiah's enemies, include their final repentance, and return to dutiful allegiance; as was evidently examplified in the case of David's enemies, and as such terms ever import in such a connection, in their full import, and ultimate completion. Verse 15. That righteousness and salvation, which David purposed to shew forth all the day long, are here declared to be so extensive, that the Psalmist knew not the numbers thereof. Why should the churches of the present saints limit then their extension to the elect, or to those who believe in this state? |