Psalms 131 commentary

The psalmist aimed at nothing high or great, but to be content in every condition God allotted. Humble saints cannot think so well of themselves as others think of them. The love of God reigning in the heart, will subdue self-love. Where there is a proud heart, there is commonly a proud look. To know God and our duty, is learning sufficiently high for us. It is our wisdom not to meddle with that which does not belong to us. He was well reconciled to every condition the Lord placed him in. He had been as humble as a little child about the age of weaning, and as far from aiming at high things; as entirely at God's disposal, as the child at the disposal of the mother or nurse. We must become as little children, Mt 18:3. Our hearts are desirous of worldly things, cry for them, and are fond of them; but, by the grace of God, a soul that is made holy, is weaned from these things. The child is cross and fretful while in the weaning; but in a day or two it cares no longer for milk, and it can bear stronger food. Thus does a converted soul quiet itself under the loss of what it loved, and disappointments in what it hoped for, and is easy whatever happens. When our condition is not to our mind, we must bring our mind to our condition; then we are easy to ourselves and all about us; then our souls are as a weaned child. And thus the psalmist recommends confidence in God, to all the Israel of God, from his own experience. It is good to hope, and quietly to wait for the salvation of the Lord under every trial.

PSALM 131

David, having it as his object in this Psalm to encourage the people to fight strenuously under his banner, and to exhort and excite the godly to acknowledge him as entitled to their obedience, declares that he had always submitted himself to the guidance of God, and had done nothing without his call and commission.

A Song of Degrees of David.

Psalm 131:1

1. O Jehovah! My heart has not been elated, nor have mine eyes been lifted up, neither have I walked in great matters, or in, things shut up from me.

1. O Jehovah! My heart has not been elated David had been made head over God’s people, and in order to prove that he was their lawful prince, entitled to the allegiance of the faithful, he is desirous to show that he had not been influenced, in anything which he had attempted, by ambition or pride, but had submitted himself with a quiet and humble spirit to the divine disposal. In this he teaches us a very useful lesson, and one by which we should be ruled in life — to be contented with the lot which God has marked out for us, to consider what he calls us to, and not to aim at fashioning our own lot ­ to be moderate in our desires, to avoid entering upon rash undertakings, and to confine ourselves cheerfully within our own sphere, instead of attempting great things. He denies that his heart had, been lifted up, for this is the true cause of all unwarranted rashness and presumption in conduct Is not pride what leads men, under the instigation of their passions, to dare such presumptuous flights, to hurry on recklessly in their course, and throw the whole world into confusion? Were this loftiness of spirit checked, the consequence would be, that all men would study moderation of conduct. His eyes were not; lifted up; there were no symptoms of pride in his looks or gestures, as elsewhere (Psalm 18:28) we find proud looks condemned. Something more than this, however, may be intended, That while he put a restraint upon the risings of ambition in his heart, he was careful that his eyes should not lend their assistance to the heart in any covetous aspirations after greatness. All the senses, in short, as well as his heart, were subjected to the restraints of humility. In denying that he walked in, or was conversant with, great things, he must be supposed to refer to the disposition or temper of his soul. For, to hold as he did the office of a Prophet, to be invested with regal dignity, nay, to sit upon the sacred throne of the only-begotten Son of God, not to speak of other distinctions with which he was honored above the generality of men, were great things. But the expression was applicable, in so far as he strictly confined himself to the one object of being serviceable to God and to the Church. Should any still be inclined to lay an undue stress upon the word which is here employed, I would observe that the words from or above me, at the close of the verse, are to be considered as connected with what David here says of great things, as well as of the things shut up, or hidden, so that we may read I have not walked in great things which are above me. The question, therefore, was not whether the lot of David was mean or exalted; it is enough that he was careful not to pass beyond the proper bounds of his calling. He did not think himself at liberty to move one step unless called to it by God.

His submission in such matters stands contrasted with the presumption of those who, without any call from God, hurry themselves into unwarrantable undertakings, and involve themselves in duties which properly belong to others; for so long as we have a clear call from God things cannot be said to be shut up or hidden from us, or too great for us, provided we stand ready for all obedience; and, on the other hand, those who yield themselves up to the influence of ambition will soon lose themselves in a labyrinth of perplexity. We see how God confounds the proud and boasted enterprises of the children of this world. They run the full course of their wild career, they turn the earth upside down at their pleasure, and put forth their hand in every direction; they are filled with complacency at the thought of their own talents and industry, and, in a moment, when all their plans have been fully formed, they are entirely overthrown, because there is no solidity in them. There are two different forms which the presumption of those takes who will not submit to be humble followers of God, but must needs run before him. Some rush forward with a reckless precipitancy, and seem as if they would build to the skies; others do not so openly exhibit the inordinateness of their desires, are slower in their movements, and cautiously calculate upon the future, and yet their presumption appears no less from the very fact, that, with a total oversight of God, as if heaven and earth were subject to them. they pass their decree as to what shall be done by them some ten or twenty years hereafter. These build, as it were, in the deep sea. But never shall it come to the surface, however extended may be the term of their lives; while those who, like David, submit themselves to God, keeping in their own sphere, moderate in their desires, will enjoy a life of tranquillity and assurance.

Psalm 131:2-3

2. If I have not set, and quieted and my soul like one that is weaned frown his mother, ­ My soul is over me as a weaned child. 3. Israel shall hope in Jehovah from henceforth, and for ever.

PSALM 131

Psa 131:1-3. This Psalm, while expressive of David's pious feelings on assuming the royal office, teaches the humble, submissive temper of a true child of God.

1. eyes lofty--a sign of pride (Psa 18:27).

exercise myself--literally, "walk in," or "meddle with."

2. Surely, &c.--The form is that of an oath or strongest assertion. Submission is denoted by the figure of a weaned child. As the child weaned by his mother from the breast, so I still the motions of pride in me (Mt 18:3, 4; Is 11:8; 28:9). Hebrew children were often not weaned till three years old.

soul--may be taken for desire, which gives a more definite sense, though one included in the idea conveyed by the usual meaning, myself.

Lord, my heart is not haughty - The principle of pride has no place in my heart; and consequently the high, lofty, and supercilious look does not appear in my eyes. I neither look up, with desire to obtain, to the state of others, nor look down with contempt to the meanness or poverty of those below me. And the whole of my conduct proves this; for I have not exercised myself - walked, in high matters, nor associated myself with the higher ranks of the community, nor in great matters, נפלאות niphlaoth, wonderful or sublime things; too high for me, ממני mimmeni, alien from me, and that do not belong to a person in my sphere and situation in life.

I have behaved and quieted myself, as a child - On the contrary, I have been under the rod of others, and when chastised have not complained; and my silence under my affliction was the fullest proof that I neither murmured nor repined, but received all as coming from the hands of a just God.

My soul is even as a weaned child - I felt I must forego many conveniences and comforts which I once enjoyed; and these I gave up without repining or demurring.

Let Israel hope in the Lord - Act all as I have done; trust in him who is the God of justice and compassion; and, after you have suffered awhile, he will make bare his arm and deliver you. Short as it is, this is a most instructive Psalm. He who acts as the psalmist did, is never likely to come to mischief, or do any to others.

Surely - When my mind was provoked. Weaned - Wholly depending upon God's providence, as the poor helpless infant, relies upon its mother for support.

1 LORD, my heart is not haughty , nor mine eyes lofty : neither do I exercise my self in great matters, or in things too high for me .

Or, lifted up, with that pride whereof I am accused, as thou the searcher of all hearts knowest.

Which is a sign and effect of pride, Prov. 6. 17. & 21. 4.

Heb. neither have I walked in great matters, &c. It neither is nor hath been my course to attempt or arrogate any thing to my self above my degree and private capacity, or to affect worldly glory or domination.

Marginal references: [illegible: 1 word]. walk.; [illegible: 1 word]. 139. 6.; [illegible: 1 word]. wonder [illegible: 1+ letters].

2 Surely I have behaved and quieted my self as a child that is weaned of his mother : my soul is even as a weaned child.

When my mind was provoked to irregular practices either by my own corrupt heart, or by Sauls implacable rage and tyranny, or by the solicitation of any of my followers, as 1 Sam. 24. & 26. I restrained and subdued all such evil motions.

Either, 1. as void of all that ambition and malice wherewith I am charged as a child newly weaned: or rather, 2. as wholly depending upon Gods providence for the way and time of bringing me to the Kingdom, as the poor helpless infant, when it is deprived of its natural and accustomed food, the mothers milk, takes no care to provide for it self, but wholly relies upon its mothers care and providence for its support.

Marginal references: Heb. my soul.; [illegible: 1 word]. 18. 3. [illegible: 1+ letters] Cor. 14. 20.

3 Let Israel hope in the LORD , from henceforth and for ever.

Let all Israelites learn by my example to commit themselves to God in well-doing, and to fix all their hope and trust upon him alone.

Marginal references: Heb. from now.

CHILD-LIKE RESIGNATION TO GOD.

Psa 131:1-3 This little song is inscribed לדוד because it is like an echo of the answer (2Sa 6:21.) with which David repelled the mocking observation of Michal when he danced before the Ark in a linen ephod, and therefore not in kingly attire, but in the common raiment of the priests: I esteem myself still less than I now show it, and I appear base in mine own eyes. In general David is the model of the state of mind which the poet expresses here. He did not push himself forward, but suffered himself to be drawn forth out of seclusion. He did not take possession of the throne violently, but after Samuel has anointed him he willingly and patiently traverses the long, thorny, circuitous way of deep abasement, until he receives from God’s hand that which God’s promise had assured to him. The persecution by Saul lasted about ten years, and his kingship in Hebron, at first only incipient, seven years and a half. He left it entirely to God to remove Saul and Ishbosheth. He let Shimei curse. He left Jerusalem before Absalom. Submission to God’s guidance, resignation to His dispensations, contentment with that which was allotted to him, are the distinguishing traits of his noble character, which the poet of this Psalm indirectly holds up to himself and to his contemporaries as a mirror, viz., to the Israel of the period after the Exile, which, in connection with small beginnings under difficult circumstances, had been taught humbly contented and calm waiting.

With לבּי לא־גבהּ the poet repudiates pride as being the state of his soul; with לא־רמוּ עיני (lo - ramū' as in Pro 30:13, and before Ajin, e.g., also in Gen 26:10; Isa 11:2, in accordance with which the erroneous placing of the accent in Baer’s text is to be corrected), pride of countenance and bearing; and with ולא־הלּכתּי, pride of endeavour and mode of action. Pride has its seat in the heart, in the eyes especially it finds its expression, and great things are its sphere in which it diligently exercises itself. The opposite of “great things” (Jer 23:3; Jer 45:5) is not that which is little, mean, but that which is small; and the opposite of “things too wonderful for me” (Gen 18:14) is not that which is trivial, but that which is attainable. אם־לא does not open a conditional protasis, for where is the indication of the apodosis to be found? Nor does it signify “but,” a meaning it also has not in Gen 24:38; Eze 3:6. In these passages too, as in the passage before us, it is asseverating, being derived from the usual formula of an oath: verily I have, etc. שׁוּה signifies (Isa 28:25) to level the surface of a field by ploughing it up, and has an ethical sense here, like ישׂר with its opposites עקב and עפּל. The Poel סּומם is to be understood according to דּוּמיּה in Psa 62:2, and דּוּמם in Lam 3:26. He has levelled or made smooth his soul, so that humility is its entire and uniform state; he has calmed it so that it is silent and at rest, and lets God speak and work in it and for it: it is like an even surface, and like the calm surface of a lake. Ewald and Hupfeld’s rendering: “as a weaned child on its mother, so my soul, being weaned, lies on me,” is refuted by the consideration that it ought at least to be כּגמוּלה, but more correctly כּן גמולה; but it is also besides opposed by the article which is swallowed up in כּגּמל, according to which it is to be rendered: like one weaned beside its mother (here כּגמול on account of the determinative collateral definition), like the weaned one (here כּגּמול because without any collateral definition: cf. with Hitzig, Deu 32:2, and the like; moreover, also, because referring back to the first גמול, cf. Hab 3:8), is my soul beside me (Hitzig, Hengstenberg, and most expositors). As a weaned child - viz. not one that is only just begun to be weaned, but an actually weaned child (גּמל, cognate גּמר eta, to bring to an end, more particularly to bring suckling to an end, to wean) - lies upon its mother without crying impatiently and craving for its mother’s breast, but contented with the fact that it has its mother - like such a weaned child is his soul upon him, i.e., in relation to his Ego (which is conceived of in עלי as having the soul upon itself, cf. Psa 42:7; Jer 8:18; Psychology, S. 151f., tr. p. 180): his soul, which is by nature restless and craving, is stilled; it does not long after earthly enjoyment and earthly good that God should give these to it, but it is satisfied in the fellowship of God, it finds full satisfaction in Him, it is satisfied (satiated) in Him.

By the closing strain, Psa 131:3, the individual language of the Psalm comes to have a reference to the congregation at large. Israel is to renounce all self-boasting and all self-activity, and to wait in lowliness and quietness upon its God from now and for evermore. For He resisteth the proud, but giveth grace unto the humble.

Humble Confidence.

1 Lord , my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. 2 Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child. 3 Let Israel hope in the Lord from henceforth and for ever.

Here are two things which will be comforts to us:—

I. Consciousness of our integrity. This was David's rejoicing, that his heart could witness for him that he had walked humbly with his God, notwithstanding the censures he was under and the temptations he was in.

1. He aimed not at a high condition, nor was he desirous of making a figure in the world, but, if God had so ordered, could have been well content to spend all his days, as he did in the beginning of them, in the sheep-folds. His own brother, in a passion, charged him with pride (1 Sam. xvii. 28), but the charge was groundless and unjust. God, who searches the heart, knew, (1.) That he had no conceited opinion of himself, or his own merits: Lord, my heart is not haughty. Humble saints cannot think so well of themselves as others think of them, are not in love with their own shadow, nor do they magnify their own attainments or achievements. The love of God reigning in the heart will subdue all inordinate self-love. (2.) That he had neither a scornful nor an aspiring look: "My eyes are not lofty, either to look with envy upon those that are above me or to look with disdain upon those that are below me." Where there is a proud heart there is commonly a proud look (Prov. vi. 17), but the humble publican will not so much as lift up his eyes. (3.) That he did not employ himself in things above his station, in things too great or too high for him. He did not employ himself in studies too high; he made God's word his meditation, and did not amuse himself with matters of nice speculation or doubtful disputation, or covet to be wise above what is written. To know God and our duty is learning sufficiently high for us. He did not employ himself in affairs too great; he followed his ewes, and never set up for a politician; no, nor for a soldier; for, when his brethren went to the wars, he staid at home to keep the sheep. It is our wisdom, and will be our praise, to keep within our sphere, and not to intrude into things which we have not seen, or meddle with that which does not belong to us. Princes and scholars must not exercise themselves in matters too great, too high, for men: and those in a low station, and of ordinary capacities, must not pretend to that which is out of their reach, and which they were not cut out for. Those will fall under due shame that affect undue honours.

2. He was well reconciled to every condition that God placed him in (v. 2): I have behaved and quieted myself as a child that is weaned of his mother. As he had not proudly aimed at the kingdom, so, since God had appointed him to it, he had not behaved insolently towards any, nor been restless in his attempts to get the crown before the time set; but, (1.) He had been as humble as a little child about the age of a weanling, as manageable and governable, and as far from aiming at high things; as entirely at God's disposal as the child at the disposal of the mother or nurse; as far from taking state upon him, though anointed to be king, or valuing himself upon the prospect of his future advancement, as a child in the arms. Our Saviour has taught us humility by this comparison (Matt. xviii. 3); we must become as little children. (2.) He had been as indifferent to the wealth and honour of this world as a child is to the breast when it is thoroughly weaned from it. I have levelled and quieted myself (so Dr. Hammond reads it) as a child that is weaned. This intimates that our hearts are naturally as desirous of worldly things as the babe is of the breast, and in like manner relish them, cry for them, are fond of them, play with them, and cannot live without them. But, by the grace of God, a soul that is sanctified, is weaned from those things. Providence puts wormwood upon the breast, and that helps to wean us. The child is perhaps cross and fretful while it is in the weaning and thinks itself undone when it has lost the breast. But in a day or two it is forgotten; the fret is over, and it accommodates itself well enough to a new way of feeding, cares no longer for milk, but can bear strong meat. Thus does a gracious soul quiet itself under the loss of that which it loved and disappointment in that which it hoped for, and is easy whatever happens, lives, and lives comfortably, upon God and the covenant-grace, when creatures prove dry breasts. When our condition is not to our mind we must bring our mind to our condition; and then we are easy to ourselves and all about us; then our souls are as a weaned child.

II. Confidence in God; and this David recommends to all Israel of God, no doubt from his own experience of the benefit of it (v. 3): Let Israel hope in the Lord, and let them continue to do so henceforth and for ever. Though David could himself wait patiently and quietly for the crown designed him, yet perhaps Israel, the people whose darling he was, would be ready to attempt something in favour of him before the time; and therefore endeavours to quiet them too, and bids them hope in the Lord that they should see a happy change of the face of affairs in due time. Thus it is good to hope and quietly to wait for the salvation of the Lord.

PSAL. CXXXI.

A Song of degrees of David.

IEhovah, mine heart is not haughty, neither are mine eyes lofty, neither walke I in great matters, and too marvellous for me. If I have not composed and stilled my soule, as a weaned child with his mother; as a weaned child with me is my soule. Let Israel hopefully wait for Iehovah, from this time and for ever.

Annotations. HAughty] or lifted up, with pride: see Deut. 17. 20. Prov. 16. 5. 2 Chron. 32. 25, 26. Psal. 101. 5. marvellous] that is, too hard for me, high and above my reach: as Psal. 139. 6. Vers. 2. If I have not] that is, Surely I have: an oath, whereof part is concealed; see Psal. 95. 11. Ier. 49. 20. composed, or put fit and in order. The Chaldee expoundeth it, If I have not put my hand on my mouth, and silenced my soule, till it might heare the words of the Law, as a weaned child on his mothers brests, &c. stilled] or, made silent, refraining it from noisome lusts. as a weaned child] that is, meeke, modest, humble, submissive, simple, &c. See Mat. 18. 1, 2, 3, 4.

PSAL. CXXXI.

VErſ. 1 Lord, my heart is not haughty] Though anointed and appointed by thee to the Kingdome; yet I have not ambitiouſly aſpired unto it, by ſeeking Souls death, as his pick thanks perſwaded him; nor do I now being poſſeſſed of it, proudly domineer (as is the manner of moſt Potentates) and tyrannize over my poor ſubjects; but with all modeſty and humility (not minding high things) I do condeſcend to them of low eſtate, Rom. 12.16. Now,Bucholc. in alto poſitum non altum ſapere, difficile eſt, & omnino inuſitatum; ſed quanto inuſitatius, tanto glorioſius. It is both hard and happy not to bee puffed up with proſperity and preferment, Veſpaſian is ſaid to have been the only one that was made better by being made Emperour.

Nor mine eyes lofty] Pride ſitteth and ſheweth it ſelf in the eyes as ſoon as in any part. Ut ſpeculum oculus eſt artis, ita oculus eſt naturae ſpeculum.

Neither do I exerciſe my ſelf in great matters] Heb. I walk not; manes intra metas, I keep within my circle, within the compaſs of my calling; not troubling my ſelf and others by my ambitious projects and practices, as Cle[illegible: 1 letter]n did, Alchibiades, Ceſar Borgia, and others Ambitioniſts.

Or in things too high for mee] Heb. Wonderfull; high and hidden things, that paſs nay apprehenſion, and which it behoveth mee, mirari p[illegible: 1 letter]tius quam rimari, to admire rather than to pry into, Arcana Dei ſunt Arca Dei. The Bethſhemites payed dear for peeping into the Ark. Phaeton is feigned by the Poets to have periſhed by taking upon him to rule the chariot of the Sun and Bellerophon, by ſeeking to flye up to Heaven upon his Pegaſus, to ſee what Jupiter did there. Terret ambuſtus Phaeton avaras Spes: & exemplum grave praebet ales Pegaſus, terrenum equitem grava[illegible: 1 letter]us Belleroph[illegible: 1 letter]ntem.Horat. lib. 4. Od. 11.

Verſ. 2 Surely I have behaved] Heb. If I have not, &c. a deep aſſeveration,Si non comp[illegible: 1 letter] ſui & ſedavi. ſuch as hath the force of an oath.

And quieted my ſelf] Heb. Stilled or made ſilent my ſoul; chiding it when diſtempered or noiſefull, as the Mother doth her weanling.

As a child that is weaned of his Mother] Who neither thinketh great things of himſelf, nor ſeeketh great things for himſelf but is lowly and fellowly, Mat. 18.1. innocent, and ignoſcent, taking what his Mother giveth him, and reſting in her love.

My ſoul is even as a weaned child] Who will not bee drawn to ſuch again, though never ſo fair and full-ſtrutting a breaſt: So nor David, the worlds dugs.

Verſ. 3 Let Iſrael hope] See Pſal. 130.7.

LORD, my heart is not haughty. The Psalm deals with the Lord, and is a solitary colloquy with him, not a discourse before men. We have a sufficient audience when we speak with the Lord, and we may say to him many things which were not proper for the ears of men. The holy man makes his appeal to Jehovah, who alone knows the heart: a man should be slow to do this upon any matter, for the Lord is not to be trifled with; and when anyone ventures on such an appeal he should be sure of his case. He begins with his heart, for that is the centre of our nature, and if pride be there it defiles everything; just as mire in the spring causes mud in all the streams. It is a grand thing for a man to know his own heart so as to be able to speak before the Lord about it. It is beyond all things deceitful and desperately wicked, who can know it? Who can know it unless taught by the Spirit of God? It is a still greater thing if, upon searching himself thoroughly, a man can solemnly protest unto the Omniscient One that his heart is not haughty: that is to say, neither proud in his opinion of himself, contemptuous to others, nor self righteous before the Lord; neither boastful of the past, proud of the present, nor ambitious for the future. Nor mine eyes lofty. What the heart desires the eyes look for. Where the desires run the glances usually follow. This holy man felt that he did not seek after elevated places where he might gratify his self esteem, neither did he look down upon others as being his inferiors. A proud look the Lord hates; and in this all men are agreed with him; yea, even the proud themselves hate haughtiness in the gestures of others. Lofty eyes are so generally hateful that haughty men have been known to avoid the manners natural to the proud in order to escape the ill will of their fellows. The pride which apes humility always takes care to east its eyes downward, since every man's consciousness tells him that contemptuous glances are the sure ensigns of a boastful spirit. In Psalm 121 David lifted up his eyes to the hills; but here he declares that they were not lifted up in any other sense. When the heart is right, and the eyes are right, the whole man is on the road to a healthy and happy condition. Let us take care that we do not use the language of this Psalm unless, indeed, it be true as to ourselves; for there is no worse pride than that which claims humility when it does not possess it. Neither do I exercise myself in great matters. As a private man he did not usurp the power of the king or devise plots against him: he minded his own business, and left others to mind theirs. As a thoughtful man he did not pry into things unrevealed; he was not speculative, self conceited or opinionated. As a secular person he did not thrust himself into the priesthood as Saul had done before him, and as Uzziah did after him. It is well so to exercise ourselves unto godliness that we know our true sphere, and diligently keep to it. Many through wishing to be great have failed to be good: they were not content to adorn the lowly stations which the Lord appointed them, and so they have rushed at grandeur and power, and found destruction where they looked for honour. Or in things too high for me. High things may suit others who are of greater stature, and yet they may be quite unfit for us. A man does well to know his own size. Ascertaining his own capacity, he will be foolish if he aims at that which is beyond his reach, straining himself, and thus injuring himself. Such is the vanity of many men that if a work be within their range they despise it, and think it beneath them: the only service which they are willing to undertake is that to which they have never been called, and for which they are by no means qualified. What a haughty heart must he have who will not serve God at all unless he may be trusted with five talents at the least! His looks are indeed lofty who disdains to be a light among his poor friends and neighbours here below, but demands to be created a star of the first magnitude to shine among the upper ranks, and to be admired by gazing crowds. It is just on God's part that those who wish to be everything should end in being nothing. It is a righteous retribution from God when every matter turns out to be too great for the man who would only handle great matters, and everything proves to be too high for the man who exercised himself in things too high for him. Lord, make us lowly, keep us lowly, fix us for ever in lowliness. Help us to be in such a case that the confession of this verse may come from our lips asa truthful utterance which we dare make before the Judge of all the earth.

Let Israel hope in the LORD from henceforth and for ever. See how lovingly a man who is weaned from self thinks of others! David thinks of his people, and loses himself in his care for Israel. How he prizes the grace of hope! He has given up the things which are seen, and therefore he values the treasures which are not seen except by the eyes of hope. There is room for the largest hope when self is gone, ground for eternal hope when transient things no longer hold the mastery of our spirits. This verse is the lesson of experience: a man of God who had been taught to renounce the world and live upon the Lord alone, here exhorts all his friends and companions to do the same. He found it a blessed thing to live by hope, and therefore he would have all his kinsmen do the same. Let all the nation hope, let all their hope be in Jehovah, let them at once begin hoping "from henceforth", and let them continue hoping "for ever." Weaning takes the child out of a temporary condition into a state in which he will continue for the rest of his life: to rise above the world is to enter upon a heavenly existence which can never end. When we cease to hanker for the world we begin hoping in the Lord. O Lord, as a parent weans a child, so do thou wean me, and then shall I fix all my hope on thee alone.

Whole Psalm. This little song is inscribed dwdl because it is like an echo of the answer (2Sa 6:21 sq.) with which David repelled the mocking observation of Michal when he danced before the Ark in a linen ephod, and therefore not in kingly attire, but in the common raiment of the priests: I esteem myself still less than I now show it, and I appear base in mine own eyes. In general David is the model of the state of mind which the poet expresses here. He did not push himself forward, but suffered himself to be drawn forth out of seclusion. He did not take possession of the throne violently; but after Samuel has anointed him, he willingly and patiently traverses the long, thorny, circuitous way of deep abasement, until he receives from God's hand that which God's promise had assured to him. The persecution by Saul lasted about ten years, and his kingship in Hebron, at first only incipient, seven years and a half. He left it entirely to God to remove Saul and Ishbosheth. He let Shimei curse. He left Jerusalem before Absalom. Submission to God's guidance, resignation to his dispensations, contentment with that which was allotted to him, are the distinguishing traits of his noble character. —Franz Delitzsch.

Whole Psalm. Psalm 130 is a Song of Forgiveness; Psalm 131 is a Song of Humility: the former celebrates the blessedness of the man whose transgressions are pardoned, the latter celebrates the blessedness of the man who is of a meek and lowly spirit. Forgiveness should humble us. Forgiveness implies sin; and should not the sinner clothe himself with humility? and when not for any desert of his, but simply by the free grace of Heaven, his sins have been pardoned, should he not bind the garments of humility still more closely about him? The man who is of a nature at once sincere and sweet, will be even more humbled by the sense of an undeserved forgiveness than by the memory of the sins from which it has cleansed him. Very fitly, therefore, does the Psalm of humility follow the Psalm which sings of the Divine loving kindness and tender mercy. —Samuel Cox.

Whole Psalm. This Psalm, which records the meek and humble spirit of those who are the true worshippers of the Temple, doubtless belongs, as its title announces, to the time of David. It is exactly in the spirit of that humble thanksgiving made by him, after the divine revelation by Nathan of the future blessings of his posterity (1Ch 22:9-11); and forms a most appropriate introduction to the following Psalm, the theme of which is evidently the dedication of the Temple. —John Jebb.

LORD, my heart is not haughty. For the truth of his plea he appeals to God; and from all those who are affected like David, God will accept of the appeal.

Firstly. He could in truth of heart appeal to God: "LORD, my heart is not haughty." He appeals to him who knoweth all things. "Lord, from whom nothing is hid, thou knowest that this is the very disposition of my soul. If I have anything, it is from thee; it is thy providence which brought me from following the ewes great with young to feed and govern thy people." Such a holy man would not rashly invoke God, and take his holy name in vain; but knowing his integrity, durst call God to witness. The saints are wont to do so upon like occasions; as Peter (Joh 21:17); "Lord, thou knowest all things; thou knowest that I love thee." They know they have a God that will not be deceived with any shows, and that he knoweth and approveth them for such as he findeth them to be.

Secondly. From those that are affected like David, God will accept the appeal; for in the account of God we are that which we sincerely desire and endeavour to be, and that which is the general course and tenor of our lives, though there be some intermixture of failing. David saith, "LORD, my heart is not haughty"; and yet he was not altogether free from pride. His profession respecteth his sincere purpose and constant endeavour, and the predominant disposition of his soul. God himself confirmeth such appeals by his own testimony: 1Ki 15:5, "My servant David did that which was right in the eyes of the Lord, neither departed from all that which he had commanded him, save only in the matter of Uriah." ...By all this it is shown that the plea of sincerity is allowed by God, though there be some mixture of failings and weaknesses.

Thirdly. Is not this boasting like the Pharisee? Lu 18:9, "God, I thank thee, I am not like other men." If David were thus humble, why doth he speak of it? Is he not guilty of pride while he seemeth to speak against pride?

This is spoken either as,

1. A necessary vindication; or

2. A necessary instruction.

(a) As a necessary vindication against the censures and calumnies of his adversaries. Saul's courtiers accused him as aspiring after the kingdom; yea, his own brother taxed him with pride when he came first abroad: 1Sa 17:28, "I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle." If his brother would calumniate his actions, much more might others. Now it is for the honour of God that his children, as they would not commit a fault, so they should not be under the suspicion of it; therefore he appeals to God.

(b) A necessary instruction; for whatsoever David said or wrote here, he said or wrote by the inspiration of the Holy Ghost, that Israel may learn how to hope in God. Herein David is a notable pattern of duty both to superiors and inferiors. —Thomas Manton.

My heart is not haughty. Albeit pride is a common vice, which attends vain man in every degree of excellency and supposed worth in him, yet the grace of God is able to keep humble a wise, rich, and potent man, yea, to keep humble a king and conqueror; for it is no less a person than David who saith here, "Lord, my heart is not haughty." —David Dickson.

Nor mine eyes lofty. Pride has its seat in the heart; but its principal expression is in the eye. The eye is the mirror of the soul; and from it mental and moral characteristics may be ascertained, with no small degree of precision. What a, world of meaning is sometimes concentrated in a single glance! But of all the passions, pride is most clearly revealed in the eyes. There can scarcely be a mistake here. We are all familiar with a class of phrases, which run in pairs. We speak of sin and misery; holiness and happiness; peace and prosperity, war and desolation. Among these may be numbered, the proud heart and the haughty look. "There is a generation, Oh, how lofty are their eyes! and their eyelids are lifted up." "Him that hath an high look and a proud heart I will not suffer." ...A proud look is one of the seven things which are an abomination unto the Lord. It is said of him, "Thou wilt save the afflicted people; but wilt bring down high looks." And hence David makes the acknowledgment: Lord, thou knowest all things; thou knowest that pride has no existence in my heart. Thou knowest that no pride flashes forth from mine eyes. —N. M'Michael.

Nor mine eyes lofty. He had neither a scornful nor an aspiring look. "My eyes are not lofty", either to look with envy upon those that are above me, or to look with disdain upon those that are below me. Where there is a proud heart, there is commonly a proud look (Pr 6:17); but the humble publican will not so much as lift up his eyes. —Matthew Henry.

Neither have I occupied myself, etc. One cannot admire enough the prayer of Anselm, a profound divine of our own country, in the eleventh century. "I do not seek, O Lord, to penetrate thy depths. I by no means think my intellect equal to them: but I long to understand in some degree thy truth, which my heart believes and loves. For I do not seek to understand that I may believe; but I believe, that I may understand." —N. M'Michael.

Great matters...things too high for me. The great and wonderful things meant are God's secret purposes, and sovereign means for their accomplishment, in which man is not called to cooperate, but to acquiesce. As David practised this forbearance by the patient expectation of the kingdom, both before and after the death of Saul, so he here describes it as a characteristic of the chosen people. —Joseph Addison Alexander.

Verses 1-2. Our Father is our superior; it is fit therefore that we be resigned to his will. "Honour thy father and thy mother" (Ex 20:12); how much more our heavenly Father! (Heb 12:9). See David's spirit in the case: "LORD, my heart is not haughty", etc.: Ps 131:1-2. As if he had said, "I will keep within my own sphere; I will not stretch beyond my line, in prescribing to God; but submit to his will, `as a weaned child', taken from its dear breasts": intimating that he would wean himself from whatever God removed from him. How patiently did Isaac permit himself to be bound and sacrificed by Abraham! Ge 22:9. And yet he was of age and strength sufficient to have struggled for his life, being twenty-five years old; but that holy young man abhorred the thought of striving with his father. And shall not we resign ourselves to our God and Father in Christ Jesus? —John Singleton ( —1706), in "The Morning Exercises."

Verses 1-2. It has always been my aim, and it is my prayer, to have no plan as regards myself; well assured as I am that the place where the Saviour sees meet to place me must ever be the best place for mo. —Robert Murray M'Cheyne, 1813-1843.

Surely I have behaved and quieted myself, etc. Oh, how sapless and insipid doth the world grow to the soul that is making meet for heaven! "I am crucified to the world, and this world to me." Ga 6:14. In valet doth this harlot think to allure me by her attractions of profit and pleasure. "Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child." There is no more relish in these gaudy things to my palate, than in the white of an egg; everything grows a burden to me, were it not my duty to follow my calling, and be thankful for my enjoyments. I think I have my wife, husband, and dearest relations, as if I had none; I weep for outward losses, as if I wept not; rejoice in comforts below as if I rejoiced net (1Co 7:29-30); my thoughts are taken up with other objects. The men of the world slight me, many seem to be weary of me, and I am as weary of them. It is none of these earthly things that my heart is set upon; my soul is set on things above, my treasure is in heaven, and I would have my heart there also: I have sent before me all my goods into another country, and am shortly for removing; and when I look about me, I see a bare, empty house, and am ready to say with Monica, What do I here? my father, husband, mother (Jerusalem above), my brethren, sisters, best friends are above. I think, I grudge the world any portion of my heart, and think not these temporal visible things worth a cast of my eye compared with things invisible and eternal: 2Co 4:18. —Oliver Heywood, 1629-1702.

(first clause). If I have not restrained, or quieted, and compelled to silence, my soul. It is a Hebrew phrase of asseveration and of swearing: as if he would say, I have thoroughly imposed silence on my soul, that it should be tranquil, and should bear patiently the divinely imposed cross. Just as in the following Psalm we hear a like form of asseveration: "If I will come into the tabernacle of my house", meaning "I will not come", etc. —Solomon Gesner.

I have behaved and quieted myself, as a child that is weaned. Weaned from what? Self sufficiency, self will, self seeking. From creatures and the things of the world —not; indeed, as to their use, but as to any dependence upon them for his happiness and portion...Yet this experience is no easy attainment. The very form of expression —"I have behaved and quieted myself", reminds us of some risings which were with difficulty subdued. There is a difference here between Christ and Christians. In him the exercise of grace encountered no adverse principles; but in them it meets with constant opposition. The flesh lusteth against the spirit, and when we would do good evil is present with us; hence the warfare within. So it is with "the child that is weaned." The task to the mother is trying and troublesome. The infant cries, and seems to sob out his heart. He thinks it very hard in her, and knows not what she means by her seeming cruelty, and the mother's fondness renders all her firmness necessary to keep her at the process; and sometimes she also weeps at the importunity of his dear looks, and big tears, and stretched out hands. But it must be done, and therefore, though she pities, she perseveres; and after a while he is soothed and satisfied, forgets the breast, and no longer feels even a hankering after his former pleasure. But how is the weaning of the child accomplished? By embittering the member to his lips; by the removal of the object in the absence and concealment of the mother; by the substitution of other food; by the influence of time. So it is with us. We love the world, and it deceives us. We depend on creatures, and they fail us, and pierce us through with many sorrows. We enter forbidden paths, and follow after our lovers; and our way is hedged up with thorns; and we then say, "Return unto thy rest, O my soul; and now, Lord, what wait I for? My hope is in thee." The enjoyment of a greater good subdues the relish of a less. What are the indulgences of sin, or the dissipations of the world to one who is abundantly satisfied with the goodness of God's house, and is made to drink of the river of his pleasures? —William Jay (1769-1853), in "Evening Exercises for the Closet."

As a child that is weaned of his mother. Though the weaned child has not what it would have, or what it naturally most desireth, the milk of the breast —yet it is contented with what the mother giveth —it rests upon her love and provision. So are we to be content with what providence alloweth us: Heb 13:5, "Let your conversation be without covetousness, and be content with such things as ye have"; and Php 4:11, "I have learned, in whatsoever state I am, therewith to be content." Whatever pleaseth our heavenly Father should please us. The child that is put from the breast to a harder diet is yet contented at last. The child doth not prescribe what it will eat, drink, or put on. Children are in no care for enlarging possessions, heaping up riches, aspiring after dignities and honours; but meekly take what is provided for them. The child, when it has lost the food which nature provideth for it, is not solicitous, but wholly refers itself to the mother, hangeth upon the mother. So for everything whatsoever should we depend upon God, refer ourselves to God, and expect all things from him: Ps 62:5, "My soul, wait thou only upon God; for my expectation is from him." With such a simplicity of submission should we rest and depend upon God. Let us take heed of being over wise and provident for ourselves, but let us trust our Father which is in heaven, and refer ourselves to his wise and holy government. —Thomas Manton.

As a child that is weaned of his mother. Weaned from the world, the riches, honours, pleasures, and profits of it; as well as from nature, from self, from his own righteousness, and all dependence upon it; and as a child that is weaned from the breast wholly depends on its nurse for sustenance, so did he wholly depend upon God, his providence, grace, and strength; and as to the kingdom, he had no more covetous desires after it than a weaned child has to the breast, and was very willing to wait the due time for the enjoyment of it. The Targum has it, "as one weaned on the breasts of its mother, I am strengthened in the law." This is to be understood not of a child whilst weaning, when it is usually peevish, fretful, and froward, but when it is weaned, and is quiet and easy in its mother's arms without the breast. —John Gill.

My soul is even as a weaned child. In its nature, weanedness of soul differs essentially from that disgust with the world, to which its ill usage and meanness sometimes give rise. It is one thing to be angry with the world, or ashamed of it, and another to be weaned from it. Alter the world, ennoble it, and many a proud mind that now despises, would court it. It is different also from that weariness of spirit which generally follows a free indulgence in earthly enjoyments. There is such a thing as wearing out the affections. Solomon appears to have done this at one period of his life. "I have not a wish left", said a well known sensualist of our own country, who had drunk as deeply as he could drink of the world's cup. "Were all the earth contains spread out before me, I do not know a thing I would take the trouble of putting out my hand to reach." This weanedness of soul presupposes a power left in the soul of loving and desiring. It is not the destruction of its appetite, but the controlling and changing of it. A weaned child still hungers, but it hungers no more after the food that once delighted it; it is quiet without it; it can feed on other things: so a soul weaned from the world, still pants as much as ever for food and happiness, but it no longer seeks them in worldly things, or desires to do so. There is nothing in the world that it feels necessary for its happiness. This thing in it it loves, and that thing it values; but it knows that it can do without them, and it is ready to do without them whenever God pleases. Let us inquire now into the sources of this frame of mind —how we get it. One thing is certain —it is not our work. We do not bring ourselves to it. No infant weans itself. The truth is, it is God that must wean us from the world. We shall never leave it of our own accord. It is God's own right hand that must draw us from it. And how? The figure in the text will partly tell us. 1. By embittering the world to us. 2. At other times the Lord removes from us the thing we love. 3. But he weans us most from the earth by giving us better food. —Condensed from a Sermon by Charles Bradley, entitled "Weanedness of Soul," 1836.

As a weaned child. That is, meek, modest, humble, submissive, simple, etc. See Mt 18:1-4. —Henry Ainsworth. —1622.

Here is David's picture of himself...Observe, the "child" —which is drawn for us to copy —is "weaned": the process is complete; it has been truly disciplined; the lesson is learned; and now it rests in its "weaning." The whole image expresses a repose which follows a struggle. Surely I have behaved and quieted myself, as a child that is weaned of his mother; or, more literally, "on his mother"; now content to lie still on the very place of its privation, " —as a child that is weaned on his mother." That obedience would be a tame and valueless thing, which was not the consequence of quiet control. A mere apathetic state is the very opposite of obedience that may be truly so called. But this is the point of the similitude, —there has been a distress, and a battle, and a self victory; and now the stilled will is hushed into submission and contentment; ready to forego what is most liked, and to take just whatever is given it —"a weaned child."

I do not believe that it was ever the intention of God that any man should so merge and lose his will in the Divine, that he should have no distinct will of his own. There have been many who have tried to attain this annihilation of will; and they have made it the great aim and end of life. But the character of the dispensation does not allow it. I do not believe it to be a possible thing; and if it were possible, I do not believe that it would be after the mind of God. It is not man's present relation to his Maker. None of the saints in the Bible did more than submit a strong existing will. The Lord Jesus Christ himself did no more. "What shall I say? Father, save me from this hour; but for this cause came I unto this hour. Father, glorify thy name. Not my will, but thine be done." Evidently two things —"My will", "Thy will." It was an instantly and perfectly subjugated will, —nevertheless, a will. And this is what is required of us; and what the nature of our manhood, and the provisions of our religion have to assume. A will, decidedly a will: the more decided the will, the stronger the character, and the greater the man. But a will that is always being given up, separated, conformed, constantly, increasingly conformed. The unity of the two wills is heaven. —Condensed from a Sermon by James Vaughan.

Let Israel hope in the LORD. After the example, therefore, of the King of Israel, who thus demeaned himself in his afflictions, lowly, contented, and resigned, casting all his care upon the Father who cared for him, and patiently waiting his time for deliverance and salvation; after this their example and pattern, let his faithful people hope and trust, not in themselves, their wisdom, or their power, but in Jehovah alone, who will not fail to exalt them, as he hath already exalted their Redeemer, if they do but follow his steps. —George Horne.

Let Israel hope in the LORD. Though David could himself wait patiently and quietly for the crown designed him, yet perhaps Israel, the people whose darling he was, would be ready to attempt something in favour of him before the time; he therefore endeavours to quiet them too, and bids them, "hope in the LORD" that they should see a happy change of the face of affairs in due time. Thus "it is good to hope, and quietly to wait for the salvation of the Lord." —Matthew Henry.

Let Israel hope in the LORD. etc. Remember that he is Jehovah.

1. Wise to plan.

2. Good to purpose.

3. Strong to execute, and that he will withhold no good thing from them that walk uprightly.

4. Trust "from henceforth." If you have not begun before, begin now.

5. And do not be weary; trust "for ever." Your case can never be out of the reach of God's power and mercy. —Adam Clarke.

Humility.

1. A profession which ought to befit every child of God.

2. A profession which nevertheless many children of God cannot truthfully make. Point out the prevalence of pride and ambition even in the church.

3. A profession which can only be justified through the possession of the spirit of Christ (Mt 11:29-30 Mt 18:1-5). —C.A. D.

Surely I have behaved and quieted myself. The original bears somewhat of the form of an oath, and therefore our translators exhibited great judgment in introducing the word "surely"; it is not a literal version, but it correctly gives the meaning. The Psalmist had been upon his best behaviour, and had smoothed down the roughnesses of his self will; by holy effort he had mastered his own spirit, so that towards God he was not rebellious, even as towards man he was not haughty. It is no easy thing to quiet yourself: sooner may a man calm the sea, or rule the wind, or tame a tiger, than quiet himself. We are clamorous, uneasy, petulant; and nothing but grace can make us quiet under afflictions, irritations, and disappointments. As a child that is weaned of afflictions mother. He had become as subdued and content as a child whose weaning is fully accomplished. The Easterners put off the time of weaning far later than we do, and we may conclude that the process grows none the easier by being postponed. At last there must be an end to the suckling period, and then a battle begins: the child is denied his comfort, and therefore frets and worries, flies into pets, or sinks into sulks. It is facing its first great sorrow and it is in sore distress. Yet time brings not only alleviations, but the ending of the conflict; the boy ere long is quite content to find his nourishment at the table with his brothers, and he feels no lingering, wish to return to those dear fountains from which he once sustained his life. He is no longer angry with his mother, but buries his head in that very bosom after which he pined so grievously: he is weaned on his mother rather than from her.

"My soul doth like a weanling rest,

I cease to weep;

So mother's lap, though dried her breast,

Can lull to sleep."

To the weaned child his mother is his comfort though she has denied him comfort. It is a blessed mark of growth out of spiritual infancy when we can forego the joys which once appeared to be essential, and can find our solace in him who denies them to us: then we behave manfully, and every childish complaint is hushed. If the Lord removes our dearest delight we bow to his will without a murmuring thought; in fact, we find a delight in giving up our delight. This is no spontaneous fruit of nature, but a well tended product of divine grace: it grows out of humility and lowliness, and it is the stem upon which peace blooms as a fair flower. My soul is even as a weaned child; or it may be read, "as a weaned child on me my soul", as if his soul leaned upon him in mute submission, neither boasting nor complaining. It is not every child of God who arrives at this weanedness speedily. Some are sucklings when they ought to be fathers; others are hard to wean, and cry, and fight, and rage against their heavenly parent's discipline. When we think ourselves safely through the weaning, we sadly discover that the old appetites are rather wounded than slain, and we begin crying again for the breasts which we had given up. It is easy to begin shouting before we are out of the wood, and no doubt hundreds have sung this Psalm long before they have understood it. Blessed are those afflictions which subdue our affections, which wean us from self sufficiency, which educate us into Christian manliness, which teach us to love God not merely when he comforts us, but even when he tries us. Well might the sacred poet repeat his figure of the weaned child; it is worthy of admiration and imitation; it is doubly desirable and difficult of attainment. Such weanedness from self springs from the gentle humility declared in the former verse, and partly accounts for its existence. If pride is gone, submission will be sure to follow; and, on the other hand, if pride is to be driven out, self must also be vanquished.

The soul is as a weaned child:

1. In conversion.

2. In sanctification, which is a continual weaning from the world and sin.

3. In bereavement.

4. In affliction of every kind.

5. In death. —G. R.

1. The soul has to be weaned as well as the body. a) It is first nourished by others. b) It is afterward thrown upon its own resources.

2. The soul is weaned from one thing by giving its attention to another. a) From worldly things by heavenly. b) From self righteousness by the righteousness of another. c) From sin to holiness. d) From the world to Christ. e) From self to God. —G.R.

1. A desirable condition: "As a weaned child."

2. A difficult task —to subdue and quiet self.

3. A delightful result: "Surely... my soul is as a weaned child." —W. H. J. P.

1. Soul fretfulness: weak, dishonourable, rebellious.

2. Soul government; throne often abdicated; God gives each the sceptre of self rule; necessary to successful life.

3. Soul quiet: its sweetness; its power. Come, Holy Spirit, breathe it upon us! —W. B. H.

See "Spurgeon's Sermons", No. 1210: "The Weaned Child."

Verses 2-3. The weaned child hoping in the Lord:

1. The first weaning of the soul, the grand event of a man's history.

2. The joy in the Lord that springs up in every weaned soul: "My soul is even as a weaned child; let Israel hope in the Lord from henceforth and for ever."

3. The daily weaning of the soul through life.

4. The earnest desires and the fruitful work of every weaned soul. —A. Moody Stuart.

1. The encouragement to hope in God. a) As a covenant God, "the God of Israel." b) As a covenant keeping God: "From henceforth", etc.

2. The effect of this hope. a) The humility and dependence in the first verse. b) The contentment and weaning in the second verse. Would Israel be thus humble and obedient as a little child? "Let Israel hope," etc. —G. R.

The Voice of Hope heard in the Calm.

1. Calmed souls appreciate God. Quiet favours contemplation. God's majesty, perfection, and praise so discovered.

2. Calmed souls confide in God; seen to be so worthy of trust.

3. Calmed souls look fearlessly into eternity; "from henceforth and for ever." —W. B. H.

Hope on, hope ever.

1. For the past warrants such confidence.

2. For the present demands such confidence.

3. For the future will justify confidence. —W. H. J. P.

WORK UPON THE HUNDRED AND THIRTY-FIRST PSALM

"Several five Sermons Upon Psalm 131," in the Works of Manton, D.D. Vol. 5., folio, pp. 961-1007; they may also be found in 21. pp. 406-462 of the new edition of Manton's Works, published by Nisbet and Co., 1874.

The .131. Psalme. Lorde myne hart is not hautie, &c.

The argument of the Psalme. This Psalme treateth in a maner of the same matter that the Psalme going before speaketh of, sauing that the former Psalme expresseth the contrary more plainely and largely: Whereby he most liuely paynteth out an afflicted conscience, oppressed with the feeling and burthen of sinne. This Psalme hath bene heretofore vsed of the diuines against all maner of pride and presumption, Pride is a vice commō vnto all men. a common vice of all mankind, and from the which there is not one of vs free: neither can it be cured by any other remedy, then either by the grace of God, or by the wrath of God, that is, when either the godly by afflictions are corrected with fatherly chastisement, or the wicked are plaged with seuere punishment. By these meanes presumption the naturall vice of all men, is cured: Otherwise it is not possible but that man should presume, either of his owne wisedom, Wisedome maketh men proude. or of his owne power, or of his owne righteousnes. This pride afterwardes bringeth foorth contention. As, for example, we see how many and sundry wayes men are exercised with such matters as perteyne to the ostentation, or to ye praise and commendation of the witte & wisedome of man. For here one man thinketh better of him selfe then of an other: one man will be counted wiser and better learned then an other. What will such wittes doe (thinke you) when they shall afterwardes come to the handling of Gods matters? Power. Likewise power bewitcheth mens hartes, that they can make no ende of proud deuises and counsells. The same hapned to the Phariseis & hypocrites (for that is proper vnto them) when they conceiued an opinion of their owne holines and righteousnes. Righteousnes. To be briefe, proud and presumptuous men are troublers, not only of them selues, but also of ye cōmon wealth, of the Church, of housholds and families, & of al things else. They that are skilful in histories, doe see what great euills proud & ambitious witts haue alwaies raised vp. So in the Church, heretiks stirred vp with a perswasion of their owne wisedom, are troublers of peace and concord. The same commeth to passe also in families & houshold matters: A dutch prouerbe. whereof riseth this prouerbe among ye Germanes: They which attempt that they can not bring to passe, are worthely plagued. But who are they, I pray you? Forsoth euen ye whole world. For what is he that is contēted wt his own gift, & attempteth not somewhiles to do better & more exactly, then he is able to accomplish? Wherfore ye third euill necessarily followeth, y• like as presumption breaketh quietnes & concord, & alwayes as a fruitful mother breedeth strife & dissention: so at the last followeth vanitie of vanities, & the attempts of the wicked are all in vaine.

This vice reacheth & reigneth farre, Two meanes to reforme the vice of pride & presumption. & can not be cured by any other remedie (as I haue sayd) then either by grace or by wrath. By grace, I meane, when by affliction our harts are humbled and we brought to this point, that we can thinke modestly of our owne gift. By wrath, when God oppreseth ye wicked with punishments and plagues, & taketh them away as he take away Pharao, whose stubbernes and obstinacie could not be cured, but by destruction in the redde sea. So the Beniamites did not cease from their furie, vntill they were almost consumed. In like maner Absolon could neuer be quiet vntill he was hanged vpon a tree. Arius also & Cerinthus, with many authors of newe sectes and errors in these our daies, could neuer rest vntil they came to such an end as their acts & enterprises did deserue. Thus cōmeth it to passe, that when the wicked haue once taken their course, like vnto a wilde horse, they neuer rest vntil they come to a miserable ende. The same ha[illegible: 2 letters]eth also to all those which seeke to be iustified by workes. The Phariseis neuer ceased to persecute the Gospel and to trust in their own righteousnes, vntill Ierusalem, ye kingdom & the priesthood were vtterly destroyed. This is the ende of presumption when it is not bridled and repressed by the worde. True it is therefore that this enormitie can not be remedied, but either by grace or by wrath.

Thus generally, in a maner they vnderstand this Psalme to be written against pride and presumption. This Psalme speaketh of spirituall pride. But, in my iudgement, it may be more aptly applyed vnto the spirituall pride of mans own righteousnes. For (as before I haue sayd), these three thinges make men proud, wisedom, power & righteousnes. You may therfore, if you list, make three kinds of pride according to these three obiects. For they are giftes of God distributed vnto men, and haue their measure and their meane appointed vnto them. They therefore that are wise, are wise according to their measure, and can not be more wise. They which are mightie, are mightie according to their measure, and can not be more mightie. Likewise they which are righteous, are righteous according to their measure, and can not be more righteous. But pride maketh them desirous to seeme more wise, more mightie & more righteous then they are in deede. Hereupon it followeth, that when the matter commeth to the triall, and sinne striueth with righteousnes, exceeding her owne gift and measure, then is righteousnes ouercome and made desperation, which oftentimes driueth hypocrites to the halter. Pride at the length is confounded. So it commeth often times to passe, that impotency fighteth against power, & ouercommeth: As it hapned to the Israelites fighting against the one onely tribe of Beniamin. In like maner foolishnes many times ouercommeth & confoundeth wisedom. And of this strange successe what is ye cause? Forsoth euen this, that men doe not trust in the Lord, but presume of their owne wisedom, power & righteousnes, contrary to the word and will of God. For God will haue vs to trust onely in his power and mercie. But thus will men haue it, and thus they thinke, that they are mighty, righteous and wise to this ende, that they should trust in these titles and presume therof. Wherefore this they finde at length and that iustly, that they are most miserable and vnhappy. For why do they not that which they are able, & why enterprise they that which they are not able to doe? Most worthy are they therefore, to be punished and plagued, according to the Dutch prouerbe, because they attempt that which they are not able to accomplish.

Let vs therefore abide in humilitie, and let vs thinke moderatly and modestly of our owne gift. Let vs not iudge other: let vs not oppresse other: let vs not be wittie & busie in other mens affaires: but let vs doe that which pertaineth to our vocation, and let euery one of vs so much the more diligently fight against this vice, by how much we finde and fele the same to be fixed and rooted in our nature and in euery one of vs: albeit it sheweth it selfe in one more and in an other lesse, as also the historyes of the Gentiles and heathen men doe declare. For Cicero was more ambitious then Demosthenes, paraduenture because he lyued in a greater kingdom and a mightie Monarchie. Likewise Iulius Caesar was more ambitious then Augustus. So in spirituall matters, Pharao had an obstinacie ioyned with pride. To conclude, all the examples both of the holy Scriptures and also of the Gentiles doe shewe this to be the ende and successe of proud and presumptuous persons, that suddenly the wrath of God falling vppon them when they least of all feare it, they are confounded and miserably perish. But (as I haue said) we will leaue this generall interpretation, and apply this Psalme to the spirituall pride which consisteth in the opinion of mans owne righteousnes.

Verse. 1. Lord mine harte is not hawtie, neither are mine eyes loftie, neither haue I walked in great matters and hid from me.

In that Dauid thus glorieth & reioiceth, he doth it being taught by his owne experience. As if he said: I haue proued what an euill thing it is, to be hautie and high minded, and to rest securely in the opinion of righteousnes. Wherefore I wil no more be now high minded: I will not glory any longer in mine owne righteousnes. For the proud Pharisey which braggeth that he is not as other men be, when his conscience beginneth once to accuse him, forthwith is cast down and stricken with terror, and is not able to stand against the least sinne. I speake not of the huge mountaines and seas of sinnes and iniquities, which in a moment do swallow vp and consume the proude and secure. It is good therefore (saith he), O Lord that thou hast humbled me, and hast schooled me by afflictions, that I should not be proude, that I shoulde not seeme holy in myne owne conceite, that I should not make my selfe as a Iudge and a Censour, The Iusticiaries iudge & condemne rashly. iudging and condemning al men. For that is the propertie of all Iusticiaries and such as trust in their owne righteousnes, holines and perfection. As the example of the Pharisey in the Gospell doth declare, whiche is not content to recken vp his owne vertues and good workes, but with all he must needs condemne the poore Publicane.

This is the sinne of naturall and morall righteousnes or of the righteousnes of the lawe, to condemne others, to presume and to clyme euen to the iudgement seate of God, and to pronounce sentence against those whom they thinke, not to be so perfect as them selues. He that is a ioly Citizen or alearned lawer thinketh highly of him self, and maketh him selfe as it were a certaine idoll vnto him selfe, but others he condemneth and in comparison of him self proudly cōtemneth. The husbandman, when he seeth any fault in the Magistrate, thinketh as did that seruaunt in the Poet: Oh, why was not I made a King, a Ruler, a Magistrate? These be but politike matters ful of vanities & most fond follyes and folishnes, and yet there is none of vs all which are able therein to bridle and moderate our selues except the holy Ghost doe guide and rule our hartes, There is no cause why a man should more presume of his owne righteousnes then of the art or handycraft which he exerciseth. and teach vs that this righteousnes, whether it be naturall or moral, is but as a worke of mans hand, which maketh vs no whit the better before God. And in deede there is no man so foolish that will thinke him selfe the better Christian or more acceptable before God, because he is a Tayler, a Carpenter or a Shoomaker: And yet, although the case be all one, there is no man which doth not presume of this righteousnes, whether it be morall or natural, except the holy Ghost bridle him and bring him into the right way. For it hath a goodly shew of holynes, and therfore it putteth vppe the mindes of men with pride, vntill they be humbled of the Lorde, and so learne that there is no helpe in this righteousnes before the iudgement of God.

The moste notable personages in aduersitie are commonly oppressed with anguish and sorrowe. How often haue we sene, that great & notable diuines, which liued among men wt a maruelous shew of holines, & wt a great presumption of their own righteousnes, at length when death approched, haue falne into desperation, & fled to most vaine & foolish trifles for help & succour, in so much ye not only yet liuing they wrapped them selues in a fryers coule, but also being dead were buried in the same. So, I remember, yt a notable man & amōg lawyers of name & fame the chiefest, when he was at ye point of death vttered these words: O si subulcus potius quam iure cōsultus fuissem. Oh (saith he) that I had bene a swineheard rather then a lawyer. For he perceaued that in that daunger the administration of iustice, be it neuer so exact, helpeth nothing. In like case, when Cicero saw him self to be in daunger through the power of Augustus and Antonius his aduersaries, he perceiued that there was no comfort nor succour to be found in all his great knowledge and learning: but that all his learning, and all that great studie and knowledge of philosophie vanished away and auailed him nothing. The same hapned likewise to Demosthenes flying from Antipater.

To conclude, all such examples doe teach that to be most true which Salomon sayth: Prouerb. 17. He that exalteth his house, seeketh destruction. But this our Courtiers doe not beleue. They clyme & loue to be aloft, they seeke to rule, and in deed they rule euen as he that driueth the cart vntil it sticke fast in the myre, and can neither goe forward nor backward. And this is the cause that kingdomes and common weales are, in a maner, nothing else, but ruines and destructions. Who would thinke, if he consider the ciuill gouernment which was vnder the first Emperours, that ye Romane Empire, yea and many other common weales also, could continue the space of one day? For, as Titus Liuius sayth, they can neither abide their faultes to be touched, nor remedies to be applyed thereunto, and therefore they fall of their owne sway, as an house that is builded to high.

But the daunger is much greater when in Religion men haue proud lookes and proud hartes, and walke in such matters as are hidden from them: that is to say, when they please them selues because of their holines, & thinke that they sitt in Gods owne lappe, and yet know nothing of the free mercie of God in Christ, and the forgiuenes of sinnes, but walke altogither in their owne workes, and say with the Pharisey, Luke. 18. that they fast twise a weeke, they giue tyth, they are not adulterers, extorcioners, vniust, although their hartes be full of all maner of filthy lustes. This presumption continueth vntill they see them selues to be in daunger of death: then all these vayne helpes, with all their false hopes vanish away, and these voyces of desperation or such like follow: I haue liued wickedly, I haue broken my vowes, I haue not obserued my rule, &c. When then (I say) wast thou made a Monke? was it not because thou shouldest ascende to righteousnes? But by this meanes thou hast descended into hell, because thou wouldest be exalted. They that rest in the confidence and trust of their owne righteousnes, either fall at the length into these tentations, or else they dye like an oxe or a cowe.

Verse. 2. VVhen I did humble my soule and cause it to keepe silence, then was I as a childe that is wayned from his mother.

Here he sheweth plainly by his owne experience, what daunger it is for a man to trust to his owne righteousnes. Wherefore let vs learne what these wordes in the Epistle to the Hebrewes: The sinne hanging fast on or cleaning fast vnto vs, Heb. 12.2. doe importe. And let vs not follow the foolish and rash opinion of the common people, which by a fewe sermons thinke them selues to haue atteined the knowledge of the whole Scripture. Thou hast peraduenture heard all, but thou hast not yet beleued al. Thou hast not learned those experiences and practises, which in a Christian are the chiefest, namely of faith, of prayer, & of the crosse, whereof Dauid here treateth most effectually and diuinely, as the excellencie therof doth require. I caused my soule (sayth he) to keepe silence and humbled my selfe. I sayd vnto my soule: be still: glory not, hold thy peace. When he sayth: I caused my soule to keepe silence, the hebrew word signifieth to confound or bring to nothing: As in Osea it is sayd: Ose. 4.5. I will make thy mother, that is to say, the Synagoge, to keepe silence. As much to say, as I will destroy her and make her wast. So in an other Psalme he sayth: Be still, that is, prouoke not the Lord with your obstinacie and presumption, but obey and humble your selues. So sayth he here: When I did not refrayne from presumption and trusting in mine owne righteousnes and the righteousnes of the lawe, yea euen in God him selfe, if he be worshipped by keping of the law: when I did not desire that God (although after a sort, I kept the lawe) would not enter into iudgement with his seruaunt: this (I say) when I did not, then was I in deede euen as a child wayned form his mothers breast.

A similitude of an infant. The Prophet speaketh here of a matter of great importance, and yet this similitude seemeth to set forth some light or smal matter. For why doth he rather take his similitude of a childe, then of a man which is growne to his full strength? But this is not onely a fitte, but also a very goodly and a pleasant similitude. For what greater miserie can happen to a child, then to be wayned and kept from the mothers breast? This seemeth to the infant a very death and destruction. So saith he here: When I was ledde away with the spirite of pride and securitie, and lost the dugge of Gods heauenly grace, that is to say, of the remission of sinnes and of the free mercie of God in Christe, then was I in deede like vnto a childe which hath lost his mother, without whose ayde and succour he can not liue: that is, I was brought to extreme and most certaine daunger of death and condemnation.

Wherfore the Prophet leadeth vs here to that necessary distinction betwene the law & the Gospel. The doctrin of the law. For the law is a necessary doctrine to beat downe the pride of sinne in vs, which riseth of yt confidence of our owne righteousnes. There is also (as before I haue said) a presumption in riches, power & wisdom: but that presumption may be cured many wayes. But this which presumeth of our own righteousnes, is vncurable except that waining come wherof Dauid here speaketh: by the meanes wherof our conscience being stirred vp through ye terror of ye law, is forced to examine our life, our maners & conuersation. But because we are cōstrained to confesse, that we haue many waies offēded against yt law, it can not be, but that certaine desperation must needs follow, except Christ, as a tender & [illegible: 1 letter]ouing mother, giue vnto vs yt dugge of grace, & reise vp our oppressed & afflicted soules. So Iudas was driuen to ye halter by ye sight of his sinne. For there is no remedy wherby the seely conscience tormented with sinne, can be healed, but this alone, to beleue (as ye former Psalme teacheth) that wt the Lord there is mercy & plentifull redemption. This is ye voice of ye Gospel, The voyce and doctrine of the gospel which must follow ye law: wherunto also there is a way prepared by the law. For like as our sinnes must be reproued & accused: so ye terror which this accusation bringeth, hath need of consolation. Wherefore the true consolation and the true This propitiation is not for famed or for small sinnes: but for true sinnes & for great, yea & the greatest sinnes. propitiation which is sette forth in the Gospell, perteineth to true sinnes which driue a man downe to hell, vnlesse they be cured by the mercie of God set forth vnto vs in Christ. For mercie pertaineth not to fained sinnes, but to true sinnes which kill and condemne the soule.

This order therefore is to be obserued, that when we glorie or presume of our selues and become secure, then should the lawe and Moises come with his bright shining face, which our weaknes can not abide, & yet notwithstanding it can not auoyd the same. Now, after that the lawe and Moises haue done their office in this sort by accusing the conscience and threatening the iudgemence of God for sinne and punishment for the same, then is there place and opportunitie for Christ to come with the dugge of grace, to comfort and refresh the wayned child crying for sucke, and seeking the mothers breast. Wherefore this is an excellent similitude, which setteth forth vnto vs, first our owne weakenes, namely that there is in vs no strength at all whereby we may be able to withstande Satan and to heale our wounded conscience: then also the mercie of God and power of his word whereby he susteyneth and nourisheth vs, as a mother nourisheth her childe with milke, stilleth it and kepeth it from crying. So the Gospell is both the wombe of God in the which we are caried, formed, and fashioned by the spirit of Christ, and also it is the dugge wherby we are nourished & fed. Wherfore if we once lose this dugge, we are as children wayned from the mothers brest.

The differēce betwen the law and the Gospell in vse and practise is very hard. Some thinke them selues highly learned in these matters, and that they know them wel enough. But take ye heede, and beware of this presumption. Recken your selues in the number of scholers and learners. For Satan is so craftie, that he can easily take away this distinction, and force vppon vs in steede of the Gospell the law, and againe, in steede of the lawe the Gospel. For how often commeth it to passe, that poore and miserable consciences in the agony of death lay hold vpon certain sentences of the Gospel, which doe in deede pertaine vnto the lawe, and thereby lose the sweete comfort and consolation of the Gospell? As for example: If thou wilt enter into life, keepe the commaundements. Again, Not euery one that sayth, Lord, Lord, shall enter into the kingdom of heauen. With such sentences poore and seely consciences are so brused and broken, that they can see nothing but what they haue done, and what they ought to haue done: Also what God requireth, and what he forbiddeth. These things whiles troubled & afflicted consciences doe beholde, they forget what so euer Christ hath done, or God by Christ hath promised to do for our comfort. Wherfore let no man presume of the fulnes and perfection of his knowledge in these matters. In wordes this distinction is easie to be made, but in death and daungers we finde how vnable we are to play the good Logicians, when we must dispute of the thinges which we haue done or ought to haue done: when the lawe obiecteth in this maner against vs: This hath God commaunded thee to do and thou hast not done it, but hast done the contrary: Wherfore thou shalt be damned according to the sentence of the lawmaker. Here he that is a good Logician putteth a difference betwene the law and the Gospel, and graunteth, that in deede he hath not kept the law. Notwithstanding (saith he) vppon this antecedent or former proposition doth not followe this consequence, that I should therefore despaire and be damned. For the Gospel commaundeth me to beleue in Christ, and to trust vnto the workes, the merites and the righteousnes of Christ. He that vnderstandeth this, and taketh holde on this brest or dugge of the Gospel, is safe and is sure of the victory: but he that apprehendeth it not, muste needes perish and despaire.

In this doctrine therefore touching our righteousnes before God there is great daunger. We must not presume therefore, but walke in feare & humilitie. For if presumption in politike & worldly matters, when men are proude of their riches power or wisedom, is not wtout daunger: in diuine matters it is much more dangerous, yea most daungerous and damnable, and yet notwithstanding there it reigneth most of all. For Satan commeth to ye children of God, and laboureth with all might and subtiltie to bring them to presumption and securitie. Wherefore they must fight continually against this hidde and lurking poyson: and aboue all thinges they muste beware that they flatter not them selues as though they knew well enough the distinction of the lawe and the Gospell. In deede thou mayst knowe it: but consider wel whether thou hast sure hold thereof, so that it cannot be wrested from thee by Satan & thine owne conscience. Paule plainely confesseth that he hath not yet attained to this knowledge, Phil. 3. but followeth it as one running in the race and pressing towards the marke.

So it goeth with vs all. We turne our face vnto the marke, and this is the race wee runne, that we may attaine vnto the marke. But that will not be vntill this flesh be put of and layed in the earth. Wherefore in the meane season let vs walke in feare and humblenes of harte, with hartie prayer, that the light which he hath opened vnto vs, he will not suffer to be put out, but that he will dayly lighten our mindes and make perfecte the worke which he hath begunne in vs. Thus who so doe not, shall be ouerwhelmed and oppressed with desperation, and shall be like vnto children that are wayned and put a parte from their mothers breastes.

Verse. 3. Let Israell wait on the Lord [or trust in the Lord] from henceforth and for euer.

This verse sheweth plainly that the Prophet speaketh here of that presumption which is contrary to faith, and is called the presumption of mans owne righteousnes. Therefore he exhorteth the faithfull to trust in the Lord, and withall to abide in humilitie. to mortifie that trust and confidence which man hath in the lawe and in his owne righteousnes. This shall ye doe (saith he) if ye trust in the Lord, not onely for this day or to morrowe, but now and for euer. So that ye muste haue a certaine continuall and a constant presumption (if I may so say) of the mercie of God, of the forgiuenes of sinnes, and of the righteousnes that commeth by Christ. Contrariwise, ye must beware that ye neuer presume of your owne workes: albeit they ought to be holy and according to the law of God. For this naked, and this onely trust ought to remaine, which is called the confidence of the free mercy of God, offered vnto vs in Christ. This trust is sure and neuer deceiueth vs. For God is no lyer, but faithfully performeth that he hath promised. Doe thou therefore but trust, and still faithfully rest vpon his promise, But here we are not without daunger of the deuill, whiche goeth about with all his might and power, to bring vs from this assuraunce and trust of the mercie of God towardes vs in Christ. Wherefore we must fight, and with continuall battaile practise this doctrine against the deuill and spirituall wickednes, which by all meanes goe about, first to lift vs vp with pride and presumption, and afterwards to throwe vs downe againe to desperation.

But God worketh a contrary way. For first he terrifieth vs and casteth vs downe, that afterwards he may raise vs vp againe. He bringeth vs downe to hel, that he may bring vs back againe. The dugge of grace also he sometimes taketh from vs, that we may learne what our owne righteousnes is wont to doe, namely to oppresse vs with desperation. And this he doth to the ende that wee hauing experience thereof, should not followe our owne sense and reason, but raise vp our selues with a sure hope & trust in Christe, whereby the dead are restored to life and saued. This mercie is as a strong heauen or firmament ouer vs, wherwith we beeing couered, are safe and sure where so euer we be. Esa. 25.4. So Esay calleth it a shadow against the heate, because we are couered and defended by the mercie of God, against wrath, desperation, the deuill & death. This shadow who so euer doe forsake, shal suffer intolerable heat. Thus we learne by this verse, that Dauid speaketh of that damnable presumption of our owne righteousnes, & exhorteth vs to fight against it with a sure hope of Gods eternall mercie, and a constant faith. This is the onely way whereby we are saued.