(3) The foundations.--By this word must be understood the principles of morality, which are the foundation of society. Symmachus and Jerome render "laws." But the rendering "What could the righteous do?" is doubtful. The image is of a house shattered by an earthquake (comp. Psalm 82:5); in such a case how find safety? The LXX. and Vulg. have "Since they have destroyed what thou hast established, what has the righteous done?" The order of the Hebrew words seems to support this rendering, "While morality has been overthrown, the righteous what has he done?" A suggested emendation, involving but a slight change in the Hebrew letters, would produce, however, a far better sense: "If the foundations be destroyed, what will become of the tower, or superstructure?"Verse 3. - If the foundations be destroyed, what can the righteous do? The word translated" foundations" is a rare one, only occurring here and in Isaiah 19:10. The meaning of "foundations," first given to it by Aquila, is now generally adopted. We must suppose the timid friends to be still speaking, and to mean that, under the lawless rule of Saul, the very foundations of society and of moral order were swept away; the righteous (צַדִּיק, a collective) had done and could do nothing to prevent it. What remained for David, but to withdraw from a community where there was neither law nor order, where the first magistrate commanded (1 Samuel 19:1) and attempted (1 Samuel 19:10) assassination? 11:1-7 David's struggle with, and triumph over a strong temptation to distrust God, and betake himself to indirect means for his own safety, in a time of danger. - Those that truly fear God and serve him, are welcome to put their trust in him. The psalmist, before he gives an account of his temptation to distrust God, records his resolution to trust in Him, as that by which he was resolved to live and die. The believer, though not terrified by his enemies, may be tempted, by the fears of his friends, to desert his post, or neglect his work. They perceive his danger, but not his security; they give him counsel that savours of worldly policy, rather than of heavenly wisdom. The principles of religion are the foundations on which the faith and hope of the righteous are built. We are concerned to hold these fast against all temptations to unbelief; for believers would be undone, if they had not God to go to, God to trust in, and future bliss to hope for. The prosperity of wicked people in their wicked, evil ways, and the straits and distresses which the best men are sometimes brought into, tried David's faith. We need not say, Who shall go up to heaven, to fetch us thence a God to trust in? The word is nigh us, and God in the word; his Spirit is in his saints, those living temples, and the Lord is that Spirit. This God governs the world. We may know what men seem to be, but God knows what they are, as the refiner knows the value of gold when he has tried it. God is said to try with his eyes, because he cannot err, or be imposed upon. If he afflicts good people, it is for their trial, therefore for their good. However persecutors and oppressors may prosper awhile, they will for ever perish. God is a holy God, and therefore hates them. He is a righteous Judge, and will therefore punish them. In what a horrible tempest are the wicked hurried away at death! Every man has the portion of his cup assigned him. Impenitent sinner, mark your doom! The last call to repentance is about to be addressed to you, judgement is at hand; through the gloomy shade of death you pass into the region of eternal wrath. Hasten then, O sinner, to the cross of Christ. How stands the case between God and our souls? Is Christ our hope, our consolation, our security? Then, not otherwise, will the soul be carried through all its difficulties and conflicts.If the foundations be destroyed,.... Or, "for the foundations are destroyed" (s); all things are out of order and course both in church and state; the laws, which are the foundations of government, are despised and disregarded; judgment is perverted, and justice stands afar off; the doctrines and principles of religion are derided and subverted; so that there is no standing, either in a political or religious sense. Jarchi interprets this of the priests of the Lord, the righteous, who are the foundations of the world, particularly the priests of Nob, slain by Doeg. Other Jewish writers, as Aben Ezra, Kimchi, and Ben Melech, understand it of the purposes and counsels, nets and snares, laid by the wicked for the righteous, which are broken and destroyed; not by them, for what can they do? but by the Lord, who is in his holy temple. So it what can the righteous do? or "what does the righteous one do" (t)? that is, the righteous Lord, he sits in the heavens, he beholds all the actions of the wicked, he distinguishes the righteous from them, and rains a violent storm of wrath upon them, as in the following verses; or "what has the righteous man done" (u)? what has David done, that the priests of Nob should be slain? nothing that was criminal; nor shall he bear the sin, but they, according to Jarchi's sense; or rather, what has he done that the wicked should bend their bow, prepare their arrow, and attempt to shoot privily at him, and to overturn the foundations of justice and equity? nothing that deserves such treatment: or if the fundamental doctrines of true religion and everlasting salvation be subverted, what can the righteous do? he can do nothing to obtain salvation, nor do any good works of himself; the Chaldee paraphrase is, "wherefore does he do good?" he can have no principle, motive, or end to do good, if fundamental truths are destroyed: or "what should he do" (w)? something the righteous ones may do, and should do, when men are attempting to undermine and sap the foundation articles of religion; they should go to the throne of grace, to God in his holy temple, who knows what is doing, and plead with him to put a stop to the designs and attempts of such subverters of foundations; and they should endeavour to build one another up on their most holy faith, and constantly affirm it while others deny it; and should contend earnestly for it, and stand fast in it. (s) "nam fundamenta destruuntur", Piscator, Michaelis; "quoniam", Pagninus, Montanus; so Ainsworth. (t) "justus quid operatus est?" Pagninus, Montanus, Vatablus, Gejerus; "quid facit?" Syr. Arab. (u) "Justus quid fecit?" V. L. Munster, Tigurine versiom, Piscator; so Ainsworth. (w) "Quid fuerit operatus justus?" Junius & Tremellius; "quid fecerit?" Schmidt. |
    |