lines or cords are fallen unto me in pleasant places An allusion to the division of inheritances which was by lines Psal. 105. 11. 78. 55. 2 Sam. 8. 2. Vers. 7. My reins also instruct me in the night season My most inward thoughts chasten me for my daily sins The reins are the inmost parts of a man Psal. 26. 2. Psal. 139. 3. Psal. 51. 8. Junius thus explains it Spiritus ejus omni quietis tempore intimas meas voluntates studia dirigit quorum sedem renibus Scriptura tribuit Vers. 8. I have set the Lord alwayes before me As a Judge and observer in point of reverence and dependance There are three things in that expression 1. Dignitas objecti the object he alwayes looked upon God 2. Firmitas fidei Christ walkt by faith as well as we though not faith in a Mediatour 3. Temporis diuturnitas lookt alwayes on him Because he is at my right hand Will stand by me as a second I shall not be moved Shall keep my standing in the way of grace Vers. 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Neither by way of putrefaction here nor dissolution hereafter Now Calvin and Beza sometime corrupt this Text alwayes pervert the sense and most absurdiy oppose themselves against all ancient holy Fathers concerning the Article of Christs descending in soul into the part of hell called Limbus Patrum is largely noted Gen. 37. Act. 2. 1 Pet. 3. and Protestants here translate grave for hell But of this place Rivet solidly disputes in his Comment so doth Chamier Junius Ames upon Bellarmines 2d Controversie Beza and Drusius upon the 2d of the Acts. Vers. 11. Thou will shew me the path of life Christ speaks this of himself his glory For he spake before of his own Resurrection Rivet saith It is to be understood of experimental knowledge when the thing it self is given and possessed In thy presence is fulnesse of joy at thy right hand there are pleasures for ever more Pleasure is the sweetness of joy the joyes that the Saints have there shall be sweet and refreshing PSAL. XVII Verse 3. I Am purposed That is I have designed so Psal. 37. 12. Vers. 6. I have called upon thee for thou wilt hear me O God I do call upon thee because thou hearest me O strong God So Junius Vers. 8. Keep me as the apple of the eye David to express the special care that God hath over his sons saith thus thou hast a special care over me thou guardest me many wayes as the apple of the eye is guarded with five tunicles Vers. 10. They are inclosed in their own fat That is They are very fat Et desideriis suis omnibus circumfluunt Jun. Vers. 11. They have now compassed us in our steps And elswhere They mark my steps It is an allusion to hunters who go poring upon the ground to prick the Hare or to finde the print of the Hares claw when the Hounds are at a losse and can make nothing of it by the sent Vers. 14. From men which are thy hand Wicked men are so called because of their violence so the scourge of God Men of the world Meer worldly men whose spirits desires hopes ends are worldly See next words Which have their portion in this life Two things make a thing ones portion 1. That which he chooseth 2. That wherein he receives satisfaction hoc est Nihil cum altera vita commune habent Jun. Whose belly thou fillest with thy hid treasure It is hid to them who it is that filleth their bellies viz. God They know him not neither do they acknowledge his gifts Vers. 15. I shall be satisfied when I awake with thy likeness The perfection of the Image of God wrought in the Saints after this life Mollerus seems to approve of this The Spirit of God useth but this and two other words for the Image of God in us This word is used for a corporeal similitude Exod. 20. 4. 2. Intellectual Numb 20. 8. so here God shall then gloriously manifest himself to his people With thy likenesse It may be referred to awake with or in thy Image having thy glory imprinted upon me 1 Cor. 15. 49. or it may be referred to satisfie I shall be perfectly like thee both of them may be taken in as 1 John 3. 2. PSAL. XVIII THe servant of the Lord So in the Title of the 36th Psalm so called 1. For his eminent holinesse a man after Gods own heart 2. Because of his publick imployment fought the Lords battels had thirty deliverances and eight from Saul his special enemy Vers. 2. The Lord is my rock and my fortresse and my deliverer my God and my strength in whom I will trust my buckler and the horn of my salvation and my high Tower q. d. There is an allsufficiency in God on which I will relie In this one verse David hath nine several expressions to shew God to be the full object of his faith in the times of all his distresses As 1. He is Jehovah 2. He is my Rock 3. My Fortresse 4. My Deliverer 5. My God 6. My Strength 7. My Buckler 8. The Horn of my Salvation 9. My high Tower Vers. 4. The flouds of ungodly men made me afraid It is frequent in Scripture to compare Nations and people to waters especially in the Revelation when violent to flouds Vers. 20. The Lord rewarded me according to my righteousnesse Object Psal. 143. 2. Answ. There is a two-fold Righteousnesse One of the Cause Another of the Person His Cause was good there was no such thing as they laid to his charge But in thy sight no flesh living shall be justified in respect of the righteousnesse of the person Vers. 21. I have not wickedly departed from my God Though I have and do sin every day yet is not a departure from God Vers. 23. I was also upright before him and I kept my self from mine iniquity Some conceive this sin was lying David often dissembled therefore he prayeth Psal. 119. Take from me the way of lying Others think it was uncleannesse therefore he saith in the same Psalm Turn away mine eyes from beholding vanity Vers. 25 26. With the mercifull thou wilt shew thy self mercifull with an upright man thou wilt shew thy self upright With the pure thou wilt show thy self pure and with the froward thou wilt shew thy self froward The meaning is no more in general but Gods judgement shall agree with their manners God will carry himself otherwise to the wicked than the godly God reckons up three kinds of good men Mercifull Upright and Pure Froward Crooked or Perverse is opposed to all three 2 Sam. 22. 27. The same matter is handled but the letters transposed to note some singular thing in this how the Lord changeth himself to the subtil and crafty deceivers
Comment in 1 c. Jos. p. 25. 2. A description of his happiness both 1. Allegoricall and figurative under comparison of a tree in which are three things 1. Planting by the rivers of water so is he grounded and planted in the Church the body of Christ where are rivers of water of life flowing continually 2. Bringing forth fruit in season that is abounding with the fruits of righteousness for the very doing good is a part of a good mans felicity 3. Freedom from fading he never dieth he looseth oot the sap and life of grace which is in him 2. Plain and express all that he doth shall prosper every thing shall succeed well with him and work for his good II. Concerning bad men to illustrate the former point the more which is 1. Briefly propounded by way of opposition not so the wicked howsoever men judge yet they shall not neither do prosper 2. More at large discovered in regard of their 1. Sinfulness and present misery by a similitude they are the chaff which the winde blows up and down that is they are tossed to and fro by sinfull lusts and temptations as also by the judgements and curses of Gods hand 2. Unhappiness future in that 1. They shall not stand in judgement see Rev. 6. three last verses where there is an ample description of this judgement That is they shall not at the last day stand with boldness not acquitted nor absolved when they appear before Gods judgement seat 2. Nor stand in the Congregation of the righteous that is shall not have a place among the godly when they shall be gathered together and assembled unto Jesus Christ. Secondly The Use v. 6. Vers. 6. For the Lord knoweth that is loveth the way of the righteous That is their godliness and their practising it therefore they must needs prosper But the way of the ungodly shall perish He hates the way of the wicked which must be understood and therefore that way that is they in the way shall perish they shall be cut off in their sinfull courses PSAL. II. THis Psalm is a Prophesie of Christs Kingdom and the establishing of it notwithstanding all attempts to the contrary Some of the Ancients conceived this Psalm to be part of the first Psalm Vide Hieron But it is called the second Psalm Act. 13. 33. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wants a title as the first Psalm but though it have no Title prefixed to shew the Penman of it yet it was penned by David Act. 4. 25. It is of a mixt kinde in respect of the matter Problematicall and Didascalicall and Exhortatory in respect of the end Consolatory Four things are evidently set forth in this Psalm 1. The enemies combination against the Lord and his anointed the Heathens Kings Princes multitudes authority the power of Laws and Arms. 2. Their consultation Counsels united 3. The resolution they take up in the prosecution of these counsels set themselves firmly purpose 4. The frustration of all these in the fourth verse Vers. 1. Why do the heathen rage and the people imagine a vain thing An interrogation of admiration the Prophet conceiving it a rash inconsiderable act they have not cause The Heathens the Gentiles The People the Jews Act. 4. 25. both which were enemies to this Kingdom Rage Ragasch signifies to meet tumultuously to convene with rage and declares the fury of the multitude which is carried with a blinde force and like a torrent and doth all things inconsiderately and seditiously The Greek word whereby it is translated Act. 4. 25. denoteth rage pride and fierceness as of horses that neigh and rush into the Battell Imagine or meditate This word is taken in a good sense Psal. 1. 2. Vain thing Not only vain because there was no true ground why they should imagine or do such a thing but because successless they labour in vain they could not do it Vers. 2. The Kings of the earth set themselves Will stand up a word taken from them that set themselves in rank and file as when they intend a Battel This word is used Numb 22. 31. 1 Chron. 11. 14. Vers. 3. Let us break their bands asunder Tam Christi quam ministrorum ejus it signifies to break with â—ase it is used also Judg. 16. 12 And cast away their cords from us This is the same with the other in another expression Eandem rem bis dicit at diversis dictionibus sic enim mos est linguae sanctae Kimchius in loc Vers. 4. He that sitteth in the heavens shall laugh Sitting notes potestatem judiciariam Aug. Ezek. 1. 26. God rules all things here below Sedet id est permanet vel potius tanquam judex qui pro tribunali sedet jus dicturus ut Psal. 9. 5. Drus. Quaes Heb. God laughs at mens sinnes and destruction Prov. 1. 27. Something is done by God which holds a proportion with deriding the courses that others take Humanitus dictum Junius Vers. 6. Yet have I set my King upon my holy hill of Sion He rules for the Father and from him John 17. 4. Him hath God the Father sâ—aled Vers. 7. I will declare the decree Not secret but manifested in the word Thou art my Sonne this day have I begotten thee Declared it by his resurrection Act. 13. 33. Rom. 1. 4. so Lorinus on 1 Pet. 1. 3. expounds it Vers. 8. Ask of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession An allusion to great Princes when they would shew great affections to their Favourites they bid them ask what they will as Ahashuerus and Herod Vers. 9. Thou shalt dash them in pieces like a potters vessel This signifies their utter destruction so that there is no hope of recovery a Potters vessel broken cannot be made up again Jer. 9. 11. Isa. 30. 14. see Dau. 2. 44. This Proverb also signifies facility in destroying them Vers. 11. Serve the Lord with fear and rejoyce with trembling Inwardly reverence and outwardly obey him Gladness and trembling are here joyned together as fear and joy Matth. 28 8. Vers. 12. Kiss the Son lest he be angry The Hebrew hath Kiss the Son lest he be angry The Vulgar Latine otherwise Apprehend you discipline Herein the Hebrew as Bellarm l. 2. De verbo Dei c. 2. confesseth doth more perplex the Jews and invincibly prove Christ the Messias to be God Kiss him osculo amoris honoris subjectionis 1 King 9. 18. Hos. 13. 2. Job 31. 1. Adore the Sonne saith Jerome ad Pammach 27. See Gen. 41. 40. 1 Sam. 10. 2. And ye perish from the way The Syriack Interpreter saith From his way Christ is the only way to his Father When his wrath is kindled but a little blessed are all they that put their trust in him The very horrour of the word makes David presently as it were to bless himself like a man astonished and
Greg. Praefat. in Exposit. Lib. Job c. 1. He was a Christian long before Christ Julian the Pelagian saith of Job O virum ante Evangelia Evangelicum Apostolorum ante Apostolica praecepta discipulum Homo Gentilis saith Gregory Praefat in Exposit. Job c. 2. Home sine lege ad medium adducitur ut eorum qui sub Lege sunt pravitas as confundatur Verse 3. His substance also was seaven thousand Sheep Doubtless Job had Money though Cattell gives the denomination See Ch. 31. v. 24. 42. 20. Pecunia comes á pecude the form of Sheep and Oxen was stamped on money Job had Lands also suitable to such a stock We in our Language call the estate of man his substance and a rich man a substantiall man the greater his possessions were the greater was his loss and patience Numquam quippè sine dolore amittitur nisi quod sine amore possidetur Greg. Verse 5. Job sent and sanctified them and rose up early in the morning and offered burnt offerings according to the number of them all This was not will worship though not written worship for though Job offered sacrifice before the Law of sacrifice was written yet not before it was given it was given from the beginning as all other parts of worship used from the beginning were We must not only seek God for our children in the lump but child by child Mr Broughton renders He offered for every one of them a burnt-offering It may be my sonnes have sinned and cursed God in their hearts Mr Broughton renders it It may be my children have sinned and little blessed God in their hearts that is have sinned so as to provoke God and scandalize men in this their feasting Thus did Job continually That is in the renewed seasons when occasioned We are said to do continually when seasonably Ephes. 6. 18. Verse 6. Now there was a day when the sonnes of God came to present themselves before the Lord. See Ch. 2. 1. the Angels came to receive commands from him See Ch. 38. 7. Vide Drusium Verse 7. Then Satan answered the Lord and said From going to and fro in the earth and from walking up and down in it Full of despair not so full of torment as may be See 1 Pet. 1. 8. Vers. 8. A perfect and upright man one that feareth God and eseheweth evil This is to be understood in reference to that generation Secondly Not only in one particular grace though that be true but take it for the latitude of his holiness and grace Vers. 9 10. Doth Job fear God for nought Hast thou not made a hedg about him q. d. Job is but a mercenary his fear and service of thee is but in respect of his wealth and prosperity Putavit inimicus propterea illum talem virum colere Deum quia illa omnia donaverat ei petivit ut auferrentur ab eo Ver. 10. Hast thou not made a hedg round about him and about his house and about all that he hath on every side Heb. A hedg of Thorns Hos. 2. 5. a hedg ad separationem munitionem a translation from fields which are fenced with hedges to drive away wild beasts Drusius Vers. 11. And he will curse thee to thy face And then he will little bless thee to thy face Broughton If he curse thee not to thy face something is wanting I will confess my damnation is righteous that God is just Vers. 16. The fire of God is fallen from Heaven Because extraordinary an Hebraisme sent by the devil but by Gods permission It may import a great and terrible fire as wrestlings of God Cedars of God See Junius Vers. 20. And cut his mantle It was the custom of the East-Country in outward afflictions Gen. 35. 34. 2 Sam. 1. 11. 3. 31. Vers. 21. Naked came I out of my mothers womb and naked shall I return thither to my mother the earth Job 34. 15. The Lord gave and the Lord hath taken away He gave freely and hath justly taken Magna quippe est consolatio in to quod displiâ—et quod illo ordinante erga â—os agitur cui non nisi justum placet Greg. Exposit. Moral in 1 m c. Job l. 2. c. 12. CHAP. II. Verse 3. HAst thou considered my servant Job Hast thou set thy heart upon my servant Job Broughton 1 Sam. 4. 20. so ch 1. v. 8. Thou movedst me against him The Hebrew word signifies to move a man by force of argument all manner of supplications and intreaties Deut. 13. 6. To destroy him without a cause Without respecting sinne as a cause there was not the cause which the devil alleadged Vers. 4. Skin for skin yea and all that a man hath will he give for his life Abundance of skins as grace for grace He will give all his skins for their estates in those times did lie in Cattell he will give much all his skins though they be never so many to save his life Vers. 7. Smote Job with sore boyls Hebr. Vehement or scorching inflammation Ulcere pessimo Vulg. Lat. Ulcere maligno LXX Ulcere malo Interp. Arab. Scabiâ— pâ—ssima Paraph. Chald. Vers. 9. Then said his wife unto him Dost thou still retain thine integrity Curse God and die Jobs wife was Dinab Jacobs daughter say some At de eo nihil certi esse potest Râ—vet It is a very difficult place Nonne vides quod Deus est inexorabilis notwithstanding all your prayers and patience the judgement still abides on you therefore revenge thy self of God q. d. Break out into open blasphemy and so provoke God to cut thee off rather than endure this misery Vers. 10. Shall we receive good at the hand of God and shall we not receive evil Questions in Scripture 1. Have a great deal of policy as that of the devil to Eve Gen. 3. 1. 2. A great deal of passion Hast not thou chosen the sonne of Jesse to the confusion of thy fathers nakedness so here That is â—aith Drusius as we have received good from God so ought we also to receive evil CHAP. III. Verse 5. LEt the blackness of the day terrifie it The thickest or darkest darkness Blackness is more than darkness therefore it is used as an addition to darkness Jude v. 13. Vers. 9. Let the starres of the twilight thereof be dark By twilight we are to understand the beginning of the night or the evening when the starres first appear The word signifieth both twilights the twilight of the evening and the twilight of the morning The starres of the twilight are those resplendent starres so much observed by Astronomers and observable by the Vulgar which shine in the evening and the morning Vers. 19. The small and great are there Are all in the same estate without difference See Prov. 22. 2. The servant is free from his Master q. d. He serves not there Drusius Vers.
short puff which none can lay faster hold on than on the winde 2. Suddenly past away from us even sometimes so soon as it cometh 3. It returneth not again no more than the winde Psal. 78. 39. Vers. 10. Neither shall his place know him any more That is receive him i. Populares ejus Junius Vers. 17. What is man or sorrowfull man that thou shouldest magnifie him and that thou shouldst set thine heart upon him Vers. 18. And that thou shouldst visit him every morning and try him every moment In Psal. 8. God is said to exalt man in reference to the provision he makes for him here in respect of the affliction he laies upon him It is a great mercy for God to chastise me to reform me Vers. 20. I have sinned what shall I do unto thee O thou preserver of men q. d. Lord if thou wilt say I have sinned I will say so to but wilt thou take advantage thereby to destroy me thou art the preserver of men CHAP. VIII Verse 14. ANd whose trust shall be a spiders web A spiders house Broughton Those false grounds on which he builds his eternall estate because 1. Weak and ready to perish and 2. Weaved out of his own bowels the hypocrite looks to what is in himself only See Isa. 59. 5 6. Vers. â—5 He shall lean upon his house The hypocrite on the object of his hope Vers. 20. Neither will he help the evil-doers Or take them by the hand See Isa. 41. 13. 42. 6. That is those which walk in a course of evil-doing it notes the love of evil and continuance in it 2 Chron. 10. 2. John 3. 20. Manum prâ—hendere est manum collapsis aut labascentibus pâ—rrigere Tenir la main aâ— bailler la main Mercerus in loc See Gen. 19. 16. Vers. 22. They that hate thee shall be cloathed with shame That is shall have abundance of it and it shall be publick all shall see it as our cloathes CHAP. IX Verse 4. WHo hath hardened himself against him and hath prospered How did the Angels and Adam prosper who opposed God! Vers. 8. And trâ—â—deth upon the waves of the sea That is hath an absolute power over them Christ stils the raging of the sea Vers. 9. And the Chambers of the South The Chambers of the South because the Starres in the Antartick and Southern Pole are not under our Horizon nor liable to continual view Vers. 20. If I justifie my self mine own mouth shall condemn me Compare what God saies of Job ch 1. 1. with what he saies of himself There is sin in my words Vers. 21. Though I were perfect yet would I not know my soul. Though I had attained to as great a degree of perfection as is possible in this life I would not know my own soul that is I would not take any notice of my own righteousness the acting of my graces will not rejoyce me if I be proud of it Vers. 23. He will laugh at the fall of the innocent That is carries himself as if he slighted it appears not presently for their deliverance Vers. 25 26. Now my daies are swifter than a Post they flee away they see no good They are passed away as the swift ships as the eagle that hasteth to the prey Mark the gradation here First Job compares his daies to a Post a Post goes on his journey very swiftly when one horse wearieth he will take to another and so goes on but yet he must rest sometimes Therefore he goeth further and compareth them to the swiftest Ships they are called Ships of desire the Ship will not be weary day nor night yet there may come a contrary winde and make her stay therefore he goeth higher and he compares his daies to the Eagle which of all fowls is the swiftest to catch her prey and nothing can stay her untill she hath obtained it So mans daies are not weary nothing can stay them in their course but they flee away and hasten to their end Vers. 33. Neither is there any daies-man betwixt us that might lay his hand upon us both There was a double use of the daies-man and his laying his hand upon them 1. To keep the dissenting parties asunder lest they should fall out and strike one another 2. To keep them together that they might not depart from each other CHAP. X. Verse 7. THou knowest that I am not wicked He doth not say Thou knowest that I am not a sinner or thou knowest that I have not sinned There is great difference between being a sinner and a wicked man The best of Saints are sinners CHAP. XI Verse 3. SHall no man make thee ashamed The word signifieth the greatest shame as that before did the greatest mocking Vers. 7. Canst thou by searching finde out God Thou canst not it is impossible to finde out all that is in God as the other words shew Eph. 3. 18 19. Vers. 12. Though man be born like a wilde Asses colt For his folly and fiercenesse Vers. 17. Thou shalt shine forth He useth an Hebrew word signifying two contraries both to shine and to be darkned It is to shew us that obscurity which cometh from adversity is a true and perfect light Caussins Holy Court quasi dicat etsi tenebris calamitatum obtenebratus fueris in afflictionibus molestiis positus eris aurorae exorienti similis quae magis ac magis subinde augetur in lucem Mercerus Vers. 20. Their hope shall be as the giving up of the ghost He breaths out his last hope with his last breath id est Misera morte de rebus speratis decident Junius CHAP. XII Verse 7. ASk now the beasts and they shall teach thee and the sowls of the air and they shall tell thee That is Consider seriously how they are sustained they have not reason to provide and shift for themselves See Matth. 6. 26. Vers. 16. The deceived and the deceivers are his Deceivers in religious things in judgement and practice and in civil His. Not only by creation or generall possession but he is so wise and powerfull that he can make use of both and will bring them both to account He ordereth the persons who shall deceive and who be deceived Vers. 17. Spoiled Of their honour power wisdom And maketh the Judges fools By withdrawing their wisdom or over-matching them Vers. 18. He loseth the bond of Kings Of their authority whereby they binde subjects to obedience And girdeth their loins with a girdle That is gives them Kingly power and authority Mercer interprets it contrarily Conjicit eos in vincula CHAP. XIII Verse 15. THough he slay me yet will I trust in him Job had nothing now to lose but life perhaps thought he the Lord will proceed so farre against me as to take away my life after this Vers. 18. Behold now I have ordered my cause The
to outward glory because it presently follows in what externals she is glorious therefore he taketh it as opposite to that which is adventitious and painted she hath it not from others Isa. 49 5. Her cloathing is of wrought gold That is the righteousnesse of Christ shining precious durable and desirable as gold Vers. 14. In raiment of Needle-work That is the several graces of the Spirit of God which puts a beauty upon the soul as the variety in Needle-work makes it beautifull PSAL. XLVI The Title THis Psalm is by many styled Luthers Psalm because Luther oft said and sung it especially in the time of any trouble A Song upon Alamoth The hidden ones of God because the providence of God strongly watcheth over these in times of warre Vers. 1. A very present help in trouble These words may be considered As 1. Verba contemplantia words of such as see God in the mercy for which they celebrate his praise 2. Verba agnoscentia 3. Verba gratulantia they return all the praise to God 4. Verba fidentia they are raised up from this particular mercy to trust more in God 5. Verba triumphantia 6. Verba exaltantia as the words of one that exalts God There is some diversity in the reading of those words Some reade the words He is a help in tribulations that have found us vehemently The Hebrew words may admit of such a translation God is a help in troubles which is found See Numb 32. 23. Others refer it to God and his help some of those render it by the verb Auxilium invenimus abundé Calvin saith It is to be read in the Preterperfect tense then it is a speech of experience Eccles. 7. 26. Others render it Ut auxilium inventum valde auxilium praesentissimum To it is a speech of one who looks upon God as unchangeable 1. The thing attributed to God a help or helper 2. The Persons to whom he is so to that peculiar people which have an interest in these Attributes 3. In the greatest trouble or straits in the plural number troubles many great continued troubles It comes from a word that signifies to straighten binde up presse into a narrow place it is rendred Augustia in Latine and by us straight 2 Sam. 24. 14. Lam. 3. it notes affliction which is a straightning to man in his way and the extremity of it 4. The nature of this help described A present help a help greatly found the Hebrew word in a secondary sense signifies to be sufficient Numb 11. 22. a sufficient help you need no other Vers. 2. Therefore will not we fear though the earth be removed and though the mountains be carried into the midst of the Sea These words are a conclusion from the former premisses come in with an Ergo. 1. An In erence which refers to what goes before 2. A Supposition suppose this should be our condition 3. A fiducial Resolution we will not fear They that have the Lord for their refuge help and strength in trouble need not fear but we have so therefore upon this ground for this cause Si fractus illabatur orbis Impavidum ferient ruinae Horace Vers. 4. There is a river the streams whereof shall make glad the city of God It is an allusion to the river Siloe which ran softly yet surely a still river that refresheth and supporteth on all occasions PSAL. XLVII Verse 5. WIth the sound of a Trumpet That is most gloriously as a triumphing Conquerour as the Apostle explains it Col. 2. 15. These things are spoken humanitus Piscator holds That by the Ascension or going up here nothing else is understood but that God under the symbol of the Ark of the Covenant is gone into the Temple but the comparing of the New Testament and the evidence of the thing shews that the Psalmist understands some sublimer thing in those words and Piscator here departs from Tremellius and Junius whom for the most part he diligently follows Vers. 7. Sing ye praises with understanding Zameru Maschil Sing praises every one that hath understanding or sing praises understandingly or with understanding or as Maschil also signifies as appears by the Title of divers Psalms Sing a Psalm of instruction Ainsworth renders it an instructing Psalm and gives this Annotation Maschil the Title of Psal. 32. and many others here used in like sense for a Psalm to give instruction or as in Psal. 14. 1. for a prudent understanding person In this sense Sing Psalm every one that is prudent or as the Greek explaineth it Sing prudently The Chaldee With good understanding See Muis. Vers. 9. For the shields of the earth belong unto God Magistrates are shields to protect the people from Gods vengeance as well as mans violence by executing Justice Psal. 89. 19. Hos. 4. 18. Dickson expounds it thus The hearts and power of all the Kings of the earth are in the Lords hand and he hath the disposing of shields armies and ammunition with all their Commanders and Rulers in the world Calvin saith That is the best sense the world is protected and kept by God alone PSAL. XLVIII Verse 14. FOr this God is our God for ever and ever Tolle meum tolle Deum It was the top of Christs glory that God was his God PSAL. XLIX Verse 2. BOth low and high Bene Ish or Filii viri that is Nobles sonnes of great men and Bene Adam or Filii hominis the sonnes of men of common rank Tam filii hominum ignobilium quam filii eujuscunque nobilis Adam is so called of Adamah the earth whence this Title is given to the baser sort of people The Greek translateth it here earth born 1 Cor. 15. 47. See Muis. Ish is the name of man in respect of heat valour nobleness and dignity it meaneth the great or noble sort of people Vers. 4. I will open my dark saying upon the harp That dark saying as the context shews is the vanity of all worldly things and the happinesse of Gods favour Vers. 5. When the iniquity of my heels shall compasse me about That is as the most judicious Interpreters Calvin and Mollerus understand it when wicked men that trace me pursuing me close at the heels or observing my heels Psal. 56. 6. that is my steppings and seek to supplant me do on every side beset me Some think even in the hour of death when a mans sins use to come closest unto him the wickednesse of my actions say some sins contracted by my daily walking heels for goings and goings for moral actions Not only afflictions but the guilt of sin comes in with the sorrow See Ainsw Vers. 9. That he should live for ever and not see corruption Vers. 12. Neverthelesse man being in honour abideth not Adam lodged not one night in honour for so are the words if they be properly translated The word is Lun which signifies pernoctare to lodge
THou tellest my wandrings That is all those weary steps he took in passing over those two great foreâ—ts when he fled from Saul Vers. 9. When I cry unto thee then shall mine enemies turn back David speaks as if there were victory in the moment of his supplication Vers. 10. In God will I praise his Word In the Lord will I praise his Word q. d. I have cause to blesse God for his Word he doubleth it for the greater emphasis I never knew what sweetnesse fulnesse comfort was in the promises till I was in distresse Vers. 12. Thy vows are upon me That is the vows which I have made to thee are lying upon me Vers. 13. For thou hast delivered my soul from death Wilt not thou deliver my feet from falling that I may walk before God in the light of the living As if he should say thou hast redeemed me and effectually called and justified and sanctified me in some measure and wilt not thou keep me from falling from thy truth into any damnable errour PSAL. LVII Verse 4. MY soul is among Lions Called here Lebaim hearty stout couragious Lions of Leb heart courage See 2 Sam. 17. 10. Saul and his Courtiers are here Lions to David and so was the Roman Emperour to Paul 2 Tim. 4. 17. and all wicked Rulers over the poor people Prov. 28. 15. PSAL. LVIII Verse 4. THey are like the deaf adder that stoppeth her ear She stops one ear with earth the other with her tail as Austin and Cassiodorus say of Adders that they may not be charmed Vers. 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked This speech was taken from the custom of those Countries that were wont after their travels to wash their feet with cold water and that did refresh them so the blood of the wicked should be refreshment to the righteous Not rejoyce in the evil of their enemies as it is their proper hurt but as it is the matter of Gods glory Non de malo inimici sed de bono Judice Anselm Quia quando illi damnantur in paenis illi laetificantur in praemiis Hieron PSAL. LIX Verse 6. THey make a noise like a dog Slanderers are called dogs for their indefatigableness insatiableness and barking Vers. 10. The God of my mercy shall prevent me See ver 17. As if he had said his mercy is mine it belongeth unto me A wicked man may say God is a God of mercy but only those that are in Covenant may say this Prevent me Shall be present seasonably to help me Vers. 14. Let them make a noise like a dog and go round about the City Dogs are greedy and hungry creatures have alwaies an appetite therefore course up and down for suftenance but for most part in vain PSAL. LX. Verse 8. MOab is my wash pot An allusion to the manner of those Eastern Countries every night they used to wash their feet had a vessell for that end That is Moab shall serve me in the basest service I shall put them unto Over Edom will I cast my shoe Meaning thereby that he would bring the posterity of Esau into a base and low estate of subjection unto him as we may see verified 2 Sam. 8. 14. Idumaeos conculcabo ac pessundabo Muis. PSAL. LXI Verse 7. O Prepare mercy and truth The word signifies to distribute or set out mercy and truth either David begs a spirit of mercy and truth that by this means he may be established in his Kingdom or rather that God would give with himself mercy and truth to preserve him See Prov. 20. 28. PSAL. LXII Verse 2. I Shall not be greatly moved As if he should say somewhat I may be moved but much I shall not See Psal. 37. 24. Vers. 9. To be laid in the ballance Of Scripture or right reason They are altogether lighter than vanity If all men together be put in one ballance and vanity in another they will be lighter than vanity it self The word Hebel here used denoteth a vain light thing as the breath of ones mouth or bubble in the water Vers. 10. If riches increase set not your heart on them The Hebrews put the heart for all those things quorum sedes est in corde 1. Your thoughts 2 King 5. 26. let not them ingross your thoughts and consultations 2. Affections 1 Sam. 4. 20. take off your love desire joy hope from the things of this life 3. Confidence place not your confidence in them be not puffed up with pride because you are rich Vers. 11. God hath spoken once twice have I heard this that power belongeth unto God The meaning is either that God spake it often or that David heard it often though he spake but once that is throughly considered it That is saith Dr Taylor once by the Scriptures and another time by the holy Ghost A speech like that Job 10. 5. it is repeated for confirmation power in the extent latitude of it all power belongs to God as a property Vers. 12. Also unto thee O Lord belongeth mercy for thou rendrest to every man according to his work The Pâ—alâ—â—ist useth three arguments here to urge men to rely on God 1. He hath power 2. Will to inable him to do any good 3. Mercy to render according to any good you do PSAL. LXIII Verse 1. EArly will I seek thee That is every morning the beginning of my work shall be to look towards thee I will begin my duties in faithfull invocating thy help and aâ—d Vers. 3. Because thy loving kindness is better than life With all its revenues One may be weary of life never of the love and favour of God Psal. 73. 28. In the Hebrew it is lives put many lives together there is more excellency in the discovery of Gods love Of living viz. men so Muis saith it may be read Vers. 8. My soul followeth hard after thee This notes 1. The strength of his intention Dan. 9. 3. 2. The strength of his affection Psal. 119. 20. 3. The constancy of a mans pursuit as that phrase fulfill after God Numb 14. 24. notes the perfection of a mans obedience See Muis. Vers. 10. They shall be a portion for Foxes That is lie unburied for Foxes and other wilde beasts to prey upon Not ordinary Foxes which are so dainty mouth'd that they will not feed on any carkass but what they kill themselves rather Jackals mungrill creatures deriving cruelty from the Wolves their fires and craft from the Foxes their dams and are very ravening creatures PSAL. LXIV Verse 6. THey accomplish a diligent search Or a search searched out that is a curious diligent search The Greek translateth they are consumed searching out searches meaning that they spend both their time and themselves in searching out evils against the just PSAL. LXV Verse 1. PRaise waiteth for thee O God Mercy is
answer is more than to hear viz. returning word again to a person concerning the matter whereof he hath spoken and to incline ones â—ar is to use great and favourable attention as a man which gives another leave to come so near him that he may even lay his ear to his mouth and hear his whisperings if he had more secret and important matter to speak of Vers. 3. For my daies are consumed like smoak Without all comfort vainly and to no purpose And my boxes are burnt as an hearth That is all his strength was quite dried up so that no marrow and moisture remained Vers. 4. My heart is smitten and withered like grass This is more emphaticall say some than I am smitten Vers. 5. My bones cleave to my skin or flesh So Calvin and Ainsw Vers. 6. I am like a Pellican of the wilderness A bird living in wilde and desolate places Zeph 2. 14. Isa. 34. 11. Hierom writing upon these words saith when the Pellican beholdeth her young ones brought almost to death by the sting of a Serpent she diggeth a hole in her breast with her beak and from thence fetcheth out blood which lighting upon and besprinkling them doth kill the poison of the Serpents sting and restore them to life but Christ was contented to have his breast his head his sides his hands and feet pierced and opened that he might besprinkle us with his blood and so revive us that were dead in sins by the poysonous sting of the old Serpent Rev. 12. 9. Vers. 7. I watch and I am as a sparrow alone upon the house top Was kept sleepless and unable to take his naturall rest and that by reason of his being comfortless and friendless and destitute of all means of safeguarding him from danger as a sparrow alone upon the house top Vers. 8. Mine enemies reproach me all the day and they that are mad against me are sworn against me His enemies traduced him and bound themselves with oaths to do him mischief Nish bagnu jurant in me that is they wish all evil to befall me that I may become an execration so Numb 5. 27. Isa. 65. 15. a pattern of misery so that all men might say when they cursed the Lord make thee like David Vers. 9. For I have eaten ashes like bread and mingled my drink with weeping That is when I did eat and drink I had then little joy in my food for I wept abundantly in the midst of my meals He did count himself so vile a sinner that he was not worthy to feed upon any better food and that dust and ashes were too good for him In the daies of old they were wont in times of sorrow and sadness in a Fast to sprinkle dust and ashes upon their heads from whence our Ashwednesday hath its name being dies cinerum a day wherein men humbled themselves before the Lord in dust and ashes he means he did fast exceeding much Vers. 10. Because of thine indignation and thy wrath for thou hast lifted me up and cast me down That is had most vehemently cast him down as a man which lifts up a thing first that he may throw it down with more strength and vehemency Vers. 11. And I am withered like grass Before he said his heart withered like grass that is all his comfort and cheerfulness was dashed now he saith himself was withered which is something more then the withering of his heart it signifies that he was even ready to die and perish through extremity of sorrow Vers. 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations God himself is eternall and he will give cause to those which live in one age as well as another to remember his truth goodness and great works Vers. 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Gods power is noted in the word Arise the appointed time is come God had limited their Captivity to seventy years which were ready to be expired Vers. 14. For thy servants take pleasure in her stones and favour the dust thereof That is were greatly gladded to think of her repairing and re-edifying and pitied her dust that is were moved with great remorse and compassion at the consideration of her ruines Vers. 15. So the Heathen shall fear the Name of the Lord and all the Kings of the earth thy glory That is become true Christians and shew it as by performing his whole worship so by fearing his Name shall know the glorious mystery of the Gospel so as shall work them to a holy fear of that glory Or by the glory of God may be meant Christ here who is made known in the Gospel whom Simcon calleth the glory of the people of Israel Vers. 16. When the Lord shall build up Zion he shall appear in glory That is the Church he shall then appear in his spirituall glory Vers. 17. He will regard the prayer of the destitute and not despise their prayer Some take the word rendred destitute to signifie the heath or wilderness so we translate it Jer. 17. 6. Utterly broken so others Jer. 51. 58. The Hebrew word signifies a poor shrub that stands alone in the wilderness liable to every blast trodden by the feet of beasts that is when they pray he will cast a favourable eye and grant their requests Vers. 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord This that is the coming of Christ in glory and goodness to the poor destitute soul. Shall be written that is set down in a book recorded and published by the Scriptures of the Apostles and Evangelists and propagated to all succeeding ages to the worlds end Vers. 19. For he hath looked down from the height of his Sanctuary from heaven did the Lord behold the earth His high and holy place this is taken from Deut. 26. 15. the sons of men which inhabit the earth Vers. 20. To hear the groaning of the prisoner to loose those that are appointed to death Not only such who are imprisoned for well-doing but all those to whom sin is a prison whether they be otherwise prisoners or not Those that are appointed to death Which have deserved death for sin and such as are by men condemned to death for their righteousness sake free them from the danger of eternall death Vers. 21. To declare the Name of the Lord in Zion and his praise in Jerusalem The Jews the inhabitants of it should magnifie it Vers. 22. When the people are gathered together and the Kingdoms to serve the Lord. That is when the Gentiles which shall be converted shall meet together to perform publick worship unto God Vers. 23. He weakned my strength in the way This present life which is as it were a way leading to the life that is to come hereafter Vers. 24. I said
farre hath he removed our transgressions from us They are at such a distance that they cannot come together The two points of heaven East and West can never concurre The word translated transgressions properly signifies wilfull acts of rebellion God will pardon their sins of obstinacy Vers. 17. And his righteousness unto childrens children He meaneth those which succeed one another from time to time Righteousness taken here for faithfulness in standing to his word and keeping his promises Vers. 20. Bless the Lord ye his Angels that excell in strength that do his Commandments hearkening unto the voice of his Word Angels are set out 1. By their power they excell in strength 2. Do his Commandments 3. Have an eye to the precept 4. Descâ—ibes them by their multitude Hosts vers 21. they are Ministers of God in that verse also That Hebrew word being spoken of men Isa. 61. 6. signifies not any servant promiscuously but only such a one as gives attendance upon his Masters person in his presence Vers. 22. Bless the Lord all his works The Hebrew word signifies both motum rem motu factam the action and the effect or work thereby produced The former Psal. 19. 1. that is the excellency of the workmanship whereby it was made the later Psal. 102. 25. and here PSAL. CIV HE speaks of Creation to the 10th vers of Government to the 27th of Preservation to the end Vers. 2. Who coverest thy self with light as with a garment He first commanded light to shine out of darkness 2 Cor. 4. 6. wherewith he decked the world Gen. 1. 3. and dwelleth in the light that none can artain unto See Dr Hackw Apol. p. 72 73. Who stretchest out the heavens like a curtain That is as a canopy or tent Cantic 1. 5. Jerem. 49. 29. See Genesis 1. 6. Isaiah 44. 24. 51. 13. Job 37. 18. Vers. 5. Who laid the foundation of the earth Heb. He hath founded the earth upon her bases he useth the plurall number because he speaks popularly for great buildings are wont to be upheld with props and bases See Psal. 24. 2 78. 69. Job 38. 4 6. Vers. 13. The earth is satisfied with the fruit of thy works That is the rain which God only giveth Jer. 14. 22. 10. 13. and consequently the corn and herbs that grow after rain compare Job 38. 26 27 28. Deut. 11. 14 15. Vers. 15. And wine that maketh glad the heart of man and oyl to make his face to shine and bread which strengtheneth mans heart Which three are here Synecdochically put for all things needfull to strength ornament and delight See Judg. 9. 8 9 12 13. With oyl Wherewith they used to anoint them Psal. 23. 5. or more then oyl that is wine makes the face seem more cheerfull than if it were oynted Vers. 16. The trees of the Lord. That is after expounded which he planted So the Chaldee expoundeth Trees which the Lord created Vers. 26. There is that Leviathan which thou hast made to play therein Or playing in it as Job 40. 15. That is to expatiate and take his swinge PSAL. CV THe first part of this Psalm is part of that which David appointed to laud the Lord with when his Ark was seated in Jerusalem 1 Chron. 16. 7 8 22. Vers. 1. Call upon his Name That is desire him to act attributes for you according to your necessities Vers. 3. Glory ye in his holy Name let the heart of them rejoyce that seek the Lord. That is the heart of them shall rejoyce that seek the Lord. Vers. 4. Seek the Lord and his strength seek his face evermore Since those that seek the Lord shall have such cause to rejoyce then seek the Lord again and again I say seek him Vers. 14. He suffered no man to do them wrong yea he reproved Kings for their sakes Reproved by restraining their power this hath speciall reference to the story of Abraham Gen. 20. Saying Touch not mine anointed and do my Prophets no harm Meaning not only Patriarchs Kings and Prophets but all true beleevers who are indued with the gifts of the same spirit in some measure wherewith Christ in his manhood was filled above measure Unctos vocat quos sibi sanctificavit in peculium Calvin He calleth his faithfull by the name of Prophets because they ought to have the knowledge of his will and be able in due time and upon just occasion to teach the same to others that so the Gospel of Christ may flourish Vers. 18. Whose feet they hurt with fetters he was laid in irons That is he was so laden with chains that his flesh was eaten with them Quod tametsi à Mose non narratur certum est tamen ut dere nota vulgata loqui Calvinus Vers. 24. And he increased his people greatly See Exod. 1. 7 9. of 70 souls in 220 years the increase was 60000 men besides women and children Vers. 25. He turned their heart to hate his people The sin was the Kings God only gave the occasion 2. He also let out their thoughts that way God withdrew his restraint Vers. 33. He sâ—ote their Vines also and their Fig-trees As in the promises where mention is made of pleasures granted by God the Fig-tree and Vine are joyned together 1 King 4. 25. 2 King 18. 31. Isa. 36. 16. Jer. 5. 17. Joel 2. 22. Micah 4. 4. So on the contrary in the comminations they are seldom separated Hos. 2. 11. Hag. 2. 19. Vers. 45. That they might observe his Statutes and keep his Laws Shamar translated here observe imports 1. To minde or reserve in memory Gen. 37. 11. 2. To preserve in safety Gen. 28. 20. Natzar translated keep properly signifies to keep with care and vigilancy as ammunition is preserved from fire and false hands when an enemy is expected Nah. 2. 1. Statutes The Hebrew word Coch is translated 1. A decree Psal 148. 6. 2. A portion Prov. 31. 15. Laws Thorah is used for any Law or prescript as the Law Thorath of the sin-offering the Law of the trespass offering PSAL. CVI. Verse 7. BUt provoked him at the sea even at the red sea Some reade it provoked him in the sea when they saw that glorious work The new Testament calleth it the red sea Heb. 11. 29. The Hebrew is the sea suph that is the sea of sedges or weeds which grew thereon Vers. 8. Nevertheless he saved them for his Namâ—s sake With an outward salvation The Name of God is that whereby he is made known unto us his working for his Names sake is opposed to our deservings that it might not be polluted or that his glory might shine out the more Isa. 63. 11 12 13 14. Vers. 13. They soon forgat his works they waited not for his counsels Not the history but so as to have their faith strengthened by them Counsels may be taken 1. For direction given us 2. For Gods determination
of the people of God then to crave Gods blessing on the corn grass or other fruits that they saw upon the earth in these or the like words God bless it or God save it PSAL. CXXX Verse 3. IF thou Lord shouldst mark iniquities O Lord who shall stand That is rectus in curia It is the posture of those that would boldly defend their cause Vers. 6. My soul waiteth for the Lord more then they which watch for the morning As the weaâ—y Sentinell which is weâ— with the dews of the night waits for the appearance of the morning or as the Levites watched in the Temple when the morning would come that they might be taken off from their work Vers. 7. With him is plenteous redemption From all â—inâ—e and all the consequences of it PSAL. CXXXI Verse 2. AS a childe that is weaned of his mother my soul is even as a weaned childe See Isa. 32. That is was carefull of nothing as a weaned childe and as he depends on his mothers â—are so doth he commit the event to God and wholly depend on him PSAL. CXXXII Verse 8. ARise O Lord into thy rest thoâ— and the Ark of thy strength The royall Prophet having setled himself in his Kingdom according to his own desire and besides having after many wandrings to and fro at length brought back again the Ark unto Jerusalem maketh here most zealous and devout prayers to God for the continuance of his favour both to the Church and Commonwealth committed to his Government Vers. 9. Let thy Priests be cloathed with righteousness The Priests had linnen cloathes reaching down to their feet so Christ our Highpriest Rev. 1. 13. Linnen signifies righteousness in the Scripture Rev. 17. 8. To this David alludes here To this petition here God answers v. 16. and to Davids petition v. 10. God answers v 17. to the end of the Psalm Vers. 11. Of the fruit of thy body Thy womb or belly thâ—â— is thy childrenâ— See 2 Sam. 7. 12. This prophesie respecteth Christ Act. 2. 30. PSAL. CXXXIII Verse 1. BEhold how good and how pleasant it is How good that is how much would come to the persons by it by way of admiration and how pleasant Omne tulit punctum qui miscuit â—â—iâ—â— dulci. Some things are good which are not pleasant as afflictions repentance self-deniall rendring good for evil some things pleasant which are not good as sensuall pleasures some things neither good nor pleasant as envy despair impatience some things both good and pleasant as the happiness in heaven Vers. 2 3. He useth two comparisons answering to good and pleasant the second verse answering pleasant the third answering to good Vers. 2. It is like the precious oyntment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments It signifies that the spirituall oyl was first of all poured upon our Head Christ and from thence consequently derived to all his members Vers. 3. As the dew of Hermon and as the dew that descended upon the mountains of Zion for there the Lord commanded the blessing even life for evermore Hermon was a very fruitfull hill inter pascua celebratur Tâ—erâ— Where brethren dwell in unity Commanded Appointed and sent effectually See Psal. 42. 9. PSAL. CXXXIV Verse 3. THe Lord that made heaven and earth bless thee out of Zion He doth not say The Lord that made the earth bless thee out of heaven nor the Lord that made heaven bless thee out of heaven but bless thee out of Zion as if he would teach us that all blessings come as immediatly and primarily from heaven so mediatly and secondarily from Zion where the Temple stood PSAL. CXXXV Verse 6. WHatsoever the Lord pleased that did he in hâ—aven and in earth in thâ—sâ—â—s and all deep places A holy Minister said that Scripture did â—â—â—ch content him Such a thing pleased God said he why should it not please me PSAL. CXXXVI Verse 10 To him that sâ—â—â—te AEgypt in their first-born Here are four particulars 1. God hath judgements for a whole Nation Exod. 12. 30. 2. God punisheth his enemies in what is neerest to them Zech. 12. 10. 3. God proportions his judgements to mens sins Exod. 1. they drowned the Israelites first-born 4. This judgement brake Pharaohs heart Vers. 11. And brought out Israel from among them The bondage of the Israelites was great 1. In regard of their bodies it is called an iron-fornace See Exod. 3. 7 9. 2. In regard of their souls great Idolatry The AEgyptians worshipt almost every thing the Crocodile River Ox Herbs in the garden Rev. 11. Rome is called AEgypt this was therefore a great deliverance Vers. 13. To him which divided the Red Sea into parts Or Divisions By the Jews tradition the Red Sea was parted into twelve several parts for every of the twelve Tribes to goe thorow But Bucer and Muis mislike that Interpretation Vers. 14. And made Israel to passe thorow the midst of it He shews for whom this was done Israel Exod 14. 22 29. not the AEgyptians Heb. 11. 29. 2. God gave Israel courage and faith to venture Heb. 11. Vers. 15. But overthrew Shook them off in the original as a man would shake a worm off his garment Ainsworth and Grotius render it Shook off See Exod. 14. 27. PSAL. CXXXVII Verse 6. ABove my chief joy Heb. The head of my joy PSAL. CXXXVIII Verse 1. BEfore the gods will I sing praise unto thee The Kings and Princes of the earth as vers 4. called gods Psal. 82. 1 6. before such David used to confesse the Lord Psal. 119. 46. Vers. 2. For thou hast magnified thy Word above all thy Name The Name of God appears in his great work of Creation and Providence 1. Because there is more of God discovered in his Word then in his works 2. He works greater things by his Word then by his works converting the soul and comforting afflicted consciences 3. Gives it authority over the conscience PSAL. CXXXIX Verse 3. THou compassest my paths That is markest me which way soever I goe Vers. 13. For thou hast possessed my reins That is my secret cogitations for the kidneys lie in a hid and secret place of the body Jer. 12. 2. Vers. 14. For I am fearfully and wonderfully made Made as it were and composed altogether in wonders Vers. 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth So he cals the womb because curious work-men when they have some choice piece in hand perfect it in private and then bring it forth to light for men to gaze at Vers. 17. How precious also are thy thoughts unto me Some expound it of the thoughts he had of God he valued nothing so much as high thoughts of him See vers 18.
not be made of him dead but with praise and blessing As on the contrary the wicked are not named without detestation The memory or the name he doth not say his house or his body shall rot though they must but his memory either it shall not be remembred at all or be remembred as a rotten thing Vers. 9. But he that perverteth his waies shall be known Perverteth his waies That is alloweth himself in any ill course though never so secretly Shall be known That is his vile and wretched dissembling shall be detected Vers. 12. But love covereth all sinnes 1 Pet. 4. 8. By covering must be meant 1. A favourable construction of all things which in right reason may be well construed 2. A passing by smaller infirmities and private offences 3. Such a covering as may cure also for love is wise Vers. 14. Wise men lay up knowledge In a treasury bring it out when they have occasion Vers. 18. And he that uttereth a slander is a fool It is a note of a sinfull fool to have a bitter railing and slandrous tongue We must make a difference between these two phrases tabhe dibbath and methi dibbath detulit rumorem Gen. 37. 2. and protulit rumorem here Detulit rumorem he only relateth that which he knoweth or heareth but protulit rumorem who bringeth it out of his own corrupt heart Vers. 20. The heart of the wicked is little worth His thoughts imaginations affections and desires Vers. 21. The lips of the righteous feed many He compares the mouth of a righteous man to the gate of some hospitable person so Cartwright Vers. 22. The blessing of the Lord it maketh rich and he addeth no sorrow with it q. d. He that hath wealth with Gods blessing shall have no cause to repent him another day that he lived so prosperously Vers. 29. The way of the Lord is strength to the upright It signifieth fortitudinem munitionem strength within and defence without Vers. 32. The lips of the righteous know what is acceptable Things pleasing to God pass so often through their lips that they are said to know what is acceptable CHAP. XI Verse 4. RIches profit not in the day of wrath The covetous man thinks they will therefore it is twice repeated Ezek. 7. 19. Zeph 1. 8. Vers. 13. As the tale-bearer revealeth secrets See ch 18. 8. 20. 19. 26. 28. Severall times Salomon inveighs sharply against backbiting calumniators He compareth busie-bodies here and Levit. 19. and such as delight to deal in other mens matters to petty Chapmen and Pedlers which carry wares about selling in one place and buying in another Vers. 15. He that is surety for a stranger shall smart for it Heb. Shall be sore broken or bruised the word is used of Christ Isa. 63. 10. Vers. 21. Though hand joyn in hand the wicked shall not be unpunished Though ungodly men have many friends and such as be mighty though they joyn all their forces together to defend one another or all of them one yet they shall not prevail Vers. 22. As a jewel of gold in a swines snout so is a fair woman which is without discretion Without savour reason is that in governing things which a pleasing savour is in meats It doth not adorn but misbecome them Vers. 24. There is that scattereth and yet increaseth and there is that withholdeth more than is meet but it tendeth to poverty Because one hath the blessing of God upon his liberality the other the curse of God upon his parsimony Vers. 25. The liberall soul shall be made fat Not liberall hand but liberall soul it is accepted according to what he would do Vers. 30. He that winneth souls is wise He that winneth souls using all art and cunning and industry to catch souls as fowlers do to take birds as the Hebrew word importeth he is wise Vers. 31. Behold the righteous shall be recompensed on the earth much more the wicked and sinner That is a righteous man shall be corrected though he sin a sin of infirmity how then shall the wicked be punished who sin with presumption and delight CHAP. XII Verse 4 A Vertuous woman Which is painfull and faithfull in her calling Is a Crown to her husband Not a Ring that is the ornament of meaner persons but a Crown which is the ornament of Kings Vers. 12. The root of the righteous yieldeth fruit The root usually yields not fruit but the branches or not formally but virtually the root that is his spirit his soul. Vers. 13. The wicked is snared by the transgression of his lips That is not only by which he taketh others but by which he is taken himself to his own ruine and destruction Vers. 16. But a prudent man covereth shame He restrains his anger which if it should presently break forth would be a reproach unto him Vers. 27. The slothfull man resteth not that which he took in hunting Some interpret it he enjoyeth not what he hath rather thus if he hath any thing to spend it is not of his own getting It is a proverbiall kind of speech signifying that they shall not enjoy that which they get by craft and falsehood CHAP. XIII Verse 2. A Man shall get good by the fruit of his mouth That is Gods blessing and the good will of good men by speaking to others of that which is good Vers. 3. He that keepeth his mouth keepeth his life but he that openeth his lips shall have destruction He intimateth a similitude of a City besieged to open the gates betrayeth the safety of it all watch and ward is about the gate So the tongue is the gate or door of the soul by which it goes out in converse and communication to keep it open or loose guarded letteth in an enemy which proveth the death of the soul. This Proverb is like that Prov. 10. 19. but that the order is inverted But he that openeth his lips Or strideth too wide to lewd speaking for so the word signifieth as a harlot prostitutes her self or spreadeth her body to filthy companions Vers. 7. There is that maketh himself rich That is full of peace and joy from assurance of his salvation and Gods favour to him Yet hath nothing Not one jot of true peace and favour at all with God There is that maketh himself poor yet hath great riches Perswadeth himself to be in a most wretched estate and is highly in Gods favour and hath great store of saving grace Vers. 10. Only by pride cometh contention There is a threefold contention 1. With men which ariseth from pride 2. With God 3. With the Word of God these two contentions arise also from pride James 4. 6. Vers. 12. Is a tree of life Chajim a tree of lives Heb. all sorts of lives or the accomplishment of the promise doth as it were put one into Paradise again as one expounds it Vers.
word is commonly applied to the marshalling of an Army it signifies to order with reason Vers. 23. How many are mine iniquities and sinnes make me to know my transgression Whatever his sins were he would have them mortified Here are three Hebrew words used to express sinne by one which signifies peccata per errorem commissa he would not let slip the least infirmity 2. Perversitates when one doth any thing out of a froward heart 3. Defection and rebellion Vers. 26. For thou writest bitter things against me Heb. bitternesses the LXX render it evil things bitter plagues and sorrows the Jews interpret it of sinne the later clause makes for this And makest me to possess the iniquities of my youth Keeps his heart upon them See Job 17. 11. Job cals the thoughts of his heart there the possessions of his heart so Arias Montanus renders the Hebrew because whatsoever one possesseth it is chiefly by his thoughts Three things are implied 1. An act of remembrance he reflected on his former life 2. Of assent or acknowledgement stand under the accusation of former sinnes 3. A sense and feeling of the bitterness of these sinnes and Gods displeasure against him for them CHAP. XIV Verse 4. WHo can bring a clean thing out of an unclean There are three expositions of this place Some 1. understand it of the change of state so it proves the rootedness of corruption in a mans heart 2. Others understand it of a man and his act if a man be unclean all is unclean 3. Who can make a holy man to be born of a sinner See Psal. 58. 3. Vers. 12. So man lieth down and riseth not till the heavens be no more Some say Job speaks of the condition of man after death according to nature viz. that he cannot rise again naturally Resurrectio divinum opus est non ipsius naturae Drusius But the most simple and plain answer is he cannot return to live again ordinarily this kinde of life that he did before id est Nunquam in vitam hanc revertetur Junius id est Nunquam ex illo mortis somno excitandus nec evigilaturus ut huic mundanae vitae restituatur Beza in loc Vers. 14. If a man die shall he live again With a life ejusdem generis a mortall life All the daies of my appointed time so Junius or all the daies of my warfare so the best Interpreters reade it the Vulgar Latine Calvin Pagnine Vatablus Arias Montanus Will I wait till my change come See v. 5. Make it his business to wait that is meditate prepare for and expect death Job cals death a change and by way of eminency my change it is not an annihilation or extinction but a mutation It is 1. the last change we shall meet with till the resurrection 2. A lasting nay an everlasting change it puts us into an eternall condition of happiness or misery 3. An universall change 1. In respect of persons all must meet with it 2. In respect of the whole man body and soul makes the body a stinking carkass and puts the soul into heaven or hell 4. A different change according to the quality of the person changed terrible to a sinner comfortable to the godly Vers. 17. My transgression is sealed up in a bag As the Clark of Assises seals up the inditements of men and at the Assises brings the bag and takes them out even so will God Deut. 32. 34. He is patient to them in this life at the day of judgement the bag shall be opened and the story of their lives related CHAP. XV. Verse 14. WHat is man that he should be clean and he which is born of a woman that he should be righteous There are other Scriptures that seem to say otherwise Matth. 5. 8. 1 Tim. 1. 5. These places in Job and the Proverbs shew that none are clean of themselves and that no heart is pure by a naturall constitution There is 1. a legall purity when one is strictly pure having no sinne at all so no meer man since the fall 2. Evangelical purity when sinne is pardoned subdued mortified so the godly are pure Vers. 15. The heavens are not clean in his sight See ch 25. v. 5. Some referre it to the Angels others to the heavens themselves which contract impurity by reason of the sinne of man Rom. 8. 20. Drusius hath both Caelicolae Angeli qui in caelo aut ipsa corpora caelestia Vers. 16. Which drinketh iniquity like water As the beast doth water it s as familiar to him as meat and drink Cui tam ordinarium est familiare peceatum quà m cibus potus Junius Vers. 19. Unto whom alone the earth was given That is especially Vers. 24. Trouble and anguish shall make him afraid they shall prevail against him as a King ready to the battell That is he shall be quite overcome of sorrow and grief and shall be no more able to bear or resist the same than to stand against a whole Army of men Vers. 26. He runueth upon him even on his neck upon the thick bosses of his bucklers That is those arguments and pretences men have to keep off the strokes of God and his Word CHAP. XVI Verse 10. THey have smitten me upon the cheek reproachfully A sign of contempt and despite when one is struck upon the cheek Mercer Verba sumpta sunt ex more carnificum tortorum Cocceius See 2 Cor. 12. 7. He added the last word ex abundanti saith Drusius Nam ferire malam innuit paenam cum ignominia conjunctam Vers. 20. My friends scorn me Are my bitterest enemies Mercer reades it in the Vocative case O rhetores mei socii mei and Beza O rhetores mei sodales mei CHAP. XVII Verse 1. MY breath is corrupt He doth not mean an ill favour in his breath but an obstruction and stopping in it It is conceived that he had the Tissick a short breathing and the consideration of this disease made him think that the grave was ready for him Vers. 9. The Righteous also shall hold on his way The Hebrew word signifies to hold fast and cleave to as well as hold on Vers. 11. The thoughts of my heart Heb. The possessions of my heart so called because the heart stayes upon them What the soul possesseth it is by the thoughts CHAP. XVIII Verse 14. HIs Confidence shall be rooted out of his Tabernacle Some expound it of the place of Worship thought himself wâ—ll because he was often at the place of publick worship See Jer. 7. 3 4. Others of the place where he dwels è domo ejus è familia ejus Drusius See Junius And it shall bring him to the King of Terrors That is Death He speaks here of hypocrites whose heart is not upright with God not of the godly Such a terrour as is the chiefest and greatest among terrours