And so they take this to be added as that whereby the Gentiles should be mooved to joyn themselves to the people of God namely that they might be under his protection wherein God is greatly exalted PSALM XLVIII Vers 1. GReat is the Lord and greatly to be praised in the city of our God c. To wit Because though God hath manifested his transcendent greatnesse throughout the world yet above all he hath done this in Jerusalem and in his Church whereof Jerusalem was a type as being the citie of God and the mountain of holinesse of which see the Note Psal 2.6 and though the men of the world would not see nor magnify this greatnesse of God yet his people have alwaies done it Now from that which is said afterwards vers 3 c. God is known in her palaces for a refuge for loe the kings were assembled c. it is generally held that this Psalm was composed upon occasion of some notable deliverance which God had afforded the city Jerusalem when the neighbouring kings had conspired against her Vers 2. Beautifull for situation c. Mount Sion is here said to be 1. beautifull for situation not only because it had so pleasant a prospect and was a place that yielded such delight in every regard but also especially with respect to its beauty from the Temple Gods dwelling-place and 2. the joy of the whole earth not so much because those that resorted thither from far countries were so much delighted with the goodly sight of the city and Temple as because those that resorted thither to worship from all parts of the earth as the Ethiopian Eunuch did Act. 8.27 were so exceedingly cheared thereby and especially because the Gospel that went out of Zion Isa 2.3 was indeed the joy of the whole earth 3. on the sides of the North which is so diversly expounded that some hold the meaning is that it was in the South of the city by the side of the North or opposite to the North and others which seems more agreeable with the words that it was on the North side of Jerusalem whence is that vaunting speech of the Assyrian Isa 14.13 I will sit also upon the mount of the Congregation in the sides of the North and 4. the city of the great king meaning the city of David as it is called 2 Sam. 5.7 or rather the city of God the great king of the world Vers 3. God is known in her palaces for a refuge That is In the houses of this city built like palaces for the statelinesse of them God as is well known is the refuge of his people they are not secured so much by their forts and bulwarks as in other cities as by the presence of God amongst them Or by her palaces may be meant her very forts and bulwarks which for their sightlinesse and beauty are called palaces and so the words may imply that God was the defence even of their fortresses and defenced places Vers 4. For lo the kings were assembled c. That is They have severall times combined together against Jerusalem as when the Philistine Princes upon Davids taking the fort of Zion came up against him and spread themselves in the valley of Rephaim 2 Sam. 5.17 18 and when the Ethiopians came against Asa 2 Chron. 14.7 and when the Moabites and Ammonites and others invaded the land in Iehoshaphats daies 2 Chron. 20.1 2 and when the kings of Syria and Israel besieged Ahaz in Jerusalem 2 Kings 16.5 and when Sennacherib sought to take the city in Hezekiahs time who doubtlesse had many petty kings in his army 2 Kings 18.17 Or it may be meant of some one of these in particular which was the occasion of composing this Psalm They passed by together that is they altogether vanished on a sudden or rather they marched on together to surprize Ierusalem Vers 5. They saw it c. That is They saw the city and so were amazed or they saw how wonderfully God appeared for the city and so they marvelled c. that is by this means they were astonished and perplexed and fled away Vers 6. Fear took hold upon them there c. That is even whilst they were before Ierusalem and so were even ready to besiege it flattering themselves with assurance that they should take it and striking the inhabitants with great terrour suddenly they themselves were surprzied with fear or when they began to turn their backs to escape away fear took hold of them and marred their flying and pain as of a woman in travail that is 1. suddenly 2. in greatest extremity 3. irresistably and 4. with a continuall succession of griefs even as throes come upon a woman in travail Vers 7. Thou breakest the ships of Tarshish with an East-wind That is with a tempestuous wind see the Note Iob 38.24 And what is meant by the ships of Tarshish see in the Note 1 Kings 10.22 Some would have them so called from Tarsus a chief haven-town in Cilicia Act. 21.34 which cannot be for it could not be three years voyage going thither and coming back as it was with Solomons navy that went to Tarshish 2 Chron. 9.21 However this here I conceive is spoken as by way of similitude as if it had been thus As thou breakest often the strongest ships that sail in the sea by some violent wind so dost thou break in pieces the combined forces of thy peoples enemies Yet because there is expresse mention in 2 Chron. 20.2 that of that great army that invaded the land of Iudah in Iehoshaphats daies some came from beyond the sea some conceive that this was spoken particularly with reference to the breaking of those ships But the first exposition is the best though I yield that it may be taken generally that when ever Gods people are invaded by sea there as well as by land God appears for them and doth often with his tempests break their ships in pieces Vers 8. As we have heard so have we seen in the city of the Lord c. That is What we have heard promised in thy word and by thy prophets we have seen fully made good to thy people and what we have heard thou hast done for our fathers the same we have seen done for our selves Vers 9. We have thought of thy loving kindnesse O God in the midst of thy temple This may be referred to the time after the deliverance which God had afforded Ierusalem whereof he had spoken before vers 3 4 c. and then the meaning is that they had remembred the loving kindnesse of God and had praised his name for it But most Expositours refer it to the time before that deliverance as if he had said Being in great streights and fears we thought of thy loving kindnesse and trusting therein we waited patiently and thou hast not failed our expectation As for those last words in the midst of thy temple they are added not to limit their thinking of Gods
wretches that dare thus exalt themselves against him for all their great wealth authority and power wherewith they think themselves safely shielded as with armour or proof God runs in upon them takes them by the neck or throat and crushing them down to the ground strips them of all those things whereon they rested with so much confidence and indeed the like expression Iob useth in the following chapter vers 12. speaking of Gods severe dealing with him He hath saith he broken me asunder he hath also taken me by my neck and shaken me to pieces But now others again understand this of the wicked man and indeed considering the whole context as it is in our Translation I cannot see how it can be understood otherwise having said in the former verse that he stretcheth out his hand against God c. in these words yet farther to set forth his incredible arrogance and insufferable impudence Eliphaz adds that he runneth upon him that is upon God even on his neck upon the thick bosses of his bucklers meaning that notwithstanding the almighty power wherewith God is armed to destroy all those that rise up against him yet such is the desperate daring boldnesse of these wicked wretches that they make no more of rushing upon the pikes of his displeasure then if they had to deal with some weak man whom they could easily vanquish and subdue Vers 27. Because he covereth his face with his fatnesse and maketh collops of fat on his flanks This is the reason that is given why the wicked man dares carty himself so proudly against God to wit because he is grown rich and great and lives in much prosperity pampering himself with pleasure and so thereupon is puffed up with pride and obdurate against all fear even to the exalting of himself against God his Creatour for thus the spirit of God doth frequently in the Scripture expresse the prosperity and pride of wicked men as we may see Deut. 32.15 Iesuâ— waxed fat and kicked c. Psal 7.10 They are inclosed in their own fat with their mouth they speak proudly and so in many other places and that say some Expositours because the fat in man hath no feeling and the fatter men are the lesse subject they are to fear Vers 28. And he dwelleth in desolate cities and in houses which no man inhabiteth which are ready to become heaps Many good Expositours understand this of the misery which God at last brings upon those men that do so proudly set themselves in defiance against God as is expressed in the foregoing verses and by their dwelling in desolate cities and in houses which no man inhabiteth which are ready to become heaps they conceive is meant either that through extreme poverty having neither house nor home they are glad to get into any old ruinate houses there to lye and shelter themselves or that through very terrours of conscience they get into such desolate and unfrequented places merely to avoid the society of men or else that by the people that rise up against them not able any longer to endure their oppression and tyranny they are driven from the places where they have formerly lived and so forced to hide their heads in such desolate and solitary places as it was with Nebuchadnezzar who was driven from men and had his dwelling with the beasts of the field But I say as the Context runs in our Translation it is methinks evident that this is also added farther to set forth that great prosperity of the wicked man which is the cause of his exalting himself against God for having said that he covereth his face with his fatnesse c. he adds here And he dwelleth in desolate cities and in houses which no man inhabiteth which are ready to become heaps wherein may be implyed both their exceeding wealth and greatnesse in that they were able to rebuild desolate cities and ruinated great houses and castles either merely to get them a name or for the safety of their persons as tyrants are wont to doe according to the former expression chap. 3.14 With kings and counsellers of the earth which built desolate places for themselves of which see the Note there and likewise their mighty oppression and tyranny in that they dwelt in cities which they had made desolate and poor by their impoverishing the inhabitants and in houses from which they had driven the inhabitants by their cruell dealing with them and then seized upon them for their own use Vers 29. He shall not be rich c. Considering that Eliphaz speaks still of that wicked man that exalts himself against God because of his fat and great estate as is expressed in the former verses the meaning of these words He shall not be rich must needs be either that he shall not attain that height of riches which he propounds to himself or that he shall not continue rich though he be rich for the present yet he shall at last come to poverty as is explained in the following clause neither shall his substance continue and therefore also is that clause added neither shall he prolong the perfection thereof upon the earth whereby either the same thing is expressed again in other words to wit that he shall not long continue in such a glorious condition or else the meaning must be that he shall not continue his name upon earth by leaving his great estate and honour to his children and his childrens children which is the perfection of a worldlings greatnesse and glory Vers 30. He shall not depart out of darknesse That is he shall never get free from those miseries and sorrows which God shall bring upon him I know indeed there are some Expositours understand this of the wicked man 's not daring to go forth from those secret hiding places whereto he hath retired himself and that because through the inward terrours of his conscience he is afraid as Cain was least every man should kill him But the first exposition to me seems farre more easie and clear The flame shall dry up his branches c. By the wicked mans branches many Expositours understand particularly his posterity and so conceive that Eliphaz herein aimes at Iobs losse in that particular but others do I conceive better understand this clause more generally to wit that the wicked man being here compared to a flourishing tree by this that the flame shall dry up his branches is meant that by the fire of tribulation or by the fire of Gods wrath all his riches and honour and children and whatever else it is that makes his estate so flourishing and glorious shall be withered and dryed up yea that all his hopes and designs and endeavours shall be brought to nothing As for the following clause and by the breath of his mouth shall he go away though the meaning thereof may be as some take it that together with the breath of his mouth he shall perish or rather that he shall die or be cut
gender Expositours for the most part take them to be spoken to the Bridegroom yet considering that in other places tearms of the masculine gender are used where the Scripture speaks of women as Nu. 27.7 elsewhere especially that these words seem so clearly to have reference to that which was before said to the Bride v. 10. forget also thine own people thy fathers house it must I conceive needs be yielded that though we should take it that the prophet here directs his speech to the Bridegroom yet he meant that the Bride should take this which was spoken to him as spoken intentionally to both joyntly together namely that their children and posterity should become as great and glorious as either of their Progenitours had been which is more fully expressed in the following clause whom thou mayest make princes in all the earth implying that his dominions should be so far inlarged that he might give severall kingdomes to his children to inherit It is true indeed that this promise which had a condition of obedience covertly annexed as all temporall promises have was not made good to Solomon and his Bride because by their sines they forfeited this mercy for besides that we read not that ever Solomon had any children by Pharaohs daughter he had not any son that was a king but only Rehoboam that succeeded him in the kingdome of Israel and he through his own folly had soon the greatest part of his kingdome torn away from him But hereby therefore it is evident that this was principally spoken of Christ and his Church Of Christ it may be understood thus In stead of thy fathers shall be thy children c. as if he had said In stead of thy Progenitours O Christ of the Jewish nation of whom thou art descended thou shalt have the Christian Church for thy children being begotten again by thy word and spirit according to that Heb. 2.13 Behold I and the children which God hath given me and that title given thee of old the everlasting Father Isa 9.6 And then of the Church who is tearmed the mother of all believers Gal. 4.25 it may be understood thus In stead of thy fathers meaning their fathers after the flesh or the Patriarchs into whose stock the Gentiles being ingrafted are become the seed of Abraham shall be thy children those believers whom thou shalt bring forth unto Christ in great abundance see Isa 49.18 And then for the following clause whom thou mayest make princes in all the earth as it implyes the large extent of Christs kingdome so also the great dignity that Christ should conferre upon his first the twelve Apostles and their successours in stead of the twelve Patriarchs whom Christ calls children Joh. 13.33 and by whom he subdued the world and gave laws unto all the nations of the world and then also all other Christians whatsoever who are made kings and priests unto God Rev. 1.6 Not that Christ hath conferred upon them any civil power for even those that rule in the Church are as servants rather then Lords but that in Christ their head they are admitted to some participation of his spirituall and eternall kingdome and by his Gospel the scepter of his kingdome which he hath left with them they do as it were by his power and authority subdue and govern the world and shall one day judge it see Matth. 19.28 Luk. 22.29 1 Cor. 6.3 Vers 17. I will make thy name to be remembred in all generations c. As if the prophet had said By these things which I have made concerning thee O king as it is vers 1. I will cause thy name to be remembred in all generations which must needs be meant of Christ And thus he foretells the constant preservation of the Psalms in the Church and under the perpetuity of Christs name the stability and perpetuity of the Church is implyed PSALM XLVI The Title TO the chief Musician for the sons of Korah c. See the Note upon the Title Psalm 42. A Song upon Alamoth see the Note 1 Chron. 15.20 Vers 1. God is our refuge and stength c. See the Note Exod. 15.2 Ours who are his people for this Psalm seems to have been composed by way of praising God for delivering Jerusalem out of the hands of many violent and mighty enemies that sought her ruine Vers 2. Therefore will not we fear though the earth be removed and though the mountains be carried into the midst of the sea That is though there should be never such terrible alterations confusions and desolations in all the kingdomes throughout the world so that the whole world should seem to be turned upside down and there should be no likelyhood of any place of rest for the Church But see the Note Psal 23.4 Vers 3. Though the waters thereof roar and be troubled c. That is swell and rage or be muddy and foul However the meaning is this though all the nations of the world do raise great combustions even to the terrour and endangering of many kingdomes and great ones in the world for that may be intimated in the following clause though the mountains shake with the swelling thereof and though they tumultuously assemble themselves together for the ruine of the Church foaming out their own shame Jude 13. like the troubled sea when it cannot rest whose waters cast up mire and dirt Isa 57.20 For by many waters in the Scriptures is often meant many people see the Note Numb 24.7 Vers 4. There is a river the streams whereof shall make glad the city of God c. To wit Zion so called because it was as is added in the next words the holy place of the Tabernacles of the most high that is the holy city where the Arke was placed in a Tabernacle see the Note Ps 43.3 many Expositours hold that this is meant of the river Kidron 2 Sam. 15.23 or of the the streames of Gihon or Shiloah 2 Chron. 32.30 which flowed into that river and then compassed half the city of Ierusalem and accordingly that which is here said they understand thus that whilst the whole world seemed to be in an uproar round about them the inhabitants of Ierusalem knowing themselves to be under the protection of the Almighty did quietly reioyce in the pleasures which that little river yielded them both by its watering the place making it fruitfull in the defence which it was to the city And thus they say this little river is opposed to the raging waters of which the prophet had before spoken to wit the tumult of their enemies round about them and the delight they quietly took in the one to the terrors that were threatned by the other which they seek to make good by comparing this with a like place Isa 8.6 where the Iewes are blamed for being discouraged with their seeming weak condition desiring to strengthen themselves by the ayd and power of the kings of Israel and Syria as not thinking
therefore is this added to the praise of the beauty of her lips that her voice and speech is comely But I say hereby is meant the gracefulness and loveliness of the language and speech of Gods people as it is said particularly of the praises that they daily give to God that they are pleasant and comely Psal 147.1 Thy temples are like a piece of a Pomegranate within thy looks That is Thy temples under which the cheeks may be included too that are joyned to the temples are beautiful and ruddy and so appeare thorough thy locks which hang upon them see the Note above vers 1. Even the outward rinde of the Pomegranate is often in some parts of it especially of a reddish colour whence it was as some conceive that the Pomegranates in the high Priests Ephod were ordered to be made of purple and of scarlet Exod. 28.33 and therefore the words may referre to this But yet because it is said Thy temples are like a peice of a Pomegranate to wit when it is cut asunder therefore I rather think the comparison is taken from the glorious rosey-redness of the inside of the Pomegranate when it is cut or broken in pieces However because the temples and cheekes are the seates of modesty and shamefacednesse and are thereby frequently died with a comely blush therefore by these temples and cheekes of the Spouse may be meant the reverend and modest face of the Church the discreet humble and modest conversation of Gods people who are full of love and good workes as a Pomegranate is of ruddy kernels fearing to doe or speake any thing that is not seemly for them and blushing through shame when they have failed and who being quickned by the same Spirit and adhering to their Pastors doe much set forth the Churches beauty Yet some by these temples and cheeks of the Church doe againe understand the Preachers of the Gospel who are most conspicuous in the Church and in regard of their ministry her greatest ornament Yea and some not without good probability doe understand it of the Ruling Elders and Ecclesiasticall Governours who lie hid amongst the people as the temples doe within the locks and may the better be compared to a piece of a Pomegranate that is in Physick of great use for the restraining and healing of sundry diseases not only because this Aristocratical Government in the Church doth notably resemble the many goodly kernels that are united together in a Pomegranate but also especially because the chiefe work of these Officers is to be healers in the Church to restraine and cure all dissolutenesse and sinfull distempers amongst the people Vers 4. Thy neck is like the Tower of David builded for an armory That is streight and round strong and beautifull and high lifted up above the rest of her body as that Tower of Davids was above the rest of the City And by this Tower of David may be meant either that strong hold of Zion which he took from the Jebusites and which it seems he enlarged and fortified See the Note 2 Sam. 5.9 or rather that great Tower which David built at the end of his house for a Castle of defence mentioned Neh. 3.25 26 27. and which is also there ver 19. called the armory for which see the Note upon that place to which some conceive the Prophet doth allude in calling the Church Mic. 4.8 the tower of the flock But now by this neck of the Church 1. Some do again understand the Preachers of the Gospel by whom spiritual food is conveyed to the rest of the body for their nourishment and who do by strength received from Christ hold forth Christ amongst the people even as the neck by strength received from the head doth bear up the head and may well be compared to the Tower that David built for an armory because they are in their places as in a watch-tower men eminent above others for their imployments and for their graces and because they are appointed of God for the defence of the Church and for the subduing of all that oppose themselves to the obedience of Christ 2 Cor. 10.4 5 6. and are as a spiritual armory from whence the people are to furnish themselves with all things requisite for the well managing of their spiritual warfare 2. Others by this neck of the Church understand the doctrine of life given us by the inspiration of the Spirit of God in the Scriptures whereby the Church doth excell in wisdom all the wisdom of the wise men of the world and whence the people of God may be furnished with the whole armour of God as the Apostle cals it Eph. 6.13 to make them more then conquerors over all their spiritual enemies 3. Others do best I think understand hereby that most eminent grace of faith which knits Christ and the faithfull together as the neck doth the head and the body Joh. 17.20 21. together with the fruits thereof as namely obedience to Christ as our Lord and King called the obedience of faith Rom. 16.26 whereby believers do willingly submit their necks to the yoke of Christ and to bear stoutly whatever afflictions God is pleased to exercise them with but will not yield to be servants and slaves to Satan and sin and likewise their invincible courage and constancy their fortitude and holy boldnesse whereby they fight the good fight of faith and against which all the gates of hell are not able to prevail Whereon there hang a thousand bucklers c. That is a huge multitude of bucklers a definite number being put for an indefinite All shields of mighty men that is fit for the use of Princes and great Commanders in the warre or rather shields that had been hung up there by great souldiers such as were Davids Worthies who were men famous for their strength and valour and are several times called Davids mighty men see the Note 2 Sam. 23.8 and had it seems a house that was for their meeting oâ— for their armory or some such like service which was called the house of the mighty Neh. 3.16 to wit either the bucklers and shields which they had taken from their enemies which were hung up as trophies of their victories or else those which themselves had used in the war and had hung up there as the monuments of their valour and the service they had done for their Country in which regard some think that is spoken of the Souldiers in Tyre Ezek. 27.11 They hanged the shield and helmet in thee they set forth thy comelinesse Some conceive that the weapons of warre kept in this armory were afterwards removed by Solomon into the Temple because the speares and shields wherewith Jehoiada the high Priest armed the Levites for the destroying of Athaliah are called King Davids speares and shields 2 Kings 11.10 But that is altogether uncertain However this I conceive is cleare that having compared the Spouses neck to the tower of David in allusion to the
words must be understood generally thus and that with relation both to David and Christ that when the enemy had used their utmost endeavours against the Lords anointed and the Lord had suffered them a while to run on as deriding the vanity of all their endeavours at last when they were ripe for destruction and God should find it to be a convenient and fit time to take vengeance on them then he should call them to an account Then shall he speak unto them in his wrath c. Nor can I conceive that this which is said of Gods speaking to them in his wrath was meant of that fearfull sentence Depart from me ye cursed which God should pronounce against them at the day of judgement rather I conceive this expression implyes first that the vengeance that should be poured forth upon them should be by the command of God which also shews how easily God could destroy them it was but a word of his mouth and it would be presently done and secondly that by the punishments he would inflict upon them his wrath against them should be plainly manifested he would not alwayes speak to them in a way of mercy by the preaching of the Gospel but at last he would speak to them in a way of wrath and make them see their former madnesse Because David was but of mean parentage his enemies hoped they should easily crush him but when they were vanquished and David was settled in the throne of Israel then their folly was manifested to all men And so because of the obscurity of Christs outward condition his enemies thought they should soon ruine him but by the ruine of his enemies God soon declared how vain their attempts were to the overwhelming of them with horrour and confusion which is expressed in the next clause and vex or trouble them in his sore displeasure which implyes not only the outward troubles which God should bring upon them that had been the great troublers of his Church out of which they should not know how to extricate themselves but also the inward fears and terrours that should also surprize them Vers 6. Yet have I set my king upon my holy hill of Sion This may be meant of David of whom it might be said that God had set him as his king upon his holy hill of Sion because God had chosen him in a peculiar manner as his king to rule over his people concerning which see the Notes 1 Sam. 16.1 and Sion David chose to be the Metropolis or chief seat of his kingdome whence it is often called the city of David as here it is called Gods holy hill because the Temple was built there where God was pleased as it were to dwell amongst his people of which also see the Note 1 King 8.1 But principally it is meant of Christ to wit that God the father doth here affirm that immediately by himself he had appointed and established Christ to be for ever the king of his Church of which see also the Note before cited 1 Sam. 16.1 For because that city of David was a type of the Church in relation thereto the Church of Christ is often called Jerusalem and Sion as Gal. 4.26 Ierusalem which is above is free which is the mother of us all and Heb. 12.22 you are come unto mount Sion and unto the city of the living God the heavenly Ierusalem and it may well indeed be called Gods holy hill of Sion not so much because Christ there performed the work of our Redemption and from thence the Gospel first went forth as in regard of its spirituall resemblance thereto to wit first in regard of its stability being built upon a rock against which the gates of hell shall not prevail Matth. 16.18 and sure therefore to be Psal 125.5 as mount Sion which cannot be removed secondly in regard of its eminency Esa 2.2 3. which makes the members thereof to be as a city that is set upon a hill which cannot be hid thirdly because the inhabitants thereof are nearer to heaven then others are they see those things which others cannot see they mind heavenly things and look down with contempt upon whatever is great in the world fourthly because it is hard and difficult to be such as the members of the Church ought to be it will make us toil and breath to attain hereto as men doe that climb up some high hill and fifthly in regard that God in Christ dwells in the Church which is as a holy temple unto the Lord and there only is God truly worshipped However doubtlesse God the father is here brought in as affirming this concerning his Son yet have I set my king upon my holy hill of Sion to shew first why the heathen and others were charged before with setting themselves and taking counsell against the Lord to wit because they did it against him whom the Lord had established to be his king in Sion secondly how deservedly God should pour forth his wrath and indignation upon them that stuck not to bandy so against his king thirdly how vain all their attempts must be that are against him of whom the Lord had said that he should reign in Sion For the emphasis of this expression is in the word I yet have I set my king upon my holy hill of Sion as if he had said and who can crosse what I the Lord will have done Vers 7 I will declare the decree the Lord hath said unto me Thou art my son c. This is one of those places from whence some Expositours conclude that this Psalm can be understood of none but Christ and that because though angels and men are sometimes called the sons of God yet it were very harsh to say of any man that he was begotten of God as here it is said Thou art my Son this day have I begotten thee But first because I doe not see but that a man may be said figuratively to be begotten of God as well as to be born of God as it is said of all the regenerate 1 John 3.9 whosoever is born of God doth not commit sin secondly because the very same expression in effect is used concerning the regenerate Jam. 1.18 of his own will begat he us with the word of truth and thirdly because many of those that restrain it to Christ yet understand it in a figurative sense of the Resurrection of Christ I see no cogent Reason why we may not in some respect understand it of David as a type of Christ in the first place but then principally and more clearly and perfectly of Christ They that apply these words first to David they conceive that in the first words I will declare the decree David professeth that to take away all pretence of ignorance from those that would not submit to his government he would make known Gods decree concerning him to wit that he had appointed and anointed him to be the king of Israel and had decreed that
loving kindnesse only to that place as if they thought not of it any where but there but 1. because that was the sign of Gods dwelling amongst them as his people and so hereby he would imply that they thought of that love he bare them as his peculiar people whereof the temple was a token and pledge and 2. because there they heard out of his word of the tender love he bare them and were by these thoughts stirred up and encouraged to pray unto him But this as the rest must be especially applyed to the Church the true Temple of God Vers 10. According to thy name O God so is thy praise unto the ends of the earth c. Some make this a parallel place with that vers 1. Great is the Lord and greatly to be praised and so understand it thus that as Gods Name is above all names God infinitely excelling all the great ones of the world so is his Name accordingly exalted with transcendent praise throughout the world Others give the sense of the words thus Thou art known and accordingly praised unto the ends of the earth or whereever thy Name shall be heard thou shalt be praised for thy wonderfull works or whereever the fame of this great deliverance afforded thy people shall be spread or generally the fame of all thy noble acts accordingly shalt thou be praised throughout all the earth or which to me seems the best that which thou hast revealed of thy self thou dost indeed make good by thy glorious works and so givest all the earth occasion to praise thee Thy right hand is full of righteousnesse to wit in regard of the many and many proofs thou givest of thy righteousnesse by preserving thy people and destroying their enemies yea in regard that thou art holy and righteous in all that thou doest Vers 11. Let mount Sion rejoyce let the daughters of Iudah be glad That is the people of Judah to wit because of Gods judgements on their enemies see the Note 2 Kings 19.21 or the lesser cities towns and villages of Iudah which were as daughters to the mother city Ierusalem see the Note 2 Sam. 20.19 Vers 12 Walk about Sion c. This is a poeticall description of the continued splendour statelinesse and strength of the city Ierusalem and so also under that figure of the spirituall magnificence the large extent and strength of the Church in the daies of the Gospel For this calling men to view her round about was to imply either 1. that they should not find that there was the least breach made in her walls or that her towers bulwarks or palaces were any way defaced notwithstanding the late engagement of her enemies against her see vers 4 5 c. or 2. how beautifull spacious and for strength impregnable that city was Yet is not this city thus represented as if her ourward fortifications could make her invincible but as appearing in these glorious signs of Gods love and care and blessing upon her to be the city God had chosen to dwell in and thereby impregnable as he had said before vers 3. Vers 13. Consider her palaces c. Some render it Raise up her palaces that is highly esteem and commend them but the translation in our Bibles best agreeth with the former expressions Consider her palaces to wit how they stand still in their full beauty or how beautifull and strong they are that ye may tell it to the generation following to wit how miraculously God hath preserved them or how many and how splendid they are And herein also as some learned men observe is covertly implyed that there was a time coming when the beauty of that earthly Jerusalem should not be to be seen that so we might expect that what is spoken here of the beauty and perpetuity of that earthly Jerusalem must be chiefly made good in that spirituall Ierusalem the Church of Christ Vers 14. For this God is our God for ever and ever c. As if he had said This God whom we assuredly know to be the only true God who hath chosen Ierusalem to be his dwelling-place and thereupon hath thus beautified and protected it is our God and so will be for ever and ever see Isa 25.9 PSALM XLIX Vers 1. HEar this all ye people c. The scope of this Psalm being to shew that neither wicked men had any cause to glory in their prosperity nor the righteous to be dejected with their adversity because it concerned all men to know this that they might not stumble at this seeming strange dispensation of Gods Providence as all naturally are prone to doe therefore he calls upon all to hear and urgeth diligent attendance that they should hear and give ear to imply the excellency of what is here taught and mens backwardnesse to learn it Yea and there may be a prediction covertly hinted that this Psalm should be preserved for the use of Gods people of all nations Vers 3. My mouth shall speak of wisedome c. This he adds to stir up attention the rather calling those things he meant to deliver wisedome and understanding either to assure them that however some things he should speak of might seem common and triviall as that which he delivers here concerning the necessity of every mans dying c. yet in truth it was a great point of wisedome seriously to lay these things to heart or else by way of opposing the judgement of worldly men who count it the only wisedome to gather riches by any means whatsoever whereas indeed as here is shewed true wisedome teacheth to slight and vilify these transitory things and the meditation of my heart shall be of understanding that is I will utter nothing rashly but what after serious meditation I shall find very usefull to make men truly wise and understanding Vers 4. I will encline mine eare to a parable c. What is meant by a parable see in the Note Numb 23.7 And by saying I will encline mine eare to a parable he implyes two things 1. that he would deliver nothing but what God by his spirit did reveal to him so nothing but what was weighty and right for he would hearken to the spirit instructing him before he would undertake to instruct others according to that Isa 50.4 The Lord God hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary he wakeneth morning by morning he wakeneth mine eare to hear as the learned and 2. that he would himself hearken to those instructions which he gave to others in this Psalm for in this expression I will incline mine eare he seems to allude to musicians that are wont to bow their eares to their Instruments to mark whether they be exactly tuned or no. I will open my dark saying upon the harp meaning in this Psalm which he intended should be sung with a harp And here he calls that which he had to
1. because no man heard their threatnings that would give David notice of it and 2. because they minded not Gods all-hearing ear yea and perhaps thought that God minded not what is done here amongst men see Psal 10.11 Vers 9. Because of his strength will I wait upon thee That is Because of Sauls strength I will rest with patience upon thee without whom by his strength I know he can doe nothing Vers 10. The God of my mercy shall prevent me That is The God that is and alwaies hath been mercifull to me shall help me either before I come to be in any great danger or at least before Saul shall do me the mischief he intends see also the Note Psal 21.3 Vers 11. Slay them not c. That is Cut them not all off on a sudden lest my people forget that is lest my followers or my countreymen or the people over whom thou hast appointed me to reign forget thy mercy to me and thy just wrath upon mine enemies and the sins whereby they provoked thee to punish them or lest being freed by this means from the afflictions which they formerly endured from them they should grow forgetfull of serving thee Because judgements suddenly executed are usually as suddenly forgotten therefore David prayeth that God would rather destroy them by degrees that his people might for their spirituall advantage have them the longer in their eye as spectacles of Gods vengeance Yea and herein withall too 1. he bridles himself from that which is naturall to men an over-eager desire of the present destruction of his enemies and 2. he covertly taxeth the people for being so ready to forget the great works of God Scatter them by thy power that is by thine almighty power which is here opposed to Sauls great strength mentioned before vers 9 break them in pieces and bring them to such misery that they may wander up and down some one way and some another not knowing where to find any relief or refuge and bring them down to wit from that lofty condition wherein now they live All which he begges for the good and in the name of all Gods people and therefore he addes those last words O Lord our shield Many expositours take this to be spoken by David as a type of Christ concerning the dispersion of the Jewes whom God hath not utterly destroyed but scattered through the world that his people Jewes or Christians might not forget their sin nor the wrath that is fallen upon them for their despising and crucifying the Lord of glory Vers 12. For the sin of their mouth and the words of their lips c. See the Note above vers 7 let them even be taken in their pride that is when they are in the height of their prosperity and pride or let them be punished for their pride which is indeed the ground of all their cursed speeches or let them be insnared in their own pride let that which they have in their pride attempted against me prove their own ruine and for cursing and lying which they speak that is their execrations and slanders And this too some apply to the blasphemous speeches of the Jewes against Christ Vers 13. Consume them in wrath consume them that they may not be c. That is let their wealth and worldly greatnesse wast by little and little till they come to nothing and farre from being what they now are or thus When thou hast kept them long enough in an accursed wasting condition as spectacles of thy wrath for the instruction of others then destroy them utterly from the land of the living and let them know that God ruleth in Iacob unto the ends of the earth that is let these men know when they come to be destroyed that God ruleth in his church whereever it is spread unto the ends of the earth or let men know even the heathens unto the end of the earth by hearing of so famous a judgement upon the wicked adversaries of the godly that God ruleth in Jacob. Vers 14. And at evening let them return c. This is added in reference to that which was said before ver 6. as if he had said Let their judegment be answerable to their sin as now they run up and down to take me returning in the evening and make a noise like a dog and goe round about the city so at evening let them return to wit when they have all day run up and down for meat and let them make a noise like a dog howling for hunger and goe round about the city to begge their bread and no where find it as is more fully expressed in the next verse Vers 15. Let them wander up and down for meat and grudge if they be not satisfied Or If they be not satisfied then they will stay all night and so lye pinched with hunger all the night long see the note Job 15.23 Vers 16. But I will sing of thy power c. Thus he ascribes his escape to God though it were by the device of his wife Michal yea I will sing aloud of thy mercy in the morning that is say some when they thought to have had me in their power alluding to Sauls commission to his officers 1 Sam. 19.11 to watch him and to slay him in the morning Vers 17. Vnto thee O my strength will I sing c. He tearms God his strength in opposition to what he had said vers 9. of Sauls strength PSALM LX. The Title TO the chief Musician upon Shushan-eduth c. Shoshannim the plurall number of this word Shushan we have in the Title of the 45. Psalm concerning which see the Note there And because Eduth signifyeth a testimony or beautifull ornament therefore some translate Shushan-Eduth the Lilly of the Testimony because this Psalm was a glorious testimony of David faith and thankfulnesse or because praying in this Psalm for the good successe of his forces gone out against the nations here mentioned he insisteth largely on the glorious promises that God had made concerning the kingdome of David and the enlarging of his peoples territories vers 6 c and others the lilly of beauty or ornament because this Psalm shews that the kingdome of Israel should be glorious and eminent above other kingdomes as the lilly is above other flowers and others a six-stringed instrument of the Testimony because the Priests used to play hereon before the Ark which was called the Testimony Michtam of David to teach the same I conceive is intended in this clause as is in those Titles A Psalm of David Maschil Psal 32 and A Psalm of David to bring to remembrance Psal 38. concerning which see the Notes there Yet some would expresse the particulars which this Psalm was intended to teach as that it was to teach posterity the great things that David had done or to teach that God would fully make good his promise concerning the land of Canaan though hitherto a good part of it
good c. That is Together with these spirituall gifts he shall also give them every outward blessing that may be good for them Yet some restrain this to that particular good of the earths encrease which is expressed in the following clause and our land shall yield her encrease Vers 13. Righteousnesse shall goe before him c. That is Righteousnesse shall then flourish and have a free course and passage in every place For as the Prophet sets forth the corruption of those times wherein he lived by this that there was no place for justice Isa 59.14 judgement is turned away backward and justice standeth afar off for truth is fallen in the street and equity cannot enter so here the Psalmist sets forth the prevailing of righteousnesse in those times when God should return in mercy to his people by this that righteousnesse should have a free course amongst men so that they should generally walk in the waies of righteousnesse do that which is just and right in Gods eyes Only we must know that by this phrase of righteousnesse going before him is implyed that this change God would make when he came to visit his people when Christ came with his Gospel to set up his kingdome amongst men or that by his righteousnesse wrought in them the hearts of men should be prepared for God to dwell there Yet some understand it of the righteousnesse of Christs government that look as the glory of Princes is manifested by the pomp of those that go before them to make way for them so Christs glory should be manifested by the righteousnesse of his government But the first exposition I take to be the best as by the following words we may gather Righteousnesse shall goe before him and shall set us in the way of his steps that is shall cause us to walk in his waies But see also Psal 89.14 and Isa 58.8 where the like expressions are used PSALM LXXXVI Vers 1. HEar me for I am poor and needy See the Note Psal 40.17 Vers 2. Preserve my soul for I am holy That is Thou hast sanctified me in some measure by thy spirit I have consecrated my self wholly to thy service and do endeavour to walk in all holinesse before thee neither am I therefore such a one as mine enemies would make me to be nor have I by any injury done to them deserved to be used by them as I am Vers 9. All nations whom thou hast made shall come and worship before thee c. This may be meant either of the forced acknowledgement of the greatnesse of the God of Israel whereto all nations should be brought by observing his mighty works or rather of the conversion of the Gentiles and it may well be that David might hence encourage himself that if God would shew mercy to them much more to him who was one of his own peculiar people As for that clause which thou hast made either it is added the more fully to expresse that all nations none excepted should come and worship before him there being no nation under heaven that received not their being from God or else rather to imply a reason why it might well be thought that God would in time to come call in all nations to fear and praise him namely because they were the work of Gods hands as well as the Jews and therefore it was fit that they also should know and worship their Creatour Vers 11. Teach me thy way O Lord c. See the Note Psal 25.4 unite my heart to fear thy name that is unite my heart to thee cause me in sincere and fervent love to cleave unto thee make me with a full resolution to set my heart to fear and serve thee only that my heart may not be drawn away to doe any thing but what is according to thy will or which is indeed all one in effect Cause my heart to be united within it self that it may not be divided and distracted with divers corrupt affections that I may not be carried this way and that as double-minded men are wont to be that so I may fear serve thee with my whole heart and that because such only as are thus affected thou art wont to help Vers 13. Thou hast delivered my soul from the lowest hell or the lowest grave That is from the most desperate dangers of death wherein my condition seemed as hopelesse as is the condition of one that is buried deep under ground or By pardoning my sins thou hast delivered me from that desperation I lay under the terrours of Satan the tortures of an evil conscience yea even from the very pit of hell And indeed because the remembrance of his sins might well bring these terrours upon David when he was in such dangers it is most probable that this was chiefly intended in that which he saith of his souls deliverance from the lowest hell Vers 16. Give thy strength unto thy servant c. That is By thy strength do thou help and support me both that I may prevail over my strong adversaries that I may not sink under the terrours that lye upon my spirit and save the son of thine handmaid that is me who have been even from my mothers womb thy houshold servant as being born in thy family of thy servant born of faithfull parents and so by birth-priviledge under the Covenant and consequently under thy care and tuition Vers 17. Shew me a token for good That is By some notable and wonderfull sign wrought for my preservation and deliverance make it evident both to my self and others that thou art tenderly carefull of my good and welfare however for the present thou art pleased to hide thy self from me PSALM LXXXVII Vers 1. HIs foundation is in the holy mountains It seems probable by the manner of the Psalmists expressing himself here that having been long meditating with himself of the happinesse of Zion in that it was the city of God hereupon he breaks forth abruptly thus His foundation is in the holy mountains that is The foundation of the temple or city Jerusalem which he hath chosen and built for his own settled dwelling-place he hath laid in the holy mountains whereby may be meant either particularly the hills of Sion and Moriah whereon the Temple and city of David were built or generally the mountains in and about Jerusalem according to that Psal 125.2 the mountains are round about Ierusalem which he calls holy mountains because they were sanctified set apart to be the lace of Gods spirituall presence worship And doubtlesse this which is here said of the situation of Zion in the mountains is to imply the strength stability thereof It is the judgement of divers learned Expositours that this Psalm was composed for the encouragement of Gods people when after their return out of Babylon they had been many years opposed hinder'd in rebuilding the city temple were at last stirred up by the
prophets Haggai Zachary again to set upon the work Though they were poor and but few in number had many mighty adversaries and though the foundation that was laid for the Temple gave not the least hopes that ever it would equall the glory of the former Temple Ezr. 3.12 yet the Psalmist wills them to consider that it was God that had laid the foundation both of the Temple and city as the prophet Isaiah saith also Isa 14.32 the Lord hath founded Zion and that too in the place which himself had chosen for his holy habitation and for the habitation of his people and therefore they need not fear but he would prosper their work and that he would strengthen and establish it for ever But however it is evident in the Psalm that the chief drift of it is to set forth the strength and glory of the Church of Christ that spirituall Sion and this therefore is here principally intended that this holy Jerusalem which God built and not man had her foundation in the holy mountain not only because it must needs be invincibly strong as being founded upon Christ so that the gates of hell shall not prevail against it Matth. 16.18 but also because it was out of Zion that the Gospel and Church of Christ did first come forth spread it self over all the world Vers 2. The Lord loveth the gates of Zion more then all the dwellings of Iacob That is say some Expositours more then all the synagogues in the land or more then all the places wherein God had formerly dwelt in tabernacles among his people But I rather take it thus that God loved Sion more then all the towns and cities which God had given the seed of Jacob in the land of Canaan for their habitation and that because he had chosen that for his settled dwelling-place Vers 3. Glorious things are spoken of thee O city of God As if the prophet had said speaking in reference to the sad estate of Gods people and the city Jerusalem after their return from the Babylonian captivity O thou city of God Though thou art now in a poor and low and despised condition and there may seem to be little or no hope for the present that ever it will be better with thee yet certainly in the writings of the prophets and by the prophets too that are now living glorious things are spoken that is foretold concerning thee that shall in time to come befall thee Yet some I know do understand it thus glorious things are spoken of thee that is are every where reported of thee Vers 4. I will make mention of Rahab c. That is of Egypt for Egypt is usually called Rahab in the Scripture as Psal 89.10 and Isa 51.9 and that either from her strength and pride which the word Rahab signifyeth by reason of her exceeding great riches and power or because of some chief city in Egypt that was so called Some Expositours conceive that in this and the following verse Zion is preferred before all the nations here mentioned for the many famous men that should spring up there and accordingly they understand the words thus I will make mention of Rahab and Babylon to them that know me behold Philistia and Tyre with Ethiopia this man was born there as if he had said I will to my countrey men and friends with whom I conferre talk of the glory of Egypt and Babylon and likewise of Philistia and Tyre and Ethiopia and so perhaps in talking of them some one man in these nations may be found of whom it may be said by way of extolling him for his eminency This man was born there but now in Sion as it follows in the next verse many such men of renown shall be found of Zion it shall be said This and that man was born in her But doubtlesse these words contain a prophecy of the bringing in of all nations to be joyned to the Church and people of God these being here expressed by name in stead of all either because these were best known to the Jews or because these were the greatest and richest of nations in those times or the most notorious for superstition and all other wickednesse whatsoever and usually the greatest enemies to the people of God and therefore most unlikely to be joyned to her this being much for the honour of Zion that those that formerly fought her ruine should now count it their greatest glory to be numbred amongst her children Accordingly therefore these words must be understood and that either as the words of the Psalmist or as spoken in the name of the Church glorying as it were in her great enlargements I will make mention of Rahab and Babylon to them that know me that is to those that are already knit to me to those that are my familiar friends or that are already citizens of Sion I will speak of the Egyptians and Babylonians upon occasion of their coming in to joyn themselves to us I will make honourable mention of them and of their piety worthy deeds or In speaking to those that are fellow-citizens of Sion I will take in and make mention of not the Jews only but even the Gentiles also and the meaning is that their conversion should be famously known and spoken of Behold Philistia and Tyre with Ethiopia as if it had been said I will also make mention of these nations or these also shall be numbred amongst the citizens of Zion of them it shall be said this man was born there that is these before-mentioned were born there for the Scriptures do usually speak of whole nations as of one man as in Psal 25.22 Redeem Israel O God out of all his troubles However the meaning is this that divers of these nations should joyn themselves to the Church being there begotten again by the immortall seed of the Word and so should renounce their former countreys counting it their greatest honour to be new-born citizens of Gods spirituall Zion or that those that shall be thus converted from heathenisme and joyned to the Church should be in all respects as those that are born there Vers 5. And of Zion it shall be said This and that man was born in her That is whereas now the inhabitants of Zion are very few then many and many of divers nations and countreys and conditions shall day after day be added to the Church and it shall be counted an honour to be numbred amongst the citizens of Zion The like expressions we have elsewhere in the prophets concerning the calling of the Gentiles as Isa 44.5 One shall say I am the Lords and another shall call himself by the name of Iacob and another shall subscribe with his hand unto the Lord and surname himself by the name of Israel and so likewise Isa 54.1 See also the foregoing Note Vers 6. The Lord shall count when he writeth up the people that this man was born there That is The Lord himself the
by casting them out of his house or out of his court yea and in some cases by putting them to death according as was by Gods law appointed Deut. 19.16 21. And though David speaks here only of some particular vices which he would not endure in those that were about him and he instanceth in those that are most pernicious in such persons as are about kings yet under these all other wicked men are comprehended Vers 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me c. That is say some Expositours I will be watchfull over such for their defence that they may dwell safely with me in my kingdome But rather the meaning of these words is that he would be very circumspect not to take any but such as were known faithfull men to be his familiar friends his counsellors officers of state or houshold-servants not resting merely in the choice of these upon the report of others but diligently observing himself who were such and then taking them of what parentage and condition soever they were to be imployed by him both in his publick and domestick affairs For hereto agrees the following clause he that walketh in a perfect way he shall serve me Vers 7. He that worketh deceit shall not dwell within my house c. That is Though such may get into my court or private family yet being discovered they shall not stay there Vers 8. I will early destroy all the wicked of the land c. To wit all such malefactours as commit wickednesse worthy of death I will not only banish such out of my court but will utterly destroy them that I may cut off all wicked doers from the city of the Lord that is from the Church of God or if we understand it of Jerusalem then doubtlesse the drift of these words is to imply that his chief end in resolving to cut them off was that such vile wretches might not pollute Gods dwelling-place when all Israel was to resort thither from all places of the land and so bring a reproach upon the Name of God his truth and people And indeed some think that expression I will early destroy all the wicked of the land is used in allusion to the custome of womens sweeping their houses every morning or to that of magistrates sitting in the judgement-seat betimes in the morning of which some understand that place Jer. 21.12 O house of David saith the Lord execute judgement in the morning c. PSALM CII The Title A Prayer of the afflicted c. Or for the afflicted And indeed most probable it is which most Expositours hold that this Psalm was composed by Daniel or some other prophet of those times for the use of Gods afflicted and oppressed people a little before the seventy years of the Babylonian captivity were expired teaching them how to pour out their complaints before God and to seek to him for the reedifying of the city and temple of Jerusalem as it may be gathered from that vers 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come and many other passages in this Psalm As for the following words when he is overwhelmed see the Note Psal 61.2 and poureth out his complaint before the Lord see the Note 1 Sam. 1.15 Vers 3. For my daies are consumed like smoke c. See the Note Psal 37.20 Job 30.30 Vers 4. My heart is smitten and withered like grasse c. To wit like grasse that is smitten with the heat of the sun or like grasse that is mowen down and then withereth so that I forget to eat my bread to wit as being so overwhelmed with sorrow that I mind not mine ordinary food Vers 5. By reason of the voice of my groaning my bones cleave to my skin That is By reason of my long-continued miseries which cause me to spend my daies in continuall groaning I am become nothing but skin and bones See the Note Job 30.29 Vers 6. I am like a pelican of the wildernesse I am like an owle of the desart By comparing himself to these dismall birds that abide usually in desolate places as he would imply his restlesse condition and his continuall dolefull cries and lamentations so also especially his solitarinesse not only in that he was forsaken of all but also in that through bitternesse of spirit he declined the society of men and the very light of the day was irksome to him But see the Note Job 30.29 Vers 7. I watch c. That is Through my continuall miseries cares and sorrows I am still kept waking cannot take any rest am as a sparrow alone upon the house top that is sad solitary as a sparrow that sits solitary mourning upon the house top being cast out of her nest or that is deprived of her young ones or her mate But now again some understand this verse thus I watch that is I wait for deliverance but alas all in vain continuing still in a sad desolate condition and am as a sparrow c. Vers 9. For I have eaten ashes like bread c. Having said in the foregoing verse mine enemies reproach me all the day here he shews the extreme misery he was in which gave his enemies occasion to insult over him and reproach him for I have eaten ashes like bread that is I find no more savour in my food then if I fed upon ashes as indeed extreme grief will cause men even to loath their food so that they shall find no relish in any thing they eat Or else the meaning may be only that he lay groveling in ashes with his face upon the ground as if he had been feeding upon ashes which agrees with that phrase of licking the dust for which see the Note Psal 72.9 or that whilst he lay upon the ground covered with sackcloth and ashes being regardlesse what he fed on as he lay in that condition what he did eat was mingled with ashes which some Expositours do the rather approve because it seems to agree with the following clause and mingled my drink with weeping for which see the Note Psa 42.3 The expression here used seems to be taken from the custome of mens mingling their wine with water Vers 10. Because of thine indignation and thy wrath c. The meaning of these words may be either that Gods indignation was the cause of his misery or that his sorrow was not so much for the distresse he was in as from this apprehension that God in his wrath had brought these miseries upon him for thou hast lifted me up and cast me down that is thou hast dashed me in pieces with all thy might as when one lifts up any thing on high that he may throw it down upon the ground with the greater force and violence or having formerly exalted me to a great height of prosperity thou hast now cast me down to a
ready to doe whatever he would have them And for the second clause some conceive that the wisedome which Joseph was to teach them may include not only the wisedome of politicall government but also all other kind of learning yea even the knowledge of the true religion But the first exposition is far the clearest Vers 23. Israel also came into Egypt c. To wit with his children and family and Iacob which may be meant both of him and his posterity sojourned in the land of Ham see the Note Psal 78.51 Vers 24. And he encreased his people greatly and made them stronger then their enemies To wit in their enemies apprehension and fears see the Note Exod. 1.9 Vers 25. He turned their heart to hate his people c. The same may be said of this expression that is said of Gods hardening Pharaohs heart see Exod. 7.13 to deal subtilly with his servants as by seeking 1. to wear them out with cruell oppressions and hard labour and 2. to prevent their encrease by enjoyning their midwives to destroy all their male children see the Notes Exod. 1.11 15. Vers 28. He sent darknesse and made it dark c. Here the Psalmist begins to mention the Egyptian plagues yet not in the order wherein they were inflicted this being the ninth plague which he mentions first and only the plagues of the murrain of the beasts and that of the boils and blains are here omitted As for the next clause and they rebelled not against his word though some understand it of the plagues themselves mentioned in the foregoing verse They shewed his signs c. to wit that upon Gods command by Moses and Aaron they presently came and did not disobey his command as it is said vers 31. He spake and there came divers sorts of flies yet I conceive it is clearly meant of Moses and Aaron to wit that they rebelled not against Gods command but did both denounce against the Egyptians and bring upon them the severall plagues that God enjoyned them to denounce though so to doe could not but be very dangerous to them Vers 30. The land brought forth frogs in abundance in the chambers of their kings That is say some in the chambers of those stately houses and palaces which had been built by the kings of Egypt in their severall ages But rather by their kings is meant Pharaoh and his Nobles perhaps the Princes that were of the bloud Royall or those that were Presidents and as it were Viceroyes under Pharaoh in the severall principalities that were in Egypt which seem to be those that are called kingdomes Isa 19.2 And I will set the Egyptians against the Egyptians and they shall fight every one against his brother and every one against his neighbour city against city and kingdome against kingdome Vers 37. And there was not one feeble person among their tribes Which as it was strange and miraculous that amongst six hundred thousand Israelites there should not be one that should not be able to goe along on foot with them as it is noted they did Exod. 12.37 when there had been so much sicknesse and death amongst the Egyptians so it was also a great mercy because the weak and sick amongst them would have been a great hinderance and trouble to them in their travels Vers 38. Egypt was glad when they departed c. Insomuch that they minded not the gold and silver which they had lent them for the fear of them fell upon them that is the Egyptians were terrified for fear of being destroyed by means of the Israelites yet some would have this to be understood thus that the Egyptians were now as much afraid of the Israelites as the Israelites had formerly been afraid of the Egyptians Vers 40. The people asked and he brought quails Though they desired flesh in a way of murmuring yet God was so gracious as to satisfie their desires In Psal 78.18 c. Gods giving them quails is mentioned as a judgement but here the Psalmist speaks of it as a singular mercy and therefore I conceive the Psalmist speaks there of the quails given them in the wildernesse of Paran Numb 11.31 which was followed with a great judgement but here of those that were given them in the wildernesse of Sin Exod. 16.13 which God did in much goodnesse and out of his indulgence towards them Vers 43. And he brought forth his people with joy c. Whilst at the same time every house of the Egyptians was filled with howling and lamentation by reason of the heavy hand of God that had been upon them PSALM CVI. Vers 1. PRaise ye the Lord c. The Psalmist speaks herein the name of Gods people being in captivity or under some sad dispersion as appears clearly by those words vers 47. Save us O Lord our God and gather us from among the heathen c. Yet we cannot hence conclude that it was composed upon the occasion of the Babylonian captivity or that dispersion of the people in the daies of Antiochus Epiphanes But because of those words before cited and because we find those that follow here in this first verse O give thanks unto the Lord c in that Psalm which was sung by the Levites when David removed the Ark into the city of Zion as we may see 1 Chron. 16.34 35. we may rather conclude from thence that it was made by David as a form of prayer to be used by Gods people upon occasion of any such like calamity However the drift of this and the following exhortation to praise God O give thanks unto the Lord for he is good for his mercy endureth for ever is to imply that though they were at present in a very sad condition 1. yet it was a mercy which they had cause with thankfulnesse to acknowledge that they were hitherto preserved and were not utterly destroyed and 2. by speaking of Gods never-failing goodnesse to his people in all ages they might upon just grounds encourage themselves still to trust in Gods goodnesse and to wait for reconciliation with God and mercy from God in the worst times Vers 3. Blessed are they that keep judgement and he that doth righteousnesse at all times Some conceive that having said in the foregoing verse Who can utter the mighty acts of the Lord who can shew forth all his praise these words are added as in answer thereto implying that none were so fit to shew forth the praise of God as those that were just and holy and righteous in their lives for which see also the Note Psal 33.1 But I rather think that the drift of these words is to set forth that God is alwaies good and gracious to his people by admiring the blessednesse of those that are his people and that do carry themselves as becomes his people Blessed are they that keep judgement that is that keep constantly a sincere desire in their hearts to doe that only which is just and right and he
in these daies living amongst those that professed themselves Christians who yet notwithstanding should deal with him more like savages then Christians Wo is me that I sojourn amongst Turks Pagans And withall we may note that David might the more fitly use this word sojourn Wo is me that I sojourn in Mesech c. because in his exile he had indeed no settled habitation but was continually forced to flee from one place to another PSALM CXXI Vers 1. I Will lift up mine eyes unto the hills from whence cometh my help That is say some Expositours I will look to the sanctuary or Temple whose foundation was in the holy mountaines Psal 87.1 to wit the hills of Zion Moria as knowing that my help must come from the Lord only who hath chosen that for his dwelling place But I rather conceive with others that the Psalmist speakes here as one that were debating the matter with himself from whence he should expect help in the danger he was in that accordingly he first sets down how he was inwardly moved tempted to place his hope in outward helps I will lift up mine eyes unto the hills c. but then corrects himself in the following verse My help cometh from the Lord which made heaven earth as if he had said Let me cast mine eyes whether I will if I look not to him I shall look wait in vain Accordingly therefore by the hills here is meant whatever is most eminent glorious in the world whatever may seem most firm strong invincible so the prophets aim must be to shew that if he should expect help where it was most likely to be had in earthly things such hopes would deceive him Or else in saying I will lift up mine eyes unto the hills his meaning might be either that he would look to them as places of refuge defence against their enemies or else that he would look about on every side for help for because Canaan was a hilly mountainous countrey see Exod. 15.17 Deut. 11.11 or because there were mountains round about Ierusalem Psal 125.2 therefore to say that he would lift up his eyes to the hills was all one in effect as if he had said that he would look about on every side to see if from any place help would come in to him And indeed if David composed this Psalm as some think for the encouragement of himself his souldiers when he was to leade forth an army out of Jerusalem which may seem the more probable because some expressions therein are so suitable to the condition of souldiers as that vers 6. the sun shall not burn thee by day nor the moon by night then by his lifting up his eyes to the hills he might mean that at first he was sollicitous what auxiliary forces would come in to him from the severall tribes of Israel though at last he corrected himself concluded that it was God only upon whom his hope of help depended as he saith in the next verse But however reading the words as they are translated in the margin of our Bibles this is then clearly the drift of the place Shall I lift up mine eyes to the hills from whence should my help come that is how should I hence expect any help Vers 3. He will not suffer thy foot to be moved c. That is to stumble or slide see the Note Psal 38.16 And this may be taken as spoken by the Psalmist to himself or to every particular godly man according to that Psal 91.3 for which see the Note there As for the following clause he that keepeth thee will not slumber it is observed by some Expositours that in that expression the Psalmist alludes according to what is said in the foregoing Note to that constant order in all armies of appointing Sentinels to watch for the preservation of the whole army whilst they take their rest Vers 5. The Lord is thy shade c. Thy comfortable refreshing protection see the Note Numb 14.9 at thy right hand see the Note Psal 16.8 And in this expression it may seem probable that the Psalmist alludes to that pillar of a cloud whereby the Lord did not only guide the Israelites but also shadow them from the heat of the sun the cold of the night whence is that of the Psalmist Psal 105.39 He spread a cloud for a covering see the Note also Exod. 13.21 And thence is that which follows in the next verse Vers 6. The sun shall not smite thee by day c. That is It shall not hurt thee with the heat thereof nor the moon by night to wit with the cold and moist vapours which it raiseth The meaning is that God should preserve him from every thing that might hurt him But the expression here used is suitable to the condition of souldiers that usually are abroad in the open fields both by day and night as is noted before vers 1. Vers 7. The Lord shall preserve thee from all evil he shall preserve thy soul That is thy life or The Lord shall so far preserve thee from all evil that nothing which befalls thee shall hurt thy soul or prove prejudiciall to thine eternall salvation PSALM CXXII Vers 1. I Was glad when they said unto me Let us goe into the house of the Lord. The drift of David in this Psalm may be only to set forth what delight he took in frequenting Gods house But yet it is the opinion of almost all Expositours that he composed this Psalm when he had newly removed the Ark from the house of Obed-Edom to the city of Zion as to the place wherein God had made known to him that he would take up his settled habitation according to that Psal 132.13 14 that his aim herein was to expresse how exceeding glad he was when he perceived by the peoples flocking together to worship God in this holy mountain by their exciting one another thereto especially at the three solemn feasts when all the males of Israel were to appear there before God how acceptable this which he had done was not only to the inhabitants of Jerusalem who had now gotten the Ark the sign of Gods presence amongst them but to all the people of the land in generall yea how unanimously they all rejoyced in this that God had at last made good his promise in providing a settled place for his worship and service Vers 2. Our feet shall stand within thy gates O Ierusalem This may be taken as the words of David or as the words of those that stirred up him others to goe to the Sanctuary Let us goe into the house of the Lord our feet shall stand within thy gates O Ierusalem And it is as if it had been said We shall no longer now goe sometimes to one place to worship God sometimes to another as we did before when the Ark was now in one place now in
that it was to be in Ephratah that is in Bethlehem Gen. 35.16 which was a very fruitfull place called therefore Ephratah which signifyeth fruitfulnesse as for the same cause also it was called Bethlehem that is the house of bread indeed it is not improbable that such a report might be spread abroad concerning Bethlem Ephratah in regard that many men might be inclinable to think that the city where David their king was born was likely to be made the seat both of the kingdome and Sanctuary we found it in the fields of the wood as if they should have said but now we have unexpectedly found that the place where the Ark must be settled is in the threshing-floor of Araunah the Jebusite see the Note 2 Sam. 24.18 which might be called the field of the woods because it was a woody placeâ— or in Jerusalem or mount Zion which might be so called because it was but a barren soil and compassed about with hils that were covered over with wood 3. That this is spoken of Davids removing the Ark to the city of Zion We heard of it at Ephratah that is the same of this solemn transporting of the Ark to Zion was brought unto us the inhabitants of Bethlem Ephratah we found it in the fields of the wood that is as is before noted in Kiriath-jearim for it is in the Hebrew in the fields of â—oar Joar differeth not much from jearim Or 4. that this was spoken by way of congratulating the bringing of the Ark in to the Temple according to the desire of David as into the place appointed of God for its settled abode We heard of it at Ephratah that is say some Expositours We heard of the ancient men in Bethlem Ephratah even when we were children where the Ark was to be settled or as others we heard of it of David the Ephrathite that is who was of Bethlem Ephratah accordingly we found it in the fields of the wood that is in Jerusalem or in mount Moriah the floor of Araunah as is before noted he being anointed king the place of the Arks settled abode is now discovered But to me the two first seem the most probable Vers 7. We will goe into his Tabernacle c. See the Note again Psal 43.3 we will worship at his foot-stool see the Notes 1 Chron. 28.2 Psal 99.5 In this verse the people are brought in resolving that since the Ark was now brought into the place which God had chosen for its setled abode they would now diligently frequent that place of his presence publick worship they speak as rejoycing at the benefit which thereby would redound to Gods people Vers 8. Arise O Lord into thy rest c. See the Note 2 Chron. 6.41 Vers 9. Let thy priests be clothed with righteousnesse c. That is Let them be righteous holy and live holily and righteously particularly let them carry themselves justly holily in the execution of their priestly office see the Note Job 29.14 And in this expression he alludes to the holy garments wherewith the Priests were clothed Exod. 28.23 In the 2. Chron 6.41 this clause is expressed thus Let thy Priests O Lord be clothed with salvation accordingly the meaning here may be Let the manifestation of thy righteousnesse in protecting them by thy grace providence in shewing thy self tenderly carefull over them be an ornament to them for which see the Note there And they therefore that think this Psalm was composed to be sung at the removing of the Ark from the house of Obed-Edom do conceive that David doth hereby implicitely desire that no such thing might now befall them as had before in the sudden death of Uzzah And let thy Saints shout for joy that is Let thy holy people exceedingly rejoyce in the manifold mercies which through thy favour they enjoy or particularly in the benefits they enjoy by means of the ministry of thy priests and the settling of the Ark amongst them I know that some understand this of the Levites whose work it was to praise God with singing of Psalms in the Temple But if we compare this with the place before cited 2 Chron. 6.41 it will clearly appear that the former exposition is the best Vers 10. For thy servant Davids sake c. That is say some Expositours for thy Christs sake who is often in the Scripture called David see the Note 2 Sam. 22.51 But others again conceive that David himself doth here desire that God would remember him his servant and make good his promises to him whom he had anointed king over Israel turn not away saith he the face of thine anointed And some restrain his request to this that God would not send him away without effecting the work he had undertaken of removing the Ark from the house of Obed-Edom to Zion as he had done before when Uzzah was smitten But I rather take it to be the prayer of Solomon or of the people on Solomons behalf to wit that God remembring the promises he had made to David out of the respect he bare to him who was a man after his own heart would not cast off his son Solomon that was anointed to succeed him in the throne out of his sight nor reject his prayers or frustrate him of his hope in building a Temple for the Lord as his father had appointed him all which will be evident by comparing this place with that 2 Chron. 6.42 Vers 11. The Lord hath sworn in truth unto David he will not turn from it Of the fruit of thy body will I set upon thy throne See the Notes 2 Sam. 7.11 16. and Psal 89.3 Vers 13. For the Lord hath chosen Zion c. See the Notes Psal 78.68 and 1 Kings 9.3 Vers 15. I will satisfie her poor with bread That is I will not only give them food enough but also by my blessing upon it cause their food to nourish and satisfie them Vers 17. There will I make the horn of David to bud c. That is In Zion I will make the strength and glory of his kingdome to grow up and encrease see the Notes 1 Sam. 2.1 10. 2 Sam. 22.3 Psal 89.24 But withall this expression of the budding of the horn of David seems to have respect both to the mean condition from which David was advanced as likewise to the strange growing up and shooting forth of his kingdome again in his posterity when it was brought very low as it was by the schism of the ten tribes that fell off to Jeroboam and often afterwards in their civill wars yea when it was in a manner cut off as it was in the Babylonian captivity but especially when it was so utterly ruined at last that there seemed to be no memoriall left of it yet then in Christ that horn of salvation Luk. 1.69 budded and sprang forth again and from Zion where indeed Christs kingdome began did spread
race and the victory is sometimes gotten by the weaker party as well as by the stronger and that the simpler sort of people get a competent livelihood yea many times great estates as well as those that are men of great wisdome and understanding c. Or 3. It may be conceived as a farther illustration of what he said before ver 1. that all things are in the hands of God so that it is not in the power of man to order or accomplish his affaires as he pleaseth but that all things are disposed of by the powerfull the secret and unsearchable providence of God And thence some conceive it is that Solomon saith entring upon this passage I returned and saw under the Sunne that the race is not to the swift c. As if he had said I betook my selfe againe to consider of the event of things as formerly or I turned my selfe from considering how the persons of men are in the hands of God to consider how the works of men are also in the hand of God and I observed that in every thing those that are of meane parts do many times thrive better and have better successe then those that are of far greater abilities Or 4. It may be added with reference to that which was said in the foregoing verse for having there exhorted men to doe whatsoever their hand findeth to doe with their might lest men should hereupon trust to their own sufficiency and take it for granted that in all undertakings things are still carried on according to mens abilities and that godliness or holiness make no great difference in the successe of mens actions here he sheweth that this was not so but that he had observed the quite contrary namely that the race is not to the swift c but time and chance hapneth to them all that is they all meet with such successe as the seasons and casuall occurrences in those times happening according to Gods all ruling Providence do produce which counsell and governing hand of God being hidden from us therefore the events seem to us to come by chance though it be not so in regard of God All which should teach us not in any thing to trust to our own abilities or to ascribe our successe to our own strength but to look above second causes to God the supream disposer of all to implore his blessing to give him the praise of all good successe and quietly to submit to his will when things fall not out as we would have them Vers 12. For man also knoweth not his time c. This is added to prove the last clause of the foregoing verse that time and chance hapneth to all for saith Solomon man also knoweth not his time that is the time of his death or the time of any calamity that cometh upon him Now if he knoweth not what shall befall him the next day or houre much lesse can he effect what he desires or resolves upon by his own counsels wisdome and industry but things must needs befall him casually in that they were not effected by his own foresight and providence As the fishes that are taken in an evill net that is a net that is craftily laid for them and that proves destructive to them and as the birds that are caught in the snare where they expected only to feed themselves so are the sons of men snared in an evill time when it falleth suddenly upon them when it comes unexpectedly and unavoydably upon them by the disposing providence of God from above according to that of our Saviour Luk. 21.35 As a snare shall it come on all them that dwell on the face of the whole earth Vers 13. This wisdome have I seen also under the Sun and it seemed great unto me To wit that wisdome related in the two following verses of a poore man who by his wisdome delivered a little weake City that had few men in it to defend it when a great and mighty King had besieged it round about and had built great bulwarks against it of which he passeth this sentence that to him it seemed great and wonderfull though by the inhabitants of that City it was so little minded Severall opinions there are concerning the drift of this passage also But three particulars are mentioned that seeme most probable neither doe I see but that they may be all joyntly intended for 1. this following Relation may seem to be an instance given to make good what he had said in the foregoing verse as namely that by the poverty and neglect of this man of great wisdome he proves that bread is not alwayes to the wise and by this poore mans delivering a little weak City that was besieged so straitly by a mighty King he proves that the battell is not alwayes to the strong 2. The drift of it may be to set forth the excellency and profitablenesse of wisdome for having shown in the foregoing verses the insufficiency of humane wisdome in it selfe for the effecting of any thing intended lest men should hereupon slight it here he sheweth the excellency of it and proves that though it doth not alwayes produce its proper effects when God is pleased to disappoint it yet many times it is a means of effecting great things even beyond all humane expectation Or 3. The aime hereof may be to discover a farther vanity which Solomon had observed to wit that wisdome in men of mean and low condition is usually slighted and dis-esteemed To which end he first extolls the wisdome of a poor man that delivered a City from a desperate danger by his wisdome and then addes how little the wisdome of this poor man was regarded Vers 14. There was a little City c. This may be taken either as a true story or as a Parable only and it matters not much which we conceive it to be Vers 15. Now there was found in it a poore wise man and he by his wisdome delivered the City yet no man remembred that same poore man This last clause may intend both 1. that before this noble exployt of his there was no notice taken of him or of his wisdome nor any account made of him and so being a poor obscure person he was not thought of as a man likely to help them in this extremity all which notwithstanding he was never a whit the lesse solicitous for the publick good nor did neglect to do for the City what he was able and 2. that after he had thus strangely saved the City there was nothing done to him by way of thankfulnesse nor was he ever a whit the more honoured or minded amongst them for that which he had done for them Vers 16. Then said I Wisdome is better then strength c. To wit any kind of strength as of body courage wealth or military forces See the Notes Chap. 7.19 Pro. 21.22 Vers 17. The words of wise men are heard in quiet more then the cry of him that ruleth among