13. Who so despiseth the Word shall be destroyed but he that feareth the commandment shall be rewarded In the words word and commandment there is a Synecdoche generis for the Word and Commandment of God for that is here understood as the words shew Veri 24. He that spareth his rod hateth his sonne but he that loveth him chasteneth him betimes Which withholdeth due correction from his childe when it is needfull Hateth That is loves him with such a fond love as is rather worthy to be called hatred and doth indeed bring forth as bad fruits as hatred would bring forth But he that loveth him With a wise discreet good love Chasteneth him betimes That is before his corruptions are grown too strong Betimes which here seemeth to be an adverb in the Hebrew is a verb and signifieth to rise timely in the morning and diligently seek it signifies as well the due care which good parents have for the nurturing of their children as their providence to do it in good season CHAP. XIV Verse 4. WHere no Oxen are the crib is clean but much increase is by the strength of the Ox. See 13. 23. Vers. 8. The wisdom of the prudent is to understand his way A worthy Divine said he desired this place might never be out of his minde That knowledge which any man hath that is truly wise Way What concerns him in his particular relations course condition His way Labours not to understand the waies of other men but his own waies the whole course of a mans life Psal. 119. 1. Understand That is to know how to order his whole course by rule But the folly of fools is deceit Fools study novelties and deceive themselves Vers. 10. The heart knoweth his own bitterness and a stranger doth not intermeddle with his joy Godly men have troubles and joyes which the wicked know not of Vers. 13. Even in laughter the heart is sorrowfull and the end of that mirth is heaviness Vers. 14. The backslider in heart shall be filled with his own waies and a good man shall be satisfied from himself Aversus or reversus corde There is a double backslider in heart 1. In their apprehensions Gal. 4. 15. 2. In their affections Rev. 2. 5. Filled with his own waies Shall have enough of them And a good man Such a one whose heart is turned to God and who keepeth up his apprehensions and affections toward him Shall be satisfied from himself As united to God it is set in opposition to the former The Hebrew word notes a full compleat and perfect satisfaction Psal. 17. ult Satisfied usque ad nauseam even to surfet it is used Isa. 1. 11. From himself From that which is within himself self not in opposition to but in union with God Vers. 15. The simple beleeveth every word The simple opposed to prudent beleeveth every ill word or thing that is rashly gives credit and hearkens to every deceiver else if the thing be good they of all men are most hard of belief Vers. 16. A wise man feareth and departeth from evil That is the godly mans fear restrains him from sin But the fool rageth and is confident That is the prophane man maketh no doubt of his salvation at all Vers. 17. He that is soon angry dealeth foolishly See v. 29. ch 12. 16. Vers. 22. But mercy and truth shall be to them that devise good Mercy in the promises and truth in the performances of Gods favour and graces to the mans soul. Vers. 24. The Crown of the wise is his riches but the foolishness of fools is folly That is here is the godly mans glory above all other men in the world that he is able to make a holy use of his riches and so to imploy them that his grace shall be exercised therein But the foolishness of fools viz. rich fools no fool to the rich fool Vers. 29. But he that is hasty of spirit exalteth folly Heb. short of spirit or of a short spirit that is of a short apprehension 2. Too quick in answering gives a short answer exalteth folly Doth openly commit it as though he would lift it up that all men might see it CHAP. XV. Verse 2. THe tongue of the wise useth knowledge aright That is the wise person speaks in such sort as that his speech shews forth grace Vers. 4. A wholesome tongue is a tree of life He often useth this similitude Prov. 3. 18. See Rev. 22. 2. it brought forth not only fruits but leaves also for healing of the Nations Vers. 11. Hell and destruction are before the Lord. Some think the latter is exegeticall of the former Some by Sheol understand the grave by Abaddon hell What is become of mens souls in hell and what is become of the dust of men buried a thousand years ago How much more the hearts of the children of men It is an argument from the greater to the less knows things that are more remote and dark than the heart is plain to him as that which is set before a man Job 26. 6. Vers. 15. But he that is of a merry heart hath a continuall feast Tob leb a good heart or a good conscience so the Genevah better translates it spiritually merry James 5. 13. Is any in a good mind Mercer thinks it to be understood more generally of a man free from trouble or anxiety of minde Vers. 17. Better is a dinner of herbs where love is than a stalled Ox and hatred therewith That is say some a little with the love and favour of God rather if there be love in the family Vers. 19. The way of the slothfull man is an hedge of thorns That is those things which are easie in themselves are hard to him Vers. 20. But a foolish sonne despiseth his mother Many children will in shew at least be obedient to their Father which yet are duobedient sometimes to their mothers because they perceive weaknesses in them and because they are unable to punish them for their contempt Vers. 21. Folly is joy to him that is destitute of wisdom That is even sinne and wickedness is a matter of mirth and delight to the wicked man Vers. 23. A man hath joy by the answer of his mouth and a word spoken in due season how good is it The summe is there is alwaies this fruit of a pure speech that it rejoyceth the speaker and often is very beneficiall to others Vers. 30. And a good report maketh the bones sat That is so comforteth rejoyceth and strengtheneth a man as good fare which maketh him fat and well-liking Vers. 31. The ear that heareth the reproof of life abideth among the wise One would think he should rather have said the promise of life reproof also tends to life CHAP. XVI Verse 1. THe preparations of the heart in man and the answer of the tongue is from the Lord. If ever
to get his heart cleanâ—ed Vers. 11. Thy Word have I hid in my heart As a treasure that I might not lose it and as a rule that I might not transgresse it Vers. 12. Blessed art thou O Lord teach me thy Statutes See vers 26. Not to know more rules of duty but the right way of answering those rules Vers. 15. And have respect unto thy wayes That is look to them and to my self that I may observe them Vers. 18. Open thou mine eyes Those of my minde That I may behold wonderous things out of thy Law The Hebrew word signifies ardâ—a occulta mirabilia things hard hidden wonderfull all these things are in the Law Vers. 19. I am a stranger in the earth hide not thy Commandments from me When God gives thee over either to thy own natural blindnesse or suffers the god of this world to blinde thee Vers. 29. Remove from me the way of lying David doth not mean the special sin of lying but he cals sin in general the way of lying For First The way of lying is opposed to Gods Law and grant me thy Law graciously Secondly In the original it is Derech Shakar as ver 104. 128. other Hebrew words are rendred false way and it is without question that all sinne is meant thereby Vers. 30. I have chosen the way of Truth thy Judgements have I laid before me Laid before me As the adequate rule by which my actions and heart should be guided and directed Vers. 32. I will runne the way of thy Commandments when thou shalt enlarge my heart Run the way That is be abundant in the work of the Lord. If or when or because it is either Conditional or Causall or particula temporis The heart is commonly put for the whole soul all the faculties of the inward man the understanding God gave Salomon a wise and understanding heart Will a willing heart Conscience Your heart condemn you Memory Mary laid up these things in her heart Affections Davids heart went out after Absalom If riches increase set not your hearts on them Joy and sorrow a merry heart But the enlargement of the heart is restrained to two faculties the understanding 1 King 4. 29. and the affections 2 Cor. 6. 11. Vers. 33. And I shall keep it unto the end Greek Continually some turn it for rewards as after the Greek doth vers 112. Vers. 45. And I will walk at liberty for I seek thy precepts That is he found his Spirit at the greatest liberty when he walked in Gods Statutes 2 Cor. 3. 17. then his minde was set on the noblest objects 2. This is to enjoy communion with God Vers. 48. My hands also will I lift up unto thy Commandments which I have loved Lifting up hands when it is done to God notes either praying to him or swearing by him To the Commandments notes some say obedience to perform the duties it commands to catch at to take it for my own As they say in Latine Ego tuas litteras obviis ulnis excipiam Ezra takes it in this sense Kimchi and others say this phrase notes to put the hands to work A new expression and hath not a parallel that I know of in all the Scripture There is an emphasis in both words I will lift up this implies The Commandments are sublime in nature in respect of the original in the matter of them heavenly Oracles My hands as a sign or testimony of lifting up his heart And I will meditate in thy Statutes The Commandments of God are called Statutes because they are immovable they cannot be changed they are sure stedfast and faithfull The Latine word signifies stability the Hebrew visitation God visits for breaking of them Vers. 49. Remember the Word unto thy servant upon which thou hast caused me to hope q. d Lord thou hast invited me to hope therefore now satisfie it he pleads two things the grant of a promise and the gift of faith Vers. 57. Thou art my portion O Lord The meaning is Let others have their riches honours and other things of that kinde but I O Lord so purpose my part and portion is neither do I wish another to obey thy Word I have said That is Resolved Vers. 59. I thought on my wayes In the original I thought on my wayes advisedly seriously studiously Vers. 60. â— made haste and delayed not Did not delay my self it is in Hithpael Vers. 69. The proud have forged a lie against me In the original it is Taphlu gnalai sheker Assuunt mendacium mendacio they have sowed one lie to another Vers. 70. Their heart is as fat as grease but I delight in thy Law Fatnesse is put for that which makes the creature to be refractory Deut. 32. 15. void of all sense so here Vers. 71. It is good for me that I have been afflicted that I might learn thy Statutes That is Afflictions are good by event or accident partly by Gods over-ruling providence that can turn them to good and partly by grace in the elect who make a good use of them Vers. 81. But I hope in thy Word That is thy promise whereby thou hast assured me that thou wilt satisfie my desire Vers. 89. For ever O Lord thy Word is setled in heaven Heb. Stands fast a Metaphor from a Champion or an Army of souldiers that stand fast and keep their ground Heaven and earth are opposed things below are changed not above in Heaven 2. Heaven is put for the Decree of God Isa. 34. 5. in Coelo used for firmly and without doubt 3. Established as a pillar so the Hebrew Vers. 92. Unlesse thy Law had been my delights I should then have perished in mine affliction He speaketh in the plural number as it he had said Instar omnium in stead of all manner of delights unto me Some think he alludes to 1 Sam. 30. 6. Vers. 93. I will never forget thy precepts Remembring and not forgetting Gods Law often mentioned in this Psalm implies 1. The Knowledge of Gods word Jam. 1. 24. Jude v. 5. 2. A retaining or keeping of what we know 1 Cor. 11. 2. Heb. 2. 1. 3. A calling back of it to our mindes termed remembrance 2 Pet. 3. 1. Isa. 46. 8. 4. A special application of that I know retain and remember feel the fruit of such a truth Jam. 1. 22 23 24. as we say Do you remember me that is do what I desired Vers. 94. I am thine save me Heb. I am for thee others are for themselves Vers. 96. I have seen an end of all perfection Not in the concrete of perfect things but in the abstract of perfection and of all perfection But thy Commandment is exceeding broad That is exceedingly broader than any of those perfections I cannot see the end of it and I know it shall never have an end there is a vastnesse of purity and spiritualnesse in the
number to shew that he only is righteous who hath all the parts and kindes of righteousness so the word is in the plural Isa. 35. 15. His Countenance Heb. His faces Every discovery of God in mercy is his face they shall have all his several wayes of gracious discovery all the wayes of love and delight PSAL. XII Verse 2. THey speak vanity They speak injuriously every one deceiveth or would circumvent and overreach his neighbour See Psal. 25. 4. With a double heart do they speak Heb. An heart and a heart Vers. 6. As silver tried in the fornace of earth He speaks de experiontia viva sanctorum every time any promise is fulfilled there is a trial of the sincerity of Gods intention Purified seven times That is Compleatly and perfectly compare Ps. 119. 164. with Psal. 34. 1. PSAL. XIII Verse 1. HIde thy face That is Withdraw thy favour This is contrary to the lifting up of the light of Gods face Psal. 4. 7. and importeth trouble and grief and is caused by sinne the Prophet often prayeth against it Psal. 30. 8. 104. 29. 88. 15. 69. 18. 102. 3. 243. 7. 27. 9. PSAL. XIV Vers. 1. THe fool hath said in his heart there is no God It is rather an option than an opinion Austin He could be content there were none In his heart None dare speak it though he dare think it There is none that doth good Of these three verses the first the second the third see Junius lib. 2. Parallel 4. Rom. 3. 10 11 12. Isa. 59. 7. 8. Vers. 3. They are altogether become filthy Or rotten and stinking There is none that doth good no not one That is Very few naturally considered Non est qui faciat bonum Jun. Id latinius diseretur non est qui faciat bene ne quidem unus Druf Observ. Sac. l. 2. c. 11. Vers. 4. Have all the workers of iniquity no knowledge who eat up my people as they eat bread q. d. If they knew whom they did devour they would never devour them My people That is The poor they are Gods people both because they are within the Covenant as also in respect of their estate and condition because they are poor the Lord taketh protection of them As they eat bread Without fear and resistance with delight continually Vers. 7. When the Lord bringeth back the Captivity of his people Jacob shall rejoyce and Israel shall be glad He means it of the spiritual Captivity for neither his nor his Subjects in his time were molested with the natural God having subdued to him all his enemies round about then Jacob and Israel that is all Gods chosen so delivered shall rejoyce and be glad PSAL. XV. THe substance of the whole Psalm is a Question and an Answer The Question is Who are the members of Gods Church upon earth that shall come to life eternal in Heaven Vers 1. Who shall abide in thy Tabernacle That is Who shall have communion with the Church here Tabernacle fitly expresseth the movable estate of the Church in this world Exod. 26. 2. Sam. 7. 1 6. 1 Chron. 17. 5. Who shall dwell in thy holy hill Be received to Heaven This notes a durable estate Ainsw And Grotius interprets it of Mount Sion Psal. 2. 6. In Sione regia Davidis ubi tunc erat arca Grot. The Answer is made in the rest of the Psalm And in this Answer is contained a Description of the parties 1. By their Properties and Marks vers 2. 1. He that walketh uprightly That is In truth and sincerity of Religion which standeth in the sincerity of faith and a good conscience 2. And worketh righteousness He speaks of particular justice here that whereby we give to every man his right or due 3. And speaketh the truth in his heart Without all guile or flattery And because we are easily deceived in general sins in the third fourth and fifth verses there are set down more evident and sensible notes of sincerity justice and truth Vers. 3. He that backbiteth not with his tongue That is Speaks to his neighbours disgrace behinde his back Nor doth evil to his Neighbour In any act of injustice or cruelty to his hurt Nor taketh up a reproach against his Neighbour That is Receives and entertains willingly any reproachfull tale against him Some expound it Greedy to take it up when another reports it The word signifies elevare to lift up a report one sayes a little and he sayes more Vers. 4. In whose eyes a vile person is contemned He contemns wicked persons See examples of such carriage 2 King 13. 14. Esth. 3. 2. Luk. 23. 9. But he honoureth them that fear the Lord. He that sweareth to his own hurt and changeth not Makes conscience of his word and promise especially if it be confirmed by oath Vers. 5. He that putteth not out his money to usury Some interpret it of oppressive lending Others of taking increase for bare lending to the poor Usury is fitly called Biting because it consumeth the borrower and his substance Nor taketh reward against the Innocent Gives testimony without bribery or partiality He that doth these things shall never be moved He that in his endeavour doth all these things shall never be cut off from the Church as an Hypocrite Hac quisquis vitam ratione exegerit ille Ille Dei foelix aeternum monte quieseat Beza PSAL. XVI THe whole Psalm say some is to be understood of Christ as well as David as Act. 2. shews Vers. 2. My goodness extendeth not to thee 3. But to the Saints that are in the earth and to the excellent in whom is all my delight It was from the Father that Christ was sent and that his service was accepted as Mediator it may be opened by Heb. 10 5. God was not profited by all that he did The Excellent The word in the original signifies the magnificent ones those which have magnificent spirits and are exceeding glorious Vers. 4. Their drink offerings of bloud will I not offer The drink-offerings were an appendix to other Offerings They signifie two things 1. The pouring out of their souls in the service of God 2. The satisfaction that they took therein Paul alludes to this Phil. 2. 17. Some think he means the Gentiles which poured out bloud as a drink-offering Parisiensis de legibus gives three reasons why their drink-offerings were of bloud Major Honor Difficilior Servitus Humilior Subjectio Nothing so near to the soul as the bloud Therefore it was a greater honour to the Devil yea the bloud of their Sonnes and Daughters God required but the bloud of beasts Vers. 5. The Lord is the portion of mine inheritance Christ speaks this as Mediator thou maintainest my lot Some referre it to the words following Christs inheritance in his people Others to the words fore-going God is my portion both may be meant Vers. 6. The