put for the People or Inhabitants of it Gad and Manasseh abode beyond Jordan e In their own Portions and did not come over Iordan to the help of the Lord and of his People as they ought to have done and why did Dan remain in ships f Dan whose Coast was near the Sea was wholly intent upon his Merchandise and Shipping as the great instrument both of his riches and safety and therefore would not joyn in this Land-Expedition Asher continued on the sea ‖ Or part shore g Where their Lot lay and abode in his ‖ Or creeks breaches h Either First in the creeks of the Sea whether in design to save themselves by Ships in case of danger as Dan also intended or upon pretence of repairing the breaches made by the Sea into their Country Or Secondly In their broken and craggy Rocks and Caves therein in which they thought to secure themselves 18 * Chap. 4. 10. Zebulun and Naphtali were a people that ‡ Heb. exposed to reproach jeoparded i Heb. despised or reproached or contemned comparatively they chose rather to venture upon a generous and honourable Death than to enjoy a shameful and servile Life their lives unto the death in the high places of the field k i. e. Upon that large and eminent Plain in the top of Mount Tabor where they put themselves in Battel Array and expected the Enemy though when they saw he did not come up to them they marched down to meet and Fight him 19 The kings l Either confederate with him or subject to him for it is known that there were divers petty Kings in those parts which also oft-times were subject to one greater and more potent king and particularly this Hazor where this Iabin now Reigned Iudg. 4. 2. was beforetime the head of divers petty Kingdoms Ios. 11. 10. came and fought then fought the kings of Canaan in Taanach by the waters of Megiddo l Taanach and Megiddo were two eminent Cities belonging indeed to Manasseh Iudg. 1. 27. but seated in the Tribe of Issachar Ios. 17. 11. not far from Mount Tabor Ios. 17. 10. Iudg. 1. 27. nor from the River Kishon they took no gain of mony m Either First from Sisera they fought without Pay whether from meer hatred of the Israelites and a desire to be revenged upon them or from a full hope and confidence of Paying themselves abundantly out of Israels spoils Or Secondly From the Israelites so the sence is They fell lost all their hopes of Money and rich Spoils and Booty which they assured themselves of instead of gaining a Prey they lost Themselves 20 They fought from heaven n Or they from heaven or the heavenly Host fought by Thunder and Lightning and Hail-stones possibly mingled with Fire Compare Ios. 10 11. and 1 Sam. 7. 10. the stars o Which raised these Storms by their Influences which they do naturally and ordinarily but now far more when God sharpned their Influences and disposed the Air to receive and improve their Impressions in their ‡ Heb. paths courses p Or from their paths or stations or high-places As Souldiers fight in their ranks and places assigned them so did these and that with advantage as those Enemies do which fight from the higher ground fought against Sisera 21 The River of Kishon q Which though not great in it self and therefore fordable was now much swelled and increased by the foregoing Storm and Rain as Iosephus affirms and therefore drowned those who being pursued by the hand of God and by the Israelites were forced into it and thought to pass over it as they did before swept them away that ancient river q So called either First in opposition to those Rivers which are of a later date being made by the hand and art of Man Or Secondly Because it was a River anciently famous for some remarkable Exploits for which it was Celebrated by the ancient Poets or Writers though not here mentioned the river Kishon O my soul thou hast troden down strength r i. e. Thou O Deborah though but a weak Woman hast by Gods Assistance and Blessing upon thy Councels and Prayers subdued a potent Enemy Such Apostrophes and abrupt Speeches are frequent in Poetical Scriptures 22 Then were the horse hoofs broken s Their Horses in which they put most confidence had their Hoofs which are their support and strength broken either by dreadful Hail-stones or rather by their swift and violent running over the stony grounds when they fled away with all possible speed from God and from Israel by the means of the ‖ Or tramplings or pluagings pransings t Or because of their fierce or swift courses the pransings of their mighty ones u Either First of their strong and valiant Riders who forced their Horses to run away as fast as they could Or Secondly Of their Horses as this word signifies Ier. 8. 16. and 47. 3. and 50. 42. i. e. Of themselves the Antecedent for the Relative 23 Curse ye Meroz x A place then no doubt eminent and considerable though now there be no remembrance of it left which possibly might be the effect of this bitter Curse as God Curseth Amalek in this manner that he would utterly blot out their remembrance c. Exod. 17. 14. Deut. 25. 19. And this place above all others may be thus severely Cursed either because it was near the place of the Fight and therefore had the greatest opportunity and obligation to engage with and to assist their Brethren and their denying their help was a great discouragement to all their Brethren whose hearts no doubt were greatly Afflicted and might have utterly fainted at this great miscarriage and scandalous Example or for some other great aggravation of their Cowardise and Treachery which may easily be imagined though it be not here expressed said the angel of the LORD y She signifies that this Curse proceeded not from her spleen or ill-will towards that place nor from her own private opinion or affection but from Divine Inspiration and that if all the rest of the Song should be taken but for the breathings and expressions of a pious and devout Soul but liable to mistake yet this Branch of it was immediately dictated to her by the Lord by the Ministry of an Angel otherwise â—…he neither would nor durst have uttered so bitter a Curse against them curse ye bitterly the inhabitants thereof because they came not to the help of the LORD z Either First of the Lords People for God takes what is done for or against his People as if it was done to himself See Isa. 63. 9. Zech. 2. 8. Matt. 25. 45. Or Secondly Of the Lord himself who though he did not need yet did require and expect their help and concurrence and he expresseth it thus to shew the sinfulness and unreasonableness of
but a poor weak creature which thou canst crush with the least touch of thy finger without these violent and unsupportable pains and miseries and that I have not been so fierce and boisterous in my carriage as to need or deserve these extraordinary calamities that thou settest a watch over me l That thou shouldest guard and restrain me with such heavy and unexampled miseries lest I should break into rebellion against thee or into cruelty towards men 13. * Ch. 9. 27 28. When I say my Bed shall comfort me my Couch shall ease my complaint m By giving me sweet and quiet sleep which may take off the sense of my torments for that while 14. Then thou scarest me with dreams n With sad and dreadful dreams arising either from that melancholy humour which is now so fixed in me and predominant over me or from the Devils malice who by thy permission disturbs me in this manner So that I am afraid to go to sleep and my remedy proves as bad as my disease and terrifiest me through visions o The same thing with dreams for there were not only day-visions which were offered to mens sight when they were awake but also night-visions which were presented to mens Fancy in their sleep and dreams See Gen. 28. 12. 41. 1 2. Dan. 2. 1 31. 4 5 10. 15. So that my Soul chooseth p Not simply and in it self but comparatively rather than such a wretched life strangling q The most violent so it be but a certain and sudden death and death rather †Heb. than my 〈◊〉 than my life r Heb. than my bones i. e. than my body formerly the Soul 's dear and desired companion or than to be in the body which commonly consists of skin and flesh and bones but in Iob was in a manner nothing but a bundle of bones for his skin was every where broken and his flesh was quite consumed as he oft complains and his bones also were not free from pain and torment for as Satan's Commission reached to Iob's bones Iob 2. 5. so doubtless his Malice and wicked Design would engage him to execute it to the utmost 16 * Ch. 10. 1. I loath it s To wit my life last mentioned I would not live alway t In this World if I might no not in prosperity for even such a life is but vanity much less in this extremity of misery Or Let me not live for ever lingring in this miserable manner as if thou wouldest not suffer me to die but hadst a design to perpetuate my torments Or let me not live out mine age or the full time of my life which by the course of nature I might do for so the Hebrew word Olam is oft used but cut me off and that speedily * Ch. 10. 20. 14. â—… Psal. 39. 13. let me alone u i. e. Withdraw thy hand from me either 1. thy supporting hand which preserves my life and suffer me to die Or rather 2. thy correcting hand as this same phrase is used v. 19. for my days are vanity x Either 1. my life is in it self and in its best estate a most vain unsatisfying uncertain thing do not add this evil to it to make it miserable Or 2. My life is a vain decaying and perishing thing it will of it self quickly vanish and depart and doth not need to be forced from me by such exquisite torments 17 * Psal 8. 4. 144. 3. Heb. 26. What is man that thou should'st magnifie him y What is there in that poor mean contemptible Creature called Man miserable man as this word signifies which can induce or incline thee to take any notice of him to shew him such respect or to make such account of him Man is not worthy of thy Favour and he is below thy Anger It is too great a condescention to thee and too great an honour for man that thou wiltst contend with him and draw forth all thy forces against him as if he were a fit match for thee whereas men use to neglect and slight mean Adversaries and will not do them the honour to fight with them Comp. 1 Sam. 24. 14. Therefore do not O Lord thus dishonour thy self nor magnifie me I acknowledge that even thy corrections are mercies and honours but Lord let me be no more so honoured and that thou shouldest set thine heart upon him z i. e. Have any regard to him so far as to afflict him which though it be grievous in it self especially when it is aggravated as mine is yet unto thy people it is a great mercy and blessing as being highly necessary and useful to humble them and purge them from sin and prepare them for glory as on the contrary those wicked men whom thou doest despise and hate and design to destroy thou doest forbear to punish or afflict them 18. And that thou shouldest visit him a To wit punish or chasten him as the Word is oft used as visiting is oft used as Exod. 20. 5. and 32. 34. and 34. 7. every morning b i. e. Every day But he mentions the morning either because that is the beginning of the day and so is put synecdochically for the whole day as the evening v. 4. is put for the whole night Or he speaks of God after the manner of men who rest and sleep in the night but in the morning rise and go about their business and visit or inspect those persons and things which they have a respect for or care of and try him c i. e. Afflict him which is oft called trying because it doth indeed try a man's faith and patience and perseverance But this and the former Verse may possibly be otherwise understood not of afflictions but of mercies Having declared his loathing of life and his passionate desire of death and urged it with this consideration that the days of his life were meer vanity he now pursues it with this expostulation What is man that vain foolish Creature that thou shouldst magnifie or regard or visit him to wit with thy mercy and blessings of which those words are commonly used i. e. that thou shouldst so far honour and regard him as by thy visitation to preserve his Spirit or hold his Soul in life and try him which God doth not only by afflictions but also by prosperity and outward blessings which commonly detect a mans hypocrisie and discover that corruption which before lay hid in his heart Therefore O Lord do not thus magnifie and visit me with thy mercy but take away my life every moment 19. How long wilt thou not depart from me d How long will it be ere thou withdraw thy afflicting hand from me e i. e. for a little time or that I may have a breathing time A proverbial expression like that Spanish Proverb I 〈◊〉 not time or liberty to spit out my spittle Or
a speculative as of a practical knowledge as such words are most commonly used Who considers or regards this or layeth it to Heart True it is there is such a difference which also is known and believed by wise and good men but the generality of Mankind never mind it their Hearts are wholly set upon this life and upon present and sensible things and they place all their hopes and happiness in them and take no thought nor care for the things of the future and invisible World And as to them with whom Solomon hath to do in this matter the argument is strong and good being as Logicians call it an Argument to the Man and there is no considerable difference between sensual men and beasts because their affections are set upon the same Objects and both of them are partakers of the same sensual satisfactions and subject to the same sensual pains and miseries and their hopes and felicity perish together to wit at death and therefore such men are no more happy than the beasts that perish Others understand it thus Who knoweth this to wit by sense or experience or meerly by his own reason or without the help of Divine revelation But with the leave of so many worthy Interpreters and with submission to better Judgments the former seems to be the truer sense the spirit †Heb. 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 that †Heb. 〈◊〉 aâ—…cending 〈◊〉 upward and the spirit of the 〈◊〉 that goeth downward to the earth 22 * 〈◊〉 12. Wherefore I perceive that there is nothing better m To wit for a Man 's present satisfaction and the happiness of this life than that a man should rejoyce in his own works n That he comfortably enjoy what God hath given him and not disquiet himself with cares about future events He seems to speak this not in the Person of an Epicure but as his own judgment which also he declareth Ch. 2. 24. 5. 18 19. 8. 15. for that is his portion o This is the benefit of his labours he hath no more than he useth for what he leaveth behind him is not his but another Man's for who shall bring him to see what shall be after him p When once he is dead he shall never return into this life to see into whose hands his Estate falls and how it is either used or abused nor is he at all concerned in those matters CHAP. IV. 1 SO I returned and considered a I considered again more seriously all the * Ch. 5. 8 c. oppressions that are done under the sun b Whether by Supreme Magistrates or Judges of which he spake Ch. 3. 16. or by any other potent Persons and behold the tears of such as were oppressed and they had no comforter c None afforded them either pity or succour either out of a selfish and barbarous disposition or for fear of exposing themselves thereby to the same injuries and on the †Heb. band 〈◊〉 140. 4. side of their oppressors there was power d Both in themselves and because most men were ready to joyn with the strongest and safest fide So they were utterly unable to deliver themselves and as it follows none else could or would do it but they had no comforter e Which is repeated as an argument both of the great inhumanity of men towards others in calamity and of the extream misery of oppressed Persons 2 * Job 3. â—…7 c. Ch. 6. 3. Wherefore I praised f I judged them more happy or less miserable Which he seems to deliver not onely as the judgment of the flesh or of the sense or of men in misery as this is commonly understood but as his own Judgment For this is most true and certain that setting aside the advantage which this life gives him for the concerns of the future life which Solomon doth not meddle with in the present debate and considering the uncertainty and vanity and manifold vexations of mind and outward calamities of the present life a wise Man would not account it worth his while to live and would choose death rather than life the dead which are already dead g Those which are quite dead who possibly are here opposed to them that in respect of their deplorable and desperate condition are even whilst they live called dead men Isa. 26. 19. and said to die daily 1 Cor. 15. 31. more than the living which are yet alive h Which languish under their pressures of whom we can onely say as we use to speak of dying men They are alive and that is all 3 * 〈◊〉 3. 11 〈◊〉 21. Yea better is he than both they which hath not yet been i Who was never Born How this is true see on the foregoing Verse who hath not seen k i. e. Not felt for as seeing good is put for enjoying it Ch. 2. 24. so seeing evil is put for suffering it as hath been more than once observed the evil work that is done under the sun 4 Again I considered all travel and †Heb. all the rightness of work every right work l All the worthy designs and compleat works of wise and vertuous men that †Heb. this is the 〈◊〉 of a Man from his Neighbour for this a man is envied of his neighbour m Instead of that honour and recompence which he deserves he meets with nothing but envy and obloquy and many evil fruits thereof This is also vanity and vexation of spirit 5 * Pro. 6. 10. 24. 33. The fool foldeth his hands together n Is careless and idle which is the signification of this gesture Prov. 6. 10. 19. 24. 26. 13. Perceiving that diligence is attended with envy v. 4. he like a fool runs into the other extream and eateth his own flesh o Wasteth his substance and bringeth himself to poverty whereby his very flesh pineth away for want of Bread and he is reduced to Skin and Bone and if he have any Flesh left he is ready to eat it through extremity of hunger 6 * Prov. 15. 16 17. 16. 8. Better is an handful with quietness than both the hands full with travel and vexation of spirit p These are the words either 1. of the Sluggard making this Apology for his idleness That his little with ease is better than great Riches got with much trouble Or 2. of Solomon who elsewhere speaks to the same purpose as Prov. 15. 16 17. 17 1. and here proposeth it as a good Antidote against the vanity of immoderate cares and labours for worldly goods against which he industriously directs his speeches in divers places of this Book and particularly as a seasonable precaution against the sin of covetousness of which he speaks in the following passage 7 Then I returned and I saw †vanity under the sun 8 There is one alone
a Or Therefore as the Seventy Interpreters render it all this b All that I have said concerning the Methods of Divine Providence towards good and bad men †Heb. I gaâ—… or set to my Heart I considered in my heart even to declare all this e that the righteous and the wiâ—…e d Whom he mentions not exclusively as if wicked men were not in God's hand for the next clause relates both to good and bad men but eminently because by the course of God's Providence towards them they might seem to be quite neglected and forsaken by God and their works e Either efficiently all their actions and employments or objectively all things done to them all events which befal them are in the hand of God f Are subject to his power and governed by his Providence as this Phrase is used Prov. 21. 1. Ioâ—… 3. 35. compared with Mat. 28. 18. And therefore although we cannot fully understand the reasons of all God's works as he now said Ch. 8. 17. yet because they are done by his unerring hand we may be assured that they are done both righteously and justly and that no Man hath cause to murmur at the Prosperity of the wicked or at the calamities of good men no man knoweth either love or hatred by all that is before them g No Man can judge by their present and outward conditions or dispensations of God's Providence whether God loves or hates them for whom he loves he chastens and permitteth those whom he hates to prosper in the World And this Translation and Interpretation agreeth well with the following Verse But I must confess it differs from almost all other both ancient and modern Translations And these words with the foregoing clause are translated otherwise and that word for word according to the Hebrew The righteous and the wise and their works are in the hand of God also love and hatred understand out of the foregoing clause are in God's hand And this may be meant either 1. of God's love and hatred which he disposeth when and to whom and in what manner he pleaseth Or 2. of mens love and hatred also their love and their hatred the Pronoun their being repeated out of the former clause as is frequent in Scripture And so the sense is That not onely mens works as he now said but even their inward passions or affections which seem to be most in their own power are as much in God's disposal as their outward actions Then follows the last clause in the same order in which the words lie in the Hebrew Text. No Man knoweth all or any thing which is before him Which I thus understand Whereas all men and all their affections and actions and the events of them are perfectly known to God and disposed by him men know nothing no not such things as are most plain and easie and familiar to them and can neither foresee the plainest things nor dispose of the smallest things as they please but all things are wholly order ed and over-ruled by God's Providence not as men imagine or desire but as he sees fit c To make this evident first to my self and then others as occasion required 2 * Ps. 73. 3 12 13. Mal. 3. 15. All things come alike to all h The good and evil things of this World do equally happen to good and bad men there is one eveâ—…t to the righteous and the wicked to the good and 〈◊〉 the clean i Either 1. morally clean or holy men Or 2. legally who made Conscience of keeping himself pure from all legal defilements according to the Law then in force and consequently from all other sins upon the same ground and to the unclean to him that sacrificeth k That worshippeth God sincerely though it be to his cost and to him that sacrificeth not as is the good so is the sinner l As to all outward things to wit customarily and unnecessarily rashly without due consideration and reverence or falsly and wickedly For otherwise that some swearing was then allowed and in some cases required none do or can deny and he that sweareth m as he that feareth an oath n Who is afraid of offending God or abusing his Name by vain or rash or false Oaths 3 This is an evil o A great trouble and temptation to a considerate and good Man among all things that are done under the sun that there is * Ch. 2. 14 15 16. one event unto all yea also the heart of the sons of men p Of wicked men such as the generality of Mankind are is full of evil q Either 1. of grief upon this occasion Or rather 2. of wickedness as appears from the next clause and by comparing this place with Eccles. 8. 11. and madness is in their heart r Upon this account they go on madly and desperately in evil courses without any fear of an after-reckoning while they live and after that they go to the dead s After all their mad and wicked pranks in the whole course of their life they die in the same manner as the best men do So hitherto there is no difference For Solomon here forbears the consideration of the future life Onely he seems to intimate that as the madness so the happiness of the wicked is ended by Death which is more fully expressed in the following words 4 For to him that is joyned to all the living t That continueth in the Land and Society of Living men Or according to the reading of the Hebrew Text That is chosen or allotted to Life whom God hath appointed yet to live in the World when he hath appointed that many others shall die or who are written among the Living as the Phrase is Isa. 4. 3. which is borrowed from the custom of Cities where men are first chosen and then inrolled Citizens there is hope u He hath not onely some comfort for the present but also hopes of further and greater happiness in this World which men are very prone to entertain and cherish in themselves Yea they may have the hopes of a better life if they improve their opportunities But he seems to confine himself here to the present life for a living dog is better x i. e. Much happier as to the comforts and priviledges of this World though in other respects Death be better than Life as was said Eccles. 7. 1. than a dead lion 5 For the living know that they shall die y Whereby they are taught to improve Life whilest they have it to their greatest comfort and advantage but the dead know not any thing z To wit of the actions and events in this World as this is limited in the end of the next Verse Compare Ioâ—… 14. 21. Isa. 63. 16. neither have they any more a reward a The reward or fruit of their labours in this World which is
Gospel-Covenant their Children were admitted with them shall serve him it shall be accounted to the LORD for a generation h That believing seed shall be Reputed both by God and Men The Generation Or Children or People of the Lord at the 〈◊〉 formerly were â—…ut upon the Iews Contempt of Christ and the Gospel the Gentiles shall come in their 〈◊〉 and 〈◊〉 their Titles and Priviledges Compare this place with Psal. 87. 5. 31. They i shall come k To wit from Iudea and Ierusalem from whence the Gospel was first to go forth to the Gentile World to the several parts whereof the Apostles went upon this Errand and shall declare his righteousness l God's Righteousness Either 1. His wonderful grace and mercy to mankind in giving them Christ and the Gospel for Righteousness is 〈◊〉 put for Mercy or Kindness as hath been noted again and again Or 2. That Righteousness which God hath appointed for the justification of Sinners called the Righteousness of 〈◊〉 Rom. 3. 21. 22 Philip. 3. 9. which the Iews were ignorant of and would not submit to Rom. 10. 3. but the 〈◊〉 joyfully embraced or 3. His truth or faithfulness which is very frequently and fiâ—…ly called Righteousness in the performance of those exceeding great and precious Promises made and recorded in the Olâ—… Testâ—…ment and especially those two concerning the sending of the Messiâ—…s and concerning the calling of the Gentiles unto a people that shall be born m Either 1. Spiritually i. e. Born again for Regeneration is oft called a Birth as Psal. 87. 4 5. Ioh. 1. 13. 1 Pâ—…t 1. 23. and a Creation Psal. 102. 18. Or rather 2 Naturally i. e. Unto succeeding Generations Whereby David gives us a Key to understand this Psalm and â—…cheth us that he speaks not here of himself or of the Occurrences of his times but of things which were to be done in after-Ages even of the spreading of the Gospel among the Gentiles in the time of the New Testament that he hath done this n i. e. They shall declare that this is the work of God and not of Man and carried on by his only power in the World against all the Wit and force of Men. Or rather because this being added as a Proof or Demonstration of that Righteousness of God now mentioned He i. e. the Lord plainly understood here and expressed in the foregoing Verse hath 〈◊〉 oâ—… wrought it to wit his Righteousness i. e. He hath executed with his Hand what he spake with his Mouth he hath demonstrated the truth of his Promises by his Actions and by the Accomplishment of them 1. Either the Converts and Worshippers v. 27. 29. Or their seed last mentioned v. 30. Or this may be indefinitely spoken as such Verbs are oft used they shall come i. e. Some or other shall come and do the Work here mentioned to wiâ—… the Apostles and Ministers of the Gospel PSAL. XXIII The ARGUMENT The matter of this Psalm gives us some general Discovery of the time of it's writing which was when David was delivered out of his Distresses and quietly settled in his Kingdom A Psalm of David 1. THe LORD is * 〈◊〉 40. 11 Jer 23 4 Eze 34. 23. Joh. 10. 11. 1 Pâ—…t 2. 25 Rev. 7. 17. my shepherd a He hath shewed himself to be so by his gracious Providences towards me and for me and he hath taken upon him that Office and Relation to me by his enâ—…ing into Covenant with me Whereby he hath engaged himself to rule and feed and preserve and heal me and do all which Shepherds do or are oblig'd to do to their Flocks which David very well understood and had doubtless carefully performed his Duty to his Sheep and therefore he strengthens this Faith by his Consideration that God was his Shepherd and God was a much better Shepherd than he or any man could be so he might Confidently expect more than ordinary Benefits from his Conduct I shall noâ—… want b To wit any thing which is really necessary for me either for this Life or for the next But foolish man may think many things to be necessary for him which the all-wise God knoweth to be not only unnecessary but hurtful and therefore mercifully denies what men ignorantly desire to their hurt 2. He maketh me to lye down c To rest and repose my self at Noon as the manner was in those hot Countries See Cant. 1. 7. Isa. 13. 20. Ezek. 34. 15. in †Heb 〈◊〉 of 〈◊〉 〈◊〉 green pastures d Where there is both delight and plenty of Provisions he leadeth me e Left I should wander and perish Heb. He leadeth me sweetly and 〈◊〉 accommodating himself to mine Infiâ—…mities as Shepherds do to their Sheep Gen. 33. 13. Isa. 40. 11. and 49. 10. beside f Or to the Particle al being oft put for el as Gen. 1. 30. and 16. 7. the †Heb. waâ—…er of quietness still waters g Quiet and gentle Waters either put into Watering-Troughs or Running in small and shallow Channels Which are opposed to great Rivers which both affright the Sheep with their noise and expose them to the Danger of being carried away by their swift and violent Streams whilst they are drinking aâ—… them 3. * Psal. 5. 8. 19. 8. 31. 3. He restoreth h Heb. He bringeth it back Either 1. From its Errors or Wandring Or 2. Into the Body out of which it was even departing and fainting away He reviveth or Comforteth me Comp. Ruth 4. 15. 1 Sam. 30. 12. Lament 1. 11. my soul he leadeth me in the paths of righteousness i In streight and plain and safe Paths where the Sheep is neither hurt nor wearied nor in Danger of wandering By his Word he directs me to the right ways of Truth and Holiness and Righteousness and by his Spirit he inclines and inables me to chuse them and to continue to walk in them for his names sake k Not for any worth in me but meerly for the Demonstration and Glory of his Justice and Faithfulness and Goodness 4. Yea though I walk through the valley of the shadow of death l Through a dark and dismal Valley full of Terrors and Dangers as this Phrase signifies Iob. 24. 17. Psal. 44. 19. and 107. 10. 14. Ier. 2. 6. * Psal. 3. 6 118. 6. I will fear no evil m I will not give way to my Fears but Confidently rely upon God for thou arâ—… with me thy rod and thy staff n Two words noting the same thing and both designing God's pastoral Care over him expressed by the sign and Instrument of it they comfort me o The Consideration thereof supports me under all my Fears and Distresses 5. Thou preparest a table p i. e. Thou furnishest me with plenty and Variety of Provisions and Comforts before me in the presence of mine enemies p They
both which cases it is a Metonymy of the Adjunct are like a shadow that declineth r Or that is extended or stretched out to its ulmost length as it is when the Sun is setting when it speedily and totally vanisheth And just so the hopes of our restitution which sometimes we have are quickly cut off and disappointed and I am * Isai. 40. 6. Jam. 1. 10. Psal. 109. 13. withered like grass 12 But * Lam. 5. 19. thou O LORD shalt endure for ever s But this is my comfort although we dye and our hopes vanish yet our God is everlasting and unchangeable and therefore invincible by all his and our enemies constant in his counsels and purposes of mercy to his Church stedfast and faithful in the performance of all his promises and therefore he both can and will deliver his people and * Psal. 135. â—…3 thy remembrance t Either 1. the fame and memory of thy wonderful works Or rather 2. thy name Iehovah mentioned in the former clause which is called by this very word Gods remembrance or memorial and that unto all generations Exod. 3. 15. Thus this clause exactly answers to the former and both of them describe the Eternity of Gods existence whereby the Psalmist relieves and supports himself under the consideration of his own and his peoples frailty and vanity unto all generations 13 Thou shalt arise and have mercy upon Zion u Upon Ierusalem or thy Church and People for the time to favour her yea the set time x The end of those 70. Years which thou hast fixed of which see Ier. 25. 12. and 29. 10. Dan. 9. 2. is come 14 For thy servants take pleasure in her stones and favour the dust thereof y Thy people value the dust and rubbish of the holy City more than all the Palaces of the Earth and passionately desire that it may be rebuilt 15 So the Heathen shall fear the name of the LORD and all the kings of the earth thy glory z Which was in some sort fulfilled when the rebuilding of the Temple and City of God was carried on and finished through so many and great difficulties and oppositions to the admiration envy and terrour of their Enemies as we read Nehem. 6. 16. Compare Psal. 126. 2. but much more truly and fully in building of the spiritual Ierusalem by Christ unto whom the Gentiles were gathered and the Princes of the World paid their acknowledgments 16 When the LORD shall build up Zion he shall appear in his glory a His glorious power and wisdom and goodness shall be manifested to all the World 17 He will regard the prayer of the destitute b i. e. Of his poor forsaken despised people in Babylon and not despise c i. e. Will accept and answer their prayer 18 This shall be written d This wonderful deliverance shall not be lost nor forgotten but carefully recorded by thy people for the generation to come e For the instruction and incouragement of all succeeding Generations The singular number put for the plural as is ordinary and * Psal. 22. 31. the people which shall be created f Which may be understood either 1. of the Jews which should be restored who were in a manner dead and buried in the grave and meer dry bones Isa. 26. 19. Ezek. 37. and therefore their restauration might well be called a Creation or as it is elsewhere a resurrection Or 2. of the Gentiles who should be converted whose conversion is frequently and might very justly be called a second Creation See 43. 1 7 15. and 65. 18. Eph. 2. 10 15. shall praise the LORD 19 For he hath looked down g To wit upon us not like an idle Spectator but with an eye of pity and relief as the next Verse declares from the height of his sanctuary h From his higher or upper Sanctuary to wit Heaven as the next Clause explains it which is called Gods high and holy place Isa. 57. 15. from Heaven did the LORD behold the earth 20 * Psal. 79. 11. To hear the groaning of the prisoner to loose †Heb. the children of death those that are appointed to death i To release his poor Captives out of Babylon and which is more from the Chains and Fetters of Sin and Satan and from eternal destruction 21 To declare the name of the LORD in Zion and his praise in Jerusalem k That they being delivered might publish and celebrate the name and praises of God in his Church 22 When the people are gathered together and the kingdoms to praise the LORD l When the Gentiles shall gather themselves to the Jews and join with them in the praise and worship of the true God and of the Messias This Verse seems to be added to intimate that although the Psalmist in this Psalm respects the deliverance of the Jews out of Babylon yet he had a further design and a principal respect unto that greater and more general deliverance of his Church and People by the Messias 23 He m To wit God to whom he ascribes these Calamities v. 10. to whom therefore he addresseth himself for relief †Heb. afflicted weakned my strength in the way m Either 1. in the midst of our expectations Whilest we are expecting the accomplishment of thy promise either of bringing us out of Babylon or of sending the Messias we faint and one of us perish after another and our hope is like the giving up of the Ghost Or rather 2. in the midst of the course of our lives Which sence is confirmed 1. from the following Clause Which after the manner explains the former he shortned my days as also from the next Verse where he begs relief from God against this misery in these words take me not away in the midst of my days 2. From the use of this word way which is used for the course of a mans life Psal. 2. 12. and which comes to the same thing for the course of a journey as it is opposed to the end of the journey Gen. 24. 27. Exod. 23. 20. and elsewhere the life of man being oft compared to a journeying or travelling and death to his journeys end And the Psalmist here speaks as other sacred Writers do elsewhere and as all sorts of Writers frequently do of the whole Commonwealth as of one man and of its continuance as of the life of one man And so this seems to be the matter of his complaint and humble expostulation with God O Lord thou didst chuse us out of all the World to be thy peculiar people and didst plant us in Ganaan and cause a glorious Temple to be built to thy name to be the onely place of thy publick and solemn worship in the World and didst make great and glorious promises that thine eyes and heart should be upon it perpetually 1 Kings
which the Poor would therefore sooner embrace and the Rich more likely to oppose Or 3. The Poor in Spirit unto the meek he hath sent me to bind up q Now follow several particular expressions to describe the same thing that he mentioned before more generally a Metaphor taken from Chirurgions that carefully and tenderly roll up a broken bone Hos. 6. 1. and this relates to Christs Priestly Office the broken-hearted r The heart dejected and broken with sorrow I am sent to ease their pains whose Consciences are wounded with a sense of Gods wrath to proclaim liberty to the captives s Those Captives in Babylon but principally to Satan that they shall be delivered and this appertains to Christs Kingly Office whereby he proclaims liberty from the Dominion and Bondage of sin and from the Fear and Terrour of Hell See ch 42. 7. and the opening of the prison to them that are bound t i. e. Supposing them to be in chains and fetters yet they should be delivered though in the greatest bondage the further explication of these things will be found upon Luke 4. 18. Because there are some passages expresly mentioned here 2 To proclaim u To declare as it respects the Jews that their liberty is at hand the acceptable x Viz. the happy age of Gods grace either which will be grateful and welcome news to them or acceptable to God a time wherein it pleaseth him to favour them but this must be understood of a farther extent than to Babylon and rather unto Mankind in Jesus Christ. Gal. 4. 4. and Tit. 3. 4. called a time of Gods good will in that Angelical song Luke 2. 14. On the account of those good tidings which the Angel brought v. 10. 11. called so possibly from the arbitrariness and good pleasure of God having no respect to any satisfaction from man year y Not precisely as if Christ preached but one year the mistake of some Ancients mentioned and râ—…uted by Irenaeus lib. 2. ch 38. But for time indefinitely and may include the whole time of preaching the Gospel See Rom. 10. 15. which I take to be the meaning of that now 2 Cor. 6. 2. and probably hath a pertinent allusion to the year of Iubile which was a general release proclaimed by sound of Trumpet which relates also here to the word Proclaiming Lev. 25. 10. of the LORD and the day of vengeance z Viz. on Babylon it being necessary that where God will deliver his People he should take vengeance on their enemies but mystically and principally on the enemies of his Church and the Spiritual ones chiefly viz. Satan Sin and Death of our God to comfort all that mourn a Either by reason of their sufferings or of their sins Mat. 11. 28. Or the miseries of Sion See on ch 57. 18. 3 To appoint b Supple it Viz. Comfort or Joy or else it may refer to those Accusative cases following Beauty Oyl Garments unto them that mourn in Zion c Put by a Metonymy for the Jews q. d. among the Jews and they for the Church of God or according to the Hebrew For Zion to give unto them beauty for ashes d By ashes understand whatever is most proper for days of mourning as Sackcloth sprinkled with Ashes and these ashes which were sprinkled on their heads mixing themselves with their tears would render them of a woful Aspect which was wont to be the habit of Mourners as by Beauty whatever may be beautiful or become times of rejoycing the oyl of joy for mourning e The sense is the same with the former he calls it Oyl of joy in allusion to those anointings they were wont to use in times of joy Psal. 104. 15. and also the same with what follows viz. Gladness for heaviness gladness brings forth Praise to God and it is called a Garment in allusion to their Festival Ornaments for they had Garments appropriated to their conditions some suitable to times of rejoycing and some to times of mourning or else an allusion to comely garments and the spirit of heaviness because heaviness doth oppress and debase the Spirits It is all but an elegant description of the same thing by a three-fold Antithesis the garment of praise for the spirit of heaviness that they might be called f That is that they may be so as it is usually expressed Ch 58. 12. 60. 18. they shall be acknowledged so v. 9. trees of righteousness g He ascribes Righteousness to Trees understanding thereby Persons by a Metaphor by which he means that they shall be firm solid and well rooted being by faith engrafted into Christ and bringing sorth fruit suitable to the Soil wherein they are planted that had been as dry trees see on Isa. 56. 3. viz. the Church the Vineyard of God and the hand by which they were planted as in the next words the planting of the LORD h Planted by the holy Lord who being himself holy and righteous would plant none but such which notes also their soundness and stability an allusion to that passage in Moses his Song Exod. 15. 17. that he might be glorified i Either in that glory which he should conser upon them or that glory he may expect and receive from them that so it may be evident whose handy work it was See ch 60. 21. 4 And they shall * Chap. 58. 12. build the old wasts they shall raise up the former desolations and they shall repair the wast cities the desolations of many generations k See ch 58. 12. As it is applied to Gospel times the meaning may be that Gentilism which was as a wilderness overgrown with Briars and Thorns shall be cultivated and those Cities and Provinces of the Gentiles that lay as it were wast void of all true Religion shall now by the Ministry of the Word be edified in the true worship of God 5 And strangers l Viz. Gentiles such as are not of the natural race of the Jews but Gentile Converts Or such as shall have no more then an outward profession strangers to the true work of Grace shall stand m Ready to be at thy service a like expression ch 48. 13. and feed your flocks n The Churches with the word of God and the sons of the alien o The same with strangers or their successours shall be your plowmen and your vine-dressers p As the words describe the prosperous estate of the Jews the meaning of them is that they should be in such a flourishing and prosperous condition that without their own labour they should have all inferiour offices executed either by slaves taken in War or by Persons hired for reward which they should have Riches and Wealth enough to accomplish But as they principally relate to the spiritual State of the Church so probably by Strangers we may understand Converted Gentiles with their Successors