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
his enemies which might be the occasion of composing this Psalm and likewise chiefly of the marvellous things which were done in and by Christ in the work of our redemption as his Incarnation that new thing the Lord created in the earth Jer. 31.22 and his miracles but especially his victory over Satan sin death and hell whereof Davids were types His right hand and his holy arme hath gotten him the victory that is merely by his own immediate almighty power in the Lord Christ he hath prevailed over his and his Churches enemies whose cause indeed is his own And most probable it is that this word holy his holy arme hath gotten him the victory is purposely added because it was by reason of his holinesse that he prevailed over these his enemies according to that Joh. 14.30 the prince of this world cometh and hath nothing in me see also Heb. 7.26 27. Vers 2. The lord hath made known his salvation c. According to the exposition of the foregoing verse this also may be meant of some glorious deliverance which God had given his people the fame whereof was spread amongst the nations a far off but chiefly it is meant of the Lords making known the way of eternall life and salvation by the preaching of the Gospel amongst the heathen to which purpose also is the following clause his righteousnesse hath he openly shewed in the sight of the heathen see the Note Psal 22.31 Vers 4. Make a joyfull noise unto the Lord all the earth c. See the Note Psal 66.1 Vers 7. Let the sea roar c. See the Notes Psal 96.11 and 1 Chron. 16.31 PSALM XCIX Vers 1. THe Lord reigneth c. See the Note Psal 93.1 as likewise Psal 97.1 where the same expression is used concerning Christ as some also conceive it is here let the people tremble that is all that are enemies to Gods people he sitteth between the Cherubims that is he is as their king present amongst his people let the earth be moved that is let all the inhabitants of the earth quake for fear see the Note Psal 60.2 Vers 2. The Lord is great in Zion c. See the Note Psal 48.1 and he is high above all people see the Note Psal 97.9 Vers 3. Let them praise thy great and terrible name for it is holy That is Let thy subjects praise thee O king even when their enemies rage most against them as knowing that thou wilt approve thy self a great God terrible to thine and their enemies and holy in making good all thy promises unto thy people Yet some take this as spoken of all people mentioned in the foregoing verse and as expressing the Psalmists desire that all nations might come in and submit to this king and so might extoll his great and glorious name Vers 4. The kings strength also loveth judgement c. Some Expositours conceive that this is prefixt as a generall sentence and is as if he had said The strength of a king consists in executing justice and that then in the next words this is applyed to God thou dost establish equity But generally these first words are understood as spoken of God the king of his Church only they may be understood three severall waies as 1. that the Lord in undertaking to be the strength of his people doth also love to have his people walk in all righteousnesse and judgement before him and that he undertakes to be their strong defence only upon that condition that they shall be righteous and just in all their waies and then the following clause must be understood accordingly thou dost establish equity to wit in thy law wherein thou hast settled an equall form of government amongst thy people and hast strictly enjoyned them to observe equity judgement in all their dealings 2. that though the Lord be of unresistable strength yet he withall loveth justice judgement and doth not abuse his power to oppression as other kings do nor will doe whatever he can doe but only what is just to be done or 3. that God loves to imploy his strength in executing justice and judgement both by defending his people and by cutting off those that rebell against him and that are enemies to him and to his people which may be also intended in the next words thou dost establish equity that is thou doest all things equally and justly thou hast determined that all things shall be managed in the government of thy Church with most exact equity and judgement And this last I take to be the best exposition both because it best agrees with the generall scope of the Psalm which is to encourage Gods people by putting them in mind that the Lord is their king and protectour and especially because this is so clearly here expressed in the last clause thou executest judgement and righteousnesse in Iacob Vers 5. Worship at his footstool c. That is by bowing down to the very ground for there may be an allusion in these words to the custome of mens presenting themselves before kings which they were wont to doe with bowing their faces down to their very footstools or Worship in or towards his temple or with your faces bowed down to the very pavement of the temple or Worship towards the Ark which is often in Scripture called Gods footstool for which see the Note 1 Chron. 28.2 for we must not think that they were enjoyned to worship the Ark but only to worship God with their faces toward the Ark. And therefore if we read the following clause not as it is in our Translation for he is holy but as it is in the margin of our Bibles for it is holy we must know that the holinesse of the altar is only alledged to shew why they should resort thither to worship God to wit because that was the sacred sign of Gods presence amongst them Vers 6. Moses and Aaron among his priests c. The meaning of this I conceive is the same with that which follows and Samuel among them that call upon his name to wit that these were chief amongst those that were appointed of God to be mediatours as it were and intercessours for the people and that did accordingly upon all occasions solemnly call upon God in their name and on their behalf and found therein great acceptance with God For though other reasons may be given why Moses is here numbred amongst the Priests as 1. because he did once execute the Priests office for which see the Note Exod. 29.11 or 2. because Moses was of the tribe of Levi as Samuel also was and the office of the Levites was to attend upon the sacrifices yet the true reason why he is here mentioned among the Priests is because he together with Aaron and Samuel as mediatours between God and the people blessed the people in Gods name and by their prayers did appease Gods displeasure when he was offended with them and so did as it were uphold and preserve
Gentiles it is only meant of heaven that incorruptible and undefiled inheritance 1 Pet. 1.4 unlesse we also include that God will provide a place of habitation for his Church even here in this world As for the following words the excellency of Iacob whom he loved we must know 1. that by Iacob may be meant either the Patriarch Jacob himself and the drift of the words is then to shew that the excellency that God did at first confer upon Jacob in the covenant that God made with him was from him derived to the whole Israel of God or else the seed of Jacob see the Note Psal 24.6 2ly that it is either the land of Canaan which is here called the excellency of Iacob and that not so much because it was a land flowing with milk and honey as because of Jerusalem and the Sanctuary therein in which God was present amongst them in his word and worship for this is often tearmed the excellency of the Israelites as Ezek. 24.21 Behold I will profane my Sanctuary the excellency of your strength and the desire of your eyes c. Amos 6.8 I abhor the excellency of Iacob and hate his palaces see also chap. 8.7 and Nahum 2.2 or else the glorious condition that is prepared for Gods people in heaven or more generally all those glorious things which were promised to the Israel of God as that they should be Gods peculiar people and that to them appertained the kingdome and priesthood and Temple with all the glorious priviledges of the Church And 3. that those last words whom he loved are purposely added to shew that it was of Gods free grace and love that there were such excellent things designed for Jacob according to that Rom. 9.13 Iacob have I loved but Esau have I hated Vers 5. God is gone up with a shout the Lord with the sound of a trumpet Some conceive that this is spoken in reference to that ancient manner of calling the people together in the time of the law by the sound of trumpets at which times it might be said that God was gone up with a shout c. because thereby they were stirred up to honour God and there God was present and entertained as it were amongst his people with joyfull acclamations as their Lord and King But I rather take it to be meant as is before noted vers 1. of the removall of the Ark for which also see the Note Numb 10.35 and under that type of the Ascension of Christ by his own power into heaven For having spoken in the foregoing verse of the inheritance of the Saints in heaven He shall chuse our inheritance for us he takes occasion from thence to speak of Christs ascending thither in triumph as a conquerour having vanquished Satan sin and death and sent forth his servants to subdue the nations by the word of his Gospel Yea and this of his being gone up with a shout and with the sound of a trumpet some understand of the solemn attendance and joy of the angels when he ascended into heaven and that the rather because it is said 1 Thess 4.16 that the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and Act. 1.11 it was said to them that were eye-witnesses of Christs ascension This same Iesus which was taken up from you into heaven shall so come in in like manner as ye have seen him go into heaven Vers 7. For God is the kin of all the earth c See the Note vers 2. Sing ye praises with understanding that is understanding and attending what ye sing which indeed they only doe that are spiritually enlightened with the saving knowledge of God and of Christ Yet some understand it of singing skilfully and therefore render it as it is in the margin sing ye praises every one that hath understanding However observable it is that these words sing praises are five severall times repeated in this and the foregoing verse to signify how vehemently desirous he was that this should be done and that men should doe it with all possible fervency and that too constantly and without ceasing Vers 8. God reigneth over the heathen c. To wit as having all nations under his power see the Note also vers 2. God sitteth upon the throne of his holinesse that is his holy throne which may be the Ark or mercy-seat that covered it according to that Psal 99.1 The Lord reigneth let the people tremble he sitteth between the cherubims or else heaven which Christ calleth Gods throne Matth. 5.34 and where he sitteth at the right hand of God having all power given him both in heaven and in earth Vers 9. The princes of the people are gathered together even the people of the God of Abraham c. Some understand this of the heads of the Tribes and the Nobles of the people assembling together when the ark was to be remooved by David or Solomon see 2 Sam. 6.1.1 Kings 8.1 But doubtlesse as the Psalm was intended as a prediction of Christs ascention these words must be understood of the coming in of many Princes of the Gentiles upon the preaching of the Gospel to joyn themselves to the Church of the Jewes accounting it their greatest honour not that they were princes but that they were of the number of Gods people as indeed all that became Christians were thereby incorporated into the Church of the Jewes as the Apostle speaks Ephe. 3.6 who are rather here called the people of the God of Abraham because that very name Abraham signifieth the father of many nations see the Notes Gen. 17.4 5. and to him that promise was made In thy seed shall all the nations of the earth be blessed Gen. 22.18 Only we must withall note that the words in the Hebrew may be translated as they are in the margin of our Bibles The voluntary of the people are gathered unto the people of the God of Abraham and so they must be understood of the voluntary coming in of the Gentiles to joyn themselves to the Church of the Jewes according to that Psal 110.3 Thy people shall be willing in the day of thy power As for the following clause for the shields of the earth belong unto God c. Some take it thus that all the Princes of the earth are under the disposing power of God and so no wonder though even their hearts are swayed by him to submit to Christs scepter whereby he is greatly exalted for say they princes and magistrates are called the shields of the earth because they are for the defence and protection of the people as we see Hos 4.18 her rulers with shame do love Give ye which is in the originall her shields with shame do love Give ye But others take it thus for the shields of the earth belong unto God that is by Gods providence the inhabitants of the earth are many waies defended as by so many shields
seeking to please him enjoying his grace and favour and having him alwaies before mine eyes see the Note Gen. 17.1 in the light of the living that is here in this world yet some understand it also of the light of heaven The same is intended as where the Scripture speaks of the land of the living for which see the Note Psal 27.13 PSALM LVII The Title TO the chief Musician Al-taschith c. Many Expositours hold that this also was some musicall Instrument or the first words of some song to the tune whereof this Psalm was to be sung Yet because Al-taschith signifyeth Destroy not therefore others hold that this is prefixed in the Title either as a memoriall of that memorable passage when there was such an opportunity offered for slaying Saul and David did not only restrain his own affections with this thought that he must not destroy the Lords anointed 1 Sam. 24.6 but also stayed Abishai from doing it when they found him asleep in his camp and that by using these very words Destroy him not as they are expressed 1 Sam. 26.9 which is therefore only improbable because we have the same in the Titles of other Psalms as Psal 59 and 75 which were not penned upon any such occasion or rather as a memoriall of Gods mercy who was pleased when he was in such desperate danger to give a command that he should not be destroyed or to expresse the argument of the Psalm to wit that it is a deprecatory Psalm and such the rest also are that have this Title made when he was in danger of death and wherein he begs of God that he might not be destroyed notwithstanding his enemies pursued him so fiercely Michtam of David when he sled from Saul in the cave to wit the cave of Adullam 1 Sam. 22.1 or the cave in the wildernesse of En-gedi 1 Sam. 24.1 where Saul by Gods providence fell into Davids hands but that as is above said he would not destroy him Vers 1. My soul trusteth in thee c. That is Though I have taken this cave for a hiding place yet my trust is not in that but in thee see the Notes Psal 33.20 and 1 Sam. 24.22 yea in the shadow of thy wings will I make my refuge herein as some think he alludes to the wings of the Cherubims over the mercy-seat for this expression see the Notes Ruth 2.12 and Psal 17.8 Vers 2. I will cry unto God most high c. See the Note Psal 9.2 unto God that performeth all things for me which may be referred to the accomplishment of Davids affairs to wit that all that was done by him or for him was accomplished by the all-ruling power and providence of God or else to the full performance of all things that God had promised or else to the perfecting of all things which the Lord undertook to doe for him to wit that God did not leave his work imperfect but did surely finish it in his own good time And observable it is which some do here note namely that expressing this in the present tense he performeth all things for me David doth imply that even then in the great dangers he was in God was carrying on his purposes of mercy though in outward appearance things seemed to work contrary thereto Vers 3. He shall send from heaven and save me c. That is say some He shall send his angels to save me but for the meaning of this expression see the Note 2 Sam. 22.17 from the reproach of him that would swallow me up that is from the ruine which mine enemies intend to bring upon me for had they herein prevailed over David it would have tended to the reproach of him and his cause and especially from the slanderous and scornfull insulting speeches wherewith they reproached him And indeed so it was when David following Saul out of the cave had pleaded his cause with him and Saul thereupon had acknowledged his innocency and condemned himself 1 Sam. 24.16 17. God shall send forth his mercy and his truth that is God shall send help because of his mercy and truth or by helping me God shall manifest unto all men his mercy to me and his truth in making good his promises The first clause may be render'd as in the margin of our Bibles He shall send from heaven and save me he reproacheth him that would swallow me up and then the meaning is that God would bring reproach upon his enemies to wit by destroying them and so by disappointing them of their hopes and frustrating their plots and attempts against him Vers 4. I lye even among them that are set on fire c. That is men of a hot fierce and furious spirit that being enflamed with wrath and envy are continuall incendiaries to enflame others against me And by saying that he did lie amongst such men he would imply that he was amongst them as one that was cast down weak and helplesse waiting upon God but no way able to resist them nor knowing which way in regard of men to turn himself for succour Even among the sons of men so he tearms his enemies either by way of contempt because they were notwithstanding their greatnesse in Sauls court but weak flesh and bloud as other men are or else to imply that however they pretended themselves the sons of God yet they were not indeed such but mere carnall men void of all piety and grace whose teeth are spears and arrows and their tongue a sharp sword where by terming their teeth spears and arrows he intends to set them forth as cruell monsters that were greater destroyers then any beasts of prey could be or else their teeth are thus described together with their tongue both being the instruments of speech to imply that by their slanderous and mischievous tongues they did most cruelly wound and tear both him and others the righteous servants of God Vers 5. Be thou exalted O God above the heavens let thy glory be above all the earth As if he had said Thy glory lyes at the stake in the dangers of thy servant and therefore by delivering me manifest the glory of thy power and goodnesse c. to be above all the creatures in heaven and earth or shew forth thy glory that both angels and men throughout the earth may admire and praise thy name Vers 6. They have prepared a net for my steps my soul is bowed down c. That is I am so encompassed with their net that I am in a manner overwhelmed and ready to fall under their power or my soul is even pressed down with fear as birds that will couch down and lye close to the ground to hide themselves from danger see the Notes also Psal 38.6 and 44.25 They have digged a pit before me into the midst whereof they are fallen themselves and so indeed it was with Saul who seeking to surprize David did himself fall into Davids hands in the cave where he might
was mingled with spices to make it the stronger and the apter to intoxicate those that drank it whence it is that we read of spiced wine Cant. 8.2 and Isa 5.22 drunkards are tearmed men of strength to mingle strong drink yea perhaps that it was mingled with gall and poison such things as might make it bitter and deadly to those that should drink of it and that this is added to imply both the sorenesse and variety of judgements that God hath alwaies in a readinesse and that when he begins to punish ungodly men he doth usually bring many severall judgements together upon them And he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them that is he maketh all both good and bad to drink of this cup of his indignation though indeed to the good it is but as a physicall potion yea and this cup comes soonest to them from the hand of the Lord that are nearest to him judgement must begin at the house of God 1 Pet. 4.17 he afflicts all promiscuously but then the wicked shall at last will they nil they drink the dregs even to the last drop that is the sorest judgements shall be their portion especially at the day of judgement when they shall be cast into hell and punished there with insufferable torments unto all eternity Vers 10. All the horns of the wicked also will I cut off c. That is I will suppresse them or bereave them of their great power but the horns of the righteous shall be exalted see the Note 1 Sam. 2.1 And this the Psalmist addes in confidence that God would be aiding to his servants against their wicked enemies as he had alwaies formerly been PSALM LXXVI Vers 1. IN Iudah is God known c. To wit Not by his word only but also which is chiefly here intended by the miraculous works he hath wrought amongst them whereby it was clearly manifested not to them only but even to all the world that the God of Israel was the only true almighty God as is implyed in the following words his name is great in Israel concerning which see also the the Notes Psal 48.1 2 3 c. a Psalm that is for the matter of it much like to this Vers 2. In Salem also is his tabernacle c. See the Note Gen. 14.18 and his dwelling-place in Sion as if he had said and therefore no wonder though he be better known there then elsewhere and though he have shewn great wonders against his enemies there that have sought to drive him out of that his dwelling-place Vers 3. There brake he the arrows of the bow c. That is He took from the enemy all power of using them against his people and the meaning is he utterly destroyed them see the Notes 1 Sam. 2.4 and Psal 46.9 the shield and the sword and the battel that is and all other weapons and provisions of war or the battel-array or army of souldiers And because most Expositours conceive that this Psalm was penned upon occasion of that miraculous destruction of the Assyrians that had besieged Jerusalem in Hezekiahs daies therefore they conceive also that in these words there may be an allusion to that which the prophet Isaiah then said 2 Kings 19.32 He shall not come into this city nor shoot an arrow there c. Vers 4. Thou art more glorious and excellent c. To wit for power prowesse then the mountains of prey that is then the robbers in the mountains or then the Assyrians that coming to besiege Jerusalem did pitch their tents upon the mountains round about her or rather then all the great kingdomes of the world which because they are usually gotten by violence and do exalt and enrich themselves by spoiling the neighbouring nations round about them are therefore compared to mountains that harbour ravening wild beasts that live wholly upon prey Vers 5. The stout-hearted are spoiled c. That is say some they are bereaved of all wisedome and prowesse see the Note Job 12.17 they have slept their sleep that is through astonishment fear they were as men asleep not able to move a hand in their own defence which is expressed more clearly in the following words and none of the men of might have found their hands But I rather understand it thus that the proud enemies being slain were stripped spoiled of all they had about them and thence it is added they have slept their sleep that is the sleep of death as it is called Psal 13.3 And because God smote the Assyrians by night 2 Kin. 19.35 there may be in these words an allusion thereto as if it had been said They were smitten sleeping and so that sleep of theirs proved an eternall sleep according to that Jer. 51.39 I will make them drunken that they may rejoyce and sleep a perpetuall sleep and not awake And none of the men of might have found their hands that is they were as men without hands their hands being of no use to resist the stroke of an angel Vers 8. Thou didst cause judgement to be heard from heaven c. To wit say some Expositours by terrible tempests of thunder and lightening c. whereby thou didst execute judgement upon thine enemies and accordingly they also expound the following words the earth feared was still that is the earth was shaken with an earthquake and all things were still the wild beasts betaking themselves straightway to their dens or the inhabitants of the earth trembled so that the boldest of the wicked durst not then stir or mutter against God But I rather conceive the meaning of the words to be this that the vengeance executed upon the enemies of God was such we may particularly apply it to that of the slaying the Assyrians and withall so dreadfull and terrible that it was as manifest that it was from the God of heaven as if God had by an audible voice from heaven terrible as thunder given sentence of judgement against them that such such judgements should be executed upon them and that hereupon the earth feared and was still the nations round about them were still as men amazed not daring to plot or act any thing farther against the people of God Vers 10. Surely the wrath of man shall praise thee c. To wit because 1. the greater their wrath against thy people is and the farther they proceed the more they prosper therein the more shall thy wisedome and power be magnified in destroying them delivering thy people in causing all things to work together in the conclusion for their good and 2. not only thy people shall hereupon praise thee but others likewise that shall observe this yea thine enemies themselves shall acknowledge that they are vanquished broken by thine almighty power that thou art righteous in all thy judgements upon them The remainder of wrath shalt thou restrain
his sheep Yea and some learned Expositours do because of these words To day if ye will hear his voice hold it the more probable that this Psalm was composed for the sabbath day when the Jews used to meet together to hear Gods word and that the Apostle doth the rather from these words of the Psalmist draw that inference Heb. 4.9 There remaineth therefore a rest or a keeping of a sabbath to the people of God Vers 8. Harden not your heart as in the provocation or in the contention and as in the day of temptation in the wildernesse This may be meant of the whole time of their provoking and tempting God whilst they were in the wildernesse see Psal 78.17 18. Yet doubtlesse in the expressions here used the Psalmist hath speciall relation to those particular murmurings of the Israelites by occasion whereof the places where they so murmured were called Massah that is tentation and Meribah that is chiding or contention see Exod. 17.7 and Numb 20.13 and Deuter. 16.16 Vers 9. When your fathers tempted me proved me and saw my work That is When they would needs try and prove whether I could doe what they desired should be done notwithstanding they had seen so many wonderfull works that I had wrought amongst them that were clear evidences of mine almighty power Yet others I know do otherwise understand those last words proved me and saw my work to wit that when they so tempted him they found by proof in the works that he wrought how infinite his power was yea and that they found it to their cost in the punishments he brought upon them What is meant by tempting God see in the Notes Exod. 17.2 and Deut. 6.16 Vers 10. It is a people that do erre in their heart c. That is a sottish and brutish people void of all reason and that have not the understanding of men in them see the Note Deut. 32.28 or a perverse stubborn people whose heart is not upright towards me their God see the Note Psal 78.8 and they have not known my waies that is they have not learnt and loved and observed my laws and instructions and they have not seriously observed and understood the wonderfull works I have wrought amongst them they have not observed the justice mercy and faithfulnesse that hath been in all my waies towards them that so they might trust in me they have not understood the way of my government and so they have disliked and despised it because it was not agreeable to their desires Vers 11. Vnto whom I sware in my wrath that they should not enter into my rest So was the land of Canaan called Deut. 12.9 ye are not yet come to the rest and to the inheritance which the Lord your God giveth you and 1 Chron. 23.25 David said The Lord God of Israel hath given rest unto his people that they may dwell in Ierusalem for ever and that because after the uncertain peregrination of the Patriarchs there the exile and bondage of the Israelites in Egypt and their many years wearisome travels through the wildernesse God did at last by Joshua give them a settled resting place in this land as in their inheritance yea and himself in the Ark did there take up his own settled habitation amongst them see the Note 2 Chron. 6.41 And of this doubtlesse David speaks here But now the Apostle in the epistle to the Hebrews chap. 3 and 4. taking it for granted 1. that David speaks those words To day if ye will hear his voice harden not your heart c. not only to the people then living but also to the people of God in all succeeding generations especially in the daies of the Gospel when God by his son doth more fully clearly reveal his will to us 2. that Davids urging this oath which God sware concerning the Israelites in the wildernesse that they should not enter into his rest upon the people of God both in his own daies in all succeeding times doth clearly imply a threatning of the like punishment upon them and consequently also a promise that they should enter into Gods rest if they did hearken to his voice hence he concludes that there is a rest still remaining to the people of God which he makes to be their spirituall resting from sin which is begun here but especially that eternall sabbath of rest whereinto they shall be received in the kingdome of heaven PSALM XCVI Vers 1. O Sing unto the Lord a new song c. See the Note Psal 33.3 This Psalm is a part of that Psalm which was sung by David and the people when they carried the Ark from the house of Obed-Edom to the house which David had prepared for it in Jerusalem for which therefore see the Notes 1 Chron. 16.23 c. Vers 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength c. For this and the three following verses see the Notes also Psal 29.1 2. Vers 10. Say among the heathen that the Lord reigneth c. This is a prophesy of the setting up of Christs kingdome amongst the Gentiles by the preaching of the Gospel the world also shall be established that it shall not be moved to wit say some Expositours by bringing men to be of one mind and of one will but see also the Note Psal 93.1 he shall judge the people righteously see the Note Psal 45.6 7. Vers 11. Let the heavens reioyce and let the earth be glad c. Some understand this of the joy of the creatures for their being delivered from the bondage of corruption Rom. 8.21 But see the Notes 1 Chron. 16. PSALM XCVII Vers 1. THe Lord reigneth c. See the Notes Psal 93.1 22.28 96.10 But because the Apostle alledgeth the last clause of the 7. verse of this Psalm as spoken of Christ Heb. 1.6 it is evident that this also is to be understood of Christs taking upon him the exercise of his regall power after he had vanquished subdued his spirituall enemies there being an allusion therein to the acclamations that are made to kings at their inaugurations coronations and therefore as foretelling that the heathens should submit to Christ and partake of the joy of his kingdome he adds let the earth rejoyce that is all the inhabitants of the earth let the multitude of isles be glad thereof that is the Gentiles even in the remotest islands for thus also that which is Isa 42.4 and the isles shall wait for his law is render'd by the Evangelist Matth. 12.21 and in his name shall the Gentiles trust Yet withall it may well be which some Expositours think to wit that some glorious victory of David over his enemies wherein he was a type of Christ was an occasion of his penning this Psalm Vers 2. Clouds and darknesse are round about him c. As if he should have said This great Lord and king of the Church is
was because they were afraid of the presence of the mighty God of Jacob thus it was then and thus indeed it ought alwaies to be Tremble thou earth at the presence of the Lord c. PSALM CXV Vers 1. NOt unto us O Lord c. This is expressed as a prayer of Gods people when they were in great danger of their idolatrous enemies Not unto us Lord not unto us but unto thy Name give glory as if they had said We desire Lord that thou wouldest deliver us from the tyranny of the heathen but not that any glory may thereby redound unto us either for our valour in vanquishing them or for our righteousnesse as if we thereby had deserved any such thing at thy hands but only that thy Name may be glorified for thy mercy and for thy truths sake that is that hereby it may be manifested how mercifull thou art to thy people and how faithfull in making good all thy promises to them Vers 3. But our God is in the heavens c. This is added by way of disdaining that scorn of the heathen mentioned in the foregoing verse Where is now their God Our God say they is in the heavens and is therefore a God of infinite majesty and power having all the creatures in heaven and earth under his command he hath done whatsoever he pleased so that all that hath been done in the world hath been done because it was his will and pleasure it should so be And hence they would imply that as their enemies could not have prevailed over them but that their God was pleased it should so be to when he pleased he could easily restore them to a better condition again Vers 7. Neither speak they through their throat It was said before vers 5. They have mouths but they speak not and therefore that which is added here seems to be meant of somewhat more to wit that they could not doe what the brute creatures did they could not make the least noise to come out of their throats Vers 8. They that make them are like unto them so is every one that trusteth in them That is they are as stupid and blind as very stocks and blocks as their idols are no more able to oppose the will and power of God and to hurt his people then their dead idols were Vers 9. O Israel trust thou in the Lord c. As if he had said Though the heathen say your trust is in vain yet be not discouraged let them trust in such helplesse things as their idols are do you still trust in the Lord he is their help and their shield to wit that trust in him Vers 10. O house of Aaron trust in the Lord. These are particularly expressed because by their place they were bound to be patterns and examples herein unto others Vers 11. Ye that fear the Lord trust in the Lord. Some understand this of those that did fear the Lord of other nations whether they were proselytes that had joyned themselves to the Church of the Jews or others yea some look upon it as a prophesy of the calling of the Gentiles But rather I conceive the drift of these words is to shew how we are to understand the two foregoing verses to wit that it was only those of Israel and of the house of Aaron that did truly fear the Lord that should find him their help and their shield Vers 12. The Lord hath been mindfull of us he will blesse us c. As if they should have said Though God hath afflicted us yet he hath not cast us off nor forgotten us all this while he hath been mindfull of us God hath formerly remembred us in mercy and therefore doubtlesse he will blesse us still Vers 14. The Lord shall encrease you more and more c. To wit in number or he will give you daily a supply of new benefits both temporall and spirituall Vers 16. The heaven even the heavens are the Lords c. That is they are his by creation or he hath taken them to be the place of his habitation and from thence he orders and disposeth all things as he pleaseth that are here below And the drift of these words is either to assure Gods people how safely they might trust in God who had all things under his power and command and could therefore make them instrumentall for their good or else to illustrate that which is said in the following words concerning Gods love to mankind but the earth hath he given to the children of men as if they should have said The Lord enjoyes an alsufficiency in himself in the heavens which he hath provided for the throne of his glory neither needs he any of these things that are here below and therefore it is clear that all these things he hath made merely for mans use and service wherein is implyed 1. that this discovery of Gods love and goodnesse and bounty to mankind might let his people see how confidently they much more might assure themselves that God would not fail to blesse them and 2. what just cause there was that this bountifull provision God had made for man should stir them up to praise God for it whence it is that those words are added in the following verse concerning their praising God Vers 17. The dead praise not the Lord neither any that goe down into silence That is into the grave where there can be nothing but silence and therefore no possibility of praising God But that which they would imply hereby is that if the Lord should suffer his people to be cut off by their enemies there would be none left to praise his Name whereas this was the very end why God gave the earth to the children of men See the Notes Psal 6.5 and 30.9 Vers 18. But we will blesse the Lord from this time forth and for evermore As if they had said Thou Lord preserving us we thy people shall still in all succeeding ages praise thy Name and therefore save us for thy Names sake PSALM CXVI Vers 1. I Love the Lord c. By the words in the last verses of this Psalm I will pay my vows in the courts of the Lords house in the midst of thee O Ierusalem it appears that it was composed after the Ark was removed to Jerusalem And because those expressions vers 3. The sorrows of death compassed me and the pains of hell got hold upon me c. are much the same with those which David used Psal 18.6 it seems most probable that this Psalm was also composed by him and both it may be upon the same occasion which was his deliverance out of the hands of Saul Vers 3. The sorrows of death compassed me and the pains of hell gat hold upon me So he calls his sorrows and pains not only because he was in apparent danger of death for which see the Note 2 Sam. 22.6 but also because he was tempted to fear that the evils that
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
without knowledge therefore have I uttered that I understood not c. thirdly Because it is very hard to shew why Elihu should be charged with darkning counsell by words without knowledge seeing the Lord here pleads with Iob after the same manner and urgeth the very same or the like works of God as Elihu had done whereas now we may easily conceive that Iob might well be charged with darkning counsell by words without knowledge whether we understand it of his own counsell or Gods For first he had darkned his own counsell in that he had not clearly enough expressed his meaning but in his passion had expressed himself so simply and foolishly that his words seemed to import worse then he thought to wit that there was no difference at all in Gods dealing with his faithfull servants and with wicked ungodly men and that God had not dealt justly with him and secondly he had darkned Gods counsels by words without knowledge in that he had seemed to imply for want of expressing himself fully and plainly that God had dealt with him as an enemy and that there was no more love in the prosperity of the righteous then the prosperity of the wicked nor no more wrath in the judgements of the wicked then in the afflictions of the righteous So that the Lord doth not here charge Iob with speaking that which was false but with uttering the truth unskilfully Who is this that darkneth counsell by words without knowledge As if he had said What do I hear Is this you Iob that talk thus foolishly and pettishly as if you meant to charge me with injustice whatever others might have done I expected better words from you Vers 3. I will demand of thee and answer thou me This seems to be spoken with reference to that proud challenge of Iobs chap. 13.22 Call thou and I will answer or let me speak and answer thou me wherein he gave God the choice either to object against Iob and then he would answer or to answer what Iob should object against him and accordingly therefore the Lord here puts Iob to answer to certain Questions that he propounds to him the drift whereof is to give Iob to understand that if he could not give a full and clear account of these ordinary works much lesse was he like to know his secret counsels and therefore it must needs be a high degree of arrogance to charge him with injustice whose works he was not able to comprehend and who being of infinite wisedome and power must needs be of infinite justice and holinesse too Vers 4. Where wast thou when I laid the foundations of the earth c. As if he had said Poor wretch many ages after the earth was created thou hadst not a being and how then canst thou know how it was done declare if thou hast understanding that is since you think your understanding so great that you can dispute with me and blame the dispensations of my Providence shew me I pray how this was done Vers 6. Whereupon are the foundations thereof fastned c. See the Note chap. 26.7 or who laid the corner stone thereof As the foundations so also the corner stones of a house whereby the walls are firmly joyned together do contribute much to the strength and stability of any building in allusion whereto the Lord here demands of Iob who laid the corner stone of the earth intimating that surely he did not contribute either counsell or assistance therein but that the Lord alone did it with whom therefore he might see that he was no way fit to contend Some conceive that it was of old a custome that when any glorious building was to be raised some Prince or great man was wont to lay the corner stone and that thereto these words do allude which may seem the more probable because of that which follows in the next verse Vers 7. When the morning stars sang together and all the sons of God shouted for joy To wit as men are wont with shouting and singing to expresse their joy when the foundations are first laid of any great and magnificent building Some Expositours understand the first clause literally of the stars in the firmament and accordingly they hold first that it is said they sang together because being of different magnitudes and having different motions and influences they did yet as it were harmoniously joyn together in sounding forth the praises of God as in a consort of different voices singing together in that they did shew forth the infinite power and wisedome and goodnesse of their Creatour according to that of David Psal 19.1 The heavens declare the glory of God c and secondly that they are called the morning stars either because those stars that shine in the morning are by a Synecdoche put for all the stars in generall or because from the first morning of time in the Creation of the world they sang forth the praises of God whence some would have the similitude to be taken from the singing of Birds at the first break of day And whereas against this it might be objected that the stars were not created till the fourth day Gen. 1.14 and therefore could not praise God when the foundations of the earth were lay'd to this they answer first that no more is here intended but that they praised God even at the creation and 2ly that the stars were created the first day together with the heavens light only their light was not then such as it was afterward made to be on the fourth day But then again others hold that both clauses do here express the same thing to wit that the angels who were therefore created the first day together with the highest heavens of which see the Note Gen. 1.1 did sing forth the praises of God when they saw the foundations laid of this glorious fabrick of the world for say they as they are the Angels that are called the sons of God in the second clause wherein all Interpreters agree see the Note chap. 1.6 to which some adde that the word all and all the sons of God shouted for joy is purposely inserted to imply that even those angels that afterward fell away did then at first praise God together with the rest so they are the angels also that are called in the first clause the morning stars both because they were the first and best of all Gods creatures and particularly because of their exceeding glory and brightnesse as in allusion to the brightest of all the stars the morning star for which cause also the Apostle calls the holy angels 2 Cor. 11.14 angels of light And indeed this I conceive to be far most probable because I conceive it is clear that the stars were not created till the fourth day whereas the Lord here speaks of the shouting and singing that was on the first day when the foundations of the earth were laid as is the more evident in the following verses
confirm wherein he seems to have particular reference to his saving of Saul when he had him at an advantage and he restrained his captains from offering him any violence 1 Sam. chap. 24. and 26. Yea saith he I have delivered him that without cause is mine enemy Vers 5. Let him tread down my life upon the earth and lay mine honour in the dust By this honour may be meant his soul as in Gen. 49.6 concerning which see the Note there which may be said to be laid in the dust when his life that proceeded from the union of his soul and body was taken away and he laid in the dust and so both clauses let him tread down my life upon the earth and lay mine honour in the dust may both intend the same thing or secondly by his honour may be meant that honourable condition whereto God had advanced him or which God had promised him to wit of being king over his people which might be said to be laid in the dust either by his death or by his being brought to a low and poor condition or thirdly by his honour may be meant that honourable fame and repute and credit wherein he had lived and which might remain of him after his death which in case of his guilt he desires might be laid in the dust to wit by the perishing of his memory or being buried under obloquy and reproach Vers 6. Lift up thy self because of the rage of mine enemies c. That is Because of their rage arise to my help and so it is the same in effect with the foregoing clause Arise O Lord in thine anger or Lift up thy self that is exalt and glorifie thy self as a conquerour by saving me from their rage As for the following clause and awake for me to the judgement that thou hast commanded there are two severall Expositions neither of them improbable which are given of it The first is that David doth therein desire the Lord to awake for him to settle him in the kingdome which he had promised him for because his office was therein to doe justice and judgement and to settle all things in the kingdome which had been out of frame under Sauls reign and because God had commanded Samuel for this purpose to anoint David and because God had decreed and said that David should be king and had at the same time pronounced this judgement against Saul that he had rejected him 1 Sam. 16.1 and what God hath decreed shall be in regard of its certainty is frequently in the Scriptures said to be commanded of God as Psal 33.9 He spake and it was done he commanded and it stood fast and Psal 147.15 He sendeth forth his commandment upon the earth his word runneth very swiftly therefore doth he expresse this in these tearms awake for me to the judgement that thou hast commanded And then the second is which I best approve that David doth herein desire that God would raise up himself to punish his enemies and to deliver him that was injured and oppressed which he tearms the judgement which God had commanded either because God had commanded the sons of men thus to execute judgement and therefore he doubted not that God would himself doe what he had enjoyned others to doe or because it was that which he knew God had ordered and decreed Vers 7. So shall the congregation of the people compasse thee about c. Two things may also probably be intended herein The first is that if God would make good his promise and settle him in the throne so far as in him lay the people that were now grown to a kind of profane neglect of Gods worship under the government of Saul as appeared by the neglect of the Ark all the time of his reign should be brought to assemble themselves duly together to perform the duties of his worship and service and hereby he makes it manifest that he desired not the kingdome for his own interests but for the advancement of Gods glory And the second is that if God would appear in his defence against his enemies the experience of Gods justice and faithfulnesse herein would bring in the people by multitudes to compasse him about and it may be meant of the Israelites alone or of other nations joyntly with them to whom the fame of what God had done for David herein should come to wit to praise God to pray to God for judgement in the like case yea and in generall to worship God with fear and reverence for indeed the judgements of God manifested in the world do notably stir up devotion in men And to this purpose also is that which follows for their sakes therefore return thou on high that is exalt thy self and shew thy self gloriously in this cause of mine or rather ascend again into thy throne of judgement and judge the cause between me and mine enemies for in these words there seems to be an allusion to the thrones and seats of judgement amongst men which used to be on high above the people as we see in Solomons throne 1 Kings 10.19 or else to the height of the heaven of which it is said The Lords throne is in heaven Psal 11.4 and because whilst God had forborn punishing his persecutours it had been as if God had given over judging the world therefore he desires that God would return to his throne of judgement Vers 8. The Lord shall judge the people c. As if he should have said And therefore from the slanders of men I appeal to God and know that he will judge righteously whereupon he addes Iudge me O Lord according to my righteousnesse c. concerning which see the Note 2 Sam. 22.21 Vers 9. Oh let the wickednesse of the wicked come to an end c. As one that had been long under this affliction he desires the Lord that at last some way or other there might be an end put to the malicious practises of his enemies against him and others and so thereby that he would establish the just for saith he the righteous God tryeth the hearts and reins that is the Lord exactly knoweth the secretest thoughts and desires of mens hearts and consequently he knoweth the integrity of mine heart and that there never came any such thing into my thought as they lay to my charge Because in the entrails of a man the reins lye of all the rest the most retired and hidden therefore they are added to the heart Vers 11. God is angry with the wicked every day Hereby is meant not so much that there is no day wherein God doth not manifest his anger against some wicked men by pouring forth his wrath upon them as that he is every day angry with the wicked even when he forbears them whence it is that even then they are said to treasure up wrath against the day of wrath Rom. 2.5 Vers 12. If he turn not he will whet his sword he hath bent his bow
in danger of any bird of prey to fly away into the holes and clefts of the rocks in desolate places and there to sit mourning by her self was fittest to resemble his condition who being unjustly pursued by his enemies was therefore desirous if it were possible to get out of their reach Vers 8. I would hasten mine escape from the windy storm and tempest That is from the violent storms of persecution which his enemies were raising against him and in this expression some conceive he alludes to doves flying away to some place of shelter when they see a storm coming upon them as is observed in the foregoing Note But however in those words I would hasten mine escape we may see how hopelesse for the time he judged his condition in that he had no desire to stay and wait a while to see whether it might not ere long be better with him but if he might have his wish all his desire was to hasten away straight out of the reach of his enemies In relation whereto those words of David to his servants when he fled out of Jerusalem because of Absalom may not seem unworthy our observation 2 Sam. 15.14 Arise and let us flee make speed to depart lest he overtake us suddenly Vers 9. Destroy O Lord and divide their tongues c. That is Divide them in their counsels that they may not agree and so let this be their ruine The phrase that David here useth seems to have reference to the Lords crushing of the Babel-builders Gen. 11. by dividing their tongues But however observable it is that according to this prayer of David the conspiracy of Absalom was indeed defeated by the division of his counsellors As for the following words for I have seen violence and strife in the city though some understand them to be indefinitely spoken of the open wickednesse that abounded in every place as if he had said that openly in town and city men did as boldly exercise all kind of violence injustice and oppression as robbers did in their lurking-places to spoil those at unawares that passed by them yet I rather think that David doth herein complain of the injustice violence and seditious distempers which he found in Keilah or rather in Jerusalem when he was forced to fly thence because of the Insurrection of Absalom and therefore he speaks of it as that which himself had seen and not which he had heard by relation from others I have seen violence and strife in the city Vers 10. Day and night they goe about it upon the walls thereof c. That is the men in whom he had seen such violence and strife as he had said in the foregoing verse or rather they that is violence and strife goe about it upon the walls thereof that is they compaâ—â—e and environ the city like walls The meaning of this expression I conceive is this that violence and strife and so all kind of injustice and wickednesse had wholy possessed the city and did rule and reign in it so that whereas the walls of a city are made to secure the inhabitants from violence and oppression there quite contrary they were hemmed in with violence and strife as with walls or they were under the power of violence and strife as of garrison souldiers upon their walls so that the godly could no where be free from violence and injuries mischief also and sorrow are in the midst of it that is in every house and in every company there is no place free Vers 11. Deceit and guile depart not from her streets That is they are openly and constantly practised amongst them Vers 13. But it was thou a man mine equall c. Because after David was king he could have no equall therefore some conclude that this must be meant of some of Sauls courtiers with whom David lived as his equalls But I see not but that it may be Ahithophel of whom this is spoken understanding the words thus But it was thou a man mine equall that is one that was in as high esteem both with me and others as I my self was to whom I carried my self no otherwise then if he had been mine equall my second self my guide that is my chief counsellor whose advice in all things I was still ready to follow see 2 Sam. 15.12 and 16.23 Vers 14. We took sweet counsell together c. The ground of this expression is because friends are wont to take much sweet content and delight in communicating their secret counsels one to another and walked unto the house of God in company that is together or amongst the companies that flocked thither in great number to worship God there Vers 15. Let death seize upon them c. That is let some violent death surprize them sodainly and unexpectedly and carry them away and so frustrate all their counsels and the same may likewise be intended in the following clause and let them goe down quick into hell or the grave namely that they might be cut off on a sudden without any disease or sicknesse foregoing Yet doubtlesse he alludes at least to the earths swallowing up of Korah Dathan and Abiram Numb 16.33 see also the Note Psal 28.4 For wickednesse is in their dwellings and among them that is in all their dwellings and in all their meetings or it is every where to be found amongst them in all their habitations Vers 17. Evening and morning and at noon will I pray and cry aloud To wit out of the anguish and sorrow of my heart and the fervency of my spirit in calling upon the Lord. He names the evening first because the Hebrews accounted the evening the beginning of the day Vers 18. He hath delivered my soul in peace from the battel that was against me c. That is He hath preserved me in as much peace and safety when mine enemies fought against me as if I had been in no danger or He hath delivered my life from danger and settled me in a peaceable condition Yea some expound it thus He hath delivered my soul in peace that is without any trouble or stirring on my part As for the next words for there were many with me either it may be meant of his enemies that there were many with him to fight against him or else of his helpers that there were many with him to protect him though his friends were false to him meaning Gods holy angels see 2 Kings 6.16 Vers 19. God shall hear and afflict them even he that abideth of old c. That is the eternall and immutable God who abideth still the same that he hath been of old in all former generations and therefore as he hath been alwaies ready to hear the prayers of his servants and to afflict and punish their wicked enemies so he will be still Because they have no changes therefore they fear not God that is because they goe on in a constant way of prosperity and there is no alteration or
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
is all sorts of men of all nations though but dust and ashes poor frail helplesse creatures might hereby be encouraged to draw near in prayer unto him the glorious God of heaven and earth And thus the words do also covertly imply a prophecy concerning the calling of the Gentiles Vers 3. Iniquities prevail against me c. Here David mentions another great mercy which God affords his Church for which they were especially bound to praise him and that is his pardoning their sins and it is added here as that which must encourage them to goe to God in prayer of which he had spoken in the foregoing verse Iniquities prevail against me as for our transgressions thou shalt purge them away which is as if he had said Though our iniquities be such that they may justly provoke thee to displeasure yet thou wilt pardon them and purge them away to wit by an expiatory sacrifice which shall be offered up for them For by this phrase of iniquities prevailing against him divers things may be implyed as 1st that his opposition against them had not been such but that they had overcome and foyled him 2ly that they had brought him into subjection and bondage to them 3ly that they were so many and great that he was not able to bear them but was likely to sink under the burden of them and 4ly that they had brought Gods judgements upon him and indeed by other passages in this Psalm it seems probable that it was composed when the people of God had been under some sore judgement As for Davids expressing this in the singular number Iniquities prevail against me whereas the following words are in the plurall number as for our transgressions thou shalt purge them away the reason of this is either because he speaks in the name of the whole people as it were collectively in one body and that the rather as being their king and head or else because this Psalm being intended as a form of thanksgiving for the use of the people he would hereby teach every man as it were by his example to confesse his own particular sins Vers 4. Blessed is the man whom thou chusest c. Here still farther mercies are added for which God was in a speciall manner to be praised in Sion and he begins with that of Gods chusing them of his own free grace to be his people this being the first spring of that mentioned in the foregoing verse to wit his pardoning their sins and then in the following words addes divers others Blessed is the man whom thou chusest and causest to approach unto thee to wit by receiving them to thy favour who were enemies by nature by taking them into so near a relation to thee as to be thy peculiar people yea thy children such as may continually have free accesse unto thee as are through Christ made one with thee and to whom thou wilt communicate thy self unto all eternity that he may dwell in thy courts see the Notes Psal 15.1 and 23.6 we shall be satisfied with the goodnesse of thy house c. See the Note Psal 36.8 Vers 5. By terrible things in righteousnesse wilt thou answer us O God of our salvation c. That is Because of thy righteousnesse to wit thy faithfulnesse which moveth thee to make good thy promises to thy people see the Note Psal 51.14 or thy justice which moveth thee to aid all those that are wronged and oppressed thou wilt answer us when we call upon thee from thy tabernacle and temple which is one of the Priviledges of Gods people mentioned in the foregoing verse and that by executing strange and unusuall judgements upon our adversaries and by many miraculous deliverances afforded us which shall be terrible to our enemies and dreadfull to thine own people and it is likely that David speaks of these terrible things in reference to the signs and miracles which God wrought in Egypt and at the giving of the law As for the following clause wherein he tearmes God the confidence of all the ends of the earth and of them that are afarre off upon the sea this is added either 1. to imply that the Gentiles should also be sharers with the Jewes in these mercies when they also should become the people of God or 2. to intimate that by those forementioned terrible things which God should work for his people many that dwelt farre off from his people should be wonne to pray unto and to trust in God or 3. to set forth the power of this God who should doe such great things for his people and so give them such speciall occasion to praise him in Sion by shewing that all the inhabitants of the world far and near have their dependance wholly upon God in whom they live move and have their being see the Note Psal 22.9 whence it is also that by a secret instinct of nature all nations are moved to look to God in their dangers though they be indeed ignorant of the true God Vers 6. Which by his strength setteth fast the mountains being girded with power That is which God being endued with an almighty power doth cause the mountains to stand fast so that neither the winds nor flouds can remove them nor do they sink under their own weight as great buildings of men often do for want of a firm foundation I conceive that David adds this large description that here follows of the great works of God throughout the world either 1. to shew that it was no such strange thing that God should extend grace at last to the Gentiles as well as to the Jews since from the first creation God had been very good to all the inhabitants of the world and had done great things for them or 2. to set forth the mighty power of that God from whom his people expect such terrible things to be done for them or 3. because though all the world receive benefit from these great works of God yet only Sion looks on them as blessings from God and returns him praise for them Vers 7. Which stilleth the noise of the seas the noise of their waves and the tumult of the people Some conceive that the last words and the tumult of the people are added by way of explaining what he meant in the first words to wit Gods appeasing the tumults and insurrections of unruly people whereby kingdomes and common-wealths are indangered and indeed by seas and the waves thereof in the Scripture great armies and tumults of people are usually meant as Jer. 51.42 and so Esa 17.12 13 see also the Notes Psal 46.3 6. But I rather chuse the plainer exposition that in the first words he speaks of Gods stilling the seas to wit both by keeping them within their bounds that they overflow not the land and by making them quiet at his pleasure when they are most tempestuous and that then in the next words he adds that after the same manner likewise he stilleth the tumult of
wondrous things To wit by his own power this seems to be added in reference to the wonderfull goodnesse of God in continuing the kingdome to Solomons posterity notwithstanding many of them did so often provoke God to have utterly destroyed them but especially with reference to Gods wonderfull works in the Churches redemption by Christ her miraculous preservation maugre the rage of Satan against her and the many other benefits we enjoy by his kingly office Vers 19. Let the whole earth be filled with his glory c. This seems also to be spoken with respect to the times of the Gospel Amen amen see the Note Ps 41.13 Vers 20. The prayers of David the son of Iesse are ended For the adding of those words the son of Iesse see the Notes 2 Sam. 23.1 It is evident that the 86 the 110 divers of the following Psalms besides were composed by David and therefore it well may be questioned why it is said that here the prayers of David are ended But to this divers answers are given by Expositours as 1. that this was the last Psalm that David composed and haply placed last in the order of the Psalms that since the order of the Psalms was transposed or 2. that this was the last of the Psalms which David joyned together in a book that the following Psalms wherein there are some also that David himself did afterwards compose were collected by some other holy man of God joyned to that book of Psalms which David had formerly made or 3. that this is added here because hither to we have had Davids Psalms but now those that next follow were composed by Asaph and others And indeed if it were clear that the following Psalms were not composed by David it might well be said in this regard that here the prayers of David are ended though some Psalms of Davids making be afterwards inserted as it is said The words of Iob are ended because his reasoning with his friends doth there end though some words that Job spake are afterwards inserted in that book as ch 40.3 4 5 ch 42.1 2 c. PSALM LXXIII Vers 1. TRuly or yet God is good to Israel even to such as are of a clean heart That is that are upright-hearted amongst the people of God Yet some would have the meaning of these words to be this that they whose hearts are clear from passion do know God to be good though others being under temptation and disturbed with passion cannot often be so perswaded With the like abrupt expression the 62. Psalm begins concerning which see the Note there Vers 2. But as for me c. As if he had said Though this be so and I knew it well enough as having had frequent experience of Gods manifold goodness both to my self other his faithfull servants and though I have alwaies endeavoured in all things to approve my self to God yet my feet were almost gone that is I was almost transported beyond the bounds of piety even to the accusing of God in words at least in thought of injustice and unfaithfulnesse or I had almost fallen from this perswasion of heart concerning the goodnesse of God to the righteous and from believing the truth of Gods promises yea almost from the uprightnesse of my waies yielding to doe as those wicked men did whom the Lord thus prospered And observable it is that all sinfull slips were so grievous to David that he laments here even that his steps had wel-nigh slipped Vers 4. For there are no bands in their death c. This may be understood either 1. of the sodainnesse of their death to wit that they drop as it were on a sodain into the grave without any foregoing sicknesse or pain which then is more fully set forth in the following clause but their strength is firm not wasted by any foregoing sicknesse see the Note Job 21.13 or 2. of the gentlenesse and easinesse of their death that they do not die a hard and bitter death either by reason of inward gripes and pinches of conscience and terrours of mind or of bodily pangs and strugglings with death their souls being bound within them as with bands which death hath much adoe to untie or break so that they cannot depart or at least are long held back as with bands from dying but how this can agree with that following clause but their strength is firm I cannot well see or 3. of their dying a naturall death to wit that they are never brought to die as malefactours being bound with bands cords or chains and that because the laws can take no hold of them whatever wickednesse they commit by reason of their riches and greatnesse they are sure to escape or 4. of their dying in a good old age namely that they are not violently dragged to an untimely death by any sicknesse or dismall casualty but having sweetly passed over the whole natural course of their lives they quietly give up the ghost And their strength is firm that is proportionably to their years all their life long they are strong and healthfull till at last being spent by mere old age their life is expired and they goe down into the grave Vers 6. Therefore pride compasseth them about as a chain c. That is Because of this their prosperous condition they carry themselves proudly in every regard in their countenance speech gesture c. as some men will do when they have gotten a chain of gold they grow highly conceited of themselves being ready still to boast of and advance themselves and to despise others or they please themselves and glory in their pride as esteeming it an ornament to them violence covereth them as a garment as if he should have said And by reason of this their pride they become bold cruell and violent oppressors of others for this expression of violence covering them as a garment is to imply that they do not only conceive it in their minds but also expresse it outwardly in their deeds yea and glory in it as men do in some gorgeous attire seeking to outstrip one another herein as they seek to outstrip one another in bravery and perhaps wearing the trophies of their oppressions in a way of boasting And to this some adde also that oppression is as constantly their practice as it is for men every day to put on their garments and that hereby they seek to defend themselves as men shelter themselves from the cold by their raiment But however the main drift in alledging this is to set forth how strange it might seem that when men did thus abuse the bounty and goodnesse of God he should notwithstanding suffer and prosper them still Vers 7. Their eyes stand out with fatnesse c. Because the fatnesse of the face makes the eyes to be hidden rather then to stand out some would have this clause rendered thus Their eyes goe out with fatnesse meaning that they had scarce any
see the Note Numb 11.1 Vers 23. Though he had commanded the clouds from above and opened the gates of heaven To wit to give them manna in great plenty as out of his store-houses And therefore having formerly done this for them they had no cause to murmure for flesh Vers 24. And had rained down manna upon them This expression is used to imply in what plenty the manna was given and because it fell together with the dew Vers 25. Man did eat angels food So their manna was called either 1. because it was provided and sent by the ministry of angels or 2. because it seemed to come down from heaven the dwelling-place of the angels or 3. to set forth the excellency of this bread that it was meat as one would say fit for angels if angels needed meat And so indeed the exceeding glory of Stephens countenance is set forth by this that they saw his face as if it had been the face of an angel Act. 6.15 and Paul calls an excellent tongue the tongue of angels 1 Cor. 13.1 See also the Note Numb 16.35 Vers 26. He caused an east-wind to blow c. See the Note Numb 11.31 Vers 28. And he let it fall in the midst of their camp c. That is the flesh mentioned in the foregoing verse to wit the quails which being fat and heavy fowls and having their wings moistened with the South-east wind fell upon the earth and so were gathered by the Israelites See the Notes Numb 11.31 Vers 30. They were not estranged from their lust c. That is Having the quails continued to them they still glutted themselves therewith though they had already eaten greedily on them and then the wrath of God fell upon them See the Note Numb 11.33 Vers 31. The wrath of God came upon them and slew the fattest of them c. See the Notes Job 15.27 and Psal 22.29 and Numb 11.33 Vers 32. For all this they sinned still c. To wit when they refused to enter the land of Canaan and believed not for his wondrous works that is sincerely and constantly though now and then for the present they seemed to be strongly convinced by the mighty works of God Exod. 14.31 Vers 33. Therefore their daies did he consume in vanity c. That is say some they were presently consumed as some vain thing that is gone on a sudden But I rather think it is meant of that sentence which God pronounced against them that they should all perish in the wildernesse that they spent their whole life in fruitlesse labours wandring up and down and being still travelling towards Canaan but all in vain in regard they never came to that land in hope whereof they were brought out of Egypt And their years in trouble to wit they lay still under Gods displeasure and were still afflicted with many and divers troubles all the time of their being in the wildernesse Vers 34. And they returned and inquired early after God That is They presently seemed to repent and turn to God Vers 38. But he being full of compassion forgave their iniquity In regard of those that did but feignedly repent there can be no more intended hereby but that the Lord did upon their seeming repentance withdraw his plagues and judgements yet withall we may be sure that God was truly reconciled to those amongst them that did truly repent and did indeed fully acquit them of all their transgressions Vers 39. For he remembred that they were but flesh c. That is 1. corrupt naturally prone to sin and 2. weak and frail unable to bear the full wrath of the Lord if it should be poured upon them yea such as were subject to many calamities and sure ere long to die of themselves and therefore a fitter object of pity then of continuall displeasure And that this last is indeed chiefly intended is the more probable because of the following clause where he adds also that they were a wind that passeth away cometh not again that is such as would be soon irrecoverably gone Vers 41. Yea they turned back c. That is After some shews of repentance when the hand of God was upon them they soon turned back to their former evil waies and tempted God see the Notes Exod. 17.2 Deut. 6.16 and limited the holy one of Israel to wit by prescribing God what he must doe or else they would not believe in him or by conceiving of God after the manner of men that this he could doe this he could not doe so robbing him of the glory of his omnipotency Vers 45. He sent divers sorts of flies among them which devoured them c. To wit by their extreme annoyance and the mischief they many waies did them see the Notes Exod. 8 21 and frogs which destroyed them to wit in that they were also severall waies very mischievous to them and when they lay dead in heaps both air earth and water were infected and corrupted therewith Vers 47. He destroyed their vines with hail and their sycamore trees with frost Or with great hail-stones The meaning is that the hail did not only beat off the leaves and fruit of their vines other trees or otherwise marre them but that it did even kill the very roots of the trees that they never grew more see the Note Exod. 9.23 Ver. 49. He cast upon them the fierceness of his anger wrath indignation trouble c. That is many supernaturall dreadfull plagues that came thick upon thē were clear evidences of Gods indignation against them that by sending evil angels among them that is Angels by whose ministry these plagues were inflicted on them therefore there is no necessity that this should be meant of devils the good angels may be called evil with respect to the sore evils they inflicted then upon the Egyptians I know that some Expositours hold that the Egyptian plagues were inflicted by devils they ground their opinion wholly upon this passage of the Psalmist But because as St. Augustine argues well the devils sided with the Egyptian sorcerers against Moses Aaron in working their magick miracles it is no way probable that they were imploied on the other side too in plaguing the Egyptians And therefore either it was by the ministry of the holy angels that all these evils were brought upon Egypt or else we must say that it is the judgements themselves or the inferiour creatures by whom these judgements were inflicted that are here called figuratively because they were sent of God evil angels Vers 50. He made a way to his anger c. To wit 1. by giving way to bring greater judgements upon them then hitherto he had done even to the taking away of the life both of man beast from which hitherto his compassion had restrained him providing that nothing should hinder the just execution of his wrath herein thus I conceive the following words do explain this
said is that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdome of Judah But I rather encline to think that the following relation in this Psalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies for though many expressions therein seem to imply a greater desolation which that kingdome was brought into then that was in Rehoboams time yet if we consider what an astonishment it must needs be to the faithfull in the land to see that kingdome which God had promised should continue in the seed of David to the end of the world so presently torn in pieces by the revolting of ten of the twelve tribes from Davids family to Jeroboam and by the civill wars which followed thereupon and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25 and 2 Chron. 12.2 all which Ethan surviving Solomon might live to see it cannot seem strange that Ethan should with respect to those times so bemoan the kingdome of Judah as in a manner lost and ruined in the eye of reason Vers 1. I will sing of the mercies of the Lord for ever c. That is say some Expositours I will sing of the mercies of God which continue for ever which are therefore called the sure mercies of David Isa 55.3 with my mouth will I make known thy faithfulnesse to all generations that is thy faithfulnesse which continues to all generations But I rather conceive that this is spoken in the name of the Church who undertake that they will for ever extoll the mercies and faithfulnesse of God or by the Psalmist in his own name thus I will sing of the mercies of the Lord for ever that is as long as I live or by this Psalm which shall be continued in the Church for ever I will convey the praise of thy mercy to all generations However the drift of the Psalmist in these words is to imply his confidence that God would not cast off his people for ever Vers 2. For I have said Mercy shall be built up for ever c. That is I have concluded on this within my self that however things goe and though it may seem otherwise to the eye of reason for the present yet Gods mercy to the seed of David and to his people Israel shall never fail but shall continue and be carried on to all generations till it be perfected at last in eternall glory thy faithfulnesse shalt thou establish in the very heavens that is though thy promises may seem to fail yet from the heavens thou wilt make good thy faithfulnesse and perform all thy promises or thy faithfulnesse shall be established as surely as the heavens are established and shall be perfected in the glory of thy Saints in heaven Vers 3. I have made a covenant with my chosen c. We must understand this aâ— if it had been expressed thus And the ground of this my confidence is that thou hast said I have made a covenant with my chosen c. for here the Psalmist brings in the Lord asserting the covenant he had made with David because this was that whereon he grounded his confidence mentioned in the foregoing verse I have made a covenant with my chosen I have sworn unto David my servant that is I have made a sure and irrevocable covenant with him to wit concerning the stability of his seed and throne for which see the Note 2 Sam. 23.5 and likewise 2 Sam. 7.12 13. Vers 5. And the heavens shall praise thy wonders O Lord c. That is The angels seeing the wonderfull works thou doest for thy Church shall praise thee for them thy faithfulnesse also in the congregation of thy Saints that is they shall also in the assembly of those holy spirits praise thy faithfulnesse in making good thy promises to thy people see the Note Job 15.15 or the second clause may be understood of the angels publishing the faithfulnesse of God to his saints and servants upon earth But now some by the heavens do understand not the angels only but also the holy servants of God in this world men of heavenly minds and conversations who shall praise God upon earth as the angels do in heaven And some also understand the whole verse of the visible heavens as a place parallel with that Psal 19.1 for which see the Note there adding this that the heavens may be said to praise Gods faithfulnesse in the congregation of the Saints because they are instrumentall in conferring those blessings which God hath promised to the righteous as rain and fruitfull seasons c. which only the Saints do acknowledge to be from God But the first exposition I conceive is the best However the drift of this and divers of the following verses is to shew how safely we may rest upon Gods faithfulnesse in performing what he hath promised to his people and that in regard of his power to doe whatever he pleaseth Vers 6. For who in the heaven can he compared unto the Lord c. To wit among the angels and blessed spirits there who among the sons of the mighty can be likened unto the Lord that is among the mighty ones of the earth see the Note Psal 29.1 Yet this last clause may be also understood of the angels who may be called the sons of the mighty as elsewhere they are termed the sons of God Job 1.6 Vers 7. God is greatly to be feared in the assembly of the Saints c. That is as almost all Expositours understand it in the assembly of the angels even those glorious spirits whose power is so terrible to men do themselves tremble and fear before God and as dreading his Majesty are alwaies obsequiously ready to doe whatever he enjoyns them and to be had in reverence of all them that are about him to wit the angels that are continually about him as souldiers about their generall and servants about their master whom therefore they have all cause to reverence as infinitely excelling them in glory Yet I see not but this may be most probably understood of the Saints on earth to wit that God is greatly to be feared in the assembly of his people in regard of his protecting them and the dreadfull judgements he executes upon their enemies in their defence and to be had in reverence of all them that are about him that is of all his people or as some say of all the heathen round about see the Note Psal 76.11 Vers 8. Who is a strong Lord like unto thee or to thy faithfulnesse round about thee That is Who amongst all those that are round about thee are like to thee for faithfulnesse or rather Who is like unto thee who art faithfull to all that are round about thee or who art every way faithfull who discoverest thy faithfulnesse in all things round about thee or who art clothed with faithfulnesse round about thee as with a garment
of fowls about a house by throwing of handfulls of corn to them thou openest thine hand that is thou givest them food liberally and they are filled that is fully satisfied Vers 29. Thou hidest thy face c. That is Thou forbearest to shew thy self any longer favourable to them to wit by withholding food from them by refusing to uphold them in their being as formerly they are troubled that is sorely distressed or they waste away see the Note Psal 30.7 thou takest away their breath they die and return to their dust that is to the dust of which they were created see the Note Gen. 1.20 Vers 30. Thou sendest forth thy spirit they are created thou renewest the face of the earth That is Though trees plants and herbs yea all living creatures die continually yet others by that vigour vitall spirit which God gives them do as continually spring up in their room so the face of the earth by a fresh succession of creatures is constantly renewed one generation passeth away and another generation cometh Eccles 1.4 So that by those words thy spirit here may be meant either that principle of life which God gives unto all things that live whereby the unreasonable creatures do both live breath which Solomon calls Eccles 3.21 the spirit of the beast that when they die goeth down to the earth or else that almighty quickning power whereby this life is wrought in the creatures and whereby therefore all things are preserved in their being and therefore some conceive it is said that God sends forth his spirit and they are created because this is the proper effect of the holy spirit of God Ver. 31. The glory of the Lord shall endure for ever the Lord shall rejoyce in his works That is The Lord shall preserve uphold his creatures that he may still delight himself in them Yet most Expositours conceive that in these words the Psalmist doth at least imply his desire that men might so acknowledge Gods bounty goodnesse in the creatures so use them to his glory that God might not repent that he had made them but that he might still rejoyce in them so still preserve them Vers 32. He looketh on the earth it trembleth he toucheth the hills they smoke Either to imply that it is indeed the mercy of God that he continueth his creatures or to imply how carefull men had need to be to give God cause to rejoyce in his works he sheweth here that by experience we may see how easily he could destroy the whole world in that an angry look from God will make the earth to tremble the least touch of his displeasure will burn up the mountains which is evident in the earthquakes the thunder lightnings that do often discover the mighty power of God but was most terribly discovered at mount Sinai when the Law was given whereto haply he doth here allude Vers 34. My meditation of him shall be sweet c. That is say some Expositours shall be pleasing to God But rather the Psalmist means that his meditating on the goodnesse of God in his wonderfull works should delight and refresh his heart and so make him praise God with much chearfulnesse as is expressed in the next words I will be glad in the Lord. Vers 35. Let the sinners be consumed out of the earth c. To wit because they give not God the glory due to him as the Creatour and governour of the whole world but by polluting and abusing his creatures through sin do keep the Lord from rejoycing in his works see vers 31. PSALM CV Vers 1. O Give thanks unto the Lord c. The first fifteen verses of this Psalm are a part of that Psalm which David composed to be sung at the removing of the Ark from the house of Obed Edom to the city of David and it was the first Psalm that was put into the hands of the Levites to be sung by them for so much therefore of this Psalm see the Notes 1 Chron. 16.7 22. Vers 16. He called for a famine upon the land c. See 2 Kings 8.1 he brake the whole staffe of bread see the Note Levit. 26.26 Vers 19. Vntill the time that his word came c. That is Joseph was laid in iron as it is said in the foregoing verse untill that came to passe which he had foretold when he interpreted the dreams of Pharaohs chief butler and baker that had been prisoners with him untill it came to be known to Pharaoh what a man he was to wit that he had the gift of interpreting dreams then the word of the Lord tried him that is that gift given him of God to interpret dreams or his interpreting of Pharaohs dreams which was given him of God made known what he was a man truly endued with a spirit of prophesy and thereupon Pharaoh did highly esteem him Thus many Expositours do understand these words But I rather conceive that the 1st clause untill the time that his word came hath relation not to that which went before concernīg Josephs imprisonmēt but to the following clause the word of the Lord tried him that accordingly the words are to be thus understood that until the time that his word came that is until that came to pass wch God had revealed to Joseph in his dreams concerning the great honour whereto he should be exalted or untill that came to passe which God had spoken that is which God had decreed concerning Joseph or untill Josephs word came that is till the condition which God had decreed concerning Joseph came to be discovered which was formerly unknown the word of the Lord tryed him that is so long the decree of God thus revealed to him in a dream being so long deferred before it was accomplished did try his faith and patience and constancy in his bondage and imprisonment Or it may be said that the word of the Lord tryed him because that word which God revealed to him in a dream being told his brethren was the occasion of all his sufferings wherewith he was tryed even as gold is tryed in the fire Vers 22. To bind his princes at his pleasure c. That is Pharaoh gave Joseph such absolute rule over his whole kingdome that it was in his power if he saw cause even to punish and imprison his princes and teach his senatours wisedome to wit by punishing them if they did any thing amisse or by the example of his wisedome in governing the people and that especially in that particular policy of his in ordering the corn that the land of Egypt yielded in the seven plenteous years implying that the wisest of the Egyptians such as were Pharaohs senatours that were made such for their eminent wisedome might learn wisedome of Joseph I know the first clause some understand only of Pharaohs princes being so obliged to Joseph and in such subjection to him that they were
eyes and gladnesse of thy heart This I conceive is chiefly intended here in these words Yet withall observable it is how fitly a wife is compared to a vine by the sides of the house both because it is the praise of the wife to be much at home in the house there her businesse continually lyes because as the vine being a weak plant cannot grow up by it self but as it is by some means born up supported so doth the wife by reason of the weaknesse of her sex stand in continuall need of being upheld and born up by the care of her husband And so for the next clause thy children like olive plants round about thy table as it implyes the blessing of many children so also that the children he had should be healthfull fair fresh flourishing see the Note Psal 52.8 hopefully sprouting growing up continually so that their father should delight to look upon them to have them with him as likewise that they should be well qualified vertuous such as in time should yield the sweet fruit of much comfort benefit to their parents to which some adde too because olive branches were used as emblems of peace that they should be the means of keeping peace between their parents Vers 5. The Lord shall blesse thee out of Zion c. See the Note Psal 20.2 These words out of Zion are added to put them in mind of the Covenant which God had made with them so that it is as if he had said Our God that dwelleth in Zion shall from thence heare the prayers which there thou offerest up unto him and shall blesse thee with all the blessings of his people according to his covenant and the promises he hath made to us thou shalt see the good of Ierusalem all the daies of thy life meaning that he should delight to see the flourishing estate of Gods Church that he should have a share in her blessings PSALM CXXIX Vers 1. MAny a time have they afflicted me from my youth may Israel now say c. That is ever since God had first a Church upon earth as was seen in the murther of Abel or rather ever since the seed of Israel became a people which was whilst they abode in Egypt for indeed the time of their being there and of Gods delivering them from thence is often elsewhere in the Scripture called the time of Israels youth as Ezek. 23.3 Hos 2.14 15. Vers 3. The plowers plowed upon my back they made long their furrows By the plowers plowing upon their backs is meant that their enemies had rent and torn them grievously afflicted them with all possible cruelty no otherwise then as if men lying with their faces upon the earth should have plows again and again driven over their backs by making long their furrows is meant that they had used them thus despightfully and cruelly a long time together But yet withall the aim of saying that this was done upon their backs might be to imply either that this was done by the heavy burthens which their enemies laid upon them or that the deep slashes which their enemies by scourging them had made in their backs were like so many furrows which the plow makes in the earth Neither is it altogether improbable which some adde that the Holy Ghost might also intend covertly to intimate by this expression that in all this cruelty of the enemy God made use of them as his husbandmen to till his field the Church that through these afflictions they might be the better prepared to receive the seed of his word spirit might afterward yield him the more fruit as a field doth that is well plowed and manured Vers 4. The Lord is righteous he hath cut asunder the cords of the wicked That is even in the heat of their persecuting Gods people God hath broken their power frustrated all their plots practices so hath taken them off that they can proceed no further all this on a sodain as when one should cut asunder the harnesse or plow-gear wherewith the plow is drawn the plow must needs stand still nor can the husbandman carry it on any further Vers 5. Let them all be confounded and turned back that hate Zion See the Notes Psal 35.4 40.15 Vers 6. Let them be as the grasse on the house tops c. Because the houses in Judea were built flat on the tops so out of the clefts crevices between the stones there grasse or green corn would usually sprout out which yet for want of earth and moisture was soon blasted by the heat of the sun thence is it that the Psalmist useth this similitude praying that the enemies of the Church even when they were at the greatest height might yet be but as such grasse or green corn on the house tops Vers 7. Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosome That is which never comes to be mowen nor bound up in sheaves as the corn in the fields doth And in this expression here used the reason hereof is intimated namely because if it should grow up it would not be worth the reaping and gathering there is but only a little here there that sprouts up the harvest-man cannot cut it down by handfuls nor grasp his arms full in his bosome when he gathers it to bind it up in sheaves as he doth in the corn fields And the same is intended in the following verse Vers 8. Neither do they which goe by say The blessing of the Lord be upon you c. That is such grasse or green corn on the house tops never comes to be mowen or gathered in by the harvest-men who should thereupon have the prayers of those that passe by as they usually have when they are working in the field The drift of all this is to expresse their earnest desire that the enemies of Gods people might be suddenly destroyed PSALM CXXX Vers 1. OVt of the depth have I cried unto thee O Lord. That is out of the depths of seeming desperate tribulations dangers likewise of overwhelming sorrows by reason of my sins see the Notes Psal 40.2 68.22 71.2 see also the Note upon the Title of the sixth Psalm Vers 3. If thou Lord shouldest mark iniquities Lord who shall stand See the Note Psal 1.5 It is as if the Psalmist should have said If thou shouldest take strict notice of the iniquities of men with a purpose to deal with them according to their deserts no man could ever escape thy just vengeance if the holiest of men cannot justify himself before thy tribunal alas what shall become of me For doubtlesse the Psalmists aim in these words is to imply 1. that he acknowledged that God had justly for his sins cast him into those depths of misery wherein he lay that he might also justly upon the same ground reject his prayers and
abroad all the world over whereto the prophets also seem to allude where they call Christ the branch as Zach. 6.12 and Isa 11.1 a rod out of the stem of Iesse and a branch out of his roots And to the same purpose is the following clause I have ordained a lamp for mine anointed that is that there shall be still one of his posterity in whom the glory of his kingdome shall live and shine forth see the Note 1 Kings 11.39 Which yet was chiefly accomplished in Christ in whom this kingdome did indeed shine forth most gloriously even unto the ends of the earth But see the Note also 2 Sam. 21.17 Vers 18. His enemies will I cloth with shame c. See the Note Job 8.22 but upon himself shall his crown flourish that is upon his own head the heads of his posterity even unto Christ in whom his kingdome shall flourish unto all eternity PSALM CXXXIII Vers 1. BEhold how good and how pleasant it is for brethren to dwell together in unity That which is said most probably by Expositours concerning the occasion of penning this Psalm is either that it was purposely provided to be sung by the Israelites at those three solemn feasts when all the males were to come up to worship God together at Jerusalem or else that it was composed upon occasion of that pacification that was made amongst the Israelites either after the suppressing of Absaloms rebellion or rather when after many years civill wars that had been in the land between David the house of Saul all the tribes did at last joyntly submit to David and so lived peaceably together as brethren under his government whereupon as from the experience they now had how much better it was with them when they lived thus comfortably together in unity and peace then when before they were continually seeking to destroy one another he commends unto them brotherly love concord Behold how good how pleasant it is c. Vers 2. It is like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments That is It must needs yield as much refreshing content and delight both to God man especially to those that live thus as brethren together as that precious ointment did that was alwaies poured forth upon the head of Aaron and his successours when they were consecrated to the high priests office nor only to the high priest himself but also to all that were about him to whom the fragrant smell thereof did spread And the rather doth he compare the unity of brethren to this holy ointment which was peculiarly designed to that religious service of consecrating the high priest because he desired hereby to intimate first that the brotherly concord which he chiefly intended was when they joyned together with one consent in a way of religion to wit in the pure worship of God being all of them indued with the sweet smelling graces of Gods holy spirit 2. that this brotherly concord is an effect of that spirit of grace peace which being plentifully poured forth upon Christ the head of the Church runs down upon all the members of his body and is the bond of their spirituall union Vers 3. As the dew of Hermon c. As by the similitude in the foregoing verse David shewed how pleasant it is for brethren to dwell together in unity so by this here he shews how good it is that is how profitable As the dew of Hermon and as the dew that descended upon the mountains of Zion that is as the dew that falls from heaven upon such a fat fruitfull soil as is that of mount Hermon and the mountains near about Zion or Jerusalem doth cause these places to yield great encrease profit so doth brotherly love through Gods blessing bring all variety of outward plenty with it to those that do sincerely practise it besides that it doth also make men fruitfull in good works both towards God towards man For there that is where brethren do thus dwell together in unity the Lord commanded the blessing that is he poureth forth upon such men all variety of blessings see the Notes Psal 42.8 44.4 68.28 71.3 even life for evermore that is not only a long prosperous life here but also life eternall in heaven whereof therefore brotherly love is made an unquestionable sign 1 Joh. 3.14 We know that we have passed from death unto life because we love the brethren Yet some understand that by life for evermore here is meant that God would give a happy life to all that should so agree together throughout all generations PSALM CXXXIV Vers 1. BEhold blesse ye the Lord all ye servants of the Lord c. That is all ye Priests Levites as appears by the following words which by night stand in the house of the Lord for though some devout men women of the people were sometimes wont to wait upon Gods service in the Temple even by night as is noted of Anna Luk. 2.37 that she departed not from the temple but served God with fastings prayers night day yet here the Psalmist seems to speak of such as by their office place were constantly to give attendance upon the service of God in the Temple by night as well as by day as the word stand doth here import And that this was the constant charge of the Priests Levites as in their courses they waited in the Temple is evident Levit. 8.35 1 Sam. 3.3 in many other places as a kings guard are wont to watch by night in his Court so did they keep their watches in the Sanctuary However the aim and scope of this exhortation to these Priests Levites is all one as if he had said Think it not enough that you watch by night in the Temple or that you perform there the outward ceremonial service but see that you give God that spirituall service of praising his name which he chiefly requires See also the following Note Vers 3. The Lord that made heaven earth blesse thee out of Zion That is say some Expositours every one of you Priests Levites that doe carefully perform your duty as I have said in praising the Lord. But now others conceive that this is here added as the substance of that prayer wherewith the Psalmist desires that the Priests would blesse the people when they lifted up their hands in the Sanctuary as was said in the foregoing verse Yea some also hold that this Psalm is written dialogue-wise and that accordingly the two first verses must be taken as spoken by the people to the Priests Levites then this as the answer of the Priests Levites to them or else that the two first verses contain the words of David to the Priests Levites then this their answer to David their king See the Note Psal 118.26 As
earth shall praise thee O Lord when they heare the words of thy mouth That is So many of the kings of the earth farre near as shall heare how wonderfully thou hast made good what thou hadst spoken concerning me both when thou didst command me to be anointed king when thou didst promise to settle me in the throne of Israel though I lived then in a low mean condition shall hereupon praise thy name Yet because David was a type of Christ we may well also understand this of the kings of the Gentiles when they should be converted upon the preaching of the Gospel to them Vers 5. Yea they shall sing in the waies of the Lord. That is They shall with singing praise the works of the Lord in bringing me to the kingdome which he had promised me the manifold strange waies whereby he brought it about or They shall praise the Lord with singing they themselves the whilst walking in the waies wherein the Lord hath appointed them to walk But this indeed may be most fitly said of the converted Gentiles with respect to their exceeding joy for the glad tidings of the Gospel Vers 6. Though the Lord be high yet hath he respect unto the lowly c. That is Though the Lord be a God of transcendent majesty hath his habitation in the highest heavens yet he beholdeth the lowest the meanest and the most despised amongst men yea he beholdeth them with a favourable countenance to pity deliver exalt them in due time especially when they are also of an humble and lowly spirit For that this is included appears by the following clause but the proud he knoweth afar off that is though he knoweth them well enough yet it is not in a friendly manner but with contempt he stands aloof from them even as they look with contempt upon others so doth the Lord upon them And then taking these words also as spoken with reference to the times of Christ the meaning is clear to wit that God is very tender over poor humbled sinners but that he abhors those that are proudly conceited of their own righteousnesse Vers 7. Though I walk in the midst of trouble thou wilt revive me That is Thou wilt preserve and deliver me even when I might seem to be in the very jaws of death or Thou wilt comfort me against all terrours and sorrows inward and outward see the Notes Psal 71.20 and 80.18 Vers 8. The Lord will perfect that which concerneth me c. That is Though I should still meet with more and more troubles and though mine enemies should still rage never so much against me God will perfect the work of my deliverance and salvation yea whatever he hath promised to doe for me Thy mercy O Lord endureth for ever forsake not the works of thine own hands that is give not over what thou hast begun to doe for me PSALM CXXXIX Vers 1. O Lord thou hast searched me and known me That is thou hast exactly known me see the Note Psal 7.9 Yet some take it thus that God had proved and sifted him by many trials and so had exactly discovered all that was in him But now the scope of this long discourse which David here enters into concerning the omniscience of God was either 1. hereby to intimate that he made his addresses now to God with all sincerity as to an all-seeing God or 2. hereby to appeal as it were to God concerning his innocency in regard of the false slanders of his enemies as that he did no way favour any wicked or bloudy purpose in himself or in others which he seems to urge vers 19. Surely thou wilt slay the wicked O God depart from me therefore ye bloody men or 3. hereby to presse God to help him because he knew his streights exactly understood his condition in every regard Vers 2. Thou understandest my thought afar off That is Though thou art in heaven I upon earth yet thus far off thou knowest every thought of my heart or rather Thou knowest my thoughts long before they be brought to effect or long before they come into my mind Vers 3. Thou compassest my path c. This may be read as it is in the margin Thou winnowest my path then the meaning is that God did as clearly see every way of his as the corn is seen when it is winnowed from the chaff But reading the words as they are in our Bibles Thou compassest my path c. the meaning must needs be that God was on every side present with him whereever he was whatever he did therefore must needs know all his actions And indeed considering the expressions here used Thou compassest my path my lying down art acquainted with all my waies it is not improbable which some think namely that David doth herein allude to the knowledge which huntsmen often get of some wild beast by watching tracing her every way that they know exactly where she useth to goe where to lye both by day night and are acquainted with all her paths see also vers 5. Vers 4. For there is not a word in my tongue but loe O Lord thou knowest it altogether That is I speak not a word but thou knowest it yea and with what mind and to what purpose it was spoken or If I be but about to speak whilst my words are yet as it were in my tongue thou knowest what I mean to say before I speak it or though I should never speak it Vers 5. Thou hast beset me behind and before c. That is Thou dost environ me on every side with thine omnipresence see the Note above vers 3 and laid thine hand upon me that is there is no fleeing out of thy sight or presence I am in that regard as if thou layedst thine hand upon me and keptst me prisoner that I should not stir away from thee or this phrase may be used to imply that he must needs be every where in Gods eye because he was upheld preserved and guided led by Gods all-disposing power and providence so that he could not turn or stir any where but as he would have him Yea some conceive that here again David alludes as before vers 3. to a huntsmans besetting and seising upon some beast he hath pursued when at last he claps his hand upon her Vers 7. Whether shall I goe from thy spirit c. That is that I may be where thou who art an infinite spirit art not present as it is more clearly expressed in the following clause or whether shall I flee from thy presence Or Whether shall I goe from thy spirit that is to be hid from thy eye that thou maist not know where I am Because men know understand things by their spirit which is a faculty of the inward man according to that 1 Cor. 2.11 what man knoweth the things of a man save the spirit of a man
practises of ungodly men therefore he concludes that God would destroy them And his drift herein might be to imply that being thus perswaded of the end of wicked men it was not likely that he should be guilty of those wicked plots and practises which his enemies did accuse him of but rather that he must needs resolve not to have to doe with any such lest partaking with them in their sins he should also partake with them in their plagues as he expresseth himself in the following words depart from me therefore ye bloudy men but see also the Notes Psal 6.8 and 26.4 Vers 20. For they speak against thee wickedly c. That is not covertly but openly they manifest their contempt of thee belch out blasphemies against thee and therefore it is no wonder though they slander me Or the meaning may be only this that they spake wickedly against God in that they spake against Gods servants against those things which they could not but know were done by Gods command And thine enemies take thy name in vain to wit by their perjuries and profane speeches of God or in that they talked of God but in the mean season fancied a God according to the conceits of their own brains a God that did neither mind nor would judge the wickednesse of men Vers 21. Do not I hate them O Lord that hate thee c. As if he had said So farre am I from those waies of wickednesse with which they charge me that Lord thou knowest there is nothing I so much abhorre as those cursed waies of wickednesse whereby men doe evidently declare themselves to be haters of thee and enemies to thee Vers 22. I count them mine enemies That is I do not conceal my hatred but declare it openly by avoiding their society carrying my self towards them in every other respect as if they were mine enemies though indeed I doe this not because they are enemies to me but because they are enemies to thee Vers 23. Search me O God c. To wit whether I be such a man as I am accused to be or as I have now professed my self to be as if he had said And accordingly deal both with me and my accusers that all men may see whether I or they be guilty before thee See the Notes also Job 31.6 Psal 26.2 Vers 24. And see if there be any wicked way in me c. In the Hebrew it is any way of pain or grief that is say some any way of wickednesse which may hereafter prove matter of anguish to mine own conscience or rather any thing wherein I do wrong or hurt to any man whatsoever or that may be grievous either to God or man It is therefore as if he had said My heart is deceitfull do thou therefore Lord try me and see whether there be any way of wickednesse in me that is any sinfull way to which I do wittingly give up my self or any grosse way of injustice and rebellion against thee And lead me in the way everlasting that is in the way that leads to life everlasting or the way that lasts for ever the way which ever was and ever shall be the way wherein thou hast appointed thy servants to walk to wit the way of piety as if he had said Uphold me in this mine integrity all my daies PSALM CXL Vers 1. DEliver me O Lord from the evil man c. That is from men that persecute me of mere malice without any provocation thereto on my part And he means Saul and his complices Vers 2. Continually are they gathered together for war That is to make war or to plot how to make war or by their slanders to stir up others to make war against me Vers 3. They have sharpned their tongues like a serpent c. That is They have framed their slanders so that thereby they wound as mortally as doth the biting of a serpent see the Note Psal 57.4 adders poison is under their lips see the Note Psal 58.4 Vers 4. Who have purposed to overthrow my goings That is to frustrate and overturn all my counsels and undertakings or to overthrow and ruine me Vers 9. As for the head of those that compasse me about let the mischief of their own lips cover them That is say some expositours let their imprecations fall upon themselves see the Notes Psal 109.17 18 or rather let their own lips be their ruine for which see the Note Psal 64.8 Having said in the seventh verse that God had covered his head in the day of battell here he desires that on the contrary the mischief his enemies sought to bring upon him by their lyes and slanders might fall upon their own heads so overwhelm destroy them see the Note Psal 7.16 But yet some understand this verse thus As for the head of those that compasse me about that is As for the chief ringleader of mine enemies to wit Saul let the mischief of their own lips cover them to wit him his parasites Vers 10. Let burning coals fall upon them c. To wit as cast forth upon them from the God of heaven and see the Note Psal 11.6 Yet some think that the drift of these words is this Let the burning coals of their cruell slanders fall upon themselves Let them be cast into the fire into deep pits that they rise not up again that is into mischiefs which may be their utter ruine and out of which they shall never be able to recover themselves It is as if he had said As they digged pits for others so let them fall into pits irrecoverably yea and some understand this of the pit and fire of hell Vers 11. Let not an evil speaker be established in the earth c. That is let him not prosper in his waies or let him not long continue upon earth either in himself or in his posterity That which we translate an evil speaker is in the Original a man of tongue but thereby is meant at least principally one that by slanders and evil deceitfull speaking seeks the ruine of Gods servants rather then by open violence of which he speaks in the following clause evil shall hunt the violent man to overthrow him to wit as he hath hunted the righteous to destroy them Vers 13. Surely the righteous shall give thanks unto thy name c. That is Though they may be sorely oppressed for a time yet sooner or later by delivering them thou wilt certainly give them occasion with great joy to praise thy name the upright shall dwell in thy presence that is say some they shall be alwaies offering sacrifices to thee or rather they shall alwaies enjoy thy favour and protection as those of a mans family are continually under his eye care shall at last dwell for ever with thee in heaven But see also the Notes Psal 56.13 61.7 PSAL. CXLI Vers 2. LEt my prayer be set forth before thee as incense
thereof And so likewise that which follows he hath blessed thy children within thee that is thy inhabitants or their children Vers 14. He maketh peace in thy borders c. That is He preserveth the borders of thy countrey round about from the invasion of forreign enemies and fâ—lleth thee with the finest of the wheat which is in the Hebrew the fat of the wheat for which see the Note Deut. 32.14 Vers 15. He sendeth forth his commandement upon earth his word runneth very swiftly That is Whatever he commandeth it is presently done And this he proves by the snows and frosts mentioned in the following verses which come many times in sudden changes of weather suddenly and unexpectedly Whereby also is covertly hinted to us that God can make as sudden changes also in the civil state and condition of his people Vers 16. He giveth snow like wooll c. To wit not only because it is white and soft light and when the flakes are any thing great seems to fall like so many locks of wooll whence the heathens of old have also called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woolly water but also especially because it keeps the corn in the earth warm and covers it from the cold wind like a garment of wooll And observable also it is that because the snow doth usually fall gently from the clouds therefore is the expression here used for this he giveth snow like wooll so different from that which is used in the following verse concerning the hail he casteth forth his yee because that doth commonly fall with a violent tempest And so likewise that next expression he scattereth the hoare frost like ashes is grounded upon this that it fals not so thick as the snow doth nor is so white but rather indeed of an ash-colour and likewise because it warms and battens the earth even as dung and ashes do Vers 17. He casteth forth his yee like morsels c. That is great ycy hailstones Some I know understand this of those pieces or cantles of yee which will be in severall places on the ground in frosty weather whereever there was any water standing and that it is said that God casts it forth because it comes suddenly at Gods command for of the hail they conceive it cannot be meant because that fals most frequently in the spring or summer But because those words He casteth forth his yee do seem clearly to be meant of an yee that is cast down with violence from the clouds see the foregoing Note I rather think it is meant of hailstones which fall like bits or gobbets of bread And I conceive that that which is noted here as observable is that the water that freezeth in the air doth not freeze fall down in huge pieces and rocks of yce such as are in rivers and other waters here below which must needs overwhelm destroy the creatures on earth but piece meal as we see it doth in showers of hail Who can stand before his cold that is say some Expositours the cold that usually follows such storms of hail or rather the cold which God sometimes sends in such frosty and snowy weather And the meaning is that men cannot but be very sensible of it or rather that were it not that men have clothes to cover them and other means to keep them warm they would never be able to endure the cold in its extremity but would perish by it Vers 18. He sendeth out his word and melteth them c. That is He commandeth immediately they are melted frost hail and snow yea the yce too which perhaps a little before men could scarce break with levers and pickaxes and that either by the sudden breaking out of the sun or by sending some warm and moist thawing wind as it followeth in the next words he causeth his wind to blow and the waters flow that is the waters of the rivers streams being then melted run down their channels which were before bound up as it were with yce see the Note Job 37.10 Yea being encreased by the snow water they swell and flow beyond their ordinary bounds PSALM CXLVIII Vers 1. PRaise ye the Lord from the heavens c. In stirring up all the creatures to praise God the drift whereof is only to shew that Gods transcendent excellencies are clearly discovered in them all first he begins with those in the heavens which in the following verses are particularly mentioned and that because being exalted in place above others it was fit that they should as it were begin to others then afterwards he stirs up all the sublunary creatures vers 7. Praise the Lord from the earth c. So that Praise ye the Lord from the heavens is all one as if he had said Praise ye the Lord all ye creatures in the heavens or Praise the Lord so that your praise may be heard from thence Vers 2. Praise ye him all his angels c. See the Notes Psal 103.20 21. Vers 4. Praise him ye heavens of heavens c. That is say some Expositours the highest heaven for which see the Note Deut. 10.14 but according to our translation where it is not as in Deut. 10.14 1 Kings 8.27 the heaven of heavens but ye heavens of heavens I conceive that hereby is meant all the severall orbs of the heavens and ye waters that be above the heavens see the Note Gen. 1.6 Vers 6. He hath also stablished them for ever and ever c. That is He hath created the heavens the angels therein yea all the heavenly bodies before-mentioned to continue unto the end of the world yea unto all eternity to wit in that he hath created them of an incorruptible substance or in that he hath decreed that they shall continue for ever doth accordingly uphold and preserve them by the same word of his power whereby they were created whereas otherwise they would vanish to nothing as well as other creatures whence it is that they continue unchangeably the same as they were in the first creation and do herein differ from many of the sublunary creatures that decay and die and then others spring up in their room But now how this may be reconciled with other places where it is said that the heavens shall perish be no more see in the Notes Job 14.12 and Psal 102.26 He hath made a decree to wit that they shall continue incorruptible or rather concerning their severall situations motions operations and influences which shall not passe that is which shall never be abrogated nor shall ever cease but shall be observed by an unchangeable order see Matth. 24.35 Vers 7. Praise the Lord from the earth c. See the Note above vers 1 ye dragons whereby may be meant all those huge formidable creatures which live in caves of the earth but especially such as live in the sea as whales c. see the Note Psal 74.13 therefore is that which follows