is consumed with grief c. See the Note Psal 6.7 yea my soul and my belly that is I am extremely weakned and decayed both in mind body oâ— by his soul may be meant his vital parts by his belly his inward parts or his wholâ— body Yet many by the word soul understand that power of life which desireth food and by the belly that part of the body which concocteth the meat we eat and so will have the meaning of the words to be that he had neither any appetite to eat nor strength to concoct what he did eat Vers 10. For my life is spent with grief and my years with sighing c. That is my life is wasted and my years hasten away to an end my strength faileth because of mine iniquity that is because of my sin or because of my miseries and afflictions for so the word iniquity is sometimes used in the Scripture as Gen. 19.15 which may seem here the more probable because he speaks here only of his sufferings and my bones are consumed see the Note Job 30.17 Vers 11. I was a reproach among all mine enemies but especially among my neighbours c. That is they despised and reproached me or rather they counted it a reproach to them to own me or to have any thing to doe with me and a fear to mine acquaintance that is mine acquaintance were afraid to shew me any favour or any countenance as being scared by that which befell Ahimelech and the other Priests that were slain with him 1 Sam. 22.18 or at least fearing that it would be a discredit and a disparagement to them which is more fully expressed in the next clause they that did see me without fled from me that is as fearing to be seen openly in my company or as detesting me for those foul crimes which they here charged upon me looking upon me as one accursed of God And thus too David implyes his misery to have been the greater in that he was thus openly and in publick despised Vers 12. I am forgotten as a dead man out of mind c. That is in regard of the love they have formerly shown to me notwithstanding all the good that I have done for the kingdome I am in a manner now quite forgotten because they esteem me to be a lost man of whom there is no hope they now regard me not I am now to them as a dead man out of mind And indeed of the dead Solomon saith Eccles 9.5 that the memory of them is forgotten whence it is that the grave is called Psal 88.12 the land of forgetfulnesse and therefore too he adds I am like a broken vessel that is I am forgotten and quite disregarded like an earthen vessel which being broken men cast away and never mind it more because it cannot be mended again Vers 13. For I have heard the slander of many c. See the Note Psal 4.2 Fear was on every side that is I was beset with fear as being beset with enemies on every side yet it may be meant also of the fear of those that were about him It is in the Hebrew Magor missabib an expression which from this place Jeremy often useth in his prophesie as Jer. 6.25 and 49.29 and in divers other places and chap. 20.3 4. he gave this for a Name to Pashur the Priest signifying that he should be a terrour to himself and to his friends round about him Vers 14. I said Thou art my God To wit though thou hast sorely afflicted me See the Note Psal 16.2 Vers 15. My times are in thy hand c. That is The years of my life are in thy power and not in the power of mine enemies Or rather it may be meant more generally of all the changes that could befall him for to every thing there is a season and a time Eccles 3.1 to wit that nothing could befall him whether good or evil but by Gods providence and thereupon he inferres as with reference to that he had said of his times being in Gods hand deliver me from the hand of mine enemies Vers 16. Make thy face to shine upon thy servant c. That is Manifest thy love and favour to me who am indeed persecuted because I serve thee by delivering me from mine enemies See the Note Numb 6.25 26. Vers 17. Let me not be ashamed c. See the Note Psal 25.2 Let the wicked be ashamed see the Note Psal 6.10 and let them be silent in the grave that is not able to say or doe any thing against the righteous see the Note 1 Sam. 2.9 Vers 18. Let the lying lips be put to silence c. This may be meant not only of his enemies slaunders and flatteries see the Note Psal 5.6 but also of their vain boastings and threatnings as may appear by the following words which speak grievous things proudly and contemptuously against the righteous that is against me and mine whom they persecute causlesly for the grievous things spoken by them may be not only their slaunders which may be so called both because they prove often the cause of much mischief and likewise because it is so grievous to Gods righteous servants to have such foul crimes charged upon them see the Note 1 Kings 2.8 but also their threatning of grievous things they will doe to them And for those words proudly and contemptuously see the Note Psal 12.3 Out of the high conceit that wicked men have of their wisedome c. it proceeds that they contemn the righteous Vers 19. O how great is thy goodnesse which thou hast laid up for them that fear thee c. Because of the following clause which thou hast wrought for them that trust in thee before the sons of men many learned Expositours hold that David speaks here only of Gods goodnesse to his people here in this world and that of this first it is said here that it is laid up for them that fear him either 1. because Gods goodnesse to them is hidden under many afflictions and of the Lords withdrawing his help from them for a time perhaps a long time together so that not only the men of the world discern no such thing but even the faithfull themselves have often much adoe to be assured of it or 2. because many outward blessings God keeps in store for them laid up as a treasure which they do not at all times enjoy though others be then openly conferred upon them or 3. because Gods goodnesse is chiefly manifested to them in inward spirituall blessings which cannot be outwardly discerned as in the graces of Gods spirit and of that inward comfort they enjoy of which that is spoken Rev. 2.17 To him that overcometh will I give to eat of the hidden manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it or rather 4. because it is the peculiar treasure of the righteous that
loving kindnesse only to that place as if they thought not of it any where but there but 1. because that was the sign of Gods dwelling amongst them as his people and so hereby he would imply that they thought of that love he bare them as his peculiar people whereof the temple was a token and pledge and 2. because there they heard out of his word of the tender love he bare them and were by these thoughts stirred up and encouraged to pray unto him But this as the rest must be especially applyed to the Church the true Temple of God Vers 10. According to thy name O God so is thy praise unto the ends of the earth c. Some make this a parallel place with that vers 1. Great is the Lord and greatly to be praised and so understand it thus that as Gods Name is above all names God infinitely excelling all the great ones of the world so is his Name accordingly exalted with transcendent praise throughout the world Others give the sense of the words thus Thou art known and accordingly praised unto the ends of the earth or whereever thy Name shall be heard thou shalt be praised for thy wonderfull works or whereever the fame of this great deliverance afforded thy people shall be spread or generally the fame of all thy noble acts accordingly shalt thou be praised throughout all the earth or which to me seems the best that which thou hast revealed of thy self thou dost indeed make good by thy glorious works and so givest all the earth occasion to praise thee Thy right hand is full of righteousnesse to wit in regard of the many and many proofs thou givest of thy righteousnesse by preserving thy people and destroying their enemies yea in regard that thou art holy and righteous in all that thou doest Vers 11. Let mount Sion rejoyce let the daughters of Iudah be glad That is the people of Judah to wit because of Gods judgements on their enemies see the Note 2 Kings 19.21 or the lesser cities towns and villages of Iudah which were as daughters to the mother city Ierusalem see the Note 2 Sam. 20.19 Vers 12 Walk about Sion c. This is a poeticall description of the continued splendour statelinesse and strength of the city Ierusalem and so also under that figure of the spirituall magnificence the large extent and strength of the Church in the daies of the Gospel For this calling men to view her round about was to imply either 1. that they should not find that there was the least breach made in her walls or that her towers bulwarks or palaces were any way defaced notwithstanding the late engagement of her enemies against her see vers 4 5 c. or 2. how beautifull spacious and for strength impregnable that city was Yet is not this city thus represented as if her ourward fortifications could make her invincible but as appearing in these glorious signs of Gods love and care and blessing upon her to be the city God had chosen to dwell in and thereby impregnable as he had said before vers 3. Vers 13. Consider her palaces c. Some render it Raise up her palaces that is highly esteem and commend them but the translation in our Bibles best agreeth with the former expressions Consider her palaces to wit how they stand still in their full beauty or how beautifull and strong they are that ye may tell it to the generation following to wit how miraculously God hath preserved them or how many and how splendid they are And herein also as some learned men observe is covertly implyed that there was a time coming when the beauty of that earthly Jerusalem should not be to be seen that so we might expect that what is spoken here of the beauty and perpetuity of that earthly Jerusalem must be chiefly made good in that spirituall Ierusalem the Church of Christ Vers 14. For this God is our God for ever and ever c. As if he had said This God whom we assuredly know to be the only true God who hath chosen Ierusalem to be his dwelling-place and thereupon hath thus beautified and protected it is our God and so will be for ever and ever see Isa 25.9 PSALM XLIX Vers 1. HEar this all ye people c. The scope of this Psalm being to shew that neither wicked men had any cause to glory in their prosperity nor the righteous to be dejected with their adversity because it concerned all men to know this that they might not stumble at this seeming strange dispensation of Gods Providence as all naturally are prone to doe therefore he calls upon all to hear and urgeth diligent attendance that they should hear and give ear to imply the excellency of what is here taught and mens backwardnesse to learn it Yea and there may be a prediction covertly hinted that this Psalm should be preserved for the use of Gods people of all nations Vers 3. My mouth shall speak of wisedome c. This he adds to stir up attention the rather calling those things he meant to deliver wisedome and understanding either to assure them that however some things he should speak of might seem common and triviall as that which he delivers here concerning the necessity of every mans dying c. yet in truth it was a great point of wisedome seriously to lay these things to heart or else by way of opposing the judgement of worldly men who count it the only wisedome to gather riches by any means whatsoever whereas indeed as here is shewed true wisedome teacheth to slight and vilify these transitory things and the meditation of my heart shall be of understanding that is I will utter nothing rashly but what after serious meditation I shall find very usefull to make men truly wise and understanding Vers 4. I will encline mine eare to a parable c. What is meant by a parable see in the Note Numb 23.7 And by saying I will encline mine eare to a parable he implyes two things 1. that he would deliver nothing but what God by his spirit did reveal to him so nothing but what was weighty and right for he would hearken to the spirit instructing him before he would undertake to instruct others according to that Isa 50.4 The Lord God hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary he wakeneth morning by morning he wakeneth mine eare to hear as the learned and 2. that he would himself hearken to those instructions which he gave to others in this Psalm for in this expression I will incline mine eare he seems to allude to musicians that are wont to bow their eares to their Instruments to mark whether they be exactly tuned or no. I will open my dark saying upon the harp meaning in this Psalm which he intended should be sung with a harp And here he calls that which he had to
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
away his life by judging him to be a malefactour not worthy to live and so proceeding against him in a judiciary way which we know was the condition both of David and Christ PSALM CX Vers 1. THe Lord said unto my Lord c. Though this might be taken as spoken by the people of Israel concerning David who was indeed a glorious type of Christ and did by the mighty help of God subdue all his enemies round about him see the Note Psal 89.27 yet I rather take it to be only a prophesy concerning Christ and that 1. because there are some passages in this Psalm which cannot with any shew of probability be applyed to David as that vers 4. for how can it be said that David was a priest much lesse a priest for ever or that there was a priesthood after another order the order of Melchizedek erected by God at that time when the priesthood after the order of Aaron was still settled in the Church 2. Because our Saviour himself alledged this very Text to the Pharisees Matth. 22.43 as a passage commonly acknowledged to be meant concerning the promised Messiah and that to prove that he was to be more then mere man for when the Pharisees had acknowledged that Christ when he came was to be the son of David our Saviour objected this very place to them How then saith he doth David in spirit that is by the spirit of prophesy call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thy enemies thy footstool If David then call him Lord how is he his son and the Evangelist adds there immediately vers 46. that no man was able to answer him a word which was a clear proof that in those times this was generally acknowledged to be a prophesy concerning Christ or else the Pharisees would soon have objected that 3. Because the Apostle Heb. 1.13 doth in effect say that no angel and therefore much more no mere man could be capable of that honour which is promised in these words To which of the angels said he at any time Sit thou on my right hand untill I make thine enemies thy footstool and 4. Because the Apostle Peter doth expresly say Act. 2.34 35 that it is not the people that speak here of David their Lord but that it is David himself that speaks these words The Lord said unto my Lord and that those words Sit thou on my right hand c. could not be meant of David because David was not taken up into heaven as Christ was For David saith he is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand untill I make thy foes thy footstool These words therefore The Lord said unto my Lord c. are doubtlesse a prophesy concerning the kingdome of Christ for the fuller understanding whereof we must know 1. that David calls Christ here his Lord both as he was God and as he was his King and Redeemer 2. that by the Lords saying that which is here mentioned to Christ Davids Lord is meant that God the Father had from all eternity decreed this concerning Christ his Son and did in time make known this his decree and promise both to Christ and to his Church 3. that by Christs sitting at the right hand of God the Father is meant the advancement of Christ as he was both God and man in one person to the supremest place of power and authority of honour and heavenly glory under God the Father for this word sitting implyes reigning with continuance after he had finished the work of mans redemption even as a prince that sits in his throne of glory and Gods right hand notes the next place of power and glory under God or as some expresse it a place of equall power and authority with God even that he should be advanced far above all principality and power and might and dominion Eph. 1.21 and should from the highest place of heavenly glory as Mediatour and his Fathers Deputy reign over the whole world which is therefore called the right hand of the majesty Heb. 1.3 and the right hand of the power of God Luk. 22.69 and 4. that in those words untill I make thine enemies thy footstool though the act of subduing Christs enemies be ascribed to God the Father yet we cannot thence inferre that Christ doth not himself subdue his enemies for what things soever he that is the Father doeth these also doeth the Son likewise only acts of power are usually ascribed to God the Father not only because Christ as the Mediatour is assisted by the Father in all that he doeth but also because whatsoever the Son doeth he doeth it by that power which he hath from the Father by his eternall generation And as for this word untill though it doth not alwaies imply a certain prefixed time unto which that which is affirmed shall be and no longer as Gen. 28.15 and Psal 112.8 may seem rather to imply a certain determinate time for though there is no question but that Christ shall reign with God the Father unto all eternity see the Note Psal 45.6 yet because it is as certain that when death the last enemy of Christ is once wholly subdued he shall no longer reign as he doth now to wit as a Mediatour and as his Fathers Deputy gathering and defending his Church against her enemies and interceding with his Father in her behalf as formerly but as one true God of the same essence with the Father he shall reign without any externall means or instruments without word or Sacraments without enemies or hindrances c. therefore here I say this word untill may imply that Christs kingdome as Mediatour should continue till all his enemies were subdued and that then he should voluntarily resign it into the hands of the Father which is that the Apostle saith 1 Cor. 15.24 28. Vers 2. The Lord shall send the rod of thy strength out of Zion c. That is thy mighty and powerfull kingdome the scepter the sign being put for the thing signified or thy strong scepter the scepter whereby thou dost shew forth thy power that is the preaching of the Gospel accompanied with the mighty working of the spirit of Christ for this is the scepter whereby Christ doth mightily subdue and govern his people and therefore is the Gospel called the word of the kingdome Matth. 13.19 and the power of God unto salvation to every one that believeth Rom. 1.16 And accordingly the summe of that which is here said is that though the Gospel should be first published and the spirit should be first poured forth upon the Apostles in Jerusalem Act. 2.4 yet from thence it was to be spread abroad all the world over and so though the foundations of his kingdome should be laid in Zion yet it should be extended afterwards unto the farthest parts of the earth see the Notes Psal 2.6 8.
all power and majesty the Lord thy Benjamin the son at thy right hand as was said of Christ vers 1. shall strike through kings c or 2. as spoken to Christ concerning God the Father O Christ the Lord thy father shall stand by thee at thy right hand to aid thee and to destroy all thine enemies for thee or 3. as spoken to the people of God concerning Christ as if he had said Be not dismayed O ye servants of Christ for as the Lord your Saviour sits at the right hand of his Father in glory and majesty so he will also be at your right hand to assist and prosper you and to execute judgement on all your enemies Vers 6. He shall judge among the heathen c. That is He shall rule as king amongst the heathen or rather he shall punish and destroy his enemies of all nations not the Jews only but the Gentiles also which is clear by the following words he shall fill the places with dead bodies that is with dead bodies lying unburied which also may imply the multitude of the slain in that they that were left alive should not be able to bury their dead he shall wound the heads over many countries that is he shall destroy the mightiest of princes that oppose him Vers 7. He shall drink of the brook in the way c. Some conceive that hereby the havock that Christ should make amongst his enemies is farther set forth for they make the meaning of the words to be this that Christ should make such a slaughter amongst them that as a conquerour he might drink the bloud of his enemies which should run down as a brook or stream according to that expression Numb 23.24 Behold the people shall rise up as a great lion and lift up himself as a young lion he shall not lye down untill he eat of the prey and drink the bloud of the slain and hereby they say is signifyed Christs satiating refreshing and delighting himself in the destruction of his enemies But there are two other expositions that are far more probable and indeed of these it is hard to say which is the best The first is that hereby the Psalmist sets forth the alacrity heat and fervency of Christ in pursuing his enemies He shall drink of the brook in the way therefore shall he lift up the head that is being in the pursuit of his enemies he shall no where stay to rest and refresh himself but quenching his thirst a little out of any brook that he meets with in the way he shall presently lift up his head again and shall again follow his enemies close at the heels And this exposition some learned Expositours do the rather approve because by the coherence of these words with the two foregoing verses it may seem that the Psalmist doth still prosecute his prophesies concerning the victories of Christ But then the second is that these words are meant the first branch of his humiliation or passion and the second of his resurrection and exaltation For by those words He shall drink of the brook in the way they say is meant either 1. the poor and mean condition wherein Christ lived as a pilgrim and stranger here in this world like that of those that have no other drink but the water that runs in brooks and rivers to quench their thirst wherein they say also that David whilst he lived obscurely in desolate places for fear of Saul was a type of Christ and then by the lifting up of his head must be meant the glory whereto afterwards Christ was exalted or 2. the death and passion of Christ As waters in the Scripture do usually signify afflictions and sorrows see the Notes 2 Sam. 22.5 and Psal 42.7 so drinking of these waters may signify either that a man is drowned and overwhelmed in these floods of afflictions because when a man is drowned the water will run into his bowels as we may see in that Psal 69.1 2. Save me O God for the waters are come in unto my soul c. for which see the Notes there or else a voluntary submission to the afflictions which a man undergoes according to that of our Saviour Joh. 18.11 the cup which my father giveth me shall I not drink it But now as drinking of a cup may signify the undergoing of a certain portion of afflictions and miseries so on the other side drinking of the brook may signify an undergoing of the highest degrees of all miseries and sorrows because a brook of waters may signify a confluence of all kind of miseries So that when it is said here of Christ He shall drink of the brook in the way the meaning is that all the miseries due to men for sin should as a torrent come pouring in upon him Having spoken so much in the foregoing verses concerning the victories of Christ under those metaphoricall expressions of striking through kings of filling the places with dead bodies c. lest we should hence think that his kingdome should be an outward worldly kingdome the Psalmist doth therefore adde this concerning his suffering and so entring into glory He shall drink of the brook in the way that is as he passeth through this world or whilst he is in the way of accomplishing the will of God for the salvation of men passing through this vail of tears he shall drink of the troubled brook of many bitter sufferings he shall undergoe all the wrath that was due to man for sin therefore shall he lift up the head that is he shall rise victoriously out of the grave he shall triumphantly ascend up into heaven and shall there sit down at the right hand of his Father See also the Note for this phrase of lifting up the head Psal 3.3 PSALM CXI Vers 1. PRaise ye the Lord c. See the Note Psal 25.1 This is the first of the Alphabeticall Psalms wherein we have all the Hebrew letters perfectly according to their order without omission of any and they are in the beginning of every clause of the Psalm the first eight verses being divided into two clauses and the two last into three And just so it is again in the following Psalm Vers 2. The works of the Lord are great sought out of all them that have pleasure therein As if he had said Though profane ungodly men discern not the transcendent excellency that is in Gods works and that because they regard them not and therefore search not into them yet they that take delight in searching into them they discover and in a good measure understand the exquisite excellency that is therein Vers 3. His work is honourable and glorious c. Some understand this peculiarly of the glorious work of Gods delivering the Israelites out of Egypt because they conceive the Psalmist speaks of this in the following verses But I rather take it as spoken generally that whatever God doeth is full of majesty and glory And which the Psalmist
within me is desolate that is destitute of all strength and void of all comfort Vers 5. I remember the daies of old c. See the Notes Psal 25.6 77.5 11. Vers 6. My soul thirsteth after thee as a thirsty land c. See the Notes Psal 42.2 and 63.1 Vers 7. Hide not thy face from me lest I be like unto them that goe down into the pit See the Notes Psal 28.1 88.3 Vers 8. Cause me to hear thy loving kindnesse in the morning That is say some Expositours When in the morning I pray unto thee let thy spirit inwardly assure me of thy mercy to me or rather let me speedily find that thou hast been mercifull to me see the Notes Psal 5.3 51.8 That which he intended hereby might be that he might speedily or in the morning heare that Saul had given over seeking and pursuing after him Cause me to know the way wherein I should walk c. That is how I may in all things conform my self to thy commandements or rather what course I may take that I may escape out of the hands of mine enemies who now know not which way to turn my self for I lift up my soul unto thee see the Note Psal 25.1 Vers 10. Teach me to doe thy will for thou art my God c. That is Enable me to live so that I may not doe any thing which is contrary to thy commands chiefly he intended hereby that he might not be provoked by the injurious dealings of his adversaries to speak or do any thing that was evil nor might be tempted by any sinfull way to rid himself out of his troubles Thy spirit is good lead me into the land of uprightnesse as if he had said Leave me not to mine own corrupt spirit which will certainly mislead me neither suffer me to be seduced by wicked men or by any unclean spirits which he might the rather intend because he knew how Saul had been troubled with an evil spirit sent from the Lord 1. Sam. 16.14 but let thy blessed and holy spirit the authour of all the good that is in thy people lead me into the land of uprightnesse that is into the way of upright walking or into such a way or land or ground where all is plain clear even see the Note Psal 5.8 that is into such a condition where I may be amongst those that walk uprightly or where there may be nothing to draw me aside from walking uprightly or to drive me into any crooked by-waies of wickednesse For so this phrase is used likewise Isa 26.10 Let favour be shewed to the wicked yet will he not learn righteousnesse in the land of uprightnesse will he deal unjustly that is he will persist in his wicked waies though he live where righteousnesse is both taught professed practised by others or he will turn aside out of Gods way where it is evenest straightest plainest easiest both to find follow This I conceive is the meaning of these words Others understand by the land of uprightnesse the city of Jerusalem where uprightnesse was taught where God was sincerely served worshipped others understand thereby the state of the Saints in heaven wherein uprightnesse shall dwell for ever those new heavens and new earth wherein dwelleth righteousnesse as S. Peter speaketh 2 Pet. 3.13 Vers 11. Quicken me O Lord for thy names sake That is Deliver me out of those desperate dangers wherein I am no other then as a dead man in the eye of reason see also the Note Psal 80.18 Vers 12. Destroy all them that afflict my soul for I am thy servant That is Thou hast chosen me to be thy servant and I am desirous to doe thee the best service I am able and therefore I know thou wilt take my part against mine enemies See the Note Psal 86.16 PSALM CXLIV Vers 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight To wit that had been formerly inured only to handle a sheep-hook and to play on a harp and not to meddle with weapons of war this discovering clearly that he had been extraordinarily taught of God herein And thus too by alledging what God had done for him he makes way for that request which follows in this Psalm that God would deliver him from his enemies as he had formerly done Vers 2. My goodnesse and my fortresse c. See the Note 2 Sam. 22.2 As for the last clause of this verse who subdueth my people under me though it may be extended to the Lords making him victorious over forreign nations which thereby became tributaries to him yet I conceive it is chiefly meant of Gods chusing and exalting him who was before of a mean condition to be king over his own people and of Gods bowing the hearts of that people to own him and submit to him as their king Vers 3. Lord what is man that thou takest knowledge of him c. See the Note Psal 8.4 Vers 4. Man is like to vanity c. That is to a vain thing or thing of nought there is nothing in him whereof he can boast wherein he can trust or wherewith he can deserve thy favour see the Note also Psal 62.9 his daies are as a shadow that passeth away to wit as the shadow of a bird flying over ones head or as any other shadow that goeth speedily out of ones sight and remembrance and is then gone as if it had never been but see the Notes also Psal 102.11 and 109.23 Vers 5. Bow thy heavens O Lord and come down c. See the Note 2 Sam. 22.10 touch the mountains and they shall smoke that is draw forth from the mountains those exhalations that may afterwards produce tempestuous storms or rather with thy black clouds and storms of rain thunder and lightning cause the mountains as it were to smoke see the Note Psal 104.32 But however that which hereby he desires is doubtlesse this that God would appear for him and by some extraordinary way destroy his mighty enemies that they might vanish as smoke Vers 6. Cast forth lightnings and scatter them shoot out thine arrows and destroy them See the Note 2 Sam. 22.15 Vers 7. Send thine hand from above c. See the Note 2 Sam. 22.7 rid me deliver me out of great waters see the Note 2 Sam. 22.5 Psal 32.6 and 69.1 from the hand of strange children which some understand of enemies of forreign nations living in a strange land as such countreys are called Psal 137.4 and worshippers of strange gods see the Note 2 Sam. 22.45 But the words of the following verse do make it clear that it is rather meant of those that were his enemies amongst his own people whom he tearms strange children because they were but bastard Israelites an adulterous generation as our Saviour tearmeth such as these were but see the Note Psal 54.3 Vers 8. Whose mouth speaketh vanity
c. That is words of falshood and treachery and their right hand is a right hand of falshood to wit in that their confidence in their own power will deceive them or that they are wont to deceive those to whom they promise assistance yea that often their power is imployed in practises of treachery and falshood Yet some would more particularly restrain this to their swearing falsly with hands lifted up to heaven concerning which custome see the Note Gen. 14 22. or to their breaking the promises they had made which they had confirmed by clapping of hands together according to that Prov. 11.21 though hand joyn in hand the wicked shall not goe unpunished And indeed it is well known that Saul did often doe that which was contrary to the oaths promises whereby he had engaged himself to David Vers 9. I will sing a new song unto thee O God See the Note Psal 33.3 Vers 10. It is he that giveth salvation unto kings That is that takes speciall care to preserve and prosper them and without whom even kings are not able by their own power to preserve themselves Vers 11. That our sons may be as plants c. As if he should have said And this I desire chiefly that being delivered from the rage of mine enemies thy people may live under my government peaceably prosperously That our sons may be as plants grown up in their youth that is that they may be like young flourishing plants and indeed except trees sprout out fairly whilst they are young and tender they seldome thrive or grow up to any height afterwards But see the Note also Psal 128.3 Vers 14. That there be no breaking in nor going out c. That is no going out to war against an invading enemy or against enemies that have wronged them or no going out into captivity nor no flying out of the land to avoid the rage of invading enemies or oppressors that there be no complaining in our streets that is no publick wailings outcries upon any sodain uprores tumults amongst them any tidings of distasters befallen them or dangers approaching by reason of any enemies invading them or upon any other calamity whatsoever PSALM CXLV The Title DAvids Psalm of praise This is the last of the Alphabetical Psalms wherein all the Hebrew letters are found one after another in the begining of the verses one only excepted But see the Note Psal 25.1 Vers 1. I will extoll thee my God O king c. This title of king David here gives unto God either because he meant in this Psalm to set forth the glorious works of God as he was the king of the whole world and in Christ more peculiarly the king of his Church or else as desiring to acknowledge that he himself though a king was Gods vassal that he above other kings did in a speciall manner hold his kingdome from and under God and I will blesse thy name for ever and ever see the Note Psal 89.1 Vers 4. One generation shall praise thy works to another That is One generation after another in every generation God shall work works of wonder that shall put men upon praising his name or The men of one generation shall praise thy works to others of a succeeding generation and so shall stir up them to doe the like Vers 7. They shall abundantly utter the memory of thy great goodnesse c. That is the many glorious things which they remember thou hast done out of thy great goodnesse and so by this means they shall likewise perpetuate the memory of them in succeeding generations and shall sing of thy righteousnesse to wit as it follows in the next verses The Lord is gracious and full of compassion c. Vers 14. The Lord upholdeth all that fall c. That is that are in danger to fall or that are ready to sink under any affliction And so likewise the same may be meant in the following words and raiseth up all those that be bowed down that is those that are even now tumbling down or that are in danger to yield under their burdens And yet some understand the first clause of Gods bearing up those that are ready to fall the second of Gods raising up those that are fallen or that are overpressed crushed down with sicknesse or any other affliction or sorrow whatsoever But however his meaning is only that whenever any are upheld from falling or raised up again when they were fallen it is the Lord only that doth uphold them and raise them up Vers 15. The eyes of all wait upon thee c. To wit in that by the instinct of nature which God hath planted in them they seek for their food in the way that God hath ordered and established for the feeding of them see the Note Psal 104.21 and thou givest them their meat in due season see the Note Psal 104.27 Vers 16. Thou openest thine hand c. See the Note Psal 104.28 satisfiest the desire of every living thing that is thou givest unto each of them severally such meat as according to their kind they desire and are pleased with Vers 21. Let all flesh blesse his holy name for ever ever That is all men see the Note Psal 65.2 Yet some extend this to all living creatures PSAL. CXLVI Vers 3. PVt not your trust in Princes c. To wit that so God may have all the praise and glory for in the two foregoing verses the Psalmist had stirred up Gods people to praise the Lord nor in the son of man that is nor in any men whoever how great soever they be that because however they are but men poor frail creatures in whom there is no help that is no power to help not so much as to help themselves and much lesse therefore to help others Vers 4. His breath goeth forth c. As if he should have said Though any man should be both able willing to help yet there were no trusting in him because he may die on a sudden His breath goeth forth he returneth to his earth that is the earth of which he was formed in his first creation and wherein it is decreed he must at last be laid in that very day his thoughts perish that is all those great designs which he had in his thoughts and consequently whatever he had purposed and determined to doe for those that depended on him do vanish away and come to nothing Vers 7. The Lord looseth the prisoners So that the meanest that are may trust in God And indeed that which is here said concerning Gods setting prisoners at liberty may be also extended to the freeing of those that are in any great streights or under thraldome and oppression see the Notes Psal 107.10 and 116.16 Vers 8. The Lord openeth the eyes of the blind c. This may be also extended 1. to the curing of all other desperate bodily infirmities whatsoever 2. to the
the godly are sought for to be slain and the rich to be spoiled Vers 13. He that covereth his sins shall not prosper c. That is it shall doe him no good as he hopeth it should for the securing of him either from shame or punishment or God will punish him for it without shewing him any mercy for this is clearly implyed from the following opposite clause but whosoever confesseth and forsaketh them shall have mercy to wit in every regard Vers 15. As a roaring lion and a ranging bear so is a wicked ruler over the poor people That is in stead of being to them what a shepheard is to his flock as by his place he ought to be he is a terrour to the poor miserable people and doth with insatiable covetousnesse and cruelty tear and devour them being herein like a hungry roaring lion and a ravening bear Yet by the poor people here may be meant the poorer sort of people whom to oppresse is the greatest cruelty who are notwithstanding oftenest devoured by such tyrants because they are least able to withstand or revenge their oppressions Vers 16. The prince that wanteth understanding is also a great oppressour c. As if he should have said he is also one of those that are to the poor people as roaring lions and ranging bears as was said in the foregoing verse or as he is a fool so he is also through covetousnesse a great oppressour and therefore shall not prolong his daies which is implyed from the following opposite clause but he that hateth covetousnesse and so like a wise man doth not oppresse his subjects shall prolong his daies to wit through the blessing of God and the love of his people Vers 17. A man that doeth violence to the bloud of any person shall flee to the pit c. That is he shall suddenly be brought to the grave and till then he shall be in continuall terrours and fears let no man stay him that is let no man undertake to save him or no man shall be able to secure him Vers 18. Whoso walketh uprightly shall be saved c. To wit from all the evil designs of his enemies from all dangers mischiefs here and from eternall destruction hereafter but he that is perverse in his waies shall fall at once to wit so that he shall never rise again he shall be suddenly utterly irrecoverably destroyed But see the Note chap. 10.9 Vers 19. He that tilleth his land shall have plenty of bread c. See the Note chap. 12.11 Vers 20. A faithfull man c. That is The man that trusteth in God is constantly faithfull in word deed shall abound with blessings to wit because he is contented with his estate will not enrich himself by unlawfull means see the Note chap. 10.6 but he that hasteth to be rich shall not be innocent or unpunished to wit because he is an unfaithfull man and will not forbear any thing whereby he may enrich himself see the Notes chap. 20.21 6.29 Vers 21. To have respect of persons is not good c. See the Note chap. 18.5 for for a piece of bread that man will transgresse that is if a man make no more conscience of being exactly just or when a man hath once against conscience judged unjustly with the least bribe that can be conceived will such a man be corrupted Vers 22. He that hasteth to be rich hath an evil eye c. That is he grudgeth to part with any thing looketh with a grudging malignant eye upon those that receive any thing from him or he envieth coveteth what others enjoy see the Note chap. 23.6 consequently he will watch to bereave defraud others of what they have not caring by what evil means he enricheth himself and knoweth not that poverty shall come upon him that is that notwithstanding all his care to slee poverty to enrich himself yet poverty shall suddenly unexpectedly surprize him as well he deserves for his griping from others see the Note chap. 20.21 And consequently hereby also is implyed that he little therefore considers that he shall stand in need of the compassion of others shall have as little shewn him as he hath shewn to others Vers 24. Who so robbeth his father or his mother and saith c. To wit either openly with his lips or secretly in his heart It is no transgression to wit as concluding that children are to live upon the estates of their parents the same is the companion of a destroyer that is a man-slayer murderer for so the word seems to be taken Exod. 12.23 Ezek. 9.1 or a thief and high-way robber or a plunderer in war or a riotous spend-thrift and waster as the word is translated chap. 18.9 And the meaning is that such an one under what vain pretences soever he thinks to justify himself yea though it should be of giving that to God which he so steals from his parents much like that of the Pharisees Corban Mat. 15.5 6. he is no better then a thief robber yea a murderer as such deserves to be put to death according to those laws Exod. 21.17 Deut. 21.18 21 and that because he robs them of their livelyhood and breaks their hearts with grief Yet some hold that Solomon by saying that such an one is the companion of a destroyer intends to shew either that it is by the perswasion of riotous spend-thrifts with whom he keeps company and the base courses whereinto they draw him that such an one is brought to this wickednesse of robbing his parents or that such an one is like to joyn himself at last even with cut-throat robbers Vers 25. He that is of a proud heart stirreth up strife c. See the Note chap. 13.10 1. because such an one out of pride of heart cannot bear the least damage or injury done him by others 2. because he will be prone causelesly to think himself slighted and injured if all be not done according to his own mind 3. because he will not rest upon God for the righting of him but will be his own avenger 4. because having great thoughts of himself he is eager still to seek great things for himself and in the pursuit hereof is ready to oppresse others and be offended with those that any way hinder him in his designs therefore he will be still quarrelling and contending with others which as it must needs tend to the wasting of his estate and cause him to pine away with inward vexation of mind so it often provokes God to pull him down which is implyed from the following clause but he that putteth his trust in the Lord that is he that being of an humble spirit can patiently bear injuries and will by no means be injurious to others as reposing himself upon Gods carefull providence over him shall be made fat that is he will live peaceably with all men and by that means
therefore in a poeticall manner he speaks to the gates of the Temple calling them everlasting doors because the Ark that had been often removed from one place to another was now in the Temple to continue for ever according to that Psal 132.14 This is my rest for ever c. see also the Note 1 Kings 9.3 And by speaking to the gates to lift up themselves either first he may mean the building of them up Lift up your heads O ye gates that is Be ye built up that the Lord of glory in his Ark may enter into you or secondly the lifting up of the upper posts of the gates as if he had said Raise up and enlarge yourselves and become greater then you are because the great King of Glory is to enter in by you alluding to the custome of opening the gates of a house or city to the widest when some great Prince is to come in or thirdly the lifting up of their heads in a way of glorying and rejoycing as if he had said Triumph and rejoyce O ye gates thereby the better to set forth the solemnity and joy of the Arks removall into the Temple But secondly Doubtlesse under this type 1. he speaks to the Church the true spirituall Temple desiring that this Temple may be built up and that at her doors which are called everlasting because the Church shall continue for ever the Lord Christ the Lord of glory 1 Cor. 2.8 may be entertained with joy as their Lord and King and so he may enter and rule as king amongst them 2. to Christians the particular members of the Church or to all men in generall who being converted become the true Temples of the ever-living God 1 Cor. 3.16 at the doors of whose hearts called everlasting doors because they shall live for ever he knocks to have entrance Rev. 3.20 exhorting them to lift up their heads that is to raise up their hearts from all earthly things and to prepare them by faith that God in Christ the Lord of glory and by whose merits all his members are glorified may enter in and dwell and rule in their hearts by faith 3. as some conceive to Princes and Magistrates exhorting them to let in the Lord Christ and the Gospel and kingdome of Christ into their kingdomes and common-wealths expressing this in these tearms Lift up your heads O ye gates c. either as alluding to the custome of Magistrates sitting in the gates in those times when they judged the people or because of the great power that such men usually have either to let in or to keep out the profession of the Christian religion amongst the people and 4. to the gates of Gods holy Temple in heaven calling upon them with all joy to entertain the Lord Christ when he should after the accomplishment of the work of mans Redemption triumphantly ascend into heaven and so in these words Lift up your heads O ye gates c. there may be an allusion to those triumphall Arches which used to be set up for the entertainment of great Conquerours Vers 8. Who is this king of glory c. These words must be taken as a question propounded by David either in his own name as if he should have said But who now is this king of glory that I speak of that so he might take occasion to extoll this king of glory and shew what reason there was why they should gladly receive him or in the name of some other that might move this question as if he should have said But now if any one shall demand of me Who is this king of glory I answer the Lord strong and mighty c. I know many Expositours take them to be the supposed reply of those that were spoken to in that foregoing figurative expression Lift up your heads O ye gates c. and accordingly they conceive that this reply is made either by way of scorning and despising Christ as if they should have said What is this your glorious king that we should submit to him or else by way of desiring to be informed and satisfied concerning Christ yea they that understand the former verse of Christs ascension into heaven take these words as the reply of the Angels admiring that one clothed with a humane body should ascend above the heavens and enter in as the Lord of that Jerusalem But that which is first said of this seems most probable And however that which is answered The Lord strong and mighty the Lord mighty in battel plainly imports that it was he who being of infinite power was able to destroy those that would not submit to him and to protect his people against all their enemies both temporall and spirituall and to make them victorious over them all and it may have speciall reference to Christs conquest over Hell and death when after his Resurrection he ascended triumphantly into heaven Vers 10. The Lord of hosts c. See the Note Gen. 2.1 PSALM XXV Vers 1. UNto thee O Lord do I lift up my soul That is In thee only do I trust and hope and my hearts desire for help and comfort is only towards thee and with much eagernesse doth expect good from thee In the Hebrew this Psalm is so composed that we have all the letters of the Hebrew Alphabet one after another in the first letter of every verse except only in two or three verses and that as we may probably conceive that being a Psalm of singular excellency and speciall use it might by this help be the better remembred The like elegancy there is in the 34 37 111 112 119 and 145 Psalms Vers 2. I trust in thee let me not be ashamed To wit as they use to be that when they have hoped for any thing with great confidence and have boasted of their hope yet at last have been disappointed Vers 3. Yea let none that wait on thee be ashamed c. To wit neither by their own disappointments nor mine For this last some adde because if he should fail of his hopes he knew this would be a great discouragement to others that waited to see what the issue of Gods dealings with him would be Let them be ashamed which transgresse without cause that is that causlesly afflict and trouble me and oppose me in the businesse of the kingdome promised me see the Note Psal 7.3 Yet some conceive that by them which transgresse without cause is meant those that out of distrust do causlesly fall away from God and others understand it of all wicked men whatsoever all sin against God being in true judgement altogether unreasonable and causlesse But the first Exposition is the best Vers 4. Shew me thy waies O Lord c. That is the waies wherein thou hast appointed thy people to walk Or Shew me thy waies that is the waies thou usest to take with thy children as namely how gracious thou art unto them though thou dost usually afflict them how faithfull in
wit that there went nothing out of his lips when he prayed but his heart was affected accordingly and so what he desired for them he desired it sincerely from his very soul Thirdly others take it thus that if his prayer prevailed not for them yet it brought back a blessing upon himself God did recompence it into his bosome at least his heart was replenished with comfort thereby Fourthly others understand it of the same blessings that either he desired that of God for his enemies which he could be glad might be done to himself or that God did that for him which he did beg of God for his enemies both which do imply how sincerely he prayed for them the like whereto we find Psal 79.12 Render unto our neighbours seven-fold into their bosome c. And fifthly others say it is meant of his praying for them in secret which may be alledged as a clear proof that he did it sincerely as truly grieving for their misery and desiring their recovery and not for ostentation or making shew of that which was not in his heart And indeed as they are said to laugh in their bosome or as we say in their sleeve that rejoyce in secret but do not shew it openly so they may be said to mourn or pray in their bosome that do it secretly no body taking notice of any such thing which may also seem the more probable because this word bosome doth often in the Scripture signify secrecy as Prov. 21.14 A gift in secret pacifyeth anger and a reward in the bosome strong wrath and Psal 89.50 I do bear in my bosome the reproach of all the mighty people But the third and fourth of these Expositions I think are most agreeable to our Translation Vers 15. But in mine adversity they rejoyced and gathered themselves together c. To wit to rejoyce and triumph together at my troubles and to consult and bandy together to further mine utter ruine yea the abjects gathered themselves together against me that is the scumme of the people and I knew it not which is added to imply either his integrity in that he never suspected any such thing as not being conscious to himself of any cause that he had given them to use him so or his danger in that not knowing their evil purposes he was the lesse able to prevent them or their dissembling and fawning upon him at the same time which made him fearlesse of any such plots that they had against him They did tear me and ceased not to wit with their scoffs and calumnies and reproaches which agreeth with that Matth. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine least they trample them under their feet and turn again and rend you Vers 16. With hypocriticall mockers in feasts c. This is meant either of Sauls proud courtiers who when they sat gorging themselves at their full feasts could rail against poor David and seek his death or else of those court parasites or base scurrilous jesters that for the filling of their bellies would say any thing against David to please those that entertained them they gnashed upon me with their teeth to wit as if they would eat me Vers 17. Lord how long wilt thou look on c. That is only look on and not come in to my help rescue my soul from their destructions my darling from the lions see the Notes Psal 22.20 21. Vers 19. Neither let them wink with the eye that hate me without a cause To wit by way of scoffing and rejoycing at my misery for this may be expressed by winking whence is that Prov. 10.10 He that winketh with the eye causeth sorrow Vers 20. They devise deceitfull matters against them that are quiet in the land That is that would fain have lived quietly and peaceably though the contrary be pretended that we are the great disturbers of the kingdomes peace Vers 21. Yea they opened their mouth wide against me c. See the Note Job 16.10 Vers 22. This thou hast seen O Lord c. This is spoken as in opposition to that triumphing of his enemies at his misery mentioned in the foregoing verse Aha aha our eye hath seen it as if he had said Whilst mine enemies rejoyce in seeing my miseries my comfort is that thou Lord hast seen them too though thou hast suffered them to goe on as if thou didst not see them yet I know well that thou hast seen both my troubles and their malicious practises and insultations over me Keep not silence see the Note Psal 28.1 Vers 24. Iudge me O Lord my God according to thy righteousnesse To wit whereby thou art wont to plead the cause of the innocent against those that oppresse them see the Note Psal 26.1 Vers 26. Let them be ashamed and brought to confusion together that rejoyce at mine hurt c. As if he should have said As they gathered themselves together vers 15 to insult over me and to plot mischief against me so let them be confounded together implying that God was able as with one blow to overwhelm them all together with confusion though they were never so many As for the following words let them be clothed with shame see the Note Job 8.22 Vers 27. Let them shout for joy and be glad that favour my righteous cause c. That is Let those that favour me though they be not able to help me be glad both on my behalf and likewise through experience they shall have thereby of thy readinesse to help the oppressed yea let them say continually Let the Lord be magnifyed c. And this he covertly opposeth to his enemies exalting themselves as desiring that God might be exalted maugre their pride and lifting up themselves above his people PSALM XXXVI The Title A Psalm of David the servant of the Lord. So he stiles himself here because God had anointed him to serve him as king in the government of the kingdome of Israel and in the confidence hereof he seeks to God in this Psalm for help against his wicked enemies Yet some conceive it is rather because being to set forth herein the profanenesse of Atheisticall wretches that would not be subject to God and yet flourished whilst the godly were in trouble he would hereby imply that for all this he would be and rejoyced to professe himself to be the servant of the Lord. Vers 1. The transgression of the wicked saith within my heart that there is no fear of God before his eyes That is His wicked life doth testify to me within my heart from the wickednesse of his life it seems to me or I do certainly conclude that there is no fear of God before his eyes And this last clause is alledged by the Apostle Rom. 3.18 to prove the sinfull and corrupt disposition of all naturall men Vers 2. For he flattereth himself in his own eyes c. To wit by perswading himself upon false deceitfull
to be meant of mount Sion for which see the Note above vers 1. and that he speaks of Gods tabernacles in the plurall number either 1. because the Ark was removed to severall places before it came to be settled in the Temple or 2. because the â—ent or tabernacle which David pitched for the Ark and the tabernacle which Moses built were in two severall places all Davids time see 1 Chro. 16.37 38 39 or 3. because the tabernacle consisted of two parts to wit the holy place and the most holy Vers 4. Vpon the harp will I praise thee See the Note Psal 33.2 Vers 5. Why art thou cast down O my soul c. See the Notes Psal 42.5 11. PSALM XLIV The Title TO the chief Musician for the sons of Korah Maschil See the Note upon the Title Psal 42. By many passages of this Psalm it seems probable that it was not composed by David because the people of Israel were never in his daies in so sad a condition as is here described but that rather it sets forth their condition in the Babylonian captivity or afterwards under the persecution of Antiochus Epiphanes in the daies of the Maccabees and was therefore composed by some of Korahs posterity or some other holy man of God that lived in those times Yet there are some learned men that do rather think it was composed by David and that to represent the calamitous condition of Gods people by reason of the oppression of the Philistines and other neighbouring nations even from the daies of Samson unto his time which indeed is very likely if not most probable Vers 1. We have heard with our ears O God our fathers have told us what work thou didst in their daies c. In the name of the whole Church the prophet here mentions what had been by tradition from their fathers reported to them to wit what work he did in their daies where the singular number is put for the plurall what work that is what great and glorious works he did in those times or else it is meant of that great work particularly of putting the Israelites into possession of the land of Canaan of which he speaks in the following verse How thou didst drive out the heathen with thy hand and plantedst them c. see the Note 2 Sam. 7.10 Vers 3. Thine arm and the light of thy countenance That is thy favour See the Notes Numb 6.25 26 and Psal 4.6 Vers 4. Thou art my king O God c. That is Thou who hast formerly done such great things for thy people art my king it is the people of Israel that here speaks as one man as being all united in body therefore as a king command deliverances for Iacob for which see the Notes Psal 42.8 and 20.1 and 24.6 Vers 5. Through thee will we push down our enemies c. See the Notes Deut. 33.17 through thy Name that is through thy help see the Notes Psal 20.5 7. will we tread them under that rise up against us that is we should subdue them with ease and use them with contempt if thou wouldest assist us Vers 7. And hast put them to shame that hated us See the Note Psal 40.14 Vers 9. But thou hast cast us off c. and goest not forth with our armies To wit as our Captain to help us against our enemies He may seem herein to allude to that ancient custome of carrying out the Ark with them in their wars Vers 11. Thou hast given us like sheep appointed for meat c. And not reserved for breeding or for wooll The meaning of this expression is that God had brought them into such a condition that they were in the power of their enemies as sheep are in the hands of the butcher being no way able to resist them slaughtered every day or in imminent danger to be slaughtered no man making any conscience of taking away their lives and as if God esteemed them a people good for nothing but to be devoured with delight by their enemies and hast scattered us among the heathen and so those that were not slain were sold for slaves Vers 12. Thou sellest thy people for nought c. What is meant by Gods selling his people see in the Note Deut. 32.30 But by selling them for nought here is meant either that they were sold amongst the heathens at a poor base price for little or nothing as we use to say or that they were given up to their enemies as a thing of no value or that whereas when men sell any thing they use to receive a valuable price for it God had parted with his people and received nothing for them which some think is also intended in the following words and dost not encrease thy wealth by their price as if they had said Thou gettest nothing but only loosest by the bargain in that thou hast lost the people that were thy portion and inheritance and hast not taken any other people in their stead yea in that the people to whom they were sold did not yield him any acknowledgement nor did him any homage as a recompence for his losse But indeed others understand this last clause and dost not encrease thy wealth by their price either 1. as intimating at what a low rate they were sold God did not doe as men use to doe that seek to enhaunce the price of what they sell making what tryall they can to see who will give most or 2. as implying that God had not done it with expectation of some greater benefit that might redound to him hereafter as those that when they sell not for present money do sell at the dearer rate or 3. that God suffered their enemies to have them upon what price and condition they pleased in that he made them not pay dear for their conquest but suffered them to subdue them so easily without any considerable losse or dammage to themselves But however observable it is that whilst they call themselves still Gods people Thou sellest thy people for nought there is therein an intimation of their hope that yet for all this God would at last remember the interest he had in them Vers 14. Thou makest us a by word among the heathen c. See the Note Deuter. 28.37 a shaking of the head among the people see the Note Job 16.4 Vers 15. My confusion is continually before me c. That is It is ever in my mind that I can never forget it or I am continually an eye and ear-witnesse of that which overwhelms me with confusion to wit the reproaches of their enemies and the shame of my face hath covered me that is my face is full of shame and blushing or I am so ashamed that I dare not look up and am loth men should see me Vers 16. For the voice of him that reproacheth and blasphemeth c. To wit not us only but even our God also by reason of the enemy and avenger see the Note Psal
of truth and meeknesse and righteousnesse some conceive that these are spoken of as the chariot whereon he should ride in triumph and become glorious and renowned in the world However I conceive they do clearly affirm that as by these Solomon should prosper in the exercise of his regall power and become a glorious King and not only by outward pomp much lesse by violence injustice and oppression as many other princes sought to doe according to that Prov. 20.28 Mercy truth preserve the King and 16.12 the throne is established by righteousnesse so also much more that Christ should prosper and prevail first by truth that is his faithfulnesse in making good his word to all that rely thereon and by the truth of the Gospel revealed wholly by him secondly by meeknesse causing him not to disregard the meanest and to spare pardon his bitterest enemies when they submit themselves to him see Za. 9.9 and thirdly by righteousnesse both in being exactly just to all in the administration of his regall power and also by bringing in that everlasting righteousnesse Dan. 9.24 whereby sinners are justifyed before God yea and by making his subjects also inherently righteous Yet some hold that truth and meeknesse and righteousnesse are here mentioned not as the means whereby he should prevail but as those things for the maintenance whereof his power should be imployed And thy right hand shall teach thee terrible things That is By thine own almighty power without any help from others thou shalt accomplish those things wherein thou shalt be terrible to thine enemies For this expression that his right hand should teach him terrible things seems only used to imply either that by his power he should be enabled to doe terrible things because teaching enables men to doe what they are taught or that by his almighty power he should experimentally see what great and terrible things should be done by him Vers 5. Thine arrows are sharp in the heart of the kings enemies c. That is in the heart of thine enemies O king which is added to intimate the reason of his prevailing namely because God had appointed him to be king over Sion Now by his arrows are meant both first the words of the Gospel and the preaching thereof which with great efficacy do pierce the hearts of men and it may well be which some adde that it is said in the heart of the kings enemies because the words of Christ when they enter the hearts of men are wont to stick and remain there whence also is the like expression concerning Christ Isa 49.2 in the shadow of his hand hath he hid me and made me a polished shaft c. and secondly the judgements wherewith he strikes his obstinate enemies And accordingly we must understand the following clause whereby the people fall under thee to wit either that by his judgements Christ should slay them or that by his Gospel they should either be brought to fall down and adore him and submit themselves to him being thenceforth dead unto sin and living unto righteousnesse or else should be wounded mortally for indeed to some they are the favour of life unto life and to others the savour of death unto death 2 Cor. 2.16 Vers 6. Thy throne O God is for ever and ever c. These words of the Psalmist in this and the following verse are alledged by the Apostle Heb. 1.8 9. to prove the Godhead of Christ And indeed though Princes are sometimes called Gods of which see the Note Exod. 22.28 yet because no mortall man is any where in the Scripture called God absolutely it must needs be that the Psalmist did intend this principally of Christ And the like may be gathered also from that which is said here concerning the eternity of his kingdome and the exact righteousnesse of his kingdome seeing Solomon sat not long on his throne and towards the later end of his reign swerved strangely from his former righteousnesse Yea because Solomons kingdome was so soon shatter'd in his son Rehoboam lest the faith of Gods righteous servants that had heard of the promise made to David concerning the perpetuity of his kingdome should be stagger'd hereby it is most probable that the Psalmist did here purposely seek to stablish their hearts by putting them upon the expectation of a king that was to come out of that stock but greater then he whose throne was to continue indeed for ever and ever Vers 7. Thou lovest righteousnesse and hatest wickednesse c. As Christ hath alwaies manifested this in the righteous exercise of his regall power so especially in his suffering the wickednesse of his people so much he hated it to be punished in his own body that so he might also satisfy Gods justice and present his people pure and spotlesse before him therefore that is to this end that thou mightest love righteousnesse and hate iniquity see the Note above vers 2. God thy God hath anointed thee with the oyl of gladnesse above thy fellows Now for the understanding of this we must know that there may be herein an allusion either to the ointment wherewith Solomon was anointed on his wedding day above his fellows above his companions and Bride-men as being far more precious then theirs and which therefore may be called the oyl of gladnesse because it was used on a day of such gladnesse or else to the oyl wherewith he was anointed at his Coronation called the oyl of gladnesse because it made glad not Solomon only but the people also over whom he was to reign see 1 Kings 1.39 40 and wherewith it may be said that he was anointed above his fellows both because he was exalted thereby above all his brethren and because through the unction of Gods spirit which was signifyed thereby he excelled all the Princes of the earth in wisedome as is largely expressed 1 Kings 4.30 31. c. But however principally no doubt this is meant of Christ and his anointing with the Holy Ghost according to that Act. 10.38 God anointed Iesus of Nazareth with the Holy Ghost and with power and that either with respect to his outward inauguration to his office at his Baptisme when the Holy Ghost came down upon him in the likenesse of 〈◊〉 dove Matth. 3.16 or to the superabundant powring forth of the gifts of the Holy Ghost upon his humane nature And then this is called the oyl of gladnesse because as in the sign oyl was accounted an emblem of gladness being much used in times of feasting and gladness Psal 23.5 Thou preparest a table before me in the presence of mine enemies thou anointest my head with oyl my cup runneth over and not only good to make the face to shine but also to chear the heart Ps 104.15 whence it is that the oyl of joy is opposed to mourning Esa 61.3 so in the thing signified thereby the anointing of Christ with the Holy Ghost was in Christ the cause of all the blisse comfort
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
things and Joh. 15.26 when the comforter is come whom I will send unto you from the Father or 3. which I like the best because in an usuall scripture-phrase thou hast received gifts for men is as much as to say receiving thou hast given gifts unto men as in Hos 14.2 that which is render'd in the margin of our Bibles Take away all iniquitie and give good is in the originall and receive good that is take and give good to thy people and so Exod. 25.2 that which is in our Translation speak unto the children of Israel that they bring me an offering is in the original that they take for me an offering and so it is here thou hast received gifts for men that is thou hast taken and given gifts unto men and thereupon that follows vers 19. Blessed be the Lord who daily loadeth us with benefits Yea for the rebellious also that is those that do long stand out rebelliously against the Gospel as is expresly evident in many of the Jews that would not submit to Christ when he preached the word of life unto them and yet after the ascension of Christ were wonne to the Christian faith and received the gifts of the holy Ghost that the Lord God might dwell among them that is amongst those that were wonne to joyn themselves to God in Christ as his people and that partly in Gospel-ordinances the outward signs of Gods presence among them and partly in their hearts by faith and other gifts of his spirit and afterwards eternally in heaven And so these words do imply that Christ did not ascend into heaven that he might be far off from his Church but rather that he might be the more effectually present amongst them by the gifts of his spirit according to that promise Matth. 28.20 feeding them with his own body and bloud and teaching and guiding them in the waies of life by his own holy spirit Thus we see how this place must be understood of the ascension of Christ But yet I see not why the words may not be understood as they are by many other of our best Expositours as spoken to God and that with relation to the carrying up of the Ark into Sion after many glorious victories that God had given to David over his enemies though withall mediately and principally they were meant of Christs triumphant ascension into heaven of whom David we know was a speciall type For indeed to the type the words may be very fitly applyed as well as to Christ 1. because in Sauls time by the enemies frequent distressing the Israelites the glory of the God of Israel had been much obscured whereas now by Davids subduing the heathen the glory of God was highly exalted again therefore in relation to Davids taking the strong and high places of the enemy or rather of the advancing of Gods glory thereby and his triumphant going up into Sion in the Ark the sign of his presence David speaks thus to the Lord that had given him these victories and had brought his enemies into bondage to him Thou hast ascended on high thou hast led captivity captive and 2. because not God but his people yea and many of the wicked rebellious ones amongst them were enriched by the spoils of their enemies and the tribute they were forced to pay as a ransome for their lives and liberty and yet it was God that had brought them into subjection therefore he addeth those words thou hast received gifts for men yea for the rebellious also and 3. because by these victories which David and his people had obtained over their enemies God had made it evident that he dwelt amongst them as his peculiar people for their protection and assistance therefore is that last clause added that the Lord God might dwell among them But however whether we referre it to the type or antitype there is doubtlesse in the severall expressions here used an allusion to the custome of Princes riding in triumph after some great victories obtained as namely 1. to their ascending up into their triumphant chariots or their riding up in their chariots to some place of eminency such as was the Capitol in Rome 2. to their leading of their prisoners bound before them and 3. to their casting of medals and pieces of money to the people as they rode in triumph amongst them Vers 20. Vnto God the Lord belong the issues from death That is He hath many and divers waies to deliver his people from the most desperate dangers see the Note Psal 3.8 And this is here mentioned with that which follows as an effect of the ascension of Christ Vers 21. But God shall wound the head of his enemies c. That is He shall wound them mortally and the same is repeated again in the next clause and the hairy scalp of such a one as goeth on still in his trespasses that is as persevereth obstinately in opposing Christ and his Church only because long shaggy and bushy hair was usually worn by men out of pride makes those that wear it to look the more fiercely therefore this expression of wounding their hairy scalp may probably imply that God would irrecoverably wound his proudest fiercest enemies Yet some understand it of Christs vanquishing our spirituall enemies as conceiving the words have relation to that old promise that the seed of the woman should break the serpents head Vers 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea That is God hath decreed or promised that though his people should be in as desperate danger as they were when formerly they fought with Og that terrible giant and mighty king of Bashan yet he would cause them to return with triumph laden with the spoils of their vanquished enemies as he did then and though they should seem to be in the very jaws of death as when they went through the red sea yet he would deliver them and bring them safe out of all their dangers as he did then So that this phrase of bringing his people again from Bashan c. doth either imply his causing them to return with victory from fighting with their enemies or rather that their deliverances from such desperate dangers should be as a resurrection from the dead as if God should have brought them back again from the grave As for those first words The Lord said c. the meaning is not that God had then made any such expresse particular promise but that thus much was intended in the generall promises that he had made for the preservation of his people or that thus much might justly be concluded from that former experience they had had of the great things that God had done for them Vers 23. That thy foot may be dipped in the bloud of thine enemies c. See the Note Psal 58.10 Vers 24. They have seen thy goings O God c. This may not unfitly be understood
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
prophets Haggai Zachary again to set upon the work Though they were poor and but few in number had many mighty adversaries and though the foundation that was laid for the Temple gave not the least hopes that ever it would equall the glory of the former Temple Ezr. 3.12 yet the Psalmist wills them to consider that it was God that had laid the foundation both of the Temple and city as the prophet Isaiah saith also Isa 14.32 the Lord hath founded Zion and that too in the place which himself had chosen for his holy habitation and for the habitation of his people and therefore they need not fear but he would prosper their work and that he would strengthen and establish it for ever But however it is evident in the Psalm that the chief drift of it is to set forth the strength and glory of the Church of Christ that spirituall Sion and this therefore is here principally intended that this holy Jerusalem which God built and not man had her foundation in the holy mountain not only because it must needs be invincibly strong as being founded upon Christ so that the gates of hell shall not prevail against it Matth. 16.18 but also because it was out of Zion that the Gospel and Church of Christ did first come forth spread it self over all the world Vers 2. The Lord loveth the gates of Zion more then all the dwellings of Iacob That is say some Expositours more then all the synagogues in the land or more then all the places wherein God had formerly dwelt in tabernacles among his people But I rather take it thus that God loved Sion more then all the towns and cities which God had given the seed of Jacob in the land of Canaan for their habitation and that because he had chosen that for his settled dwelling-place Vers 3. Glorious things are spoken of thee O city of God As if the prophet had said speaking in reference to the sad estate of Gods people and the city Jerusalem after their return from the Babylonian captivity O thou city of God Though thou art now in a poor and low and despised condition and there may seem to be little or no hope for the present that ever it will be better with thee yet certainly in the writings of the prophets and by the prophets too that are now living glorious things are spoken that is foretold concerning thee that shall in time to come befall thee Yet some I know do understand it thus glorious things are spoken of thee that is are every where reported of thee Vers 4. I will make mention of Rahab c. That is of Egypt for Egypt is usually called Rahab in the Scripture as Psal 89.10 and Isa 51.9 and that either from her strength and pride which the word Rahab signifyeth by reason of her exceeding great riches and power or because of some chief city in Egypt that was so called Some Expositours conceive that in this and the following verse Zion is preferred before all the nations here mentioned for the many famous men that should spring up there and accordingly they understand the words thus I will make mention of Rahab and Babylon to them that know me behold Philistia and Tyre with Ethiopia this man was born there as if he had said I will to my countrey men and friends with whom I conferre talk of the glory of Egypt and Babylon and likewise of Philistia and Tyre and Ethiopia and so perhaps in talking of them some one man in these nations may be found of whom it may be said by way of extolling him for his eminency This man was born there but now in Sion as it follows in the next verse many such men of renown shall be found of Zion it shall be said This and that man was born in her But doubtlesse these words contain a prophecy of the bringing in of all nations to be joyned to the Church and people of God these being here expressed by name in stead of all either because these were best known to the Jews or because these were the greatest and richest of nations in those times or the most notorious for superstition and all other wickednesse whatsoever and usually the greatest enemies to the people of God and therefore most unlikely to be joyned to her this being much for the honour of Zion that those that formerly fought her ruine should now count it their greatest glory to be numbred amongst her children Accordingly therefore these words must be understood and that either as the words of the Psalmist or as spoken in the name of the Church glorying as it were in her great enlargements I will make mention of Rahab and Babylon to them that know me that is to those that are already knit to me to those that are my familiar friends or that are already citizens of Sion I will speak of the Egyptians and Babylonians upon occasion of their coming in to joyn themselves to us I will make honourable mention of them and of their piety worthy deeds or In speaking to those that are fellow-citizens of Sion I will take in and make mention of not the Jews only but even the Gentiles also and the meaning is that their conversion should be famously known and spoken of Behold Philistia and Tyre with Ethiopia as if it had been said I will also make mention of these nations or these also shall be numbred amongst the citizens of Zion of them it shall be said this man was born there that is these before-mentioned were born there for the Scriptures do usually speak of whole nations as of one man as in Psal 25.22 Redeem Israel O God out of all his troubles However the meaning is this that divers of these nations should joyn themselves to the Church being there begotten again by the immortall seed of the Word and so should renounce their former countreys counting it their greatest honour to be new-born citizens of Gods spirituall Zion or that those that shall be thus converted from heathenisme and joyned to the Church should be in all respects as those that are born there Vers 5. And of Zion it shall be said This and that man was born in her That is whereas now the inhabitants of Zion are very few then many and many of divers nations and countreys and conditions shall day after day be added to the Church and it shall be counted an honour to be numbred amongst the citizens of Zion The like expressions we have elsewhere in the prophets concerning the calling of the Gentiles as Isa 44.5 One shall say I am the Lords and another shall call himself by the name of Iacob and another shall subscribe with his hand unto the Lord and surname himself by the name of Israel and so likewise Isa 54.1 See also the foregoing Note Vers 6. The Lord shall count when he writeth up the people that this man was born there That is The Lord himself the
most High thy habitation See the Note Psal 90 1. This may be taken as spoken to the man that trusteth in God whoever he be But those words which is my refuge do rather induce me to think as is before noted vers 3. that the Psalmist here speaks to his own soul Vers 11. For he shall give his angels charge over thee c. Why the devil urged this as a promise made particularly to Christ Matth. 4.6 we may see by that which is noted Gen. 28.12 Vers 13. Thou shalt tread upon the lion and adder c. That is they shall be as so many worms under thy feet But I take it to be a generall promise made to those that shall trust in God as is before expressed to wit that no adverse power of any creature whatsoever whether of beasts men or devils shall be able to hurt them that God would deliver them from their most desperate dangers and dreadfull enemies whether by open violence or secret policies seeking their hurt yea that they should not only be delivered from them but should also vanquish them and subdue them and trample them under their feet Vers 14. Because he hath set his love upon me therefore will I deliver him c. This is spoken in reference to that which went before as if the Lord had said Because by his trusting in me he hath thus manifested that he truly loves me and knows me therefore I will not fail to deliver him For it is clear that here the Lord is brought in engaging himself by promise to him that trusts in him And some conceive that this is added as Gods charge given to his angels whereof mention is made before vers 11. Vers 16. With long life will I satisfy him c. To wit not in this world only see the Note Gen. 25.8 but especially also in the world to come see the Note Psal 21.4 And some conceive that this is particularly promised in reference to the foregoing promises of preservation from the pestilence And shew him my salvation see the Note Psal 50.23 PSALM XCII The Title A Psalm or Song for the sabbath day See the Note on the Title Psal 30. Vers 1. It is a good thing to give thanks unto the Lord c. To wit especially on the sabbath this being one of the chief holy services of that day Vers 2. To shew forth thy loving kindnesse in the morning and thy faithfulnesse every night That is To praise thee night and day even continually without ceasing Yet these words may also have respect to the set times that were appointed in those daies for the service of God Vers 3. Vpon the harp with a solemn sound It is in the Hebrew Higgaion for which see the Note Psal 9.16 Vers 4. For thou Lord hast made me glad through thy work c. To wit in that by thy works thou dost clearly discover all thy glorious excellencies and especially thy fatherly providence over thy poor children And this may be meant both of the work of creation for the remembrance whereof the sabbath was instituted when on the seventh day God rested from all the work that he had made Gen. 2.2 and likewise of Gods works of providence towards his Church and people Vers 5. O Lord how great are thy works c. That is how wonderfull and unsearchable It may be meant of Gods works both of creation and providence in generall But I conceive that this is prefixed particularly with respect to that which follows concerning the flourishing of the wicked for a time that they may be destroyed for ever and the misery of the righteous for a while followed with great prosperity and glory And thy thoughts are very deep that is incomprehensible see the Note Psal 36.6 Vers 6. A brutish man knoweth not neither doth a fool understand this To wit this which was said before concerning the greatnesse and unsearchablenesse of Gods works and counsels and of the delight which may be taken therein vers 4 or else rather this which followeth vers 7. Vers 7. When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever That is As the grasse the faster it grows the more it flourisheth the sooner it is cut down so the more the wicked prosper the nearer they are to their ruine But then in this their condition is worse because they shall never spring again as the grasse doth but shall be destroyed for ever See also the Note Psal 37.2 Vers 8. But thou Lord art most high for evermore This is added to imply that though wicked men might flourish for a time seem to carry all before them yet these things came not by chance but were ordered justly wisely though in waies which are far above our reach for all this may be clearly inferred from this that the Lord is most high for evermore that because being such he sees all orders all that is done in the world being the supreme judge not subject to change as all things here below are he must needs be constantly alwaies alike an enemy to the wicked and sure therefore to repay them according to their ways neither is it any wonder though he deferres a while the punishment of the wicked here in this world seeing he hath eternity before him wherein to doe it hereafter nor that we cannot understand how all things tend to these holy ends seeing his waies are farre above our waies yea farre above our understanding Vers 9. For lo thine enemies O Lord for lo thine enemies shall perish c. The Psalmist repeats this again and again to imply that so it shall certainly be and for the greater assurance of this he also speaks of it as of a thing which men might behold even done already Vers 10. But my horn shalt thou exalt like the horn of an Vnicorn c. A beast which cannot be subdued and taken see Job 39.9 10. And therefore most Expositours conceive that this was spoken of the great glory and invincible power of Davids kingdome see the Note Deut. 33.17 1 Sam. 2.1 10. Numb 23.22 and Psal 75.10 I shall be anointed with fresh oyl that is I shall be cheared with Gods favour endued with the graces of Gods spirit and shall abound with all outward blessings see the Notes Psal 23.5 and 45.7 And it is like it was spoken with reference to Davids being anointed king Vers 11. Mine eye also shall see my desire on mine enemies c. As if he should have said They shall be certainly and soon destroyed But see also the Notes Job 22.19 Psal 22.17 and 37.34 and 91.8 Vers 12. The righteous shall flourish like the palm-tree c. To wit whereas the wicked shall be as the grass as was said before v. 7. And I conceive that the righteous are compared to this tree because it is always green flourishing lives very
exceeding terrible to those that will not submit to his government for here he sets forth Christ as it were appearing from heaven to pour forth his wrath upon his enemies in the black darknesse of some stormy cloud much according to that description which we have of Gods proceeding in judgement against men 2 Sam. 22.8 for which see the Notes there And the drift of this is partly to make his people the more fearfull of disobeying his commands and partly to let them see how able he is to confound at his pleasure both his and their enemies I know some do understand this of Christs coming in the clouds with power and great glory to judge the world Matth. 24.30 but I see no reason why we should restrain the words to that As for the next clause righteousnesse and judgement are the habitation of his throne the meaning may be that the Lord Christ will make men holy just and righteous yea by the imputation of his righteousnesse perfectly such and that by his Word and spirit he will cause them to doe that which is just and right in all their waies But see also the Note Psal 89.14 Vers 3. A fire goeth before him and burneth up his enemies round about That is His judgements like a consuming fire shall destroy all his enemies see again the Notes 2 Sam. 22.8 13 15. Psal 50.3 Vers 4. The earth saw and trembled This may be meant either of the earth it self or of the inhabitants of the earth who shall will they nill they see the unresistable power and wrath of the Lord Christ and tremble at it See the Notes 2 Sam. 22.8 Psal 46.6 and 60.2 and 76.8 Vers 5. The hills melted like wax at the presence of the Lord. To wit by the fire and lightnings mentioned in the foregoing verses And this also may be meant either of the hills literally to wit that the Lord in his wrath can quickly consume them or else of the great ones of the world or those whose hearts do most swell and rise against God that they shall faint and fade away when the Lord breaks forth in his wrath against them See the Note Psal 22.14 Vers 6. The heavens declare his righteousnesse c. That is the angels or the judgements of God manifested from heaven whether by tempestuous storms thunder and lightening or otherwise see the Note Psal 50.6 the people see his glory to wit as it is manifested in his righteousnesse and judgements And this implyes the calling of the Gentiles Vers 7. Confounded be all they that serve graven images c. Upon the consideration of the glory and divine majesty of Christ the king of the Church the Psalmist breaks forth into this expression of his detestation of all idol-worship and his desire of the enlargement of Christs kingdome and it is as if he had said Let the glory of this king make all idolaters ashamed and even confounded for their former brutish folly and so come in and submit to him or else let them be confounded and destroyed And herein there is also a prophesy implyed that when Christs kingdome was erected by the preaching of the Gospel this should be done As for the last clause worship him all ye gods the Apostle doth expresly understand it of the holy angels Heb. 1.6 where to prove that Christ was preferred above the angels he cites this place And again when he bringeth in the first-begotten into the world he saith And let the angels of God worship him But though the angels are included and thence the place is so cited by the Apostle yet it may be also extended to all that are called gods see the Note Exod. 22.28 yea to the heathens idol-gods worship him all ye gods as if he had said Let every thing that is falsly esteemed and worshipped as God yield and submit it self to this true God and king of his Church Vers 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgements That is they heard by the preaching of the Gospel of Christs coming into the world to erect his kingdome in his Church after he had vanquished all his and their spirituall enemies and of his governing his Church with all exact righteousnesse and particularly of the confusion and ruine of idolaters and the spreading of his kingdome throughout the world and this was matter of great joy to them Now though this may be truly said of the whole Church yet this joy is here particularly ascribed to the Jews both because they were to have the first fruits of this joy and likewise because the Gospel of the kingdome was to goe out from them into all the world And then also it is said Sion heard rather then Sion saw both because they were to rejoyce in the hope hereof before it was accomplished in that it was revealed to them before-hand by the predictions of the Prophets and also because the kingdome of Christ was to spread it self so into the farthest parts of the world that they should rather hear the report of it then see it But see also the Note Psal 48.11 Vers 9. For thou Lord art high above all the earth c. To wit as having all things throughout the whole earth in subjection under thee thou art exalted far above all gods that is far above all principality and might and power and dominion c. Eph. 1.21 See also the Note Deut. 10.17 Vers 11. Light is sowen for the righteous c. Upon the promise made in the foregoing verse he preserveth the souls of his saints c. because it might be objected that they are often in a very afflicted condition by way of preventing this objection the Psalmist adds these words Light that is joy see the Note Esth 8.16 is sown for the righteous that is it is promised to and in and through Christ it is prepared for the righteous and in good time they shall be sure of it though for a time no such thing may be seen as it is with seed when it lyes covered under ground according to that Col. 3.3 ye are dead and your life is hid with Christ in God and that 1 Joh. 3.2 it doth not yet appear what we shall be yet at last it shall spring up and shall by degrees as the corn doth grow and encrease and as the light that shineth more and more unto the perfect day Prov. 4.18 till at last they shall reap a full harvest of joy in heaven Vers 12. Rejoyce in the Lord ye righteous c. See the Note Psal 32.11 and give thanks at the remembrance of his holinesse that is give praise to his holy name acknowledge that all the good you enjoy comes from him But see the Note Ps 30.4 PSALM XCVIII Vers 1. O Sing unto the Lord a new song c. See the Note Psal 33.3 for he hath done marvellous things This may be understood both of some wonderfull victory that God gave David over
with him to wit when at harvest he comes home out of the field with his carts laden with sheaves PSALM CXXVII The Title A Song of degrees c. See the Note on the Title Psal 120. for Solomon or of Solomon as it is in the margin of our Bibles And indeed because this psalm treats concerning the well ordering of private families publick states in the knowledge whereof Solomon through the grace of God did especially excell because that which is here delivered is in effect much the same with that which is declared in the book of Ecclesiastes it may seem very probable that Solomon was the authour of this Psalm see the Title Psal 72. Vers 1. Except the Lord build the house they labour in vain that build it c. For this phrase of building the house see the Notes Exod. 1.21 2 Sam. 7.11 except the Lord keep the city the watchman waketh but in vain The meaning of both clauses is that no care or labour of men can avail to the encrease welfare of private families that no watchfulnesse or endeavours of magistrates and others subordinate to them can be successefull for the preservation prospering of publick states except the Lord give a blessing thereunto And it is not improbable which some conceive namely that this Psalm was composed to be used at the dedication of their new-built houses for which see the Notes Deut. 20.5 on the Title of the 30. Psalm Vers 2. It is vain for you to rise up early to sit up late This may be understood as spoken to them which watch ward for the preservation of a city or to magistrates that use to wake when others sleep in consulting about the welfare of the commonwealth according to what is said in the foregoing verse or rather of those that toil and moil themselves in private families for the advancing of their private estates as appears by the following words to eat the bread of sorrows that is course homely meat as Dan. 10.3 that which we translate there pleasant bread is in the Original bread of desires or rather bread gotten with much labour and sorrow eaten with much grief vexation whilst men out of a covetous humour do even grudge themselves the very bread they put into their mouths As for the following words for so he gives his beloved sleep that hath reference to what he had said concerning the providence of God that without that all endeavours of men were in vain for saith he so he gives his beloved sleep that is through Gods provident care over his beloved their reposing themselves quietly thereon they can seasonably sleep in peace and fare better then those that wear out themselves with carking cares And probable it is that in those words his beloved Solomon might allude to that other name of Iedidiah which God had given him that is beloved of the Lord 2 Sam. 12.25 Vers 3. Loe children are an heritage of the Lord c. This is added because by children a mans house is built according to the phrase of the Scripture so to make good what was said before vers 1. Except the Lord build the house they labour in vain that build it see the Note there Vers 4. As arrows are in the hand of a mighty man so are children of the youth That is children in their youth or children begotten in the youth of their parents as Joseph because he was begotten by his father when he was old is called the son of his old age Gen. 37.3 and a husband married to a maid in her youth is called Joel 1.8 the husband of her youth Now these are said to be to wit when they are blessed of God as arrows are in the hand of a mighty man to imply 1. that they are alwaies ready at hand to goe whethersoever their father will send them to doe whatsoever he will enjoyn them 2. that they are healthfull strong of generous dispositions vertuous active fit for any service he shall imploy them in and able to effect the greatest exploits and 3. especially that they are a defence to their father against all wrongs whatsoever and a terrour to his enemies And this is said here of children of the youth that is according to the most received of the Expositions before mentioned children begotten by the father in his youth either because such are usually most strong and vigorous and are also often best qualified in other regards by means that their father lives to see that they be well educated or else because parents seldome live to have any comfort or service from children that are born to them in their old age Vers 5. Happy is the man that hath his quiver full of them c. That is his house or that hath many such children they shall not be ashamed that is all that are parents of such children shall not need to be ashamed as those parents must needs be that are usually reproached with the wickednesse of their children or they that is such children shall not be ashamed to wit because being vertuous good they shall be able therefore to give an account of their lives to stop the mouths of false accusers or joyning both together such a father his children shall not be ashamed why the reason is implyed in the following words but they shall speak with the enemies in the gate that is they shall plead their fathers cause before the tribunal of the magistrate defend him from the wrongs oppressions of his enemies or they shall be able to oppose any enemies that shall assault the city indeed some read this last clause thus they shall subdue or destroy the enemies in the gate See the Note Gen. 22.17 PSALM CXXVIII Vers 1. BLessed is every one that feareth the Lord c. This Psalm some conceive to have been composed for the use of the Jews at their marriages Vers 2. For thou shalt eat the labour of thine hands c. Many blessings are implyed in this as 1. that God should prosper the labours of such a man that he should reap the fruit of his labours 2. that what he gets should be preserved to him for his use 3. that by this means he should be able to live of his own and neither depend upon the bounty of others nor be chargeable to others 4. that this estate of his own whereon he lived should not be gotten by any unjust means but by his honest labours which is of all the most comfortable 5. that he should live contentedly though he had no more then what he earned with his daily labours 6. that God should give him a heart to enjoy with comfort what he hath gotten Vers 3. Thy wife shall be as a fruitfull vine by the sides of thine house c. That is she shall bear thee many children shall be an ornament to thy family and the continuall delight of thine
for the last words out of Zion see the Note Psal 128.5 PSAL. CXXXV Vers 2. YE that stand in the house of the Lord in the Courts of the house of our God Though this Psalm begins with the very same words in a manner as doth the foregoing Psalm yet I conceive the drift of this is not only to stir up the Priests Levites as it was in the former to this duty of praising God but the people also that 1. because the arguments which here he brings to presse this did in common concern both Priests people 2. because that clause which is here added in the Courts of the house of our God may be extended to the people as well as to the Priests seeing there were some Courts in the Temple which were for the people to worship God in Vers 3. Sing praises unto his name for it is pleasant That is The name of God is pleasant delightfull to his servants when they think or speak of it or It is a pleasant and delightfull thing to sing praises to his name Vers 5. Our Lord is above all gods That is all that are called gods see the Note Deut. 10.17 And in advancing the Lord above all Idol-gods he hath respect to the high esteem which the heathens had of them Vers 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deep places That is all deep rivers and lakes or by deep places may be meant all the invisible depths both of the earth and waters even to the very centre Vers 7. He causeth the vapours to ascend from the ends of the earth c. Of which in the middle region of the air the clouds are formed Now in saying that these ascend from the ends of the earth either his meaning is that they ascend from all parts of the earth in every quarter of the world or else that they ascend from the sea which is the lands end or the utmost bounds of the earth And indeed those vapours of which watry clouds are formed do usually rise from watry places of the earth and especially from the seas whence is that of Elijahs servant 1 Kings 18.44 Behold there ariseth a little cloud out of the sea like a mans hand see also Amos 5.8 He maketh lightnings for the rain that is to make way for the rain the lightnings bursting the clouds that so the rain may pour down or to goe along with the rain this being the wonder here noted that fire and water should so go together break forth from the same cloud he bringeth the wind out of his treasuries that is say some out of the caves and hollow places of the earth but I rather conceive that because the wind riseth many times on a sudden as our Saviour saith Joh. 3.8 we cannot tell whence it cometh therefore God is said here to bring it forth as if he had it locked up in a readinesse in some secret hidden treasuries or store-houses Vers 13. Thy name O Lord endureth for ever and thy memoriall O Lord throughout all generations See the Note Psal 102.12 Vers 14. For the Lord will judge his people and he will repent himself concerning his servants That is Though he may for a time afflict his people yet he will at last relent over them and punish their enemies see the Note Deut. 32.36 Vers 15. The idols of the heathen are silver and gold c. By this description of the vanity of idols compared with the fore-mentioned works of God he clears what he had said before vers 5. that our Lord is above all gods What is farther to be noted in this and the five following verses see in the Notes Psal 115.4 11. Vers 21. Blessed be the Lord out of Zion c. That is Resorting to Zion the place of Gods presence and publick worship let us thence praise the Name of our Lord. PSALM CXXXVI Vers 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever See the Notes 2 Chron. 7.3 and 20.21 Vers 4. To him who alone doth great wonders See the Note Psal 72.18 Vers 6. To him that stretched out the earth above the waters See the Notes Gen. 1.9 and Psal 24.2 Vers 7. To him that made great lights See the Note Gen. 1.16 Vers 8. The sun to rule by day c. That is to have sole power under God to give light by day the moon stars not then appearing as on the other side the moon stars have the only power to give light by night the sun being then hidden from our sight and are therefore also said in the following verse to rule by night Vers 14. And made Israel to passe through the midst of it To wit the red sea as was said in the foregoing verse not only by opening a passage for them through the waters but also by giving them courage to passe between those heaps of water with as much confidence as if they had been to goe on dry land in any other place Vers 16. To him which led his people through the wildernesse To wit carefully tenderly as a father leads his child or a shepheard his flock supplying them in their wants protecting them from dangers going before them by day in the pillar of a cloud and by night in a pillar of fire see the Note Exod. 13.21 Vers 23. Who remembred us in our low estate That is many and many a time when our dangers miseries were greatest Vers 26. O give thanks unto the God of heaven That is that created the heavens that hath his habitation in the heaven and from thence doth support and govern the whole world PSALM CXXXVII Vers 1. BY the rivers of Babylon there we sat down yea we wept when we remembred Zion For the better understanding of this other passages in this Psalm take notice 1. that it was penned as in the name of the holy Levites that had been singers in the Temple as appears by many passages in it as those wherein there is mention made of their harps the enemies desiring them to sing one of the songs of Zion c 2. that the drift of this Psalm might be different according as we may differently conceive of the time when it was written For if it were penned after their return out of Babylon as some think because he speaks here of those things that were done in Babylon in the time past there we sat down yea we wept when we remembred Zion c. then the scope of the Psalmist was to render the people the more thankfull for their deliverance out of Babylon by putting them in mind how sad their condition was when they were in captivity but if it were composed whilst they were yet in Babylon Cyrus not having yet subdued the Babylonians which others conceive may be probably gathered from those words vers 8. O daughter of Babylon who art
intimation that they hoped that God would carry them back into their own land and that then they would chearfully sing the songs of Zion though in a strange land they could not doe it And so also some understand the following verse Vers 5. If I forget thee O Ierusalem c. That is say some Expositours so as not earnestly to long after and to wait for the promised restauration of poor Jerusalem which our enemies do so scorn despise and so as not to be most ready to sing the songs of Zion if God should ever carry us back thither to see Jerusalem again in a flourishing condition though now indeed we can neither play nor sing or rather If I forget thee O Ierusalem to wit so as to give my self to musick and merriment whilst thou art in so sad a condition let my right hand forget her cunning that is let my skill fail me of playing upon musicall instruments that gift wherewith God hath honoured me for his service or let a dead palsey seise upon my right hand that I may never play on instrument more see also the following Note Vers 6. If I do not remember thee c. See the foregoing Note let my tongue cleave to the roof of my mouth that is let me be stricken with an apoplexy that I may not be able to sing or to speak But indeed these imprecations are no more in effect then as if they had said that they might well expect some notable judgement from God upon them if they should thus forget Jerusalem If I preferre not Ierusalem above my chief joy that is If I do not esteem desire pray for the happy recovery and flourishing estate of Jerusalem more then any thing that might yield me the greatest joy for mine own particular or rather if I rejoyce in any thing more then in the restauration of Jerusalem or till I see Jerusalem in a better condition if I prefer not my mourning for Jerusalem before the chiefest joy that can betide me Vers 7. Remember O Lord the children of Edom c. To wit how they carried themselves towards thy people in the day of Ierusalem that is in the day of her destruction as it is said of the Ethiopians Ezek. 30.9 great pain shall come upon them as in the day of Egypt that is in the day when Egypt was destroyed see also the Notes Job 18.20 and Psal 37.13 And how they carried themselves is expressed in the following words who said Rase it rase it even to the foundations thereof the meaning whereof is that they with much delight assisted and encouraged the Babylonians in the destruction of Jerusalem as is largely related by the prophet Obadiah vers 11 12 13 14. But now the drift of this prayer of the holy Levites is that as they remembred Jerusalem to pity her so God would remember the cruelty of her enemies to punish them for it covertly to assure the poor Jews that this in his own good time God would certainly doe that because God had foretold this by his prophets concerning the Edomites in particular and that with speciall respect to their unthankfulnesse to the children of Israel who had formerly spared them as brethren Deut. 2.4 5. when they first entred the land of Canaan as Obad. 10. for thy violence against thy brother Iacob shame shall cover thee thou shalt be cut off for ever so in many other places of which therefore in these words Remember O Lord the children of Edom the Levites desire the Lord to be mindfull Vers 8. O daughter of Babylon c. That is O thou great and mighty empire of Babylon now in the prime of thy beauty glory or O thou nation O ye people of Babylon see the Note 2 Kings 19.21 who art to be destroyed which they speak with confidence because this the prophets had foretold as Isa 47.1 c. and in many other places happy shall he be that rewardeth thee as thou hast served us to wit because it shall be counted an honour to them that they have executed Gods vengeance upon such a wicked cruell people because God would recompence this with outward prosperity successe and many earthly blessings Yet some take this as only implying their desire that they might be happy that should so return the cruelty of the Babylonians into their own bosoms Vers 9. Happy shall he be that taketh and dasheth thy little ones against the stones The Psalmist may seem herein to have respect to that place in Isaiahs prophesie where this very thing is expresly foretold concerning the Babylonians Isa 13.16 Their children also shall be dashed to pieces before their eyes c. And his aim herein was to set forth that though this were in it self an act of horrid cruelty yet they that should so use the Chaldeans should be honoured for it because they had exercised the same cruelty towards Gods people PSALM CXXXVIII Vers 1. I Will praise thee with my whole heart c. See the Note Psal 9.1 before the gods will I sing praise unto thee that is before princes great ones see the Note Psal 107.32 for these are often called gods in the Scripture see the Note Exod. 22.28 or before the angels who are present indeed in Church-assemblies as was signified by the images of the Cherubims in the Sanctuary And thence it is that Paul saith that women ought to have a covering on their heads in the holy assemblies 1 Cor. 11.10 because of the angels Vers 2. I will worship towards thy holy temple c. See the Notes Psal 5.7 28.2 praise thy name for thy loving kindnesse for thy truth to wit in setling me in the throne of Israel according as thou hadst promised me for thou hast magnifyed thy word to wit in the promise thou hast made concerning the Messiah the greatest good that ever thou didst make known to thy people or thou hast magnified thy word that is thy faithfulnesse in making good thy word or the infallible truth unresistable power of thy word above all thy name that is above all thy other glorious attributes to wit in that men were chiefly ravished with the admiration of Gods accomplishing the promises which he had made to David concerning the kingdome the promises seemed before hand so unlikely to be performed that when God had fully brought all to passe that he had promised the faithfulnesse of God was so admired herein that comparatively nothing else was thought of Vers 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul That is Though thou didst not presently deliver me yet a gracious answer I had of my prayer in that thou didst inwardly strengthen my faith and patience and courage and so didst support me from sinking under that pressure of afflictions that lay upon me enabledst me quietly chearfully still to wait upon thee Vers 4. All the kings of the
is that he saith their heart thereby implying that the wicked are usually of one heart and of one mind for the working of mischief Vers 3. Through wisdome iS an house builded c. As if he had said with reference to what went before vers 1 2. This therefore is a better way that we may thrive and prosper in the world then to joyn with the wicked in their cursed ways But see the Note chap. 14.1 Vers 5. A wise man is strong c. To wit not only for acts of spirituall fortitude see the Note chap. 16.32 but also for the accomplishing of those externall enterprises which are usually effected by diligence and strength of body see the Note chap. 21.22 Vers 6. For by wise counsell thou shalt make thy war and in multitude of counsellors there is safety See the Notes chap. 15.22 and 20.18 Vers 7. Wisdome is too high for a fool c. That is he apprehendeth it to be above his reach and so will take no pains to get it or being wholly intent upon earthly things wisdome is above his sight that he cannot discern the preciousnesse of it yea it is above the reach of his naturall capacity 1 Cor. 2.14 the naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned So it follows he openeth not his mouth in the gate that is he shall not be able to speak a word in his own defence when he shall be questioned before the magistrate as on the contrary it is said of others Psal 127.5 they shall not be ashamed but they shall speak with the enemies in the gate or rather such an one shall never be called to any place of magistracy which is a place for wise men or if he be he will not dare to offer to speak or he will not be able to speak or at least not to speak any thing to the purpose Vers 10. If thou faint in the day of adversity thy strength is small That is say some Expositours it will fail more more and will become very small if thou dost not hearten encourage thy self but sufferest thy heart to faint within thee thy strength will grow lesse lesse or rather thus Though thou seemest never so couragious in a prosperous estate yet if thou faint when adversity comes as apprehending that thou shalt never be able to endure it or that there is no hope of escape this is a clear sign that thy strength is small since it is not so much the quality or the greatnesse of the affliction that maketh a man faint as the cowardlinesse or weaknesse of his own spirit Vers 11. If thou forbear to deliver them that are drawn unto death c. To wit by unjust violence if thou doest not what might be lawfully done towards their deliverance and those that are ready to be slain that is those that are in some danger of death by reason of some plot that is in hand against them or rather that are in present danger of death just ready to be slain Vers 12. If thou sayest Behold we knew it not c. To wit neither did I know it nor those that were about me who otherwise would certainly have informed me And the meaning may be either that they knew not how to deliver them or rather that they knew not the danger he was in or that he was unjustly in danger Doth not he that pondereth the heart consider it that is doth not he exactly know whether it be so or no and he that keepeth thy soul doth not he know it where God 's keeping and preserving mans soul is mentioned to imply either 1. that he that keepeth the soul must needs know the thoughts of the soul or 2. that Gods preserving the life of a man might well be an engagement to make him the more carefull to preserve the lives of others when they were in danger especially considering that it might be that for that very end God had preserved him or 3. that God having every mans life at his command every man had cause to be very carefull that they did not by slighting others in their dangers provoke him to displeasure or 4. that God was able to preserve any man if he should be brought into any danger by appearing for those that were unjustly oppressed and shall not be render to every man according to his works and therefore will he not reward thee if thou shewest mercy to the oppressed or on the other side punish thee if thou dissemblest and neglectest to aid those that are in danger causing others likewise to be as pitilesse towards thee Vers 13. My son eat thou honey because it is good c. That is both wholesome and sweet and the honey-comb which is sweet to thy tast see the Note Psal 19.10 It is as if he had said As men naturally love honey for its sweetnesse so should they love wisdome as is expressed in the next verse Vers 14. So shall the knowledge of wisdome be unto thy soul c. To wit so profitable and pleasing when thou hast found it to wit when with much labour thou hast at last truly attained it and durst not flatter thy self with a vain imagination that thou hast it when indeed there is no such thing then there shall be a reward and thine expectation shall not be cut off and so though at first thou dost not find the benefit of it yet at last thou shalt But see the Note chap. 23.18 Vers 15. Lay not wait O wicked man against the dwelling of the righteous c. Some would have the meaning hereof to be this Watch not secretly to discover any wickedness in the righteous man that thou mayst some way to his hurt charge it upon him But the following clause spoil not his resting-place maketh it methinks very clear that the full scope of these words is to charge men that they should not seek to bring any hurt or disquiet upon the righteous man his family or any thing that belongs to him either by secret fraud or open violence Vers 16. For a just man falleth seven times and riseth up again c. This also some would have to be meant of the just mans falling often into sin rising again by repentance But by the foregoing verse it is clear that the meaning of this is either 1. that though the righteous seem often to be much cast down overwhelmed with their afflictions yet they do as often rouse up encourage themselves again or else that though they are often afflicted yet they are alwaies again delivered for which see the Note Psal 37.24 But the wicked shall fall into mischief to wit irrecoverably never rising again Vers 17. Rejoyce not when thine enemy falleth c. See the Notes Job 31.29 and Psal 58.10 Vers 18. Lest the Lord see it it displease him he turn away his
himselfe that he was carnall and sold under sin Rom. 7.14 And 2. in regard the Church is frequently in such a poore afflicted and mournfull estate as being despised and scorned persecuted and reproached by the men of the world and this last I conceive is chiefely intended both because the sad and afflicted condition of Gods people is elswhere set forth by this expression as Jer. 8.21 For the hurt of the daughter of my people am I hurt I am black c. â— Lam. 4.8 Their visage saith the Prophet of the Nazarites is blacker then a coal as likewise because in the following verse she doth plainly ascribe her blacknesse to her being Sun-burnt And then she is said to be comely because of the imputed righteousnesse of Christ and the saving graces wherewith she is inwardly adorned see the Note Psal 45.13 as likewise because of the beauty of Gospel administrations and Ordinances continued in the Church even in her greatest persecutions So that though she was black and despicable in the eyes of men being in her outward appearance as the off-scowring of all things yet she was lovely in the eyes of God and of Christ and in a very happy estate and condition yea her very blacknesse that is her suffering for righteousnesse sake did encrease her comelinesse whence is that We glory in tribulations also Rom. 5.3 As for those following similitudes wherewith this is farther set forth As the tents of Kedar as the curtaines of Solomon Some think that both of them are joyntly used to expresse the same thing namely that as the tents of Kedar whereof see the Note Psal 120.5 were outwardly black and indeed the word Kedar signifieth black as being made of black haire-cloath and as being continually dusty parched with the Sun and weather beaten and yet withall were full of great riches to wit because these Arabians that dwelt in tents lived upon robbing and spoyling those that passed by them and so likewise as the curtains of Solomon that is the tents which he used when he travelled far abroad were very meane on the out-side but inwardly adorned with curious hangings and furniture so was the Church outwardly black but inwardly beautifull and comely as is before noted And they that thus expound these words are wont to justifie this exposition by shewing that the covering of tents are often elswhere in Scripture called curtaines as 1 Chron. 17.1 Lo I dwell in an house of Cedars but the Arke of the Covenant of the Lord remaineth under curtains and Isa 54.2 Enlarge the place of thy tent and let them stretch forth the curtains of thine habitations But rather these comparisons are to be applyed to the two foregoing clauses dis-junctively to wit that the Church acknowledgeth her selfe black as the tents of Kedar that is as those Arabians that dwelt in those tents which were a swarthy black people or else as their tents themselves which being the dwelling places of a poore rude people had nothing neat or handsome in them and were base and black on the out-side and yet withall professeth that she the house wherein Christ the true Solomon dwelleth was comely as the curtains of Solomon that is as those noble persons that dwelt in Solomons Court or rather as the hangings of his house which were rich and beautifull made of silks of divers colours and interwoven with gold Vers 6. Look not upon me because I am black because the Sun hath looked upon me As if she should have said Though I am blackish for so the word here properly signifieth yet that is only by accident that is not my native colour it is only because I am Sun-burnt and therefore doe not despise me for this because the Sun hath by looking upon me scorched me and discoloured my face doe not you therefore look upon me as one not worthy of the love of my beloved By this expression Look not upon me c. may be meant that they should not look upon her 1. with astonishment as being amazed at her meane outward condition and so afraid to joyne themselves to her or 2. with gladnesse and rejoycing as triuâ—phing over her because of her afflictions for so the same phrase is used concerning Edoms magnifying himselfe over the Jewes in the day of their distresse Obad 12. Thou shouldest not have looked on the day of thy brother Mic. 4.11 Let her be defiled say the enemies of the Church let our eye look upon Zion or 3. with contempt coyly and scornfully as disdaining her because of her blacknesse as it is said of the Leviathan Job 41.34 He beholdeth all high things to wit with scorne and contempt Because the Sun hath looked upon me That is because the Sun of persecution and affliction hath scorched me according to that Mat 13. where that which said ver 6. When the Sun was up is explained thus ver 21. When persecution and tribulation ariseth Or because God in his displeasure hath exposed me to these tribulations and distresses I know that those who by the Churches blacknesse understand her sinfulnesse or the mixture of wicked ones amongst her true Saints doe accordingly hold that by the Sun here is meant the Devil or the scorching of his temptations which are the maine cause of that blacknesse of the Church But the following verse shews that it is the blacknesse of her outward afflicted condition that is here at least chiefely intended My mothers children were angry with me c. Here the Spouse shews how she came to be Sun-burnt namely because her churlish brethren had turned her out of dores and forced her to be continually abroad in the Sun keeping the vineyards and in expressing this she useth these words my mothers children either to imply one great cause why they had used her so hardly to wit because they were but her halfe-brothers the sons of her mother but not the sons of her father or else by way of aggravating their harsh dealing with her in that they were those that had tumbled in the same belly with her that had used her so discourteously and so we see the same expression used Psal 50.20 Thou sittest and speakest against thy brother thou slanderest thy own mothers son But of whom doth the Church say this My mothers children were angry with me I answer that hereby are meant either 1. all those inordinate lusts which remaine in the faithfull and were conceived in the womb with her Psal 51.5 Of whom the Apostle Peter saith that they warre against the soule 1 Pet. 2.11 Or 2. the men of the world that were of the same humane race with her selfe but alwayes professed enemies to the people of God Or rather 3. false bastard-brothers in the Church ungodly men and hypocrites that are indeed in the Church but yet God is not their father for these doe usually hate and persecute those that are true Christians and cast them out of the Church according to that Isa 66.5 Your brethren that hated you that
spirituall sense these words O my dove are an expression of the great love that Christ beares to his Church and the great delight that he takes in her In many regards the Church may be compared to a dove as 1. Because the spirituall beauty of the faithful is like that of the dove see the Note Chap. 1.8 Psal 68.13 2ly Because their spiritual chastity is also like that of the dove see the Note Chap. 1.15 3ly Because they are meek and gentle and harmlesse as the dove a bird as some say without any gall and hath neither beake nor clawes to doe any hurt with 4ly Because as the dove is a neat and cleanly bird delighting to lodge in neate places and to feed cleanly so the Church delights in all kind of purity she loves no wayes of uncleaneness nor delights to feed upon sinfull pleasures the dogs meate of the world nor upon mens inventions but upon pure Manna the pure word of God Christ and spirituall things 5ly Because as the dove is a sociable creature delighting to consort and dwell together so the Saints delight in the communion and assemblies of the Saints whence is that Isa 60.8 Who are these that flie as a cloud and as doves to their windowes and 6ly Because the Church is subject to many feares and is often in sorrow and mourning and herein doth much resemble the dove a timerous and fearefull bird Hos 11.11 They shall tremble as a bird out of Egypt and as a dove out of the land of Assyria and a bird that hath a mournfull kind of tone whereto many passages in the Prophets doe allude as Isa 38.14 I did mourn as a dove chap. 59.11 We mourn sore like doves Ezek. 7.16 They that escape of them shall escape and shall be on the mountaines like doves of the valleys all of them mourning every one for his iniquity But the maine thing here intended is that the Church is like the dove in regard of the doves hiding themselves in the clefts of the rock and in the secret places of the staires And hereby is meant either that as the dove being a weak helplesse creature no way able to defend her selfe against birds of prey hath only this refuge left her to fly into the holes and clefts of rocks thereby to secure her selfe so the Church being weake in her selfe and not able to grapple with her mighty enemies is often in times of persecution constrained to fly into the farthest parts of the earth and there to hide themselves and sit mourning like doves in secret corners as it is said of those Confessors Heb. 11.38 That they wandred in deserts and in mountaines and in dennes and caves of the earth see also Jer. 48.28 To which some adde also the faithfulls withdrawing and retiring themselves out of a modest apprehension of their worthlesness and many infirmities or a desire to serve God freely in secret and so to avoyd being suspected of hypocrisie Or 2. the Churches seeking to secure her selfe from the wrath and judgements of God and from the rage of persecutors by flying thorough faith and prayer to God in Christ as her rock of refuge Or 3. The Churches sure safety in that she is hid as in a rock to wit either 1. in the inaccessible rock of Gods election which abideth for ever and cannot be overthrowne 2 Tim. 2.19 Or 2. in the mediation of Christ the true Rock of shelter Mat. 16.18 1 Cor. 10.4 even in the wounds that were made in his blessed body which were as the holes in this rock Or 3. under the secret of Gods providence and protection for which see the Notes Psal 32.7 61.2 3. 91.1 Let me see thy countenance let me heare thy voice Some think that the Church is here invited to come forth out of the narrow limits of Judea and to shew her selfe amongst the Gentiles and there boldly to preach the Gospel It is best to understand the words generally that the Church is here invited to enjoy communion with Christ more fully and comfortably then she had formerly done for by letting him see her countenance is meant that she should hold up her face with comfort now the winter stormes were over that she should enjoy his presence in his Ordinances and walk with him in all holinesse and uprightnesse of conversation and by letting him heare her voice is meant that she should be much in praying to him and praising his name that she should let him frequently heare the voice of her supplications Psal 28.2 and the voice of her thanksgiving Psal 26.7 see also Psal 50.15 For sweet is thy voice c. The meaning is that Christ delights in the prayers and praises of his people according to that Mal. 3.4 Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord Pro. 15.8 The prayer of the upright is his delight yea even when she mournes as a dove before him she is then most welcome to him For the sacrifices of God are a broken spirit c. Psal 51.17 And so for the next words And thy countenance is comely the meaning is that Christ delights in the spirituall beauty of his people see the Note Chap. 1.5 Psal 45.11 and loves to see her often presenting her selfe before him yea even when she comes weeping with a blubbered face and a mourning countenance for his work is to bind up the broken-hearted c. Isa 61.1 2 3. Vers 15. Take us the foxes the little foxes that spoil the vines Because of this word us some conceive that these words must be taken as spoken by the Bride-groom and his Spouse joyntly together But this may be only because the charge here given was for the advantage of both And considering that it doth most properly belong to his authority and power to take order for the preventing of every thing that may be distastfull to him or to his Spouse it may seem most probable that this is spoken by him to his Bridemen or companions to wit that his Spouse being now come forth to go with him into the fields they should take order that their walking in the vineyards might not be the lesse delightfull to them by their seeing what spoil the foxes had made amongst the vines Now in giving this charge having said Take us the foxes wherewith indeed Judea did abound see the Note Judg. 15.4 he addes the little foxes that spoil the vines and that either only as tearming them little with reference to wolves and wild boars and other greater beasts thereby implying that even these little foxes as well as greater wild beasts would do much mischief in the vineyards to wit by eating the ripe grapes and by scraping holes about the vines whereby they might be quite marred or else as intending thereby the younger cubs and that not only the old ones but even these little foxes must also be taken both because they would grow greater and now being young