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
of any meat concerning which notice was given them that it had been offered to idols to wit because all the creatures being the Lords they were to use them to his glory and therefore might not eat them to the scandall of their brethren or because the whole world being the Lords they need not fear they should not have to eat seeing out of his rich store he was able to provide otherwise for them But if any man say unto you This is offered in sacrifice unto idols eat not for his sake that shewed it and for conscience sake The earth is the Lords and the fulnesse thereof Vers 2. For he hath founded it upon the seas and established it upon the flouds That is say some Expositours by the seas and by the flouds as we use to say in that sense that London stands upon the river of Thames But rather it is said that God hath founded it upon the seas c. because whereas the naturall place of the earth is to be under the waters God hath ordered it so that it is above the seas and above the flouds so that in outward appearance it seems as it were to stand upon the waters and hereby it was made fit for the habitation of his creatures See the Note Gen. 1.9 Vers 3. Who shall ascend into the hill of the Lord and who shall stand in his holy place As if he should have said Though all the inhabitants of the world be the Lords yet to dwell in Gods holy hill as members of his Church his peculiar people that 's a priviledge which few to speak of do enjoy yea even amongst those that are his people in outward profession But for the more clear understanding of these words see the Notes Psal 2.6 and 15.1 Vers 4. He that hath clean hands c. That is He whose works are blamelesse and a pure heart that is a heart purified by faith from all sinfull pollutions all erroneous opinions and carnall affections he that is carefull to approve his heart unto God as well as to avoid sin outwardly As for the following clause who hath not lift up his soul unto vanity that is diversly expounded Some understand it of the man that hath not worshipped idols which are often tearmed vanities in the Scripture see the Note 1 Kings 16.13 Others of him that doth not give his mind to vain and foolish sinfull practises or that doth not heed or trust in the vain and foolish designs of the world nor the allurements of Satans temptations see the Notes Job 31.5 and Psal 4.2 But there are two Expositions which most follow The one is that by lifting up his soul unto vanity is meant vain and false swearing for because they that swear do engage their souls thereby and as it were offer them up as a pledge unto God 2 Cor. 1.23 I call God saith the Apostle as a record upon my soul therefore the man that swears vainly and falsly may be said to lift up his soul unto vanity and so they make this to be much the same with that which follows nor sworn deceitfully The other is that by the man who hath not lift up his soul unto vanity is meant the man that doth not set his heart upon vanity because men are wont with much eagernesse to look and gape after those things which they earnestly desire Psal 123.1 2 therefore by a borrowed speech they that earnestly look after and greedily desire the vain things of this world riches and honours and pleasures or that prosecute eagerly any vain or sinfull desire they are said to lift up their souls unto vanity The same expression is used in the Hebrew much to the same purpose Deuter. 24.15 and Jer. 22.27 Vers 5. He shall receive the blessing from the Lord c. That is He and he alone shall receive the blessing which the Lord hath promised his people to wit all blessings temporall spirituall and eternall for thus are all these comprehended under this word the blessing 1 Pet. 3.9 knowing that ye are thereunto called that ye should inherit a blessing though indeed both here and there the blessing of eternall life may be principally intended concerning which Christ shall say Come ye blessed of my Father inherit the kingdome prepared for you c. Matth. 25.34 And so in the following clause and righteousnesse from the God of his salvation it is this blessing promised that is there tearmed righteousnesse to wit either because it shall be the reward of their righteousnesse or because God out of his righteousnesse or faithfulnesse will bestow it upon them in both which regards the glory of heaven is accordingly called a crown of righteousnesse 2 Tim. 4.8 See the Note Psal 5.8 Some I know understand this of the righteousnesse of God in Christ but in regard he speaks of rewarding the righteous the first Exposition must needs be intended Vers 6. This is the generation of them that seek him c. By a generation of men in the Scripture is usually meant some sort or kind of men as Matth. 12.39 An evil and adulterous generation seeketh after a sign and Luk. 16.8 The men of this world are in their generation wiser then the children of light and so it is taken here This is the generation of them that seek him that is These that I have before described are that sort or kind of men that do truly seek God and are the true people of God Yet withall I doubt not but that the title of the generation of them that seek him is here limited to these purposely to shew how vainly those Israelites boasted of being the seed and generation of Abraham and the peculiar people of God who in the mean time lived not as became Gods people and that though they went up amongst others to worship God in his holy place for this is spoken in reference to that before vers 3. who shall ascend into the hill of the Lord c. yet they did not indeed seek God and therefore in the second clause by turning his speech to God for so some read it as it is in the margin of our Bibles that seek thy face O God of Iacob he doth as it were call God to witnesse that it was so and so doth withall covertly imply that however men might esteem them Gods people yet before Gods tribunal it would not be so But if we read it as it is in our Text the meaning is this that seek thy face O Iacob that is seek to joyn themselves to the true Church and people of God according to that of the prophet Isa 44.5 One shall say I am the Lords and another shall call himself by the name of Iacob c. Vers 7. Lift up your heads O ye gates and be ye lift up ye everlasting doors and the king of glory shall come in In these words first David expresseth his earnest desire that the Temple might be built and the Ark settled therein and
Leviathan Vers 9. Let the stars of the twilight thereof be dark c. The stars are a great ornament to the heaven like so many spangles or Oes of gold set in the Canopy of heaven they are also a great delight and comfort in the night and of speciall use for the direction of sea-men and others To expresse therefore what cause he had to be troubled that ever he was conceived Iob here wisheth the night of his conception might not have a star shining in it that it might have no mixture of lightâ— no not in the twilight of the evening nor in the dawning of the morning called here in the Hebrew the eye-lids of the morning because the beams of the Sun the eye of the world do then first discover themselves but desireth that rather it might be a perpetuall night then that any mixture of light by the approach of the morning should any whit abate the terrour of its darknesse Let it look for light but have none which expression is used as an aggravation of the nights darknesse that there should be a long expectation of light and then at last their expectation should be frustrate Vers 10. Because it shut not up the dores of my mothers womb nor hid sorrow from mine eyes To wit either that I might not have been conceived or at least that I had not been born and so might never have seen those sorrows that now I have lived to see for here Iob begins to render the reason why he had cursed both the day of his birth and the night of his conception and therefore this may be referred to both Vers 12. Why did the knees prevent me c. That is why did the midwife so carefully prevent my falling upon the earth by receiving me so charily into her lap that I might be afterward washed and swadled and nursed up why did she not rather suffer me to fall from the womb to the earth where I might have lyen and perished presently and it may well be which some think that in these expressions Iob alludes to that execrable custome used in those times by unnaturall parents who were wont to cast out their children assoon as they were born and there to leave them upon the cold earth naked and helplesse whereto the holy Ghost also seems to have respect in that remarkable place Ezek. 16 3 4 5. Thy father was an Amorite and thy mother an Hittite and as for thy nativity in the day thou wast born thy navell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all none eye pitied thee to do any of these unto thee to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born Vers 13. For now should I have lyen still and been quiet c. It is evident that Iob speaks here only of the rest of the body in the grave and the freedome which death brings from all worldly troubles and sorrows whatsoever for he speaks of the rest which befalls all men after death the bad as well as the good the wicked oppressours as well as the poor that are oppressed by them as is evident vers 17. c. There the wicked cease from troubling and there the weary be at rest But since Iob knew well enough doubtlesse and did certainly believe that when the bodies of men are laid in the graue yet their souls then passe to greater pains and miseries unlesse they be of Gods elect to whom through Christs merits an entrance is given to heaven and everlasting glory why doth Iob here make no mention of this but only speak of the rest of mens carcases in the grave as if he believed not the immortality of the soul nor put any difference betwixt the wicked and the righteous after death surely because 1. He had a kind of secret assurance concerning the blisse of his soul after death and so made no mention of that and 2. Because through the vehement perturbations of his mind at present and the violence of his passions by reason of the extremity of his sufferings he only now minded as it were and thought upon the happinesse of those that were at quiet in their graves and the thought of a second life and the resurrection of mens bodies to shame or glory they lye for the present as forgotten buried under the rubbish of his confused passions as Moses when he saw the people of God like to be cut off by the revenging hand of Gods justice did in a manner forget what he knew well enough the immutability of Gods decree and was only carried with the vehemency of his affections to the people of God and his earnest desire of Gods glory when he wished Exod 32.32 that he would forgive the people their sin or else blot him out of the book of life Vers 14. With Kings and counsellours of the earth which build desolate places for themselves That is had I died immediately either in the womb or so soon as ever I was born besides that I should have escaped all the miseries I have now suffered in the grave I should have been not one jot in a worse condition then the greatest Kings and Nobles are when they come to die for all the great pomp and pleasure they have lived in before and the great pomp of their sepulchers when they are dead for by Kings and counsellers which built desolate places for themselves are meant here the most glorious the mightiest Princes of the world that by reason of their great power and riches sought to perpetuate the memory of their name by building desolate places that is either 1. by erecting huge and stately tombes and monuments as memorialls of their buriall in those places such as were the Egyptians Pyramids c. which are called desolate places not only because the dead bodies buried there are left as it were forsaken of all friends in a desolate condition but also because such monuments were built usually not in towns and cities but abroad in the fields in solitary and unfrequented places whence is that of the prophet Ezek. 26.20 where foreshewing the destruction of Tyre he speaks as in the name of the Lord thus When I shall bring thee down with them that descend into the pit with the people of old time and shall set thee in the low parts of the earth in places desolate of old c. or 2. by rebuilding what their ancestours durst not attempt great houses or cities formerly ruined that had been a long time wast places as the Prophet calls them Isa 58.12 whereof there had been nothing but the foundations left for many generations or rather 3. by building in places formerly desolate wherein haply one would wonder how such buildings could be raised either great cities or stately houses for themselves to dwell in and that of such a huge
Vers 14. Lo these are parts of his waies c. That is his works wherein he comes forth as it were and manifests himself unto men but how little a portion is heard of him but the thunder of his power who can understand Some understand this last clause thus It is very little or nothing to speak of that we can hear from man concerning these wonders of Gods works but if God should speak of them himself who could endure or understand him when he should thunder out these things in his mighty power and Majesty Others understand it properly of the thunder which is indeed very terrible to all the creatures here below to wit that none can understand whence it is or how it is done But the best Exposition of the words I conceive is this that by the thunder of his power is meant figuratively either the might and excellency and terrour of Gods power to wit that it is incomprehensible or else which is much to the same effect the declaration or sounding forth of Gods power by the voice of all his works of Creation according to that Psal 19.1 The heavens declare the glory of God c. which because of its glorious excellency and force and terrour is called the thunder of his power and because none can sufficiently understand so much of the mighty power of God as is taught us by the Creatures therefore it is said the thunder of his power who can understand And indeed in our ordinary speech we use to say a man thunders it when he speaks with mighty eloquence vehemence and power and chap. 39.25 the tumultuous noise of an army ready to the battel is called the thunder of the Captains And thus hath Iob shewn that he could say as much of the terrible might and Majesty of God as Bildad had said CHAP. XXVII Vers 1. MOreover Iob continued his parable What is meant by a parable see in the Note Numb 23.7 It was now Zophars turn to reply upon Job the third time as Eliphaz and Bildad had done and it seems that Iob was silent a while expecting his reply but when he saw that neither he nor any of the other two offered to reply again upon him which was either because they had nothing farther to object against Jobs defence or because they saw him so stiff that they judged it in vain to talk any farther to him then Job began again to plead his cause much after the same manner as before addressing his speech to them all joyntly together and that with some more courage then formerly and as one that did in a manner triumph over them as is expressed in the five following chapters Vers 2. As God liveth who hath taken away my judgement and the Almighty who hath vexed my soul c. To assure his friends that he would speak nothing but the truth that so they might the more regard what he said and that by this solemn calling God to witnesse of the truth of what he spake he might win them to credit what he should say concerning his integrity which by no other arguments he could hitherto bring them to believe Job here swears solemnly by the living God that as it follows in the two next verses as long as he breathed his lips should not speak wickednesse nor his tongue utter deceit As for that clause which he adds concerning Gods taking away his judgement and the Almighties vexing his soul As God liveth who hath taken away my judgement c. some hold that he adds that as in relation to their opinion As the Lord liveth who as you think hath taken away my judgement c. but then others say that by Gods taking away his judgement he meant either that God had not judged him according to his righteousnesse and integrity or that God had bereaved him as it were of his righteousnesse in that he had not cleared his innocency to the stopping of the mouths of those that falsely accused him but rather by the severity of his proceedings against him did seem to judge him to be a wicked wretch and an hypocrite as they had censur'd him to be as where Gods people are charged with saying Isa 40.27 My way is hid from the Lord and my judgement is passed over from my God because they thought that God did not regard them as his people in taking their part against their enemies or else as some conceive that the Lord had abridged him of his right in that he was not admitted to plead his cause before God as he had often desired he might do So that he doth not expresly accuse God of dealing unjustly with him but only complains that God had not dealt with him according to the ordinary way of his proceedings with men whereby his integrity was hidden and overclouded neither could he perceive what the cause should be why Gods hand was so heavy upon him And in the oath he takes here this he interposeth who hath taken away my judgement and hath vexed my soul either to imply how safely they might believe that he would doe what he now engaged himself seeing he durst appeal to that God as a witnesse who had hitherto dealt so severely with him or else to intimate that though God seemed to condemn him by the heavy pressures he had brought upon him yet that should not make him cast off his confidence in God or yield himself to be an hypocrite Vers 4. My lips shall not speak wickednesse nor my tongue utter deceit This Protestation of Jobs Expositours understand diversly For first some take it generally thus that he would speak nothing falsely or dissemblingly but would speak the truth from his heart Secondly others understand it as if he had said that no severity of Gods proceedings with him nor no unjust censures of theirs should make him utter a word whereby he might discover himself to be either a prophane wicked wretch or a dissembling hypocrite and 3ly which I like best others give this to be the meaning that he would not wickedly either for fear or flattery betray the truth or lie against his own conscience by yielding to those false accusations which they had passed upon him which he knew to be false Vers 5. God forbid that I should justifie you c. To wit by speaking or doing any wicked thing which may seem to justifie or make good those unjust censures of wickednesse or hypocrisie which you have passed upon me or rather by yielding to that which you have said that God for my wickednesse and hypocrisie hath brought these miseries upon me Vers 6. My righteousnesse I hold fast and will not let it goe c. That is I have hitherto constantly persevered in a way of righteousnesse and so I will still or rather I have hitherto resolutely maintained my integrity and still I will maintain it my heart shall not reproach me so long as I live that is my conscience shall not upbraid me for that which
therefore being grieved that they should proceed so far and so long without being called to an account desired that justice might be executed on them 2. that David penned this Psalm for the use of others and not only for himself and 3. that these expressions were in David rather prophesies then imprecations he did rather by the instinct of Gods Spirit foretell that it should be so then pray that it might be so Vers 5. Because they regard not the works of the Lord nor the operation of his hands c. This may be meant generally of all the works of Gods providence wherein the hand of God was apparently seen the good he did for the righteous and his judgements on the wicked for so the very same words are used by the prophet Isa 5.12 but withall it may be more particularly meant of Gods chusing and anointing David to be king the many victories he obtained whereby much good had been done for Gods people and the Lords delivering him from so many desperate dangers which were clear proofs of Gods tender care over him and the precious account he made of him and that he had determined he should be king which his enemies not regarding did as it were obstinately fight against God for which cause saith David he â—hall destroy them and not build them up that is he shall destroy them without all hope of recovery for this phrase of building up men see the Note Job 22.23 Vers 8. The Lord is their strength c. Having spoken in the foregoing verse how he had been helped he adds The Lord is their strength that is the strength of my souldiers and so though they were but few in comparison of mine enemies by their help I have been preserved or it may be meant of Gods people as being spoken in reference to the following verse The Lord is their strength that is the strength of his people see the Note Exod. 15.1 and he is the saving strength of his anointed that is of me his anointed and so he tearms himself because that was the ground both of his enemies rage against him and of his confidence in God Vers 9. Save thy people and blesse thine inheritance c. See the Note Psal 25.22 Feed them also or rule them to wit as a shepheard doth his flock see the Notes Psal 23.1 2 c. and lift them up for ever that is exalt them and make them every way great and glorious even above other nations or set them in a safe condition above the reach of their enemies and that successively in all generations Some understand it also of Gods carrying them on and raising them still up to farther degrees of grace till they were brought at last to live for ever with God in heaven PSALM XXIX Vers 1. GIve unto the Lord O ye mighty give unto the Lord glory and strength That is Confesse how glorious and strong the Lord is that both by word and deed to the praise of his name and strength is here the rather mentioned because those works of God of which he speaks afterward do singularly manifest his mighty power and strength or acknowledge that all the glory and strength you have yea all glory and strength whatsoever is of God His intention in these words is that the great ones of the world that in their pride are wont above others to exalt themselves against God should humble themselves under the hand of God who is of such infinite power and hath all things subject to him as he sheweth in the following verses see also the Note Psal 8.2 Vers 2. Give unto the Lord the glory due unto his name c. That is due to him or such glory as is due to a God of such Majesty the acknowledgement of his infinite excellencies or the worship which he hath prescribed in his Word worship the Lord in the beauty of holinesse that is in his beautifull holy place in his glorious Sanctuary as it is in the margin See the Notes Psal 27.4 and 1 Chro. 16.29 Vers 3. The voice of the Lord is upon the waters c. The thunder is called the voice of the Lord because it comes out of heaven and is an effect of Gods mighty power and some think that it is said to be upon the waters that is upon the sea because it maketh a noise and runneth as it were upon the sea a long time together But I rather understand these words thus The voice of the Lord is upon the waters that is in the watry clouds for so also Psal 18.11 the clouds are called dark waters And because in such storms of thunder there useth to be abundance of rain therefore in the last clause it is said the Lord is upon many waters Having in the beginning of the Psalm called upon the mighty men of the world not to exalt themselves against God but to humble themselves before him here he puts them in mind of this mighty work of God because nothing doth more terrify the most atheisticall men convincing them that there is a God that is higher then the highest then the thunder doth And some conceive that it was some extraordinary tempest perhaps some tempest that helped to the foyling of Davids enemies that was the occasion of composing this Psalm Vers 4. The voice of the Lord is powerfull c. That is of mighty force the voice of the Lord is full of majesty to wit both in regard of the dreadfull noise it makes and of the bright flashes of lightening that goe along with it Yet some conceive that it is said to be powerfull and full of majesty because Gods mighty power and glorious majesty is thereby so clearly discovered Vers 5. The voice of the Lord breaketh the cedars c. To wit by the thunderbolts which are cast down upon the earth in the thunder claps or by the tempestuous winds which do many times accompany the thunder However herein and that which follows is covertly implyed how strange it would be if men that have reason and understanding should not be deeply affected with this terrible voice which works so mightily upon the very unreasonable and senslesse creatures Vers 6. He maketh them also to skip like a calf c. Either it is in regard of the bowing and tumbling of the cedars this way and that by the force of the winds in such tempests that they are said here to skip like a calf or else in regard of the violent rending and hurling of these trees up by the roots or else in regard of the leaping and flying of the splinters and broken pieces of the trees severall waies when they are thunder-strucken and violently torn in pieces thereby As for the following words Lebanon and Sirion of which see the Note Deut. 3.9 like a young unicorn either they are meant of the trees that grow on those mountains and indeed that seems to me the most probable or if they be meant of the mountains
themselves they must be taken as an hyperbolicall expression of the violence of such tempests that it is such that they make the very foundations of mountains to tremble like that Psal 114.4 The mountains skipped like rams and the little hills like lambs Some I know understand it of earthquakes but why they should be mentioned in this description of thunder-storms I cannot conceive Vers 7. The voice of the Lord divideth the flames of fire The thunder is said to divide the flames of fire either because by breaking the clouds it causeth the lightening to break forth in severall flashes one after another or because the lightening doth disperse it self severall waies throughout the aire or because the claps of thunder do still come between the flashes of lightening and then too the doing of this in the midst of powring showres where the fire and water is in a manner mingled together makes it the more wonderfull Vers 8. The voice of the Lord shaketh the wildernesse c. That is It maketh the trees in the deserts to shake yea the very earth there to tremble see the former Note vers 6. Or it may be very probably referred to the wild beasts in those wast wildernesses to wit that it maketh them to quake and tremble which may seem the more probable because of that which immediately follows in the next verse that it maketh the hindes to calve and so hereby may be intimated for the greater advancement of Gods glory that his terrours strike even those desart places whether the power and dread of man doth not reach Yet some would have this referred to the trembling of men as they travell through those desarts who indeed in such vast wildernesses that are dreadfull in themselves are apt to be the more terrified with such horrid tempests Vers 9. The voice of the Lord maketh the hindes to calve c. That is the thunder helps forward their calving see the Note Job 39.1 or rather it causeth them through fear to cast their calves and discovereth the forrests that is it pierceth the thickest forrests and by the light of the flashes of lightening that strike through the trees it makes those places to be seen therein which were before hidden in darknesse or by beating off the leaves of the trees and by casting down the trees in severall places it layes the ground bare and exposeth both it and the wild beasts therein to open view which before could not be seen As for the last clause and in his temple doth everyone speak of his glory it may be render'd as it is in our Bibles and in his temple every whit of it uttereth his glory and then the meaning must be that in the assemblies of Gods people in his Sanctuary every whit of that which is before spoken of is alledged for the setting forth of Gods glory But if we read it as most Interpreters do indeed render it and in his Temple doth every one speak of his glory then either these words are added to shew that when God sent such storms of thunder the people of God were wont to meet together in the Tabernacle there to praise God by the acknowledgement of his mighty power and to pray to God that herein he would be mercifull unto them And indeed the rather might they be said therein to praise God because this voice of God though only terrible to others might well yield to them matter of comfort as discovering what a mighty God they had to protect them and confound their enemies Or else they are added to shew that though God do thus manifest himself by these works of his to the whole world yet none do truly advance his glory but only his people the world is often little moved with these glorious discoveries of Gods power or if they be they are rather driven from God then drawn to God thereby but now to his people God hath revealed himself by his word in a far more eminent manner then he hath unto the world and so when they are affected with these dreadfull works of Gods providence yet they can then draw nigh to God as to a father and can speak much more abundantly of the glory of God And so also the drift of these words may be both to bewail as it were that the world will not praise God as the Church doth and likewise to stir them up to joyn with the Church herein since it is indeed the work of salvation that must encourage us to draw nigh unto God and open our mouths in a right manner to praise his name Vers 10. The Lord sitteth upon the floud c. That is God hath the command of those inundations of water that are caused by these mighty tempests though they may seem to threaten ruine to all where they come yet God rules and orders them by his providence both for the punishment of the wicked and the preservation and good of the righteous yea the Lord sitteth king for ever that is He is and shall for ever be the Lord and governour of the whole world The most Expositours I know refer this to Noahs floud thus that as the Lord did by his sovereign all-ruling power bring the floud upon the old world for the punishment of their sins so he still as King rules all things and alwaies shall doe But the first Exposition is best Vers 11. The Lord will give strength unto his people the Lord will blesse his people with peace This also may be referred to those thunder-storms of which he hath spoken to wit that God will preserve and hearten his people against the danger and terrour thereof or it may be understood more generally of the Lords strengthening his people every way and of his affording them all kind of peace and prosperity and yet it may be added too as in relation to that which went before to wit as being inferred thus that his people may take comfort in those works of his providence which are so terrible to others the mighty power of God discovered therein being to them a ground of full assurance that he was able to strengthen them and confer upon them all prosperity and peace PSALM XXX The Title A Psalm and Song c. That is A Psalm provided to be sung But seeing all the Psalms were composed for that use why this is expressed in some Psalms and not in others I find no sufficient reason given by Expositours At the dedication of the house of David Some understand this of the dedication of his house when the Ark of the Lord was brought into it Again others think that because Absalom had defiled Davids house with his incest and other wickednesse therefore when David returned again to Jerusalem in peace the conspiracy of Absalom being brought to nought before he would dwell in his house again as he removed his concubines and put them in ward 2 Sam 20.3 so he also caused his house to be dedicated anew and so upon that
probably therefore either by David to be sung when the Ark was removed from the house of Obed-Edom to Zion or for the use of his son Solomon when he came to build the Temple or else by Solomon himself that the people might use it all the time the Temple was building or particularly at the great solemnity of the Temples dedication But however the drift of this petition Lord remember David all his afflictions is to desire of God that by settling and prospering the throne of David the Temple the place of his publick worship by blessing the service that was there done him he would make it evident that he was mindfull of him did highly esteem him both for what he had suffered for his sake and especially for his great sollicitousnesse to have built God a house which is the chief thing that is intended by his afflictions For first because when David had made known how earnestly desirous he was to build God a Temple God did hereupon tell him that his son should doe it though he might not and did withall make many gracious promises to him concerning his kingdome the Temple the flourishing estate of his Church people 2 Sam. 7.10 16. concerning which see the Notes there therefore this Lord remember David and all his afflictions is all one in effect as if this had been added too And remember also the promises which thou didst then make unto him for so we see the like expression used Deut. 9.27 Remember thy servants Abraham Isaac Iacob look not unto the stubbornesse of this people that is Remember the covenant which thou madest with Abraham Isaac Jacob and because of that do not destroy this people though they be a stubborn people And 2. because David had undergone so many afflictions in a manner all his daies for the advancement of Gods glory that in confidence that God would at last doe for him what he had promised him and because he had been so anxiously sollicitous to build a house for the Lord therefore in these words Lord remember David all his afflictions this also may be comprehended that even in this regard God would be the readier to doe good to him who had been so zealous for his glory had suffered so much for his sake Vers 2. How he swore unto the Lord c. See the Note 2 Sam. 7.3 vowed unto the mighty God of Iacob that is the God whom Jacob worshipped and trusted in as an almighty God Gen. 49.24 who by his almighty power had delivered Jacob out of all his dangers and troubles Vers 3. Surely I will not come into the tabernacle of my house c. To avoid the absurdity of thinking that David should make such a rash unwarrantable vow as this might seem to be that till he had his desire satisfied in that which is afterwards expressed he would abide in the open air never goe within his doors nor ever take any rest either by day or by night some say that David spake this with reference to his purpose of taking the fort of Zion from the Jebusites 2 Sam. 5.6 where by revelation he knew that God meant to have the Ark settled and which he might probably think would be accomplished within some short time And then others again say that he meant it only of that stately cedar house which he had lately built for himself in Jerusalem 2 Sam. 7.1 2. to wit that he would not goe into that house so also that he would not goe up unto his bed nor vers 4. give any sleep to his eyes nor slumber to his eye-lids to wit in that house But neither of these expositions give me any satisfaction I rather take these to be hyperbolicall expressions of the continuall exceeding great care wherewith he was perplexed about providing a settled place for the Ark to rest in like that Prov. 6.4 5 Give not sleep to thine eyes nor slumber to thine eye-lids deliver thy self as a roe from the hand of the hunter c. Neither is it any more in effect then if he had said I will never lay by this care to mind my self in any thing whatsoever I shall never with any content abide in mine own house or with any quiet rest in my bed untill c. Vers 5. Vntill I find out a place for the Lord c. That is Untill I find where the place is of which God hath so long since spoken see the Note Deut 12.5 that there he would have his habitation that there the Ark should take up its settled abode or rather Untill I provide prepare or build a dwelling-place for the Lord for so the same expression is used Act. 7.46 where it is said of David that he found favour before God desired to find a tabernacle for the God of Iacob and so it is more clearly expressed in the following clause an habitation or as it is in the Hebrew habitations for which see the Note Psal 43.3 for the mighty God of Iacob see above vers 2. Vers 6. Loe we heard of it at Ephratah c. A very obscure place this is But the most probable expositions that I find amongst Expositours are these 1. That in these words a reason is given why David was so sollicitous to have the Ark brought into its resting place and why the people were so glad to have this done to wit because formerly it had been still in a fleeting condition carried up and down from one place to another to expresse which they say we heard of it at Ephratah that is we heard of the Ark that in old time before our daies it was in Ephratah that is in the land of Ephraim to wit in Shiloh indeed why might not the land of Ephraim be called Ephratah seeing we find that Jeroboam because he was of the tribe of Ephraim is called an Ephrathite 1 Kings 11.26 we found it in the fields of the wood that is when the Philistines brought back the Ark out of their countrey we found it in the field of Bethshemesh 1 Sam. 6.12 13 14 or when David went to fetch it to mount Zion we found it in Kiriathjearim 1 Sam. 7.1 1 Chron. 13.5 6. which signifyeth properly a town or city of woods that is situated nigh unto woods and so the full scope of these words is as if they should have said Thus hath the Ark been formerly transported from place to place but now care hath been taken to bring it to the place where it must alwaies abide 2. That the care of David in bringing the Ark to the place which God had appointed for it is set forth by shewing the different opinions which men formerly had concerning the place of the Arks settled abode we heard of it at Ephratah that is we heard of the resting place for the Ark the mansion or habitation for the mighty God of Jacob mentioned in the foregoing verse
verse What shall we do for our sister c doth here answer her self But it is farre more plain to take it as the answer of the Bridegroom wherein he tels his Spouse that as their little sister proved either strong or weak they would sutably provide a worthy husband for her that should be both an honour and a defence to her for that I conceive according to the letter is meant by this figurative expression If she be a wall we will build upon her a palace of silver and if she be a door we will enclose her with boards of Cedar But that which is spiritually intended herein by the Holy Ghost concerning the Church of the Gentiles is that we are principally to mind And for this there are different Expositions given which are not altogether improbable As 1. Some take it thus If she be a wall that is If this Primitive Church of the Gentiles be furnished with a Christian Magistracy that may be as a wall about her for her defence and safety We will build upon her a palace of silver that is we will make her Government rich and honourable and glorious And if she be a door that is if she be destitute of Magistrates and have only Ministers and other Ecclesiastical Officers to take care of her to open to some and to give them admission into the Church and to shut out others according to Gospel rules We will inclose her with boards of Cedar a wood sweet and durable that rotteth not nor breedeth worms that is we will make this Government comfortable and strong for their defence so that they may chearfully go in and out before the people and keep them in peace and good order and do the work of the Lord without fear amongst them 1 Cor. 16.10 2ly Others explain it thus If she be a wall that is if she be one of the two wals whereof I am the Corner stone joyning Jewes and Gentiles together We will build upon her a palace of silver to wit that she may be the place of my abode in grace and everlasting glory the purity and beauty and lastingnesse whereof is signified by tearming it a palace of silver and if she be a door that is if she be by her Ministry the door of this palace We will enclose her with boards of Cedar that is we will fortifie her with such durable strength that the gates of hell shall not be able to prevail against her 3ly Others set forth the meaning of it thus If she be a wall that is if she be so strong and well-grounded in the truth that she become as a City that hath wals 2 Chron. 8.5 to wit through her faith and hope of salvation according to that Isa 60.18 Thou shalt call thy wals Salvation and thy gates Praise then we will build upon her a palace of silver that is by the graces of my Spirit communicated by the preaching of the Gospel she shall be made yet more strong to resist her enemies and more beautifull and glorious that she may be still the fitter to be an habitation of God through the spirit Eph. 2.22 And if she be a door that is if she become yet more perfect and compleat like a house or City that hath the doors set up which is one of the last works in building Neh. 3.1 then we will enclose her with boards of Cedar that is we will make her yet more beautifull durable and strong and to be highly esteemed for the savour of her sweet graces 4ly Because by a wall strength and constancy and perseverance is usually signified as in Isa 26.1 We have a strong City salvation will God appoint for wals and bulwarks and that which God spake to the Prophet Jer. 15.20 I will make thee unto this people a fenced brazen wall an expression not unlike that of the Heathen Poet Hic murus aheneus esto therefore I take the meaning of the words to be all one in effect as if the Bridegroom had said You are troubled at the poor and contemptible beginnings of the Gentile-Church but be not so If she be a wall that is if she be well grounded upon the doctrine of the Prophets and Apostles and so she continue firm and constant in the worship of God and the faith of the Gospel not sinking under the heavy weight of afflictions and constantly resisting all that shall seek to corrupt her being herein like a wall where though men knock never so loud there is no entrance can be had then we will build upon her a palace of silver that is we will strengthen and adorn her further with many precious gifts and graces according to that Whosoever hath to him shall be given and he shall have more abundance Matth. 13.12 And if she be a door that is if she be somewhat weaker having embraced the faith but not yet throughly established in it only she doth not resist the Spirit but is willing and ready to open her heart to the word of grace and the motions of the Spirit see the Note Chap. 5.2 then we will enclose her with boards of Cedar that is even in this case also she shall receive a further increase of gifts and graces for the further strengthening and beautifying of her so that to be sure she shall be secured and preserved till she come at length to be made partaker of an incorruptible Crown of glory This I conceive is the true meaning of the words yet there is another Exposition of the last clause of the verse which seems also very probable If she be a door that is if she be over-wavering and inconstant easily tempted and overcome too ready to open and entertain those that would seduce and corrupt her yet we will not cast her off but we will enclose her with boards of Cedar that is we will by a strong fence of affliction barre her up so that she shall not go out to such corrupters nor admit them to come in to her which fully agreeth with that Hos 2.6 Behold I will hedge up thy way with thorns and make a wall that she shall not find her paths Vers 10. I am a wall and my breasts like towers Some take these as the words of that younger sister of the Spouse mentioned by her vers 8. and that because the Bridegroom had said in the foregoing verse If she be a wall we will build upon her a palace of silver c. therefore she replies that she was not a door but a wall strong and firm and constant and that her breasts were as towers to wit as towers built upon the wall of a City that is whatever they had been they were now grown to be such or a husband that loved her would esteem them as such But because it is very hard to reconcile this with that which was said before of this little sister I rather think that it is the Spouse that takes occasion from that which her beloved had said