true Iacobites or Israelites who cannot conveniently be said to seek the Face of Iacob i. e. Their own And the Phrase of seeking the Face of Iacob or of the Church is no where used in Scripture Or as it is in the Margent O God of Iacob But that seems to be too large a Supplement Or this is Iacob the Pronoun this being easily understood out of the beginning of the Verse Or the Generation which may in the same manner be supplied of Iacob Iacob being here put not for the Person but for the posterity of Iacob as it is Gen. 49. 7. Numb 23. 7. 10. 23. Deut. 32. 9. Psal. 14. 7. or for the Church or people of God which is oft called Iacob or Israel as Isa. 14. 1. and 41. 8. and 44. 1 5 21. c. So the Sence is this and this only is the true Iacob or Israel or Church of God and all others are so only in Name and Title although they be descended lineally from him Or in Iacob the Particle in being here understood as it is in Psal. 2. 12. and 17. 12. and in many other places So the Sence of the place is this is the true Generation of them that seek God's Face in Iacob i. e. Either in Iacobs Land or Sanctuary the only place where God was to be sought Or among the Iacobites or Israelites By which he insinuates what is expressed Rom. 9. 6. that all are not Israel that are of Israel and that all were not Israelites indeed that were sprung from Iacob but only those of them who were such as he described v. 4. Comp. Ioâ—… 1. 47. Rom. 228 29. and the King of glory t The question was put Who shall ascend into God's Hill and Holy place v. 3. To which Answer hath been given and the Persons described v. 4 5 6. But because there still were impediments in the way and there were Gates and Doors to this Holy place to shut out those who would ascend thither therefore he poetically speaks to those Gates to open and let in the King of Glory who would make way for his Subjects and followers Here is a Representation of a Triumphant entrance of a King into his Royal City and Palace for which the Gates use to be enlarged or at least Wide opened He speaks here of the Gates and Doors Either 1 Of his Royal City of Sion through which the Ark was at this time to be brought to the Tabernacle which David had built for it called Everlasting Either from the solidity and durableness of the Matter or from David's Desires and Hopes that God would make them such in some sort because he loved the Gates of Sion Psal. 87. 2 Or rather 2. Of the Temple which by Faith and the Spirit of Prophecy he beheld as already built and accordingly addresseth his Speech to it whose Doors he calls Everlasting not so much because they were made of strong and durable Materials as in Opposition of those of the Tabernacle which were removed from place to place whereas the Temple and it's Doors were constantly fixed in one place and if the sins of Israel did not hinder â—…were to abide there for ever i. e. As long as the Mosaical dispensation was to last or until the coming of the Messias as that Phrase is very commonly taken in the Old Testament These Gates he bids liâ—…t up their Heads or Tops either by allusion to those Gates which have a Portcullis at the top of them which may be let down or taken up and accordingly makes the Entrance either higher and lower Or that by this figurative Address to the Gates he might signifie the Duty of the People to make their Gates higher and Wider to give their King a more Magnificent entrance But though this be the litteral Sence of the place yet there is also a Mystical Sence of it and that too designed by the Holy Ghost And as the Temple was undoubtedly a Type of Christ and of his Church and of Heaven it self so this place may also contain a Representation Either of Christ s entrance into his Church or into the Hearts of his faithful People who are here Commanded to set open their Hearts and Souls which are not unfitly called everlasting Doors for his Reception Or of his Ascension into Heaven where the Saints or Angels are poetically introduced as preparing the way and opening the Heavenly Gates to receive their Lord and King returning to his Royal Habitation with Triumph and Glory Comp. Psal. 47. 5. and 68. 25. Act. 2. 33. Eph. 4. 8. shall come in t The glorious King Ieâ—…ovah who dwelt in the Temple and between the Cherubims Or the Messias the King of Israel and of his Church called the King Or Lord of Glory 1 Cor. 2. 8. Iam. â—… 1. both for that Glory which is Inherent in him and that which is purchased by him for his Members 8. Who is the King of glory u This seems to be a Prolepsis or removal of an Objection You will say What is the cause of this imperious Call and why or for whom must those Gates be opened in so solemn and Extraordinary a manner the LORD strong and mighty the LORD mighty in battel x This contains an Answer to the question He is no ordinary Person no meaner and no other than Iehovah who hath given so many Proofs of his Almightiness who hath subdued all his Enemies and is now returned in Triumph Here is in this and the foregoing Verse a sacred Dialogue between several Persons And some suppose that the Sacred Musitians which attended upon the Service of the Ark and Tabernacle and were doubtless employed in this Solemnity 2 Sam. 6. â—… were divided into two Quires whereof one spake the former and the other the latter Verse 9. Lift up your heads O ye gates even lift them up ye everlasting doors and the King of glory shall come in y The same Verse is repeated again Partly to shame and awaken the Dulness of mankind who are so hardly brought to a serious Preparation for such Solemnities and Partly to signifie the great worth and importance of the Matter contained under these Expressions 10. Who is this King of glory the LORD of host z Under whose Command are all the Hosts of Heaven and Earth Angels and Men and all other Creatures he is the King of glory Selah PSAL. XXV The ARGUMENT This Psalm seems to have been Composed when David was under some straights and pressures when his outward afflictions were accompanied with inward â—…horrors of Conscience for his sins by which he had forfeited God's favour and procured these Calamities to himself A Psalm of David 1. UNto thee O LORD do I * Psal. 143. 8. lift up my soul a i. e. I direct my Desires and Prayers which are expressed by this Phrase Psal. 24. 4. Ier. 22. 27. Lam. 3. 41. with hope or Expectation of a gracious Answer which also it implies
27. boil g God multiplying that dust and heating it and then dispersing it over all the land and causing it to fall and rest upon the bodies of the Egyptians breaking forth with blains upon man and upon beast 11 And the Magicians could not stand before Moses h As they hitherto had done both as spies and as adversaries for though their understandings were convinced of Gods hand and infinite power yet their hearts were not changed but for their worldly interest they persisted to rebel against their light and therefore are justly plagued It was no favour to Pharaoh that the plague was not upon him but onely a reservation to a greater mischief as it follows because of the boiles for the boil was upon the Magicians and upon all the Egyptians 12 And the LORD hardened the heart of Pharaoh and he hearkened not unto them * chap. 4. 21. as the LORD had spoken unto Moses 13 And the LORD said unto Moses Rise up early in the morning and stand before Pharaoh and say unto him Thus saith the LORD God of the Hebrews Let my people go that they may serve me 14 For I will at this time send all my plagues upon thine heart i Or into thy heart Thou hast hitherto not felt my plagues upon thy own person or thy body but I shall shortly reach and wound it and that not onely in the skin as the magicians and others are now smitten but even to thy heart such as shall make thy heart sick Mic. 6. 13. such as shall give thee a mortal and irrecoverable wound Some understand it of inward and spiritual judgments upon Pharaohs heart such as hardness of heart But that plague had been inflicted upon him and is recorded before this time And Pharaohs heart being here opposed to his servants and people seems rather to denote his person the heart or soul being often put Synecdochically for the whole man and upon thy servants and upon thy people that thou mayest know that there is none like me in all the earth 15 For now I will stretch out mine hand that I may smite thee and thy people with pestilence k i. e. Not properly so called but largely as the word is used Hos. 13. 14. with an utter and irrecoverable destruction This relates partly to the killing of the first-born which plague did more immediately and nearly concern both him and his people and principally to their destruction in the Red Sea and thou shalt be cut off from the earth 16 And in very deed for this cause have I †Heb. made thee stand raised thee up l So the Hebrew word is translated Rom. 9. 17. I have raised thee up out of thy first nothing into thy being and life and kingdom and upheld thy being and reign even in the midst of thy tyranny Heb. I have made thee to stand i. e. to remain alive and untouched when thy Magicians could not 〈◊〉 〈◊〉 â—…1 I have preserved thee in life not for want of power to destroy thee as thou mayst fancy nor for want of provocation from thee but for my own glory for to shew in thee my power m In those mighty works which have been occasioned by thy rebellion and obstinacy and that my Name n My being and providence and my manifold perfections my patience in bearing thee so long my justice in punishing thee my power in conquering thee my wisdom in over-ruling thy pride and tyranny and cruelty to thy own destruction and the redemption of my oppressed people and my faithfulness in making good my promises to them and my threatnings to thee may be declared throughout all the earth 17 As yet exaltest thou thy self against my people o i. e. Against me acting for my people The gracious God takes what is done to or against his people as done to or against himself See Zech. 2. 8. Matth. 25. 40 45. Act. 9. 4 5. that thou wilt not let them go 18 Behold to morrow about this time I will cause it to rain a very grievous hail such as hath not been in Egypt since the foundation thereof p Since they were a Kingdom or a Nation even until now 19 Send therefore now and gather thy cattel q This forewarning God gives partly to mitigate the severity of the judgment partly that a considerable number of Horses might be reserved for Pharaohs expedition chap. 14. partly to shew the Justice of God in punishing so wicked and obstinare people as would take no warning neither from Gods words nor from his former works and partly to make a difference between the penitent and the incorrigible Egyptians and all that thou hast in the field for upon every man and beast which shall be found in the field and shall not be brought home the hail shall come down upon them and they shall die 20 He that feared the word of the LORD amongst the servants of Pharaoh made his servants and his cattle flee into the houses 21 And he that †Heb. set not 〈◊〉 heart unto regarded not the word of the LORD left his servants and his cattle in the field 22 And the LORD said unto Moses stretch forth thine hand toward heaven that there may be * Rev. 16. 21. hail in all the land of Egypt upon man r i. e. Upon those men that presumed to continue in the field after this admonition and upon beast and upon every herb of the field throughout all the land of Egypt 23 And Moses stretched forth his hand toward heaven and the LORD sent thunder and hail and the fire ran along upon the ground s Devouring both Herbs and Cattle which were upon it Ps. 78. 47 48. and 105. 32 33. and the LORD rained hail upon the land of Egypt 24 So there was hail and fire mingled with the hail t Which strange mixture much increased the miracle very grievous such as there was none like it in all the land of Egypt since it became a Nation u For that Hail and Rain did sometimes though but seldom fall in Egypt is attested by divers eye witnesses 25 And the hail smote throughout all the land of Egypt all that was in the field both man and beast and the hail smote every herb of the field and brake every tree of the field x i. e. Most of them or Herbs and Trees of all sorts as appears from chap. 10. 12 15. See before ver 6. 26 * chap. 8. 22. and 11. 7. Onely in the land of Goshen y It seems the Egyptians that dwelt there were spared for the sake of their Neighbours the Israelites Which great obligation probably made them more willing to lend their jewels to them chap. 12 35. where the children of Israel were was there no hail 27 And Pharaoh sent and called for Moses and Aaron and said unto them I have sinned this time y I now
with Floods of Water poured out of the Clouds upon them and from them flowing down in a mighty Etream upon the lower grounds and carrying down some part of the Mountain with it as is usual in excessive Showers from before the LORD even * Psal. 68. â—… that Sinai m She sâ—…ides into the mention of another and a more ancient appearance of God for his People to wit in Sinai it being usual in Scripture repetitions of former actions to put divers together into a narrow compass and in few words The sense is No wonder that the Mountains of the Amorites and Canaanites melted and trembled when thou didst lead thy People towards them for even Sinai it selâ—… could not bear thy Presence but melted in like manner before thee Or as that Sinai did upon a like manifestation of thy self so there is onely a defect of the Particle as which I have shewedâ—… to be frequent from before the LORD God of Israel 6 In the days of Shamgar n Whilest Shamgar lived who was if not a Judg yet an eminent person for Strength and Valour Iudg. 3. 31. the son of Anath in the days of * Chap. 4. 18. Jael o Iael though an Illustrious Woman and of great Authority and Influence upon the People did effect nothing for the Deliverance of Gods People till God raised me up c. the high ways were unoccupied and the ‡ Heb. walkers of paths travellers walked through ‡ Heb. crooked ways by-ways p Partly because of the Canaanites who besides the publick Burdens and Tributes which they laid upon them waited for all opportunities of doing them mischief secretly their Soldiers watching for Travellers in Common Roads as is usual with such in times of War and partly because of the Robbers even of their own people who having cast off the â—…r and Worship of God and there being no King or Ruleâ—… in Israel to restrain or punish them and being also many of them reduced to great want through the Oppression of the Canaanites it is not strange if in those times of publick disorder and ataxy divers of the Israelites themselves did break forth into acts of Injustice and Violence even against their own Brethren whom they could meet with in convenient places which made Travellers seek â—…or by-paths 7 The inhabitants of the villages ceased q The people forsook all their unfortified Towns as not being able to protect them from Military Insolence they ceased in Israel until that I Deborah arose that I arose a * 〈◊〉 49. 23. mother r i. e. To be to them as a Mother to Instruct and Rule and Protect them which Duties a Mother oweth to her Children as far as she is able in Israel 8 They chose s They did not onely submit to Idolatry when they were forced to it by Tyrants but they freely chose it new gods t New to them and unknown to their Fathers and new in comparison of the true and everlasting God of Israel being but Up-starts and of yesterday then was war in the gates u i. e. In their Walled Cities which have Gates and Bars Gates are oft put for Cities as Gen. 22. 17. Deut. 17. 2. Obad. v. 11. Then their strongest Holds fell into the hands of their Enemies * 1 Sam. 13. 19 â—…2 was there a shield or spear seen among forty thousand in Israel x i. e. There was not the meaning is not that all the Israelites had no Arms for here is mention made onely of Shields or Spears so they might have Swords and Bows and Arrows to offend their Enemies but either that they had but few Arms among them being many Thousands of them disarmed by the Canaanites or that they generally neglected the use of Arms as being utterly dis-spirited and without all hope of recovering their lost Liberty and being necessitated to other employments for subsistence 9 My heart is toward the governours of Israel y I greatly honour and love those who being the chief of the people in Wealth and Dignity did not withdraw themselves from the work as such usually do but did expose themselves to the same hazards and joyned with their meaner Brethren in this noble but dangerous attempt and by their Examples and Countenance engaged others in it that oâ—…ered themselves willingly among the people Bless ye the LORD z Who inclined their hearts to this undertaking and gave them Success in it As she gives Instruments their due so she is careful the Soveraign Cause and Lord of all lose not his Glory 10 ‖ Or meditate Speak a Celebrate the Praises of our Mighty God whose hard hath done this ye that ride on white asses b i. e. Magistrates and Nobles who used to do so Iudg. 10. 4. and 12. 14. Hories being in a manner forbidden theâ—…e Deut. 17. 16. ye that sit in judgment and ye that walk by the way c i. e. You that now can safely Travel about your business in those High-ways which before you durst neither ride â—…or walâ—… in So 〈◊〉 and mean persons are jointly excited to Praise God 11 They that are delivered from the noise of archers d Either 1. From the noise or sound and consequently the force of those Arrows which are shot at them but he names the noise because this Epithete is frequently given to Bows and Arrows in Poetical Writings Or 2. From the Triumphant noise and shout of Archers rejoycing when they meet with their Prey in the places oâ—… drawing water e At those Pits or Springs of Water which were scarce and precious in those hot Countreys to which the peoples Necessities forced them oft to resort and nigh unto which the Archers did usually lurk in Woods or Thickets or Hedges that from thence they might shoot at them and kill and spoil them there shall they rehearse the 〈◊〉 〈◊〉 〈◊〉 of the LORD righteous acts of the LORD f When they come to those places with freedom and safety which before they could not they shall with thankfulness rehearse this Righteous and Faithful and Gracious work of God in rescuing his People and Punishing his Enemies even the righteous acts towards the inhabiâ—…ants of his villages g Whom he mentions because as their danger was greater v. 7. so was their Deliverance and their Obligation to Praise God in Israel then shall the people of the LORD go down to the gates h To wit of their Cities which were the chief places to which both City and Countrey resorted for publick business and matters of Justice from which they had been debarred by their Oppressors but now they had free access and passage either in or out of the Gates as their occasions required and they who had been driven from their Cities now returned to them in Peace and Triumph so the Citizens Deliverance is Celebrated here as the Countrey-mens is in the foregoing
Parenthesis to signifie That David did not so give up himself to Lamentation as to neglect his great business the care of the Commonwealth which now lay upon him but took particular care to fortifie them against such further Losses and Calamities as he bewails in the following Song and by his example and this counsel to instruct the People that they should not give up themselves to sorrow and despondency for their great and general Loss but should raise up their Spirits and betake themselves to Action he bade them s David being now Actually King upon Saul's Death takes his Power upon him and gives forth his Commands teach the children of Judah t These he more particularly teacheth because they were the Chief and now the Royal Tribe and likely to be the great Bulwark to all Israel against the Philistines upon whose Land they bordered and withal to be the most friendly and true to him and to his Interest the use of the bow u i. e. The use of their Arms which are all Synecdochically expressed under the name of the bow which then was one of the chief Weapons and for the dextrous use whereof Ionathan is commended in the following Song which may be one reason why he now gives forth this Order that so they might strive to imitate Ionathan in his Military Skill and to excel in it as he did behold it is written x Not the following Song as many think for that is written here and therefore it was needless to refer us to another Book for it but this foregoing counsel and course which David took to repair the last Loss which is here mentioned but briefly and in general terms but as it seems more largely and particularly described in the Book of Iasher of which See on Iosh. 10. 13. * Josh. 10. 13. in the book ‖ Or of the upright of Jasher 19 The beauty of Israel y Their Flower and Glory Saul and Ionathan and their Army consisting of young and Valiant Men. is slain upon the high places z Heb. upon thy high places i. e. Those which belong to thee O Land of Israel how are the mighty fallen a How strangely how suddenly how dreadfully and universally 20 * Mic. 1. 10. Tell it not in Gath b This is not a Precept but a Poetical wish whereby he doth not so much desire that this might not be done which he knew to be vain and impossible as express his great sorrow because it was and would be done to the great dishonour of God and of his People publish it not in the streets of Askelon lest the daughters c He mentions these because it was the custome of Women in those times and places to celebrate those Victories which their Men obtained with Triumphant Songs and Dances as Exod. 15. Iudg. 11. 34. 1 Sam. 18. 6. of the Philistines rejoyce lest the daughters of the uncircumcised triumph 21 Ye mountains of Gilboa let there be no dew neither let there be rain upon you d This is no proper Imprecation which he had no reason to inflict upon those harmless Mountains but onely a passionate representation of the Horror which he conceived at this publick Loss which was such as if he thought every person or thing which contributed to it were fit to bear the tokens of Divine displeasure such as this is when the Earth wants the blessed and necessary Influences of Dew and Rain nor fields of ‡ Heb. heave-offerings offerings e i. e. Fruitful fields which may produce fair and goodly Fruits fit to be offered unto God for there the shield of the mighty f The Shields of the Valiant men of Israel ‡ Heb. was loathed so Gr. is vilely g Dishonourably for it was a great Reproach to any Soldier to cast away or lose his Shield cast away h To wit by themselves that they might flee more swiftly away as the Israelites did and Saul with the rest as is said 1 Sam. 31. 1 2. the shield of Saul as though he had not been anointed with oyl i As if he had been no more nor better than a common Soldier he was exposed to the same kind of Death and Reproach as they were 22 From the blood of the slain from the fat of the mighty the bow of Jonathan turned not back k To wit without Effect comp Isa. 45. 23. and 55. 11. Their Arrows shot from their Bows and their Swords did seldom miss and commonly pierced Fat and Flesh and Blood and reached even to the Heart and Bowels and the sword of Saul returned not empty l i. e. Not filled and glutted with Blood for the Sword is Metaphorically said to have a mouth which we Translate an edge and to devour 2 Sam. 2. 26. and 11. 25. Ier. 2. 30. and 46. 10. And this their former successfulness is here mentioned as an aggravation of their last infelicity 23 Saul and Jonathan were lovely and ‖ Or sweet pleasant m Amiable and obliging in their Carriage and Conversation both towards one another and towards their People for as for Saul's fierce behaviour towards Ionathan it was onely a sudden Passion by which his ordinary temper was not to be measured and for his carriage towards David 1 Sam. 20. 30 33. that was from that jealousie and Reason of State which usually engageth even good-natured and well-nurtured Princes to the same Hostilities in like cases But it is observable That David speaks not a word here of his Piety and other Vertues but onely commends him for those things which were truly in him A fit pattern for all Preachers in their Funeral Commendations in theâ—…r lives n and in their death they were not divided o Ionathan was not false to his Father as was reported but stuck close to him and as he lived so he died with him at the same time and in the same common and good Cause they were swifter than Eagles p Expeditious and nimble in Pursuing their Enemies and Executing their Designs which is a great commendation in a Prince and in a Soldier they were stronger than lions q In regard of their bodily Strength and the Courage of their Minds 24 Ye daughters of Israel r These he mentions partly because the Women then used to make Songs both of Triumph and of Lamentation as occasion required and partly because they usually are most delighted with the Ornaments of the Body here following weep over Saul who clothed you in scarlet s This he did partly because he procured them so much Peace as gave them opportunity of enriching themselves and partly because he took these things as spoils from the Enemies and clothed his own People with them Comp. Psal. 68. 12. with other delights who put on ornaments of gold upon your apparel 25 How are the mighty fallen in the midst of the battel O
ways was celebrated by the setting up of Banners or Trophies the LORD fulfil all thy Petitions 6. Now know I m We are already sure of Victory by the Consideration of God's power and faithfulness and Love to David and to his People They speak as one Person because they were united and Unanimous in this Prayer that the LORD saveth n i. e. Will certainly save his anointed o Our Lord and King he will hear him †〈◊〉 〈◊〉 the 〈◊〉 of his 〈◊〉 from his holy Heaven †〈◊〉 â—…he 〈◊〉 of the 〈◊〉 of his 〈◊〉 with the saving strength of his right hand p This shews how God will hear him even by saving him with a strong hand 7. * 〈◊〉 33. 16. 〈◊〉 〈◊〉 31. 〈◊〉 〈◊〉 â—… Some trust q Or Remember which may better be supplied out of the next Clause in chariots and some in Horses but we will remember r Or make mention of to wit so as to boast of it or trust in it for such things men oft remember or mention the Name of the LORD our God 8. They are brought down s From their Horses and Chariots to which they trusted Heb. They bowed down as being unable to stand longer because of their mortal Wounds Comp. Iudg. 5. 27. and fallen but we are risen and stand upright t Stand firmly upon our Legs and keep the field as Conquerers use to do 9. Save LORD let the king u Either 1â—… David So the Sence is O Lord preserve and assist the King that when we are distressed and Cry to him for Help he may be able and ready to Help us Or 2. God the Supream Monarch the King of Kings and in a peculiar manner the King of Israel hear and answer us when we pray for our King and People And for the change of Persons in this Verse nothing is more common Or 3. Christ called the King both in the Old and New Testament But this Verse is by divers learned Men rendred thus Lord save the King He i. e. the Lord will hear us Or Let him hear us For the future Tense is oft put Imperatively When we Cry Or call upon him And this version is very agreeable to the Hebrew Text. For whereas the only ground of the other Translation iâ—… that the Hebrew Accent called Athnoch is put under the word save which is supposed to stop the Sence there it is sufficiently evident that Athnoch doth not always make such a Distinction in these Poetical Books as appears from Psal. 11. 5. and 17. 10. and 19. 4. and 22. 31. and therefore this may seem to be the better Version hear us when we call PSAL. XXI To the chief musician a The subject of this Psalm is the same with the former both being made for the Peoples use concerning the King Only the Prayers there used are here turned into Praises for the Blessings received in answer to their Prayers And as David was an illustrious Type of Christ so in many of these Expressions he may seem to look beyond himself unto Christ in whom they are more properly and fully accomplished and of whom divers of the Antient Hebrew Doctors understand it Psalm of David 1. THe king shall joy in thy strength a O LORD and in thy salvation how greatly shall he rejoyce 2. Thou hast given him his hearts desire and hast not withheld the request of his lips Selah b Conferred upon him and put forth by thee on his behalf against his Enemies 3. For thou preventest him c Or didst prevent him Crowning him with manifold blessings both more and sooner than he either desired or expected surprizing him with the Gift of the Kingdom and with many happy Successes with the blessings of goodness d i. e. With excellent Blessings Or with abundance as this Word both in Hebrew and Greek is sometimes used as Psal. 84. 6. Rom. 15. 29. 2 Cor. 9. 5 6. of Good thou settest a crown of pure gold e Either 1. in token of Victory Or rather 2. As an Ensign of Royal Majesty conferred upon him on his head 4. He asked life of thee f He asked only the Preservation of that short and mortal Life which was oft exposed to utmost Perils and thou gavest it him even * Psal. 61. â—… length of days for ever and ever g Either 1. In his Posterity in whom Parents are commonly said to Live Thou gavest the Kingdom not only to himself for a season as thou didst to Saul but to him and to his seed for ever Or rather 2. In his Person For this giving Answers to David's asking And the thing which David asked of God was not the Kingdom wherein God had prevented his Prayers and granted what David durst not have presumed to ask but only Life or the saving and prolonging of his Life which his Enemies designed to take away Thou gavest him a long Life and Reign here and after that thou didst translate him to thy Heavenly Kingdom to live with thee for ever But this was more eminently fulfilled in Christ who asked of his Fathers Life or to be saved from Death Heb 5. 7. though with Submission to his Will But his Father though he saw it fit and necessary to take away his temporal Life yet he instantly gave him another and that far more noble instead of it even the perfect Possession of an everlasting and most glorious Life both in his Soul and Body at his right hand 5. His glory h His same or renown in the World is great in thy salvation i By reason of those great and glorious Deliverances which thou hast wrought both for him and by him honour and majesty hast thou laid upon him k Or fitted to him or upon him as the Hebrew Verb signifies or made it adequate to him Thou hast given him a large and noble Soul very capable of and fit for that high and Honourable estate to which thou hast advanced him and thou hast given him Honour and Power suitable to so excellent a Person and to such rich Endowments 6. For thou hast †Heb. sâ—…t him to be Blessings made him most blessed l Heb. thou hast set or made as this Verb is used Psal. 40. 5. and 89. 42. and 91. 9. Lam. 3. 45. him Blessings e. i. Either 1. The Author or Instrument of manifold Blessings to the World and especially to thy People which David was in a good measure but Christ much more truly and eminently Although this may not seem very suitable to the Context which only speaks of the Blessing conferred by God upon this King and not at all of the Blessings flowing from him to others Or 2. The great example of all Blessings whom the Israelites in all Ages shall propound to themselves in all their Forms and Pronunciations of Blessings They shall say God make thee as blessed as this King Either David or
against the generation of thy children f By grieving and discouraging and Condemning them and by tempting them to revolt from God and Godliness But because the Hebrew Verb Bagad in this Sence is always so far as I have observed Construed with the Proposition Beth which is not here and is constantly put before that Proposition and Word which it governs and not after as here it is I rather joyn with them who render the place thus which is more agreeable to the Words and Order of the Text Behold the Generation of thy Children or Behold these are the Generation of thy Children as appears by thy fatherly Care of and indulgence and kindness to them whilst thou dost at present seem to treat them like Bastards who are more truly called thy Children dealing roughly and severely with them I shall or rather should to wit in speaking so Transgress or Prevaricate speak against the Truth and against my own Conscience which assureth me that these are the haters of God and hated and Cursed by him 16 When I thought to know this g To find out the Reason of this Mysterious Course of thy Providence †Heb. it was 〈◊〉 in mine 〈◊〉 it was too painful for me h I was gravel'd with the Difficulty 17 Until I went into the sanctuary of God i Till I consulted with the Oracle or Word of God He alludes to the Practise of those times which was in dark and difficult Cases to resort to God's Sanctuary and the Oracle in it for satisfaction then understood I their end k There I learned that their Prosperity was short and would quickly have an End and that a most dismal and terrible one that their fair Morning would be followed with a black and dreadful Enemy and an everlasting Night 18 Surely * Psal. 35. 6. thou didst set them in slippery places l Their Happiness hath no firm Foundation is was very unstable like a mans standing in very slippery ground thou castest them down into destruction m The same hand which raised them will cast them down into the Pit of utter Destruction 19 How are they brought into desolation as in a moment n Their fall is wonderful both for its soreness and for its suddenness they are utterly consumed with terrors o Either with the Horrors of their own Minds Or rather with God's dreadful Judgments unexpectedly seizing upon them 20 * â—…ob 20. 8. As a dream when one awaketh p Their Happiness is like that in a Dream wherein a man seems to be highly pleased and Transported with Ravishing Delights but when he awakes he finds himself deceived and unsatisfied so O LORD when thou * Psal. 7. 6 awakest q i. e. Stir up thy self to punish them Or rather when they shall awake out of the pleasant Dream of this vain sinful Life by Death and following it For this seems to agree best with the Metaphor here before mentioned And the Hebrew words being onely these in awaking may be applied Either to God or to them as the Context directs thou shalt despise r Not so much Really for so God ever did despise it in the height of all their Glory but declaratively things being oft said to be done in Scripture when they appear or are manifested as hath been more then once noted Thou shall pour Contempt upon them make them despicable both to themselves and to all others and raise them to Shame and everlasting Contempt as is said Dan. 12. 2. their image s i. e. All their Felicity and Glory which as indeed it ever was so now it shall be Evidently discerned to be no Real or Substantial and solid thing but a meer image or shadow or vain shew which can neither abide with them nor yield satisfaction to them See Psal. 39. 6. Act. 25. 23. where what is rendred Pomp in the Greek signifies a meer Fancy or Imagination 1 Cor. 7. 31. 21 Thus t So as I have above expressed for this Particle so taken doth not belong to what he had now wisely and piously said in the next foregoing Verses but to what he had unadvisedly spoken in the former Verses as is Evident from the following Verse Or Nevertheless as this Particle is oft used Although I knew very well that the Prosperity of sinners would have a sudden and Dismal end yet I was so foolish as to be grieved at it my heart was grieved and I was pricked in my reins u I was heartily and deeply wounded with disquieting Thoughts and tormenting Passions Envy and Sorrow and Anger 22 * Psal. 92. 6. So foolish was I and †Heb. I knew not ignorant I was as a beast x Heb. Beasts which may signifie a great Beast a most stupid and sottish Creature like one not onely void of Grace but of Reason too For Reason it self especially assisted by the Holy Scriptures did sufficiently discover that all things considered I had no sufficient cause to Envy the Prosperity of wicked Men. I minded onely present things as the Brutes do and did not consider things to come as reasonable Creatures do and ought to do †Heb. with thee before thee y In thy sight or Judgment and therefore in Truth Rom. 2. 2. howsoever I seemed to my self or others to have some degree of Reason and Discreâ—…on 23 Nevertheless z Notwithstanding all my Temptations and my gross folly in yielding to them I am continually with thee a Either 1. In a way of Duty Yet I did not depart from thee nor from thy ways but did at last Conquer them and firmly cleave unto thee by Faith Or rather 2. In a way of Mercy and Favour of which he speaks in the next Clause of this and in the following Verse Although I gave thee just cause to cast thee off yet thou didst continue thy gracious Presence with me and thy Care and Kindness to me And this Phrase with thee seems to have some Emphasis in it as being opposed to the other with thee v. 22. I was a Beast with thee such was my folly and Wickedness and yet I was in Favour with thee such was thy goodness thou didst pardon and Cure it * Or wâ—… thou hast holden me by my right hand b That my Faith might not fail and I might not be overthrown by this or any other Temptations 24 Thou shalt guide me c As thou hast kept me hitherto in all my Tryals so I am assured thou wilt'st lead me still into right Paths and keep me from wandring or straying from thee or falling into Mischief with thy counsel d Partly by thy gracious Providence executing thy purpose of Mercy to me and watching over me Partly by thy word which thou wilst open mine Eyes to understand as Psal. 119. 18. and Principally by thy Holy Spirit sanctifying and directing me in the whole Course of
my Life and afterward receive me ‖ Or with Glory So â—…r to glory e Either 1. Advance me to honour here Or rather 2. Translate me to everlasting Glory in Heaven For 1. Thus God doth for his People most constantly and certainly whilst all the Occurrences of the present Life do happen indifferently to good and bad which was the common Observation of Iob and David and Solomon and other Holy men of God in Scripture 2. This is far more Considerable than the former and the more Satisfactory Relief against the present Prosperity of the wicked and the Afflictions of good mâ—…n 3. This future Glory is that Mystery which was to be learned onely in Gods Sanctuary v. 17. 4. As the destruction of the wicked mentioned v. 18 19 20. looks beyond this Life so doth the Glory of God's People 25 Whom have I in heaven f Or in Earth as it follows There is no other Person noâ—… thing in the World from which I can seek or hope for Happiness or which I am willing to accept as my Portion Let sinners have an earthly Prosperity I am satisfied with thee and with thy Favour Since thou givest me support and Conduct here and carriest me safe from hence to eternal Glory what do I need more Or what can I desire more but thee g Which words must necessarily be understood here from the next Clause where they are expressed and there is none upon earth that I desire besides thee 26 My flesh and my heart faileth h In my self I confess I am a poor weak Creature and my Body and Spirit may fail and be ready to faint under such Temptations and Tribulations as these and I know I shall shortly return to the Dust out of which I was taken but God is the †Heb. Rock strength of my heart and my portion for ever i But though I have no strength in my self I have it in God my never-failing Refuge to whom I will trust whilst I live and who will be my Portion to Eternity 27 For lo they that are far from thee k They that forsake thee and thy ways preferring the Prosperity of this present evil World before thy Love and Favour and Service they who estrange themselves form the Love and Life and Acquaintance of God that say to God depart from us for we desire not the Knowledge of thy ways as they did Iob 21. 14. shall perish thou hast destroyed l Thou wilst certainly and dreadfully destroy them all them that go a whoring from thee m Those who having prosessed Subjection to thee shall afterwards revolt from thee and sell themselves to work Wickedness which is called â—…horedom in Scripture For none are more hateful to God than wilful and wicked Apostates from the Principles and Practise of the true Religion which once they owned 28 But it is good for me to draw near to God n But whatsoever they do I am abundantly satisfied that it is as my Duty so my Interest and Happiness to cleave unto thee by Faith and Love and Obedience and diligent Attendance upon all thine Ordinances I have put my trust in the LORD GOD o I depend upon him alone for all my Comfort and Felicity that I may declare all thy works p From which I know I shall have this benefit that I shall have many and great occasions to declare God's Acts of Mercy and Kindness to me PSAL. LXXIV ‖ Or a Psalm for Asaph to give instruction Maschil of Asaph a i. e. Composed by Asaph Either 1. By that famous Asaph who flourished in David's time and by the Spirit of God foresaw and foretold the things here mentioned But the clear and exact and particular and most pathetical Description of the thing here expressed looks much more like a Narrative of what is past than a Prophecy of what is to come which usually is delivered more darkly Besides such a Prophecy of the Destruction of the Temple before it was built would have been a great discouragement to the building of it and would probably have been taken notice of by Solomon in his Prayer for it when it was newly built Or 2. By some of his Posterity who is called by their Fathers name Asaph as the Children of Israel are frequently called Iacob or Israel and David's Successours David as hath been noted Or 3. By some other Person of that name though of another Family who then was a man of Renoun though now his Memory be lost Or this may â—…e rendred for Asaph i. e. For his Posterity and it might be said by some other Holy man of God But the former seems more probable This is Evident that this Psalm speaks of the Destruction of the Temple and of Ierusalem and of God's People by the Chaldaeans though some think it looks further even to the pollution of the Temple by Antiochus Although the things said to be done v. 6 7 8. agree much better to the former and were not done by Antiochus 1 O God why hast thou cast us off for ever b So as to leave us no visible Hopes of Restitution why doth thine anger c Or thy Nose A Metaphor from a man who in a great Rage sends forth Fumes out of his Nostrils smoke against * Psal. 95. 7 the sheep of thy pasture d Against the chosen and peculiar People 2 Remember e Shew by thine Actions that thou hast not utterly forgotten and forsaken them thy congregation f Thy Church or People which thou hast purchased g Or Redeemed as it follows Or bought as it is Deut. 32. 6. or procured though without Price as this Word is used Ruth 4. 9 10. of old h When thou broughtest them out of Egypt and formedst them into a Common-wealth and gavest them Laws and didst enter into Covenant with them at Sinaiâ—… the ‖ Or Tribe rod of thine inheritance i That people which thou hast measured out as it were by Rod to be thy Portion or Inheritance as they are called also Deut. 32. 9. See also Psal. 16. 5 6. Ier. 10. 16. Or the Tribe as this Word commonly signifies of thine Inheritance i. e. The Tribe of Iudah which thou hast in a special manner chosen for thine Inheritance and for the seat of the Kingdom and for the Birth of the Messiah And thus here is an Elegant Gradation from the general to particulars First the Congregation consisting of all the Tribes then the Tribe of Iudah and Lastly Mount Zion Noâ—… is it strange that he mentions this Tribe particularly because the Calamity and Captivity here remembred did principally beâ—…al this Tribe and Benjamin which was united with it and subject to it and the most that returned were of this Tribe For the generality of the other Tribes were long before dispersed into other Lands and continue in their Captivity to this day which thou
of men both good and bad and that by which he preserveth and manageth his Church and People 1 IT is a * Psal. 147. 1. good thing b It is a good work and a just debt to God to give thanks unto the LORD and to sing praises unto thy name O most High 2 To shew forth thy loving kindness in the morning and thy faithfulness †Heb. in the nights every night c To adore and celebrate thy goodness and truth continually and especially at those two solemn times of Morning and Evening which on every day and especially upon the Sabbath day were devoted to the worship and service of God 3 Upon an instrument of ten strings and upon the psaltery ‖ Or upon the solemn sound with the harp upon the harp †Heb. Higgaion with a solemn sound 4 For thou LORD hast made me glad through thy work I will triumph in the works of thy hands d Which thou didst create by thine Almighty power and dost still govern with infinite wisdom one instance whereof we have in the following Verses 5 * Psal. 40. 5. O LORD how great are thy works and * Rom. 11. 34. thy thoughts e Thy counsels and methods in the government of the World and of thy Church are very deep 6 * Psal. 94. 8. A brutish man f Who cannot or doth not seriously consider things whose mind is corrupted by his sensual and brutish appetites who is led by sence and not by reason and faith knoweth not neither doth a fool understand this g The depth of Gods counsels and works mentioned v. 5. or that particular work of God â—…escribed v. 7. 7 * Job 12. 6. Jer. 12. 1 2. Mal. 3. 15. When the wicked spring as †Heb. herbs Psal. 104. 14. the grass and when all the the workers of iniquity do flourish it is that they shall be destroyed for ever h Their present worldly prosperity is a presage and occasion of their utter and eternal ruine 8 But thou LORD art most High for evermore i So this Verse is added by way of opposition to the former They shall perish but thou shalt endure as is said in a like comparison Psal. 102. 26. they flourish for a season but thou rulest for ever to judge and punish them Or For as this Hebrew Particle is not seldom used whereof instances have been formerly given thou Lord art c. So this Verse gives a reason of the former as well as the first branch of it why God suffers the wicked to flourish so long because he is not like man of short and uncertain continuance here to whom a little time is long and tedious who therefore impatiently expects the time of vengeance and fears lest the offender should escape it whereas God is unchangeable and everlasting and therefore long-suffering without any inconvenience and the longest time of the prosperity of the wicked is but short and inconsiderable in his Eyes a thousand years being in his sight but as yesterday when it is past Psal. 90. 4. and they can never escape out of his hands as also of the latter branch of the Verse why the wicked shall be destroyed for ever because God lives and reigns for ever to execute that just sentence of everlasting punishment which he hath pronounced against them 9 For lo k He represents their destruction as present and as certain which the repetition of the words implies thine enemies O LORD for lo thine enemies shall perish all the workers of iniquity shall be scattered 10 But my horn shalt thou exalt l But as for me and other righteous persons of whom he saith the same thing v. 12. we shall be advanced to the height of honour and true and lasting felicity like the horn of an unicorn m Of which see on Deut. 33. 17. I shall be anointed n I shall have great cause of rejoicing and testifying my joy by anointing my self as the manner was in Feasts and all joyful solemnities with fresh oil o Sweet and uncorrupted 11 Mine eye also shall see my desire p To wit in the ruine of thine and mine incorrigible Enemies on mine enemies and mine ears shall hear q What I do not see my self I shall understand by the certain reports of others my desire of the wicked that rise up against me 12 * Hos. 14. 5. The righteous shall flourish like the palm-tree r Which is constantly green and flourishing and fruitful Cant. 7. 8. and growing even when it is pressed down and so is a fit Emblem of a just mans person and condition See Revel 7. 9. he shall grow like a cedar s Which spreads it self wide and grows very high and strong and is very durable and in some sort incorruptible in Lebanon 13 Those that be planted t Whom God by his gracious providence and holy spirit hath planted or fixed there in the house of the LORD u i. e. In its Courts which are a part of the House and oft come under that name in Scripture And by this House he means the Church of God whereof all just persons are real and living members shall flourish in the courts x Which he mentions rather than the House because he speaks not here of the Priests but of all just men who were permitted to come no further than into the Courts of our God 14 They shall still bring forth fruit in old age y When their natural strength decayeth it shall be renewed their last days shall be their best days wherein as they shall grow in grace so they shall increase in comfort and blessedness they shall be fat and †Heb. green flourishing 15 To shew that the LORD is upright z This glorious work of God in compensating the short prosperity of the wicked with everlasting punishments and of exchanging the momentany afflictions of the just with eternal glory and happiness doth clearly demonstrate that God is just and blameless in all the dispensations of his Providence in the World he is my rock and there is no unrighteousness in him PSAL. XCIII This Psalm contains an assertion or declaration of Gods soveraign and universal dominion in and over the whole world Which is here set forth partly for the comfort of Gods Church and People against all the assaults of their numerous and potent Adversaries and partly to give an intimation and assurance of the accomplishment of that great Promise of the Kingdom of the Messias which was not to be confined to the Israelites but to be extended to all the Nations of the Earth which though wonderful in our Eyes the Supream and Almighty Ruler of the World could easily effect This and the six following Psalms according to the opinion of the Hebrew Doctors belong to the times of the Messias 1 * Psal. 96. 1â—… 97. 1.
them 7 * 〈◊〉 18. 16. Send thine †〈◊〉 bands hand from above rid me and deliver me out of great waters from the hand of strange children n Either of the Heathen nations which envy and hate me or of the rebellious Israelites who though they profess themselves to be the Lords people yet in truth and for their carriage to me are like the barbarous Heathens 8 Whose mouth speaketh vanity o Either 1. vain brags and threatnings which shall come to nothing or 2. vain and deceitful promises or professions of friendship and their right hand p Here mentioned either 1. as it is used in swearing to note their perjury or rather 2. as an instrument of action is a right hand of falshood q Deceiving either 1. themselves by being unable to do what they designed or 2. others by not giving them that help which they promised to them 9 I will * 〈◊〉 33. 2 3. sing a new song unto thee r When thou hast granted this request of mine v. 7 8. which I know assuredly thou wilt do O God upon a psaltery and an instrument of ten strings will I sing praises unto thee 10 It is he that giveth ‖ 〈◊〉 â—…ictory salvation unto kings s Who are not preserved by their own power or prudence but by Gods special providence which for the publick good of the world watcheth over them who delivereth David his servant from the hurtful sword 11 Rid me and deliver me from the hand of strange children t And upon these accounts grant me the mercy which â—… desired before and now again do repeat whose mouth speaketh vanity and their right hand is a right hand of falshood 12 That our sons may be as plants grown up in their youth u This mercy I beg not onely for my own sake but for the sake of thy people that thine and our enemies being subdued and peace established in the land thy people may enjoy those blessings which thou hast promised to them and particularly that our sons which are the strength and safety and hopes of a nation may be like plants flourishing and thriving and growing in height and strength as plants do in their youth and then onely for when they grow old they wither and decay that our daughters x Upon whom the hope of posterity depends may be as corner-stones †〈◊〉 〈◊〉 polished after the similitude of a palace y Strong and beautiful and adorned with all the ornaments belonging to their sex 13 That our garners may be full affording †〈◊〉 from 〈◊〉 〈◊〉 kind all manner of store that our sheep may bring forth thousands and ten thousands in our streets z So as they may fill our streets being brought in thither for food to the Towns and Cities Or in our folds or stables as the Chaldee and others render it or as the LXX and others in their or rather in our as it is in the Hebrew out-lets or outgoings i. e. in the fields where they abide 14 That our oxen may be †Heb. able to bear bardens or loaden with flesh strong to labour a Heb. laden either with flesh and â—…at as many understand it or as others with young but then the foregoing word is not to be rendred oxen but cows as the same word and in the same Masculine gender is used Deut. 7. 13. And so this agrees best with the former prayer for the sheep v. 13. and he wisheth the same blessing of fruitfulness both for greater and smaller cattel that there be no breaking in b To wit of enemies invading the Land or assaulting our Cities and making breaches in their walls nor going out c To wit of our people either out of the Towns and Cities to fight with an invading enemy or out of the Land into captivity that there be no complaining d Or no outâ—…ry or howling for any sad tidings or publick grievances or calamities in our streets 15 * Psal. 33. 12 65. 4. Happy is that people that is in such a case yea happy is that people whose God is the LORD e This is a correction of the last sentence This is a very desirable estate but the true and chief happiness of our Israel doth not consist in these things which are common to others with us but in this peculiar priviledge that the true and blessed God is our God by covenant and special relation PSAL. CXLV Davids Psalm of praise This Psalm and the rest which follow to the end are wholly laudatory setting forth the praises of God The excellency of this Psalm appears not onely from the opinion of the Hebrew Writers but also from the care which the Psalmist took to digest it into such accurate and Alphabetical order that it mighâ—… be more easily fixed in the mind and memory of the reader 1 I Will extol thee my God ‖ Or the king Compare Jeâ—… 38. 9. O King a Or the King by way of eminency the King of kings the God by whom Kings reign and to whom I and all other Kings owe subjection and obedience and I will bless thy Name for ever and ever 2 Every day will I bless thee and I will praise thy Name for ever and ever 3 Great is the LORD and greatly to be praised †Heb. and of his greatness there is no search and * Job 5. 9. 9. 10. his greatness b In his Being Majesty and Glory and all Perfections is unsearchable 4 One generation shall praise thy works to another c The people that live in one age shall relate them to their posterity and so successively in all ages and shall declare thy mighty acts 5 I will speak of the glorious honour of thy majesty d Here are divers words heaped together to intimate that no words were sufficient to express it and of thy wondrous †Heb. things or words works 6 And men shall speak of the might of thy terrible acts and I will †Heb. declare it declare thy greatness 7 They shall ‖ Heb. 〈◊〉 abundantly utter the memory of thy great goodness e The memorials of thy kindness to thy people thy never to be forgotten blessings and shall sing of thy righteousness 8 * Exod. 34 6 7. Numb 14. 18. Psal. 86. 5 15. 103. 8. The LORD is gracious and full of compassion slow to anger and †Heb. great in mercy of great mercy 9 The LORD is good to all f Not to Israel onely but to all mankind whose hearts he fills with food and gladness as it is said Acts 14. 17. yea to all his creatures as it is in the next clause to beasts as well as men See Psal. 39. 6. and 147. 9. and his tender mercies are over all his works 10 All thy works shall praise thee g Objectively they give men and
Angels just occasion to praise thee O LORD and thy saints shall bless thee 11 They shall speak of the glory of thy kingdom and talk of thy power 12 To make known to the sons of men his mighty acts and the glorious majesty of his kingdom 13 Thy kingdom is †Heb. a kingdom of all ages an everlasting kingdom and thy dominion endureth throughout all generations 14 The LORD upholdeth all h Either 1. all that look up to him for help or 2. all that are upheld whose support is not from themselves nor from other men but onely from Gods powerful and good providence that fall and * Psal. 146. 8. raiseth up all those that be bowed down 15 The eyes of all i Of all living creatures ‖ Or look unto thee wait upon thee k Expect and receive their supplies wholly from thy bounty Expectation is here figuratively ascribed to brute creatures as Psal. 104. 27. Rom. 8. 22. and * Psal. 136. 25. thou givest them their meat in due season l When they need it 16 Thou openest thine hand and satisfiest the desire of every living thing m Or as divers render it and which is more agreeable to the order of the words in the Hebrew Text thou satisfiest every living thing with thy favour or good-will i. e. with the fruits of thy bounty the Pronoun thy being easily and fitly understood out of the foregoing clause 17 The LORD is righteous in all his ways and ‖ Or merciful or bountiful holy n Or rather merciful as this word most commonly signifies There is a mixture of mercy in the most severe and terrible works of God in this life judgment without mercy being reserved for the next life Iam. 2. 13. Revel 14. 10. in all his works 18 * Deut. 4. 7. The LORD is nigh unto all them o To answer their prayers for relief that call upon him to all that call upon him in truth p Sincerely or with an upright heart trusting to him and waiting upon him in his way 19 He will fulfil the desire q So far as it is agreeable to his own will and convenient for their good not inordinate desires which God commonly denies to his people in mercy and granteth to his enemies in anger of them that fear him he also will hear their cry and will save them 20 The LORD preserveth all them that love him but all the wicked will he destroy r Frequently in this world but infallibly in the next 21 My mouth shall speak the praise of the LORD and let all flesh bless his holy Name for ever and ever PSAL. CXLVI The design of this Psalm is to perswade men to trust in God and in him alone 1 †Heb. Hallelujah PRaise ye the LORD Praise the LORD O my soul. 2 * Psal. 104. 33. While I live will I praise the LORD I will sing praises unto my God while I have any being 3 * Psal. 118. 8. 9. Put not your trust in princes a In men of greatest wealth and power in whose favour men are very prone to trust nor in the son of man in whom there is no ‖ Or salvation help b Who are utterly unable frequently to give you that help which they promise and you expect 4 * Psal. 104. 29. Eccl. 12. 7. His †Heb. spirit So Gr. breath goeth forth he returneth c In his body Eccles. 12. 7. to his earth d To that earth from which all mankind Princes not excepted had their original in that very day e As soon as ever he is dead his thoughts f All his designs and endeavours either for himself or for others perish 5 Happy is he that hath the God of Jacob for his help whose hope is in the LORD his God 6 * Gen. 1. 1. Which made heaven and earth the sea and all that therein is which keepeth truth for ever g Both because he liveth for ever to fulfil his promises and because he is eternally and unchangeably faithful 7 * Psal. 103. 6. Which executeth judgment for the oppressed which giveth food to the hungry * Psal. 68. 6. the LORD looseth the prisoners 8 * Mat. 9. 30. John 9. 7 32. The LORD openeth the eyes of the blind h Either 1. the eyes of their mind which he enlightens and directs in doubtful and difficult cases or 2. their bodily eyes which he did abundantly by his Son Jesus Christ. * Psal. 145. 14. Luke 13. 13. the LORD raiseth them that are bowed down the LORD loveth the righteous i Even when he doth afflict them which also he doth out of love Heb. 12. 6. 9 * Deut. 10. 18. Psal. 68. 5. The LORD preserveth the strangers he relieveth the fatherless and widow but the way of the wicked he turneth upside down k He overthroweth their goings as the phrase is Psal. 140. 4. He maketh them to lose their way he not onely frustrateth their plots and enterprises but turneth them against themselves This and all the foregoing sentences are so many arguments to encourage all good men to trust in God in all their straits and afflictions 10 * Exod. 15. 18. Psal. 10. 16. 145. 13. The LORD shall reign for ever even thy God O Zion unto all generations Praise ye the LORD PSAL. CXLVII This Psalm may seem from v. 2. 13. to have been composed by some holy Prophet after the return of Israel from the Babylonish Captivity It containeth an ample celebration of Gods praises both for common mercies and for special favours 1 PRaise ye the LORD for it * Psal 92. 1â—… is good a It is acceptable to God and greatly comfortable and beneficial to our selves to sing praises unto our God for it is pleasant and * Psal. 33. 1. praise is comely 2 The LORD doth build up Jerusalem b It is the Lords own doing and not mans * Deut. 30. 3. he gathereth together the out-casts c Or the banished who were carried captives out of their own land and dispersed in divers strange countries of Israel 3 He healeth the broken in heart d Either with the sence of their sins or with their sorrows and grievous calamities He seems to speak peculiarly of the captive Israelites now returned and bindeth up their †Heb. griess wounds 4 * Isa. 40. 26. He telleth the number of the stars e Which no man can do Gen. 22. 17. For those thousand and twenty five which Astronomers number are onely such as are most distinctly visible to the eye and most considerable for their influences he calleth them all by their names f This signifies 1. that he exactly knows them as we do those whom we can call by name he is able to give distinct names to each of them because he
following words which shall not pass l Which decree shall never be made void 7 Praise the LORD from the earth ye dragons m Either 1. dragons and serpents which abide in the deep caverns and holes of the earth or 2. whales or other Sea-monsters which dwell in the depths of the Sea which are oft called by this name as Iob 7. 12. Ezek. 29. 3. and elsewhere as the word here rendred deeps is most commonly used concerning the Sea and all deeps 8 Fire n Lightnings and other fire-works of the air and hail snow and vapor o Or sumes hot exhalations as the word properly signifies as cold exhalations are comprehended under the title of snow And both of them arising from the earth are here fitly mentioned as belonging to it stormy wind fulfilling his word p Executing his commands either for the comfort and refreshment or for the punishment of the inhabitants of the earth 9 Mountains and all hills fruitful trees and all cedars q Admirable for your height and strength and use though not for your fruit 10 Beasts and all cattel creeping things and †Heb. birds of wing flying fowl 11 Kings of the earth r Who though you are called gods and adored like gods by your Subjects yet are but men and the creatures and Subjects of this Soveraign Lord to whom you owe both your being and all your power and dignity and all people princes and all judges of the earth 12 Both young men and maidens old men and children 13 Let them praise the Name of the LORD for * Psal. 8. 1. Isai. 12. 4. his Name alone is †Heb. exalted excellent his glory is above the earth and heaven s Not so much in place as in excellency above all the glories which are in earth and in Heaven 14 He also exalteth the horn of his people t To wit above the horns of all the people in the world in respect of their spiritual and eternal priviledges as it here follows The born in Scripture doth commonly note strength victory glory and felicity as Deut. 33. 17. and every where the praise u Either 1. He is the praise as God is called Deut. 10. 21. to wit the God of their praise as Psal. 109. 1. the chiefest object and matter of it or 2. which is the praise Which work of God in exalting their horn is their glory and maketh them praise-worthy or obligeth and provoketh them in a singular manner to perform this great duty of praising God which is so generally neglected by others of all his saints even of the children of Israel a people near unto him x By special relation and friendship and covenant and by familiar intercourses God manifesting his face and favour to them and they frequently and solemnly approaching into his presence and worshipping him at his footstool Praise ye the LORD PSAL. CXLIX The scope and design of this Psalm is to stir up and encourage Gods people to praise him either 1. for their deliverance out of Babylon and the promises which God had given them of the perfection of that work and of the enlargement of their power and dominion in the world or rather 2. for the establishment of the Kingdom of Israel in Davids hands and for that safety and glory and victory over their enemies which they expected by that means But withal the Psalmist or the Spirit of God which dictated this Psalm to him had a further prospect even to the Messiah of whom David was a Type and who was to succeed David in the Throne and to bring that Kingdom to its highest perfection And so divers of the Jewish Doctors understand this Psalm 1 †Heb. Hallelujah PRaise ye the LORD * Psal. 33. 3. Sing unto the LORD a new song a For these new mercies conferred upon us denied to former times and his praise in the congregation of saints 2 Let Israel rejoyce in * Psal. 100. 3. him that made him b That made them not onely his creatures but which is unspeakably greater his people or that advanced and adorned them with singular priviledges as this word is used 1 Sam. 12. 6. and elsewhere let the children of Zion be joyful in their king c David and his posterity and especially the chief of all of them the Messiah Let them rejoyce and bless God that they have so potent so wise and so just a King 3 * Psal. 81. 2. Let them praise his Name ‖ Or with the pipe in the dance let them sing praises unto him with the timbrel and harp d According to the usage of that time and dispensation 4 For the LORD taketh pleasure in his people e He loveth them above all people and rejoyceth over them to do them good he will beautifie f Heb. adorn or glorifie make them amiable and honourable in the eyes of the world who now hate and despise them the meek g Or humble to wit his people as he now said who are oft in Scripture described by that character because all true Israelites are such and all Israelites profess and ought to be such Or the afflicted as that word is oft used in Scripture which hath been observed before his poor afflicted and oppressed people to whom the following salvation is most needful and acceptable with salvation h Both temporal in delivering them from and setting them above all their enemies and afterwards with everlasting salvation and glory 5 Let the saints be joyful in glory i For the honour which God putteth upon them let them sing aloud upon their beds k Either 1. for their safe and sweet repose and peace which is signified by resting in beds Isa. 57. 2. or 2. by night as well as by day even in the time devoted to rest and sleep which they shall borrow to praise God for his eminent and extraordinary blessings as David frequently did upon such occasions 6 Let †Heb. the exaltations the high praises of God be ‖ Heb. in their throat in their mouth l Heb. in their throat Which signifies vocal praise and that with a loud voice and a * Heb. 4. 12. Rev. 1. 16. two-edged sword in their hand m Not onely to defend themselves from their enemies but as it follows to revenge themselves upon them 7 To execute vengeance upon the heathen n For all their cruelties and injuries towards Gods people This was literally accomplished by David upon the Philistines Ammonites Syrians and other neighbouring Nations and Princes which were bitter enemies to Gods people And the same thing was done afterward in the Christian world when God raised up Christian Princes who did by the help of the Christians fighting with and under them severely revenge the blood of the martyred Christians upon their cruel Persecutors and Tyrants in divers ages It may also be
as is manifest from the following Verses will drive thee from thy station and from thy state shall he p The Lord such sudden changes of Persons being very usual in these Writings pull thee down 20 And it shall come to pass in that day that I will call q By my Spirit fitting him and by my powerful Providence moving Hezekiah's Heart to call him my servant * 2 Kings 18. 18. Eliakim the son of Hilkiah 21 And I will cloath him with thy robe and strengthen him with thy girdle r There was a peculiar sort of Robe and Girdle which was the Badge of his Office which should be taken from him and given to Eliakim and I will commit thy government into his hand and he shall be a father s He shall not onely have the Authority of a Father which thou now hast in which respect all Rulers are called fathers as Exod 2â—… 12. Numb 36. 1. but shall also govern them with Fatherly Care and Affection and not with Rigour and Cruelty as thou dost to the Inhabitants of Jerusalem and to the house of Judah 22 And the key t The Government the Power of opening and shutting of letting men into it or putting them out of it whereof a key is a fit Emblem whence the delivering of the Keys of an House or City into the Hands of another is a Sign to signifie and confirm the giving him the Power and Possession of it of the house of David will I lay upon his shoulder u He mentions the shoulder rather than the Hand in which Keys are commonly carried either from some Ceremony then in use of carrying a Key upon the Shoulder either of the Officer of State himself or of another in his name and stead or to signifie that this was a Key of greater weight than ordinary and that Government which is designed by this Key is an heavy Burden and therefore in Scripture-phrase said to be upon the shoulder as Isa. 9. 6. so he shall * Job 12. 14. Rev. 3. 7. open and none shall shut x Against his Will or without his Commission or Consent and he shall shut and none shall open 23 And I will fasten him y I will establish the Power in his Hands as * Ezra 9. 8. a nail in a sure place z In the strong Walls or solid Timber in the House Which is opposed to Shebna instability signified by a Ball v. 18. and he shall be for a glorious throne to his fathers house a By his prudent and righteous Government he shall procure great Glory not onely to himself but to all that have any relation to him This also is opposed to what is said of Shebna in the end of v. 18. 24 And they shall hang upon him all the glory of his fathers house b Of his own Kindred and Family who shall all depend upon him and receive Glory from him of the House of David which is called his fathers house either because Kings are called the fathers of all their Subjects both in Scripture as 1 Sam. 24. 12. 2 Kings 5. 13. 16. 7. and in other Authors or as Calvin ingeniously conjectures because he was of the Blood Royal. Otherwise this had been no great Commendation to him that he studied so much the Advancement of his own private Family And this seems more probable because this Character is opposed to that of Shebna who was the shame of his lords to wit the King's house or Family v. 18. the off-spring and the issue c Great and small the Children and Grandchildren of his Fathers House all vessels of small quantity d The meanest of them shall receive a Lustre and Advantage from their Relation to him from the vessels of cups even to all the ‖ Or instruments of vials vessels of flagons e All sorts of Vessels great or small mean or precious may be hanged upon him without any fear of falling whereas ordinary Nails or Pins if they be oppressed with too great weight are easily broken down and the Vessels fall with them 25 In that day saith the LORD of hosts shall the nail that is fastned in the sure place f Shebna who seemed to be so both in his own Eyes and in the Eyes of others be removed and be cut down and fall and the burden that was upon it g All those wicked Officers that were advanced and supported by his Power shall be cut off for the LORD hath spoken it CHAP. XXIII * Jer. 2â—… 22. 47. 4. Ezek. 26. 27. 28. Amos 1. 9. Zech. 9. 2 4. THe burden of Tyre a The Prophecy of the heavy Calamity and Destruction of Tyre which now stood in its Strength and Glory being seated in an Island upon a Rock abounding in Riches mighty in Naval Power having lately conquered that Navy which the Assyrians brought against them Yet this City was according to this Prophecy destroyed and that twice first by Nebucâ—…adnezzar and long afterward by Alexander the Great And although this Prophecy seem directly and properly to respect the former Destruction yet it seems to have some reference to the latter also onely it is intimated That after seventy years Tyrus should recover her former Power and Glory before her second and final Destruction Howl ye ships b Either 1 properly to which Howling and Lamenting is ascribed by a known Figure called Prosopopaeia or 2. Metanymically the Merchants and Owners of Ships who had much Commerce with this illustrious Mart. of Tarshish c Either 1. of Tarsaâ—… a great Port of Cilicia which anciently had the Dominion of that part of the Sea or 2. of the Ocean which is so called 1 Kings 10. 22. Psal. 48. 8. Isa. 2. 16. for it is laid waste d It shall shortly be laid waste Which was fulfilled not by Shalmanezer as some would have it for though he straitned it for some time yet he never took it but by Nebuchadnezzar so that there is no house no entring in e So effectually wasted that there is not an House left in it nor any Merchants or others that go into it either to Trade in it or to repair it from the land of Chittim it is revealed to them f The sence of the Words thus rendred may be this 〈◊〉 i. e. this Burden or Destruction of Tyre is i. e. shall be revealed declared or made known 〈◊〉 theâ—… either 1. to the Tyreans to whom this Notice should be sent concerning the Preparations of their Enemies against them or 2. to the Ships by which he means their Owners or Merchants from the land of Chittim which may be here mentioned either because they first had and gave them notice of it as was now said or because their last and â—…orest Destruction was brought upon them by Alexander who was of the land of Chittim as is affirmed by that very ancient and
name and in the name of Gods People put on strength d Cloath and adorn thy self with mighty works put forth thy strength O arm of the LORD awake as in the ancient days in the generations of old Art thou not it that hath cut e Heb. hewed with thy Sword Rahab f Egypt so called here and Psal. 87. 4. 89. 10. either from its Pride or strength or from the shape and figure of that Land and wounded the * Ps. 74. 13 14. Ezek. 29. 3. Ch. 27. 1. dragon g Pharaoh so called Psal. 74. 13. Ezek. 29. 3. 32. 2. 10 Art thou not it which hath * Ex. 14. 21. dried the sea h Art not thou the same God and as potent now as then thou wast the waters of the great deep that hath made the depths of the sea a way for the ransomed i For thy people whom thou didst redeem and bring out of Egypt to pass over 11 Therefore k Or So. Heb. And. This verse contains an answer to the Prophets Prayer It is true I did these great things and I will do the like again * Ch. 35. 10. the redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be * Ps. 7. 16. upon their head l Like a Crown of Glory But for the accomplishment of this magnificent Promise we must needs look beyond their return from Babylon into their own Land when they met with many discouragements and troubles and calamities and extend it unto the coming of Christ by whom these great things were procured and actually conferred upon his People they shall obtain gladness and joy and sorrow and mourning shall flee away 12 I even I am he that comforteth you who art thou m How unreasonable and distrustful art thou O my Church how unlike to thy self how unsuitable in these despondencies unto thy own professions and obligations that thou shouldest be afraid * Ps. 118. 6. of a man that shall die and of the son of man which shall be made * Ch. 40. 6. 1 Pet. 1. 24. as grass n Of a weak Mortal and perishing Creature 13 And forgettest the LORD thy maker o And dost not consider the infinite power of that God who made thee and who will plead thy cause that hath * Job 9. 8. Ps. 104. 2. Ch. 40. 22 42. 5. 44. 24. stretched forth the heavens and laid the foundations of the earth and hast feared continually every day because of the fury of the oppressor as if he ‖ Or â—…ade himselâ—… 〈◊〉 were ready to destroy p As if it were in his power to destroy thee in a moment and where is the fury of the oppressour q What is become of the power rage of the Babylonians Is it not all gone Are not they broken and thou delivered He speaks of the thing as if it were already done because it should certainly and suddenly be done Where is it It is no where it is quite lost and gone as this Phrase is frequently used as Psal. 42. 3. Zech. 1. 5. 1 Cor. 15. 55. 14 The captive exile hasteneth that he may be loosed r God is not slack as you think but maketh haste to fulfil his promise and to rescue his captive and oppressed People from all their oppressions and miseries and that he should not die in the pit nor that his bread should fail 15 But I am the LORD thy God ‖ Or that â—…leth tâ—…e sea when the waves thereof roar that * Job 26. 12. Jâ—…r 31. 35. divideth the sea whose waves roared the LORD of hosts is his name 16 And I have put my words * Deu. 18. 18. Ch. 49. 2 3. in thy mouth s These great and glorious Promises which are in thy mouth are not the vain words of Man a weak and unconstant and unfaithful Creature but the words of the Almighty unchangeable and faithful God and therefore they shall be infallibly accomplished These words are manifestly spoken by God either 1. To Isaiah by whom these promises were delivered Or 2. To Christ of whom and to whom many things are said in this Prophecy as we have already seen and will further appear And such abrupt and sudden Apostrophe's to persons not mentioned in the foregoing words are not unusual in this Prophesie as hath been observed Or rather 3. To Israel to Gods Church and People to whom he speaks both in the foregoing and following verses For Gods Word is frequently said to be put into the mouths not only of the Prophets but of the People also as Isa. 59. 21. as also Deut. 30. 14. Ios. 1. 8. c. and have covered thee in the shadow of mine hand t Have protected thee by my Almighty power See the same Phrase Isa. 49. 2. that I may plant the heavens and * Ps. 11. 3. 60. 2. 75. 3. lay the foundations of the earth u I have given thee these Promises and this protection in all thy calamities to assure thee of my care and kindness to thee and that I will reform thee in a most glorious manner and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah which in Scripture Phrase is called a making of new Heavens and a new Earth Isa. 65. 17. 66. 22. 2 Pet. 3. 13. and elsewhere and say unto Zion Thou art my people x That I may own thee for my People in a more illustrious manner than ever I have done 17 * Ch. 52. 1. Awake y Either 1. Out of the sleep of security Or 2. Out of the sleep of death Heb. Roâ—…ze up thy self come out of that forlorn and disconsolate condition in which thou hast so long been This sense suits best with the following words awake stand up z Upon thy feet O thou who hast falln and been thrown down to the ground O Jerusalem which hast drunk at the hand of the LORD the cup of his fury a Which hast been sorely afflicted for so this Metaphor is used Psal. 75. 8. Ier. 25. 15 c. 49. 12. thou hast * Ps. 75. 8. drunken the dregs of the * Zâ—…ch 12. 2. cup of trembling b Which striketh him that drinketh it with a deadly horrour and ‖ Or sucked them out wrung them out c Drunk every drop of it See on Psal. 75. 8. 18 There is none to guide her among all the sons whom she hath brought forth neither is there any that taketh her by the hand of all the sons that she hath brought up d When thou wast drunk with this Cup and not able to go neither thy Princes nor Prophets nor Priests were able or willing to lead and support thee 19 * Ch. 47. 9. These two things e Either 1. Those who were now