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
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
severe wrath against his enemies yet to his people he should be the authour of all perfect happinesse PSALM III. The Title A Psalm of David when he fled from Absalom It is not improbable that this Psalm was composed by David in the very time of his withdrawing himself from the rage of Absalom if we consider first that the time was long secondly how carefull David was to redeem all times of any freedome for any spirituall services and thirdly that he was thereto inabled by the speciall inspiration of Gods spirit Yet the words may well bear it that it was composed afterward to expresse how he was affected in that time of his distresse thereby to sound forth the praises of God Vers 1. Lord how are they encreased that trouble me c. It is said 2 Sam. 15.12 that this conspiracy was strong for the people encreased continually with Absalom and chap. 17.24 that Absalom passed over Iordan he and all the men of Israel with him which was according to Hushai's counsell vers 11. I counsell that all Israel be generally gathered unto thee from Dan even to Beersheba as the sand that is by the sea for multitude And hence it is that David here complaining to God upon whom he casts his grief and care mentions this three severall times that his enemies were so many expressing himself by way of admiration to shew how strange it was that so many should so suddenly without any cause fall off from him whom God had anointed to be their king to set up an ambitious youngster as his son Absalom was to reign over them Vers 2. Many there be which say of my soul c. That is of me See the Note Gen. 27.4 There is no help for him in God that is no hope or possibility of help And thus they animated one another against him and did thereby exceedingly wound his soul either first out of an Atheisticall contempt of God boasting that now they had such a strong party that God should not be able to help him and indeed we see with what confidence Ahithophel spake 2 Sam. 17.2 I will come upon him while he is weary c. and all the people that are with him shall flee and I will smite the king only or secondly because they judged thus from that sore calamity that God had brought upon him in the insurrection of his own son against him or thirdly because they judged that God had forsaken him for his sin in the matter of Uriah which probably might be the reason that moved Ahithophel though so great a Politician to joyn with Absalom for so we see Shimei concluded 2 Sam. 16.8 Selah Divers opinions Expositours have concerning the meaning of this word which is three severall times inserted in this and often in other Psalms but very little clear evidence of reason there is in any thing they alledge as the ground of their opinions That which hath most shew of likelyhood is either first that it is set as a musicall pause to shew that in that place the singers were for some time to make a stop in their singing which may seem the more probable because we find this word no where in Scripture but in this book of the Psalms and in the song of Habakkuk and in both alwaies at the end of a verse unlesse it be in these few places to wit Psal 55.19 and 57.3 and Habak 3.3 9. or secondly that it was a Note to mind the singers that in that place they were to lift up their voices which is grounded upon this that the word seems to be derived from an Hebrew word that signifieth to elevate or lift up These two I say are the most probable opinions Only withall we must know that the end of either of these was to signifie the observablenesse of the foregoing passage as here how considerable this sad condition of David was that his enemies should say there was no help for him in God They that hold it was a musicall pause say it was to give a hint that men should seriously ponder of that which was then said and they that hold it was for the lifting up of the voice or as some think to shew that the foregoing passage was to be sung twice do likewise conceive that hereby was signified how admirable and observable that was for all that heard it Vers 3. But thou O Lord art a shield for me my glory and the lifter up of my head He tearms God his glory first because God had given him and he knew would still give him cause of glorying in his favour and help secondly because he had honoured him and so would still by giving him victory over his enemies and this he opposeth to the shame that lay now upon him when he was glad to fly for the saving of his life and thirdly because it was the Lord that had advanced him to that glorious condition of being king over his people and therefore he doubted not but that he would maintain and protect him therein And then again he tearms him the lifter up of his head first because God did comfort and support his dejected spirit and keep him from sinking under his afflictions secondly because through Gods grace to him he was inabled to bear up his head with confidence and comfort according to that Luk. 21.28 And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh thirdly because God had often and he knew still would deliver him out of troubles and raise him from any dishonour and reproach that should be cast upon him as it is said that the king of Babylon did lift up the head of Jehoiachin when he freed him out of prison 2 King 25.27 and fourthly because he had exalted him to be king and therein he doubted not but he would continue him according to that Psal 110.7 He shall drink of the brook in the way therefore shall he lift up the head Vers 4. I cryed unto the Lord with my voice c. Why was it not enough to say I cryed unto the Lord but that these words must be added with my voice I answer first because he would covertly imply that in stead of spending his breath as in their afflictions many do in vain and uselesse complaints and murmurings against God he rather chose to call upon God for help secondly because he would hereby oppose the lifting up of his voice in prayer to their clamours and insultations as if he had said Their outcryes shall not put me to silence whilst they lifted up their voice in such outcryes against me God hath forsaken him there is no help for him in God this stopped not my mouth but I cryed to the Lord with my voice and thirdly to shew that by reason of the strength of his affections he not only prayed within himself but also out of the fervency of his spirit poured forth his desires in vocall
doe for he knoweth vain men that is he knoweth that poor frail man cannot in the least withstand his will he may doe what he will with him and 4. It may imply the reason why there is no excepting against the wisedome of Gods proceedings even when he doth cut off and destroy namely because he knoweth vain men that is he knoweth exactly all that is amisse in man though poor simple man cannot comprehend the waies and wisedome of God yet God knows the vanity of man the pronenesse of his nature to sin and even when there is nothing to be discerned that is not right in the outward conversation yet he knoweth the vanity that is in their hearts so that men may wonder at the afflictions of those that yet are most justly afflicted because they know not that evil in them which God knows by them And this I the rather think is principally intended because hereto agree the following words he seeth wickednesse also will he not then consider it as if he should have said since God seeth all the evil that is done by the children of men shall we or can we think that God will passe it by as if it were nothing and not lay it to heart to punish men for it Noe surely Vers 12. For vain man would be wise though man be born like a wild asses colt Some conceive that man is here said to be born like a wild asses colt because indeed when they first come into the world there seems to be no more knowledge and understanding in an infant newly born then in a wild asses colt newly foaled But I rather think that this phrase relates to that bruitishnesse which is in all men naturally as they are born into the world since the fall of our first parents to wit that they are no more able to comprehend the things and waies of God then a wild asses colt is able to comprehend matters of reason So that these words are I conceive added as in a way of derision vain man would be wise c. that is foolish man hath a high opinion of his own wisedome and will many times pretend to so much wisedome and understanding as to be able to judge of Gods waies and to expostulate with God concerning his works whereas naturally poor wretch man is as bruitish as unteachable and untractable for the understanding of the things of God as a wild asses colt is This is I take it the clear meaning of the words yet some would have the meaning to be this that vain man would be wise that is he would be made wise to wit by Gods chastisements though naturally he be as bruitish as unteachable untractable in regard of such knowledge as the most stupid and untamed creature that is Vers 13. If thou prepare thine heart and stretch out thine hands towards him That is if thou wilt with all sincerity of heart pray to the Lord for pardon and grace for the stretching forth of the hands to heaven is the gesture of those that pray as we see in Solomon 1 Kings 8.22 whereby is signified 1. The lifting up of the heart to God 2. Their earnest desire and assured hope of receiving from God what they beg of him 3. A holy striving with God or an earnest intention of spirit as it were to take hold of God and 4. Their yielding up themselves to God as ready to doe whatever he will have them Vers 14. If iniquity be in thine hand c. That is if there be any sinfull practise thou hast been inured to or if there be any thing unjustly gotten in thy possession put it farre away that is abandon it utterly And let not wickednesse dwell in thy tabernacle that is neither walk thy self in any way of wickednesse nor suffer those of thy family to doe that which is evil in Gods sight though wickednesse may get into thy house yet when thou knowest it let it not stay there Vers 15. For then shalt thou lift up thy face without spot Iob had said chap. 10.15 If I be righteous yet will I not lift up my head in reference to this Zophar tells him here that if he would with a prepared heart repent and turn to the Lord he might then lift up his head Then shalt thou lift up thy face without spot that is then mayest thou walk chearfully and comfortably and hold up thy face before God or man as any occasion is offered without fear and without shame Because when men have their faces spotted with dirt they are ashamed to shew their faces whereas if those spots be washed away then they go abroad again without blushing or fear therefore when a man can appear before God or man with a countenance not cast down either through the guilt of any foul spot of sin that lies upon him or the shame of any reproach or dishonour that lies upon him or of any punishment wherewith God hath testified against him he may be then said to lift up his face without spot Yea thou shalt be stedfast and shalt not fear The first clause thou shalt be stedfast may be meant 1. Of the stedfastnesse of his outward condition to wit that being upon his true repentance received into Gods favour he should be established in a sure and stedfast prosperous condition whereas when hypocrites are in a prosperous estate ther 's no certainty of their continuance therein they stand in a slippery place being ever in danger of a dismall change and fall his prosperity should be stedfast and permanent free from all danger of the return of any such calamities as now he had suffered and 2. Of the stedfastnesse of his mind to wit that he should have a setled and composed mind through the assurance of Gods favour and so free from all distraction of fear and then thou shalt be stedfast is explained by the following words and shalt not fear Because men in fear are alwaies full of many roving distracted thoughts sometimes suggesting this or that evil which they fear will come upon them and sometimes contriving diversely what course they should take to help themselves hence they say is this expression thou shalt be stedfast and shalt not fear I know there are some that include in this promise likewise that spirituall stedfastnesse whereby he should be preserved from relapsing into sin But I cannot see that this is so clear in the words Vers 16. Because thou shalt forget thy misery and remember it as waters that passe away That is thou shalt quite forget all thy former misery or at least thou shalt scarcely or very little remember it for three things the expression here used may imply 1. That he should so long be freed from those calamities that had afflicted him that he should in a manner forget that ever he had been so afflicted 2. That he should be so perfectly delivered from those manifold miseries and calamities that he now lay under that there should not
the rain should come to be bottled up in the clouds when and where in what measure and how long it should be afterwards poured down upon the earth and so likewise concerning the lightning and the thunder and all other things whatever Vers 27. Then did he see it c. That is then did he exactly know and understand that unsearchable wisedome of his whereby the world hath been ever since governed and declare it that is if we referre it to the creation of the world then did he in part discover this his wisedome by the admirable works which he made and the order which he appointed to them or if we referre it to his eternall decree then did he determine how it should by his works be declared to men and angels and if we read this clause as it is in the margin of our Bibles and did number it the meaning is that he did particularly order and manifested it severally in every thing that he made he prepared it yea and searched it out that is he decreed all things thereby and established them in a most excellent manner as when things are done upon the most exact search and enquiry I know some Expositours understand these two verses as they do all that went before concerning that knowledge of God and of the way of salvation which is the true wisedome of man and so give this as the meaning of the words that this wisedome was from the beginning known of God and ordered by him to be the wisedome of man and accordingly was by him discovered to man partly by his works and partly by his word which otherwise they could never have known But the first Exposition is by far the best Vers 28. And unto man he said Behold the fear of the Lord that is wisedome c. As if he should have said And thus hath God reserved to himself the wisedome of his governing the world as a secret which man can never attain and the wisedome which he hath appointed him to seek after is to learn to fear him and to keep his Commandements And with this Iob concludes his discourse concerning the unsearchable wisedome of God partly thereby to condemn the rash censures of his friends and partly to shew that he had thus alwaies endeavoured to be wise though they judged otherwise of him and neither had nor would hereafter search into Gods secrets CHAP. XXIX Vers 1. MOreover Iob continued his parable See the Note chap. 27.1 Vers 2. Oh that I were as in moneths past as in the daies when God preserved me To wit from those miseries which are since come upon me And this Job might adde not so much by way of desiring the recovery of his former prosperity as to imply that he was not ashamed of his former prosperity as if he had not behaved himself therein as became a man that feared God but could wish with all his heart that it were now with him in every regard as it was then thereby condemning his friends for passing such uncharitable censures upon him as if by his secret wickednesse in the daies of his prosperity he had provoked God to bring those miseries upon him which of late he had endured But if we take the words so that therein he did indeed wish that he were in the same prosperous condition wherein he had been formerly this he might lawfully desire so it were with submission to Gods will and without any murmuring against that which God had laid upon him and withall his drift in mentioning this might chiefly be to imply how unwarrantably they judged of him by his outward condition since they might as well conclude that he was a righteous man and beloved of God because of his former prosperity as that he was a wicked man and hated of God because of his present afflictions as likewise to intimate that in this regard his present miseries were the greater because he had formerly lived in such a prosperous condition Vers 3. When his candle shined upon mine head c. That is upon me according to that Prov. 30.6 Blessings are upon the head of the just that is upon the just Yet in this phrase there may be also an allusion to the lifting up or setting up of torches or candles on high because thereby they give the better light to men However by the time when the candle of God shined upon his head is meant the time when the Lord favoured him and prospered him apparently and when he did by his providence and the counsell of his spirit guide and direct him in all his waies And to the same purpose is the following clause when by his light I walked through darknesse for thereby is meant either that God prospered him when times of great distresse lay upon others or that through Gods favour he lived free from affliction in this world the vale of tears and land of darknesse and sorrow or that God directed him in the most intricate difficulties that ever he met with See the Notes 2 Sam. 22.29 and Esth 8.16 Vers 4. As I was in the daies of my youth when the secret of God was upon my Tabernacle That is when that speciall and singular love which God did bear me was plainly manifested by the great blessings he daily afforded to me and mine Or when God by his secret providence did protect and by the secret counsell of his spirit did direct both me and my family For all these may be tearmed the secret of God as likewise Psal 25.14 The secret of the Lord is with them that fear him and in other places Vers 6. When I washed my steps with butter c. That is when I enjoyed the choicest of Gods blessings in greatest abundance We have the like expressions Gen. 49.11 and Deut. 33.24 concerning which see the Notes there Yet the last clause and the rock poured me out rivers of oyl may imply not only abundance of oyl as where streams of water come gushing forth out of rocks but also that the barrenest places yielded him plenty for which see the Note Deut. 32.13 Vers 7. When I went out to the gate through the city when I prepared my seat in the street As by the gate is meant the place of judicature see the Note Gen. 22.17 whether Job used to goe in great state and honourably attended so also by the street is meant any place of publick concourse where when the people met together about publick affairs Job as being a chief magistrate had a seat prepared for him against he came thither Vers 8. The aged arose and stood up That is as I passed by or when I came in place where they were the aged arising stood up or rising from their seats they continued standing whilst I was present Vers 9. The Princes refrained talking c. That is they were silent presently when I came in presence or they still gave way to me to speak and would not speak themselves when I was by
But in the last clause and to enquire in his Temple it is the Tabernacle which he intends by the Temple of which see the Note 1 Sam. 1.9 Vers 5. For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle c. That is God will be graciously present with me to shroud me and protect me from mine enemies even as a shepheard should shelter his sheep in a tent or tabernacle from the heat of the Sun or as if a king should undertake to protect one in his pavilion whence none dare venture to take him or as men use to hide some precious thing in some secret place of their dwelling or as when men are hid in Gods Tabernacle or Temple whether they used to fly for shelter to the horns of the altar yea as if a man were hid in the most holy place whether none might enter but only the High priest once a year which is therefore called Gods secret place Ezek. 7.22 they shall pollute my secret place for the robbers shall enter into it and defile it To all these there may be an allusion yet because of the dependance of this upon that said in the foregoing verse concerning his longing after Gods Tabernacle many think the last is rather intended and so conceive the drift of the words to be this that seeing he so earnestly desired to be present with God God would be alwaies present with him to defend him Vers 6. And now also shall mine head be lifted up above mine enemies round about c. That is I shall be out of the reach of mine enemies it shall not be in their power to hurt me it is the same with that in the foregoing verse he shall set me up upon a rock See farther also in the Note Psal 3.3 Therefore will I offer in his Tabernacle sacrifices of joy that is sacrifices of praise which were offered with great joy with sounding of trumpets Numb 10.10 and other musicall instruments 1 Chron. 16.41 42. And thus we see he trusted to come to Gods Tabernacle and that he meant to expresse his joy in a holy manner and not in that profane jollity wherewith carnall men are wont to triumph Vers 8. When thou saidest Seek ye my face my heart said unto thee Thy face Lord will I seek As if he had said Against all temptations concerning mine own unworthinesse the weaknesse of my faith and the delay of help I oppose this that thou hast commanded us to seek thy face which imports thy readinesse to help and gives me encouragement to seek and pray unto thee For this phrase of seeking Gods face see the Note 1 Chron. 16.11 Vers 10. When my father and my mother forsake me then the Lord will take me up That Davids father and mother did never forsake him is evident 1 Sam. 22.1 The meaning therefore is that though those on whom he might most justly rely even his father and mother should forsake him yet he knew God would never forsake him Vers 11. Teach me thy way O Lord c. See the Notes Psal 25.4 and 5.8 Vers 12. For false witnesses are risen up against me and such as breath out cruelty That is such as in all their talk discover the bloudy intentions they have against me yet this phrase of breathing out cruelty may have reference to that vehement blowing and breathing which may be observed in men when they are furiously enraged Vers 13. I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living That is to enjoy the good things that God hath promised me here in this world see the Notes Job 7.7 and 28.13 For though heaven may be tearmed in a speciall manner the land of the living the grave is the land of the dead the earth the land of the dying and heaven is only properly the land of the living and though as many learned men hold the land of Canaan which was a type of heaven is sometimes peculiarly called the land of the living as in Ezek. 26.20 I shall set glory in the land of the living yet usually in the Scriptures by the land of the living is meant this present world as Esa 38.11 I said I shall not see the Lord even the Lord in the land of the living I shall behold man no more with the inhabitants of the world and so also Esa 53.8 Psal 52.5 and in many other places Vers 14. Wait on the Lord c. David as being conscious to himself of his own weaknesse and expecting farther tryalls speaks this to himself yet it may be also taken as spoken to others out of a desire that others by his example would learn to wait upon God PSALM XXVIII Vers 1. UNto thee will I cry O Lord my rock c. See the Note Deut. 32.4 be not silent to me that is refuse not to answer my prayer or forbear not to help me see the Note Exod. 14.14 lest if thou be silent to me I become like them that goe down into the pit that is the grave as if he should have said for if thou help not there is none else that can doe it I am utterly undone so great is my danger that without help from heaven I am but a dead man even as one that is ready to be carried to the grave Yet some conceive that in this phrase he alludes rather to those that going down or falling casually into some deep pit from whence they cannot get out again must needs there perish if there be no bodie to hear their crie and to help them up Vers 2. I lift up my hands toward thy holy Oracle That is toward heaven of which the Oracle was a type see the Note 2 Sam. 22.7 or towards the most holy place where the Ark was the sign of Gods presence See the Note 1 Kings 8.30 Vers 3. Draw me not away with the wicked c. See the Note Psal 26.9 The phrase that is here used seems covertly to imply that when wicked men are cut off there is a hand of justice dragging them as it were away as malefactours to their deserved punishment and withall that when such men die they are violently and forcibly haled away their affections being wholly fixt upon the world and worldly things Vers 4. Give them according to their deeds c. The great question concerning this and such like places is how it could stand with Davids piety thus to pray that Gods wrath might be poured forth upon his enemies it being the expresse precept of Christ Matth. 5.9 Love your enemies blesse them that curse you But to this it may be answered 1. that David did not desire this out of a private thirst after revenge but merely out of a zeal for Gods glory and the good of his people as having after long experience found that they were implacable enemies of all godlinesse and were become by degrees intolerably insolent and
nation or we his people for thus they speak of themselves as one body with their forefathers to shew that the wonders wrought for their forefathers were a just ground of encouragement for them We have the like expressions Psal 81.5 and Hos 12.4 Vers 7. He ruleth by his power for ever c. As if he had said And therefore what he hath done for his people in former times he can doe still his eyes behold the nations to wit to observe their waies to rule and overrule them as he pleaseth let not the rebellious exalt themselves to wit because this omnipotent all-seeing God can easily destroy them Vers 10. Thou hast tryed us as silver is tryed That is with very sore and many afflictions as silver is tryed in a hot fire and many times see Psal 12.6 and the Note upon Job 23.10 yet not to destroy us but to purge away our corruptions and therefore when God tryeth his people with lighter afflictions he saith on the contrary Isa 48.10 Behold I have refined thee but not with silver or as silver Vers 11. Thou broughtest us into the net c. That is into bondage or into great streights and dangers on every side thou laidest affliction upon our loins that is by sore afflictions thou hast bereaved us of all strength and made us exceeding weak and feeble or thou hast suffered men to bind us in chains or thou hast layd very heavy burdens of affliction upon us or thou hast caused men to use us like pack-horses beating us and laying intolerable burdens upon us Vers 12. Thou hast caused men to ride over our heads c. That is we lying upon the ground as those do that are wounded in battel our enemies ride over our heads or they ride us like beasts because they that ride upon beasts are lifted up above their heads or do as it were fit or lean over their heads However the meaning is only this that their basest enemies having brought them into subjection did insult over them and abuse them with all possible cruelty scorn and contempt And indeed we have the like expression Isa 51.23 But I will put it that is the cup of trembling into the hand of them that afflict thee which have said to thy soul Bow down that we may go over and thou hast laid thy body as the ground and as the street to them that went over Vers 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams That is with the smoke arising either from the whole burnt-offerings of rams or from the fat of rams which in peace-offerings was only burnt upon the altar for this it is that is here called incense to shew that how unsavory soever it might be in it self yet through Christ of whom all these sacrifices were types it was a sacrifice of a sweet-smelling savour unto God Yet some understand this of incense that was burnt with their sacrifices Vers 17. I cryed unto him with my mouth c. Some conceive that these words with my mouth are added to shew the certainty of this truth that God is most ready to hear the prayers of those that call upon him as if a husbandman should say to prove that God is most ready to blesse the work of his hands that is industrious in his calling With these hands of mine did I till this ground and sow it and thus and thus God was pleased to blesse my labours But for this see the Note Psal 3.4 And he was extolled with my tongue to wit by my returning him praise when he had granted my requests or by my praying for God is greatly exalted by his servants flying to him in all their necessities as their only hope and refuge Vers 18. If I regard iniquity in mine heart the Lord will not hear me That is If I have any evil intention in that which I beg of God according to that Jam. 4.3 Ye ask and receive not because ye ask amisse that ye may consume it upon your lusts or if I wittingly allow my self in or give my self over to any sin whatsoever praying but the whilst through inward self-flattery delighting in any sin and purposing to nuzzle my self therein yea though it should be only some inward lust of my heart God would not regard my prayers This I conceive is the drift of these words yet it may well be also that the Psalmist intended hereby to justify himself against the slanders of his enemies Vers 20. Blessed be God which hath not turned away my prayer nor his mercy from me So that though he did not regard iniquity in his heart as is said before ver 18. yet he ascribes it wholly to the mercy of God that his prayers were not rejected PSALM LXVII The Title TO the chief Musician on Neginoth See the Note on the Title of the 4. Psalm Vers 1. God be mercifull unto us and blesse us and cause his face to shine upon us There seems to be a clear allusion in these words to that form of prayer used by the Priests in blessing the people Numb 6.25 26. for which see the Notes there as also Psal 31.16 But yet what is here desired the following verse doth more fully shew Vers 2. That thy way may be known upon earth thy saving health among all nations As if they had said We do not desire merely that it may be well with us but that thy way that is thy dealings with thy people which are all mercy and truth Psal 25.10 see the Note there may be known upon earth that is to all the inhabitants of the earth and thy saving health among all nations that is and that the way which thou hast ordained for the saving of thy people may be known amongst all nations Because the sad calamities which the Church did often lye under were as a stumbling-block to other nations through their misunderstanding Gods intentions therein and kept them off from joyning themselves to the Church therefore the people of God do here desire that God by the discovery of his favour to his people would let all the world see his way to his people c. to wit how dearly he loves them how tenderly carefull he is over them to provide for them to protect and deliver them and to order all things for their salvation and not for their destruction that so this might bring in the heathen nations to joyn themselves to the Church of God So that by the way of God here is meant 1. generally all the waies of his speciall goodnesse and mercy to his people and 2. more particularly and especially that way of his saving health as it is expressed in the second clause that is that way which God hath ordained for the eternall salvation of his people through Christ whence it is that Christ is called the way Joh. 14.6 and Gods salvation Luk. 2.30 as also the doctrine of the Gospel is called the way of the Lord Act. 18.25 26.
all power and majesty the Lord thy Benjamin the son at thy right hand as was said of Christ vers 1. shall strike through kings c or 2. as spoken to Christ concerning God the Father O Christ the Lord thy father shall stand by thee at thy right hand to aid thee and to destroy all thine enemies for thee or 3. as spoken to the people of God concerning Christ as if he had said Be not dismayed O ye servants of Christ for as the Lord your Saviour sits at the right hand of his Father in glory and majesty so he will also be at your right hand to assist and prosper you and to execute judgement on all your enemies Vers 6. He shall judge among the heathen c. That is He shall rule as king amongst the heathen or rather he shall punish and destroy his enemies of all nations not the Jews only but the Gentiles also which is clear by the following words he shall fill the places with dead bodies that is with dead bodies lying unburied which also may imply the multitude of the slain in that they that were left alive should not be able to bury their dead he shall wound the heads over many countries that is he shall destroy the mightiest of princes that oppose him Vers 7. He shall drink of the brook in the way c. Some conceive that hereby the havock that Christ should make amongst his enemies is farther set forth for they make the meaning of the words to be this that Christ should make such a slaughter amongst them that as a conquerour he might drink the bloud of his enemies which should run down as a brook or stream according to that expression Numb 23.24 Behold the people shall rise up as a great lion and lift up himself as a young lion he shall not lye down untill he eat of the prey and drink the bloud of the slain and hereby they say is signifyed Christs satiating refreshing and delighting himself in the destruction of his enemies But there are two other expositions that are far more probable and indeed of these it is hard to say which is the best The first is that hereby the Psalmist sets forth the alacrity heat and fervency of Christ in pursuing his enemies He shall drink of the brook in the way therefore shall he lift up the head that is being in the pursuit of his enemies he shall no where stay to rest and refresh himself but quenching his thirst a little out of any brook that he meets with in the way he shall presently lift up his head again and shall again follow his enemies close at the heels And this exposition some learned Expositours do the rather approve because by the coherence of these words with the two foregoing verses it may seem that the Psalmist doth still prosecute his prophesies concerning the victories of Christ But then the second is that these words are meant the first branch of his humiliation or passion and the second of his resurrection and exaltation For by those words He shall drink of the brook in the way they say is meant either 1. the poor and mean condition wherein Christ lived as a pilgrim and stranger here in this world like that of those that have no other drink but the water that runs in brooks and rivers to quench their thirst wherein they say also that David whilst he lived obscurely in desolate places for fear of Saul was a type of Christ and then by the lifting up of his head must be meant the glory whereto afterwards Christ was exalted or 2. the death and passion of Christ As waters in the Scripture do usually signify afflictions and sorrows see the Notes 2 Sam. 22.5 and Psal 42.7 so drinking of these waters may signify either that a man is drowned and overwhelmed in these floods of afflictions because when a man is drowned the water will run into his bowels as we may see in that Psal 69.1 2. Save me O God for the waters are come in unto my soul c. for which see the Notes there or else a voluntary submission to the afflictions which a man undergoes according to that of our Saviour Joh. 18.11 the cup which my father giveth me shall I not drink it But now as drinking of a cup may signify the undergoing of a certain portion of afflictions and miseries so on the other side drinking of the brook may signify an undergoing of the highest degrees of all miseries and sorrows because a brook of waters may signify a confluence of all kind of miseries So that when it is said here of Christ He shall drink of the brook in the way the meaning is that all the miseries due to men for sin should as a torrent come pouring in upon him Having spoken so much in the foregoing verses concerning the victories of Christ under those metaphoricall expressions of striking through kings of filling the places with dead bodies c. lest we should hence think that his kingdome should be an outward worldly kingdome the Psalmist doth therefore adde this concerning his suffering and so entring into glory He shall drink of the brook in the way that is as he passeth through this world or whilst he is in the way of accomplishing the will of God for the salvation of men passing through this vail of tears he shall drink of the troubled brook of many bitter sufferings he shall undergoe all the wrath that was due to man for sin therefore shall he lift up the head that is he shall rise victoriously out of the grave he shall triumphantly ascend up into heaven and shall there sit down at the right hand of his Father See also the Note for this phrase of lifting up the head Psal 3.3 PSALM CXI Vers 1. PRaise ye the Lord c. See the Note Psal 25.1 This is the first of the Alphabeticall Psalms wherein we have all the Hebrew letters perfectly according to their order without omission of any and they are in the beginning of every clause of the Psalm the first eight verses being divided into two clauses and the two last into three And just so it is again in the following Psalm Vers 2. The works of the Lord are great sought out of all them that have pleasure therein As if he had said Though profane ungodly men discern not the transcendent excellency that is in Gods works and that because they regard them not and therefore search not into them yet they that take delight in searching into them they discover and in a good measure understand the exquisite excellency that is therein Vers 3. His work is honourable and glorious c. Some understand this peculiarly of the glorious work of Gods delivering the Israelites out of Egypt because they conceive the Psalmist speaks of this in the following verses But I rather take it as spoken generally that whatever God doeth is full of majesty and glory And which the Psalmist