2d coming of Christ do accordingly understand these words either of the Lords glorious manifesting himself in the Church of the new Testament the spiritual Sion of which see the Note Ps 2.6 of the Gospels coming forth at first out of Jerusalem and then passing forth throughout the world or of Gods appearing from his heavenly Sion in great glory to judge the world But I rather take it to be a description of the Lords coming forth as a Judge to pronounce sentence in that great controversy amongst his people concerning the right performance of that service which he had required of them in the sacrifices and other externall rites of the ceremoniall law And for the better understanding hereof we must note 1. that because Sion was the place God had chosen for this service therefore is God here described as coming forth out of Sion to give sentence in this cause thereby to imply that the judgement here passed tended not to the overthrow of the ceremoniall law enjoyned by Moses but rather to its establishment in the right use of it according as God here declares the true ends of those externall rites to have been and that whereas the carnall worshippers amongst his people would be ready to object We know that God hath shined to us out of Sion there he hath given us a law and therefore nothing ought to be imposed upon us that is not there prescribed this would no way help them since by the very rule of that law God would judge them according to that which our Saviour in a like case said to the Jews Joh. 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust 2. that by that expression Out of Sion God hath shined the prophet intended either to set forth the glorious majesty wherewith God would manifest himself in judging those that had corrupted his worship alluding therein to the custome of Judges that are wont to cloth themselves with glorious robes when they are to sit in the judgement-seat or else to imply how clearly God would explain this doctrine concerning the ceremoniall worship so that there should be no obscurity in it but every one should clearly see how they ought therein to worship God and 3. that Sion is here called the perfection of beauty because there God had revealed himself to his people and was worshipped by them whilst all the world besides lay in dismall darknesse Vers 3. Our God shall come and shall not keep silence c. See the Note Exod. 14.14 As if he had said Though God may a while forbear wicked men amongst his people that think to delude him with mere formalities of outward services and sacrifices yet in due time he will certainly appear and will with great severity judge those that doe this for their grosse perverting of his law even with the same terrour wherewith at first he delivered the law at Sinai will he judge these men for their grosse abuse of his law which is clearly implyed in the following words A fire shall devour before him and it shall be very tempestuous round about him As for those words Our God in the first clause either the prophet doth therein joyn himself with the true worshippers of God implying thereby that however the profaner sort derided those few that worshipped God in spirit and truth yet their God would appear as a just judge to the terrour of those that pretended themselves to be his people but worshipped him not as his people were appointed to doe or else he speaks it in the name of the whole people of Israel to assure them that even that God whose people they professed themselves to be and who had given them the law by the hand of Moses would certainly judge them for corrupting his worship How they apply these words that understand them of the first or second coming of Christ as is before noted we may easily conceive for either they must be referred to Christs proceeding against carnall hypocriticall worshippers by the powerfull efficacy of the Gospel according to that the Apostle saith 2 Cor. 10.3 6 or else to that flaming fire wherein he shall appear when he comes again to judge the world Vers 4. He shall call to the heavens from above and to the earth that he may judge his people That is He will call both heaven and earth and all the creatures therein to bear witnesse to his proceedings in the judgement he would pronounce against his people intimating that he would discover their cause so clearly that if his people should not be convinced the very heavens and earth and all the creatures therein should bear witnesse against them see the Note above vers 1. I know that some understand this of Gods calling the heaven and the earth to give up their dead at the last judgement that they may be brought to stand before Gods tribunall or of their being called to bear witnesse to his majesty when he should come in glory to judge his people alluding still as before to the glory wherein God appeared at the giving of the law on mount Sinai and others understand it of the creatures being subservient to Christ for the saving of his elect people when he should come in the flesh and abolish the ceremoniall law But the first exposition is far the best Vers 5. Gather my Saints together unto me Here the Lord cites as it were the parties before him between whom there was a controversy concerning sacrifices and other outward rites of his worship For by his Saints he means the whole people of Israel and this title he gives them either because they were all such by calling and outward profession and so in regard of the wicked amongst them there may be a kind of Irony in the words covertly taxing them for not being such as they professed themselves to be or because there were some holy ones amongst them that did sincerely worship him and so for their sakes though but a few this honourable title is given to them the denomination being taken from the better part as when the Church with us though a mixed company is called holy And then for that clause which is added those that have made a Covenant with me by sacrifice either it is spoken with reference to that solemn ratifying of the Covenant betwixt God and the people of Israel by sacrifices at mount Sinai whereof we read Exod. 24.4 8 or else rather more generally in relation to all the sacrifices they offered at all times they being all seals of the Covenant betwixt God and them according to the custome of those times that when men made a Covenant one with another they offered sacrifices to confirm their Covenant and so this is added to shew the true end of sacrifices which was to be seals of the Covenant which God had made with that people and so thereby covertly to tax those who minded not
long as for the same reasons they are also compared to cedars in the following clause he shall grow like a cedar in Lebanon see the Notes Numb 24.6 and Psal 1.3 Yet some conceive that they are compared to the palm-tree likewise because this tree yields most sweet fruit and though it have never so great weight laid upon it yet it will thrive and prosper and as it were raise up it self the higher whence it was that the branches of this tree used to be worn in garlands and carried in mens hands as signs of victory see Rev. 7.9 and so the righteous prosper under afflictions and oppressions and that they are compared to cedars because the wood of these trees is of a sweet favour and not subject to rot or decay with age and used much in the building and adorning of princes palaces However doubtlesse the chief drift of the words is to signify that though the righteous may be brought very low yet they shall rise and grow up flourish again exceedingly Vers 13. Those that be planted in the house of the Lord shall flourish in the courts of our God The reason is here given why the righteous are sure thus to flourish to wit because they not only live in the Church where they enjoy the means of grace but also are by a lively faith rooted in Christ of whom the Temple was a type see the Notes Numb 24.6 and Psal 1.3 Why the courts of Gods house are expresly here mentioned see in the Note Psal 84.2 Vers 14. They shall still bring forth fruit in old age c. To wit the fruit of holinesse and righteousnesse and so likewise they shall be blessed of God and shall be as a flourishing tree that decays not with age yea old age shall be to them but a renewing of their vigour in that they shall live for ever in Gods house in heaven even in his kingdome of glory see Isa 65.20 Vers 15. To shew that the Lord is upright c. As if he had said And thus by destroying the wicked in the conclusion and blessing the righteous he sheweth forth clearly that he is just and faithfull in all that he doeth whatever men may think to the contrary because they see that it is but for a time that God prospers the wicked and afflicts the righteous or this shall be the fruit mentioned in the foregoing verse which the righteous shall bring forth in their old age to wit that they shall declare and set forth that the Lord is just and upright and that there is no iniquity in him PSALM XCIII Vers 1. THe Lord reigneth c. As if he had said In the midst of all those confusions and hurly-burlies that are in the world which seem to threaten the utter ruine of the Church the Lord who is the God and king of Israel governeth the whole world and so is the sure defence of his people he is clothed with majesty the Lord is clothed with strength wherewith he hath girded himself that is he hath by his works manifested himself to be glorious in majesty and power as a king clothed with his royall robes and is alwaies as one that is ready prepared for battel the world also is established that it cannot be moved as if he had said And hence also it comes to passe that the whole world and all things therein are established that it cannot be moved that is that the world by the supporting providence of God is firmly settled according as it was at first established by the law of creation and consequently also that the Church throughout the world is firmly settled and preserved that it should not be rooted up But now many understand this Psalm throughout of Christs exercising his kingly power Matth. 28.18 for which see the Note Psal 22.28 Vers 2. Thy throne is established of old c. It is in the Hebrew from then and so the meaning may be that even from the first creation and settling of the world of which he had spoken in the foregoing words God had established the heaven for his throne as it is elsewhere called Psal 11.4 And it is very probable that having spoken before of Gods establishing the earth so here he should also speak of his establishing the heaven But yet the words may be understood thus Thy throne is established of old that is Thy kingdome and government hath been from the beginning yea from all eternity as thy self art according to that which follows thou art from everlasting Vers 3. The flouds have lifted up O Lord the flouds have lifted up their voice c. That is they rage and make a mighty tumult But alas God doth at his pleasure overrule and awe them as it follows in the next verse The Lord on high is mightier then the noise of many waters yea then the mighty waves of the sea for which see the Note Psal 89.9 For this may be understood literally of the swelling waves of rivers and seas see the Note Psal 65.7 or of the rage of the enemies of Gods people see the Note Psal 46.3 Vers 5. Thy testimonies are very sure c. See the Note Psal 19.7 Having in the former verses spoken of Gods governing the world in generall here he adds that speciall mercy that God had given them his Word which was sure and faithfull and then also that he had taken them to be a holy people unto himself establishing a covenant of life eternall with them which was their excellency their glory above all other nations all which many learned Expositours conceive is implyed in that next clause holinesse becometh thine house O Lord for ever But then again we may probably conceive otherwise of the inference of these words upon that which went before to wit that herein the Psalmist shews that by the Lords quelling those proud waves which had beaten so furiously upon his Church whereof he had spoken in the two foregoing verses he had approved the faithfulnesse of his promises and that because these his testimonies were so very sure therefore it could not be but that the Church must be preserved against the rage of all her enemies And then for that last clause holinesse becometh thine house for ever either the meaning must be that Gods approving his holinesse and faithfulnesse by the defence of those that fled to his house for shelter did well become his house for ever or that God to make good his faithfulnesse was engaged to preserve his Temple and Church from being polluted and profaned by her enemies or that because of Gods faithfulness it became Gods people to carry themselves always before God in a holy manner but especially in the holy assemblies As for those that understand this Psalm of Christ they take this as spoken in reference to Gods faithfulnesse in performing all his promises concerning the Messiah and particularly in preserving his Church from being polluted PSALM XCIV Vers 1. O Lord God to whom
in relation to that he had said before vers 3. O that I knew where I might find him c. and may be understood first of the invisibility of God and so the scope may be to shew that though he had wished he might appear before Gods tribunall yet he did not think that God was visibly to be seen as earthly Judges are but knew that God was every where present though no where to be seen as man is and 2. of the incomprehensiblenesse of Gods waies and judgements to wit that which way soever he turned himself he was not able to comprehend any of Gods judgements or to find out God by any of his works concerning which see a former Note upon a like place chap. 9.11 or 3. of Gods refusing to answer his desire by manifesting himself to him in any outward apparition as a judge offering to hear and determine his cause and so it is all one as if he had said I may wish thus to appear before God that I may plead my cause before him but alas I do not find that God intends me any such favour he hides himself from me in this regard and which way soever I look I find not the least likelyhood that God will vouchsafe to give me such a hearing Vers 10. But he knoweth the way that I take c. The inference of these words upon that which went before is very questionable but two opinions concerning this I find most probable The first is that these words are here added to clear himself from a false conceit that upon his former words his friends might entertain in their thoughts concerning him and so that the meaning of these words is as if he had said Though I say that I can no where find God that I may plead my cause before him yet I am farre from the atheisticall thoughts of those prophane wretches that say God knoweth not what is done here in this world for sure I am that though I cannot find him yet he knoweth me and all my waies which makes me also confident that knowing mine innocency he only intends to try me by these calamities he hath laid upon me The second is that this is added here to shew the reason why he desired to plead his cause before God or to shew that though there was no hope of appearing before the invisible God in a visible manner after the way of pleading before the tribunall of an earthly judge yet he might safely appeal to God to passe judgement in his cause and that because he was sure that God knew him exactly and therefore though earthly Judges not knowing men may upon false information erre in judgement yet so it could not be with God whereupon he also adds when he hath tried me I shall come forth as gold where by Gods trying him may be meant either a judiciall triall by hearing him plead his cause or a trying him by the afflictions wherewith he had exercised him and so the drift of these words may be to shew how confident he was that after tryall he should not be found such drosse as his friends would make him but pure gold and that God meant no more to destroy him by these calamities he had brought upon him then the gold-smith means to burn up the gold that he puts into the fire for the trying and purging of it Vers 11. My foot hath held his steps c. This Job adds as by way of protesting against those wicked practices wherewith Eliphaz had charged him chap. 22.5 and by this my foot hath held his steps is meant either that he had endeavoured to imitate God in his holinesse justice mercy c. according to that of the Apostle Ephes 5.1 Be ye therefore followers of God as dear children or else his strict treading in those steps which God in his law had prescribed him so that the next words are a meer explanation of these his way have I kept and not declined Vers 12. Neither have I gone back from the commandement of his lips c. That is I have not upon any pretence fallen off from doing what he hath commanded me to the utmost of my power but rather have fully and constantly cleaved thereto I have esteemed the words of his mouth more then my necessary food that is I have more earnestly desired them more diligently sought them more heartily delighted in them more highly prized them more carefully stored them up in my heart then my necessary food which I cannot be without or my appointed portion as it is in the margin that is my daily food appointed for me and consequently then any thing that is most requisite for me And thus Job expressely answers that advice which Eliphaz had given him ch 22.22 Receive I pray thee the law from his mouth and lay up his words in thine heart of which see the Note there affirming that he had alwaies done this whatever he might judge of him because of his afflictions Vers 13. But he is in one mind and who can turn him c. That is Who can make him goe back from what he hath resolved upon Some understand this of the immutable perseverance of God in his love to Job as if he had said Though at present I can discern no token of his love and favour towards me yet he is I know the same towards me that he alwaies was a gracious and loving father and there is no turning him from those thoughts of love that he hath alwaies born me But more generally and better it is by others understood of the unchangeablenesse of God in all his counsels and that it is here inserted to shew that it was no wonder that God dealt so severely with him notwithstanding he had endeavoured to yield obedience to God in all things But he is in one mind and who can turn him as if he should have said But alas be I never so righteous or let me say what I will and can for my self when he hath determined to doe any thing he is constant in his purposes and will doe as he justly may whatever he pleaseth For Job doth not charge God that he dealt with him as tyrants use to doe that will doe what they list without regarding what is just or unjust but only acknowledgeth Gods absolute Sovereignty over men whereby he may doe whatever he pleaseth in the world and yet doth alwaies what is just though men cannot comprehend the reason of his proceedings Vers 14. For he performeth the thing that is appointed for me c. Here Job applyes that to himself which in the foregoing words he had delivered more generally and accordingly some understand it of Gods performing the good he had intended him which cannot well agree with that which is added in the following verses concerning his fears and terrours It is better therefore by the most expounded of Gods unchangeable proceeding to doe to him whatever he had determined For he performeth the thing
verse how he had restrained himself from speaking evil I am purposed that my mouth shall not transgresse here he adds also what his deeds had been Concerning the works of men by the word of thy lips I have kept me c. But I rather conceive the sense of those first words to be this Concerning the works of men that is As concerning those evil works whereto men are naturally carried according to that of the Apostle 1 Cor. 3.3 Are ye not carnall and walk as men by the word of thy lips that is by the help of thy written law which I esteem no otherwise then if it had been delivered by an audible voice from heaven I have kept me from the paths of the destroyer whereby is also meant that he had kept himself from those waies of outrage violence and destruction wherein others walked so intimating that he had not suffered himself to be carried away by the ill example of others or that whereas they accused him that he wasted and destroyed the kingdome and sought the ruine of Saul and his family yet it was nothing so he had kept himself and his souldiers too from offering any violence to Saul or to the kingdome in generall according to that testimony which Nabals servants gave of Davids men 1 Sam. 25.15 the men were very good unto us and we were not hurt neither missed we any thing or which I think is chiefly intended that however his enemies had provoked him by seeking his ruine and doing him all the mischief they were able yet he had not repai'd evil with evil Yet some do otherwise understand these words by the word of thy mouth I have kept me from the path of the destroyer that is by the direction of thy word I have kept me from falling into the hands of those that would have destroyed me Vers 5. Hold up my goings in thy paths that my footsteps slip not That is Cause me to persevere in those waies of godlinesse wherein I have hitherto walked that I may not seek to revenge my self upon Saul and his followers nor may by any other temptations be made to goe astray from the waies of thy commandements and thus he implyes that what he said before of his avoiding the evil that others ran into was not spoken by way of boasting of himself and that he ascribed what he had done hitherto wholly to the grace of God Yet some take this to be rather a Petition for preservation from his enemies Hold up my goings in thy paths that my footsteps slip not that is Uphold and preserve me that I fall not into any evil which mine enemies have plotted against me Vers 7. Shew thy marvellous loving kindnesse O thou that savest by thy right hand c. Or O thou that savest them which trust in thee from those that rise up against thy right hand to wit in that they rise up against thy people and oppose thy will as they doe that seek to keep me from the throne of Israel wherein thou hast undertaken to settle me Now the kindnesse which David here desires the Lord to shew him he calls marvellous loving kindnesse because his dangers were so desperate that it would be a work of wonder if he were delivered and because it was indeed marvellous kindnesse that the great God of heaven should mind the prayers of sinfull dust and ashes and should put such a difference betwixt his elect and others they being in themselves as unworthy of any kindnesse as others are Vers 8. Keep me as the apple of the eye hide me under the shadow of thy wings See the Note Ruth 2.12 Both these similitudes do imply as Gods tender care and watchfulnesse over him so likewise his own tendernesse and how easily they might ruine him if God should not carefully preserve him Vers 10. They are inclosed in their own fat c. See the Note Job 15.27 with their mouth they speak proudly they are not afraid openly to publish their pride See the Note Psal 12.3 Vers 11. They have now compassed us in our steps c. This word now hath reference to that particular distresse of Davids which occasioned the penning of this Psalm haply that when Sauls forces had in a manner compassed him on every side 1 Sam. 23.26 However the meaning of the words is this They watch me and my followers whereever we goe so that we cannot stir a foot but they are presently upon us and are ready to beset us they have set their eyes bowing down to the earth that is they do most intentively watch me and incessantly seek my ruine they mind in a manner nothing else This phrase of setting their eyes bowing down to the earth may be meant either of their watching his steps or of their eagernesse in laying snares for him Both expressions are metaphoricall taken from huntsmen who are wont to trace the beasts they would take by the prints of their feet and when they find where they are lodged do then hemme them in with nets or otherwise and that last of setting their eyes bowing to the earth may be taken from those that with fixed eyes do levell at such beasts with their guns or darts when espying where they lye they seek to kill them Yet some think that this expression is used to imply how cunningly and closely they sought his ruine as hunters that stand silent watching for their sport or as lions that lye couching and bowing to the earth as it were to hide themselves when they watch for a prey which indeed the words in the following verse seem to favour Vers 12. Like as a lion that is greedy of his prey and as it were a young lion lurking c. See the Notes Psal 7.2 and 10.8 9 10. Vers 13. Arise O Lord disappoint him c. This seems to be desired as in reference to that he had said before vers 11. concerning his enemies compassing him about as if he had said Though mine enemy thinks now to make sure of me yet Lord prevent him deliver my soul from the wicked which is thy sword that is do not thou punish me by the ministry of thine enemies they can doe nothing without thou art pleased to make use of them and therefore deliver my soul that is me or my life from them for the wicked is here called Gods sword as the Assyrian is called his rod Isa 10.5 O Assyrian the rod of mine anger Yet some read this clause thus deliver my soul from the wicked by thy sword that is by thy power or by thy judgements as if he should have said In this extremity of danger there is none else that can deliver or thus Let thy sword free me from his fury against me for mine hand shall not be upon him according to that which David said of Saul 1 Sam. 26.10 11. Vers 14. From men of the world which have their portion in this life c. That is from those worldlings that were
spoken of yet withall they adde that by mentioning this or by shadowing forth the conversion of the Gentiles hereby the Spirit of God doth not approve this polygamy of Solomons but that only it is mentioned to set forth his exceeding state and magnificence that amongst these he should have so many that were kings daughters yea though by kings we mean only such petty kings and presidents of countries and cities as were in many places in those dayes But I rather conceive that by these honourable women are meant his maids of honour that he had to attend upon his Queen or his Bride-maids the friends of the Bride invited to be of the solemn train of those that attended her on her wedding day and that they were indeed of royall and Princely descent and not called kings daughters as some would have it only because their carriage was so stately and their attire was so gorgeous and princelike that they shewed as if they had been so many kings daughters Vpon thy right hand did stand the Queen in gold of Ophir That is in cloth of gold and that made of the purest gold or so richly adorned with chaines bracelets jewels of gold together with a crown of gold upon her head as if she had been all over covered with gold And this is meant of Pharaohs daughter that was beloved and honoured by Solomon above all his wives and therefore is said to stand at his right hand see the Note Gen. 35.18 But now as these passages must be applyed to Christ 1. some hold that by his Queen is meant the Israelites that did first believe and by his honourable women the Gentiles that were afterwards converted and as it were married unto Christ 2. others by his Queen understand those that have wholly renounced the world and given up themselves to Christ and by his honourable women those that being outward visible members of the Church do know Christ better and have some kind of affection to him more then others that are not within the pale of the Church but yet are not truly united to Christ only they follow the Queen till they attain a greater perfection with her but 3. others and I think upon best grounds conceive that by these honourable women is meant the multitude of believers of severall kingdomes and nations who all have their honour from Christ and do all honour the catholick Church and that it is mentioned to the glory of Christ that many of noble and royall descent should be of this number and that by his Queen is meant the Church in generall the spouse of Christ who is said 1. to stand at Christs right hand both because of the great love that Christ bears her and because he hath imparted of his power and authority to her and doth rule in and by the Church and likewise because she is made a sharer with him in his kingdome and glory Job 17.24 and shall be there exalted to the next degree of dignity to himself even above the angels to which some adde also that her standing at Christs right hand implyes her continuing constant to Christ and 2. to be in gold of Ophir with respect to her rich attire of grace and good works here and of glory in heaven Vers 10. Hearken O daughter and consider and encline thine ear c. That is hearken diligently to what thy husband shall say or rather to what I shall now say unto thee Some conceive that this is spoken in the person of him that was to lead the Bride and to give her to the Bridegroom because such were wont to give advice to the Bride as they went along with her and that by calling her daughter he intended no more then if he called her young maid or virgin But most take these to be the words of the prophet and why he calls her daughter see in the Note Psal 34.11 Forget also thine own people and thy fathers house that is 1. never be troubled for parting with thy parents friends countrey and people being honoured with such a husband as thou art now to be married to 2ly preferre him before all relations whatsoever according to the law of marriage Gen. 2.24 and 3ly abandon wholly that idolatrous and false religion wherein thou wert brought up as if thou hadst never known it and learn and embrace the true Religion professed amongst the people of God to whom thou art now joyned And the pressing of this with so many words Hearken consider and encline thine eare is because it is so hard to get men off from those corruptions and evil waies which they have sucked in as it were with their first milk and whereto they have been long inured But now understanding this as spoken to the Church these words Hearken O daughter c. may be understood as an admonition that she should carefully attend the preaching of the Gospel and be instructed thereby and by forgetting her own people and her fathers house is meant that all that give up their names to Christ must 1. utterly renounce the devil whose children all men are by nature 2. abandon all those corruptions which they had brought into the world with them from the loins of their parents 3. forsake all those evil courses and errours in religion whereto they had been inured by corrupt education and society with the men of this world out of which they were taken yea and as it respects the Jews the forsaking of that legall worship formerly enjoyned them and 4. be willing to forsake all that is dear to them in this world that they may cleave unto Christ as wives do to their husbands see Mat. 10.37 and Luk. 14.26 If any man come unto me and hate not his father and mother c. he cannot be my disciple Vers 11. So shall the king greatly desire thy beauty c. And thus his love shall abundantly recompense the losse of thy father and former friends for he is thy Lord that is thy husband and head yea and thy Soveraign too and worship thou him that is reverence and serve him and yield him all due obedience But now understanding this of Christ and his Church her beauty is both the imputed righteousnesse of Christ and that inherent holinesse and righteousnesse wherein she is renewed after the image of God and in the worship she is required to yield to him even that divine worship is included which is due only to God the word him is emphaticall and worship thou him that is him and him only Vers 12. And the daughter of Tyre c. That is the inhabitants of Tyre see the Note 2 Kings 19.21 shall be there with a gift that is shall come to thy marriage or to thy husbands court with great presents And Tyre is here particularly mentioned because it was the nearest and the most famous of all the cities of the Gentiles a city most renowned in those times for navigation and traffick and for her mighty wealth and
with themselves should rot and consume away their great wealth being no way sufficient to secure them Yet some would have it to be understood thus that the glory they had gotten from their stately dwellings should consume away or that whilst they consume in the grave their very dwellings by degrees do lose their names But the first exposition is the best Vers 15. But God will redeem my soul from the power of the grave c. As if he had said Though riches cannot redeem the rich yet God will redeem me from the power of death and from the grave see the Note Psal 16.10 for he shall receive me that is of his own free grace he will receive me to himself my soul at my death my body at the resurrection And thus David applyeth that to himself which in the foregoing verse he had affirmed of the righteous in generall and the upright shall have dominion over them in the morning Vers 16. Be not thou afraid when one is made rich c. That is Be not dismayed nor overcome with fear because of the power which such have to oppresse the righteous or Be not dejected nor discouraged as fearing whether God doth not favour such rather then thy self because God prospers them whilst thou art afflicted Vers 17. For when he dyeth he shall carry nothing away c. And therefore 1. such a one is no way to be envied since his blisse and life do perish together and 2. there will be no longer any cause to fear them because they will not in another world have any power to hurt as here they had Vers 18. Though whilst he lived he blessed his soul c. To wit in that 1. he applauded himself for his happinesse in his wealth and outward greatnesse 2. he flattered himself with vain conceits of Gods savour and that he should still continue in his prosperous estate and gave himself all the content and delight he could in the enjoyment of his plenty and men will praise thee when thou doest well to thy self that is though others also extoll thy blisse and flattering thee do uphold thee in this folly and confirm thee in these vain conceits when thou makest much of and pamperest thy self But now all this is supposed to be whiles he lived implying that when death came that would soon confute all these vain conceits of the rich man and that then his flatterers would praise him no longer Vers 19. He shall go to the generation of his fathers c. That is He shall be gathered to the grave and Hell whether his wicked progenitours are gone before him they shall never see light that is they shall never more see the light of the living here nor shall ever see the joys and life eternall of the Saints in heaven but shall remain for ever in outer darknesse Vers 20. Man that is in honour and understandeth not is like the beasts that perish To wit both in life and death see the Note above vers 12. PSALM L. The Title A Psalm of Asaph Or for Asaph for he was one of Davids chief Musicians see the Notes 1 Chron. 25.1 2 and withall a prophet and composer of Psalms as is evident 2 Chr. 29.30 of which see the Note Ps 1.1 Vers 1. The mighty God even the Lord hath spoken c. The scope of this Psalm was to inform the Israelites of old and in them all mankind how God required his people to serve and honour him to wit that he regarded not the outward ceremoniall service which himself had appointed unlesse it were accompanied with that spirituall service of faith and new obedience which was signified thereby and so thereby to reprove that grosse and destructive conceit which prevailed so much in all ages amongst the Jews that God would be pleased with his outward ceremoniall service without the other of obedience to his morall law all which is evident by that passage wherewith the prophet doth close this Psalm vers 23. whoso offereth praise glorifyeth me and to him that ordereth his conversation aright will I shew the salvation of God Now to this end in the beginning of this Psalm the prophet as it were in the person of a Crier or Herald sent from God doth proclaim and make known that God whom for their greater terrour herein he tearms The mighty God would enter into a controversy with his own people about this and not only plead this cause against them but also as a judge from his tribunall pronounce sentence against them and punish them even before all the world for this their grosse hypocrisy The mighty God even the Lord hath spoken that is he hath determined and made known to wit that which follows vers 7 c. that he would give sentence in this controversy and judge his people for thinking to please him with the outward pomp only of externall rites and sacrifices Hear O my people and I will speak c. and so this may have reference to the Lords making known his mind herein by the Psalmist that so what he delivers here might be received as an oracle from heaven the Lord hath spoken to wit by me his messenger and called the earth from the rising of the Sun unto the going down thereof that is all the inhabitants of the earth or all the creatures on the earth to wit to be witnesses of this solemn judgement which is added to shew the weightiness of the cause wherein God intended to give sentence and for the greater confusion of his people as implying that God would discover their hypocrisy before all the world The expression used is much like those Deut. 4.26 and 32.1 Give ear O ye heavens and I will speak c. concerning which see the Notes there I know that some Expositours take this to be a prediction of the last judgement and very many have taken it as a prophesy of the abrogation of the ceremoniall law by Christ The mighty God even the Lord hath spoken that is Christ hath spoken by the word of the Gospel and called the earth from the rising of the Sun c. that is hath invited all mankind to the faith and obedience of that word of salvation But I take the former exposition to be clearly the best namely that the words contain rather an expostulation with the people of God in those times about the worship of God then enjoyned then a prophesy of the future kingdome of Christ Because the most wicked amongst them were so prone to think that they had done as much as needed to be done if they had observed the rites of the ceremoniall law he not only tels them that these without faith purity of heart were nothing worth but also assures them that God would judge them for this and would discover their hypocrisy before all the world Vers 2. Out of Sion the perfection of beauty God hath shined They that apply this 1st part of the Psalm to the 1st or
then snow Vers 8. Make me to hear joy and gladnesse c. That is By the immediate voice of thy spirit assuring my heart that thou hast pardoned my sins and likewise in the ministery of thy word particularly by causing me with joy to imbrace thy promises of pardon and to apply them to mine own soul To which some adde also that he desired hereby that Nathan or some other prophet might be sent to him with those joyfull tidings that God had pardoned his sins therefore they say it may well be that Nathan did not return that answer The Lord hath put away thy sin thou shalt not die so soon as David upon Nathans reproof had acknowledged his sin though they be all related together 2 Sam. 12.13 as elsewhere things done at severall times are joyned together in the scriptures recording of them but that after David had some time mourned for his sins Nathan came again with that joyfull message But of this there is no certainty at all Vers 9. Hide thy face from my sins As if he had said Seeing my sin is ever before me as he had said before vers 3. let it not be before thee but do thou hide thy face not from me but from my sins Vers 10. Create in me a clean heart O God c. As with respect to what he had said before concerning the corruption of his nature vers 5. Behold I was shapen in iniquity c and as apprehending himself deprived in a manner of that holy disposition and power of godlinesse which God had formerly wrought in him as before he begged for pardon so here for the sanctification of Gods spirit And because for the work of regeneration there is no disposition of nature that tends thereto nothing in nature out of which the spirit can produce such an effect therefore he tearms it a creating of a clean heart in him And renew a right spirit within me that is a disposition and inclination of nature not crooked and perverse as all mens are naturally but just and right according to the streight rule of Gods law and which might carry him on to doe that only which was right in Gods sight As for the word renew though it may have reference to that uprightnesse wherein man was at first created yet I rather conceive it hath reference to his former piety which he now found greatly decayed in him wherewith he desires to be established again and therefore some render it a constant spirit Vers 11. Cast me not away from thy presence c. That is Cast me not out of thy favour yea and consequently it may well be which some hold that this also implyes a desire that he might not be deprived of the evidences of his favour formerly enjoyed to wit 1. that he might not be cast out from the presence of God in his sanctuary as Cain was for shedding blood see the Note Gen. 4.16 and 2. that he might not be cast off from serving God in the regall office as Saul had been and take not thy holy spirit from me whereby he means both those sanctifying and saving graces wherewith God by his spirit had endued him which are indeed often greatly impaired by the sins of the faithfull and of themselves are in danger to be utterly lost though through Gods mercy which David here begges they are continued in them and likewise those gifts of Gods spirit wherewith God had furnished him for his regall office Vers 12. Restore unto me the joy of thy salvation c. That is of thy saving my soul eternally in heaven and of thy providence over me for my preservation here from temporall dangers and uphold me with thy free spirit that is keep up my heart in the assurance of thy love the hope of life eternall and a firm resolution of yielding thee sincere obedience in all things and that by thy free spirit that is by that free disposition of spirit which thou art wont to work in thy children or which is much to the same purpose by that spirit of thine whereby thou art wont to work in thy children a true freedome from the bondage of sin according to that of the Apostle 2 Cor. 3.17 where the spirit of the Lord is there is liberty a readinesse of mind freely and chearfully and sincerely without any by-respects in all things to obey thy laws and a holy magnanimity boldly and freely to professe themselves thy children Rom. 8.15 Vers 13. Then will I teach transgressours thy waies That is By mine example I will cause them to see how infinitely mercifull thou art to poor penitent sinners and withall how in all things thou requirest them to carry themselves if they desire thy favour And to this some adde also his declaring how severely God often afflicts his own children when they sinne against him But however Davids main drift in these words was to imply that he would endeavour that as his sin had been an occasion of much hurt to others so his repentance should likewise be improved for the good of others Vers 14. Deliver me from bloud-guiltinesse c. Some understand this thus that David desired here that God would pardon those sins whereby he had deserved that God should cut him off and have his bloud for the bloud he had shed or for which he had threatned that the sword should never depart from his house But according to our translation it is clearly meant of that guilt he had drawn upon himself by shedding the bloud of Urijah and others the pardon whereof David here again desires because men that lye in their sins are not fit to praise God which in the next clause he was to promise to God And my tongue shall sing aloud of thy righteousnesse that is thy faithfulnesse in performing thy promises which may be also particularly referred to that promise made by Nathan 2 Sam. 12.13 or that righteousnesse whereby thou dost justify sinners see the Notes Psal 5.8 and 22.31 Vers 15. O Lord open thou my lips c. Herein he desires of God 1. that by Gods mercy to him he might have occasion to shew forth his praise see the Note Psal 40.3 2ly that he would free him from the guilt of his sins which otherwise might well stop his mouth and must needs make him unfit for this service see Psal 50.16 and 3ly that God would give him a will and desire to praise him a prepared heart and quickned affections and all other abilities requisite for this service Vers 16. For thou desirest not sacrifice c. See the Note Psal 40.6 Vers 17. The sacrifices of God are a broken spirit That is This is the sacrifice which is all in all with God in stead of all better and more pleasing to God then all other sacrifices And this is here inserted because David is here speaking of the sacrifice of praise which a penitent sinner promiseth to God upon pardon of sinne obtained whose praise is therefore
it self yet being now chosen of God to be the settled place of his habitation in this regard it is no whit inferiour to that rich and fruitfull and lofty hill of Bashan for which see the Note Psal 22.12 but doth rather excell it And hereby also is implyed that the kingdome of David seated in Sion and so consequently of Christ did far excell all the kingdomes of the world in regard of this prerogative of Gods dwelling amongst them as his people which is also the drift of the following verse wherein he checks all hills for their proud lifting up themselves seeing all their eminency was nothing being compared to that of Sion Why leap ye ye high hills this is the hill which God desireth to dwell in c. Vers 17. The chariots of God are twenty thousand even thousands of angels c. Or many thousands of angels as if he had said an innumerable multitude of angels To shew what a sure defence God was to his people amongst whom he dwelt in Sion David tells us here that God was continually attended with an innumerable company of angels whom he could send forth when he pleased as chariots of war to fight against the enemies of his people the Lord is among them as in Sinai in the holy place that is God is among this mighty host of angels as their Lord having them all under his power and command and who is in himself a surer defence then all the angels can be and that in his holy place in Sion as he was formerly in Sinai which may also be intended here under those words his holy place see the Note Deut. 33.2 which David here mentions to imply that Gods presence now in Sion was by vertue of that covenant which he made with them in Sinai that they should be his peculiar people and that he was present there by revealing his will unto them as he was formerly in Sinai by giving them his law Thus commonly these words are understood But yet many learned Expositours understand them of the angels attending Christ in his ascension into heaven and that this is said here of Christs ascension in allusion to the multitudes of horsemen and chariots that attended the Ark when it was carried up into Sion which was a type they say of Christs ascending into heaven And indeed it is evident Act. 1.10 that the angels were present with Christ when he ascended into heaven And if they attended him when he came into the world honouring his birth with a hymn of praise Glory to God in the highest c. Luk. 2.13 14 according to that Heb. 1.6 when he bringeth in the first begotten into the world he saith And let all the angels of God worship him well may we think that they also attended him in his glorious and triumphant ascension into heaven praising him for his victories over our spirituall enemies as in Revel 5.11 12. Worthy is the Lamb that was slain to receive power and riches and wisedome and strength and honour and glory and blessing Vers 18. Thou hast ascended on high c. The Apostle doth expresly apply this to the ascension of Christ Eph. 4.8 for having said vers 7. that unto every one of us is given grace according to the measure of the gift of Christ to prove that the spirituall gifts which are severally dispensed to Christians are given them by Christ he alledgeth this place Wherefore he saith when he ascended up on high he led captivity captive and gave gifts unto men and that he alledgeth it with respect to the ascension of Christ is evident vers 9 10. Now that he ascended what is it but that he descended first into the lower parts of the earth He that descended is the same also that ascended up far above all heavens c. Some learned Expositours do therefore hold that David in this place doth as a prophet speak directly immediately of Christ taking occasion from the promises he had before mentioned which God had made to his people to speak of Christ the fountain of all Gods promises from the removing of the Ark into Sion to speak of the heavenly Sion where into Christ the true Ark of the Covenant God manifested in the flesh is ascended up Thou hast ascended on high that is Thou O Lord Christ after thou hadst humbled thy self even to the very grave didst rise again hast ascended triumphantly into the highest heaven thou hast led captivity captive that is thou hast led away many captives or thou hast carried away thy enemies into absolute captivity to wit the world sin death and Satan even those principalities and powers as the Apostle speaks Col. 2.15 whom having spoiled on the Crosse he made a shew of them openly triumphing over them I know indeed that some learned men do by the captivity that was led captive understand the elect Christs redeemed ones whom having rescued from the bondage of Satan that they might serve him he carried them with him triumphantly into heaven to wit in that by his ascension he opened a way for them that they might follow him thither whence is that of the Apostle Eph. 2.6 that God hath raised us up together with Christ and made us sit together in heavenly places in Christ Iesus But the first exposition is doubtlesse the best As for the next words thou hast received gifts for men which is rendered by the Apostle and gave gifts unto men it is meant doubtlesse of the gifts of the holy Ghost which Christ after he was ascended to the right hand of his father did abundantly powr forth upon his officers and other his members whereof the fiery tongues that lighted on the Apostles at the feast of Pentecost Act. 2.3 were a visible sign for so the Apostle explains this place Eph. 4.11 12. Nor need we stumble at it that the Apostle saith and gave gifts unto men whereas it is here in the Psalm thou hast received gifts for men both these expressions being all one in effect and that either 1. because as some would have it Christ gave gifts to his officers that he left behind him that he might receive from them those whom they converted that were brought in as an offering to God to whom they were to live according to that of the Apostle Rom. 15.16 where he saith that he preached the Gospel that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost wherein he might be said to receive gifts for men in regard that Christ caused many to be thus brought in unto him not for his own advantage but for his Churches benefit or 2. rather because Christ as Mediator received the gifts of the holy Ghost from the Father that he might give them to his servants as he saith Matth. 11.27 All things are delivered unto me of my father and Joh. 14.26 the comforter which is the Holy Ghost whom my father will send in my name he shall teach you all
17 and that vers 8. is expresly applyed to Christ Zach. 9.10 Vers 1. Give the king thy judgements O God c. This prayer may be understood as made by David either in his own name or in the name of the people Give the king thy judgements O God and thy righteousnesse unto the kings son that is to Solomon For though some by the kings son in the second clause understand Solomons posterity yet I rather think it is Solomon that is here called both the king and the kings son this being peculiar to him and which could not be said either of Saul or David that sat in the throne before him that he was made king by right of succession of Gods appointment as the son and heir of David the king Only withall we must also include Christ who as man was the son and heir of David Luk. 1.32 the Lord God shall give unto him the throne of his father David and in regard of his divine nature the Son of God the great King of heaven and earth And then for the thing desired for Solomon in these words it is that God would enable him to govern his people justly according to that form of righteousnesse prescribed in his Word for by Gods judgements and Gods righteousnesse is meant either the knowledge of that way of righteous government prescribed in Gods law or those gifts and graces which God was wont to give to magistrates that they might justly govern the people or an ability and holy will to govern according to that exact pattern of Gods righteous governing the world So that it is in effect the same with that which Solomon begged of God for himself 1 Kings 3.9 But now as these words are referred to Christ the accomplishment is most clear for as the Father committed all judgement unto the Son Joh. 5.22 so he adorned his humane nature with a fulnesse of all grace requisite hereunto see Isa 11.2 3 and therefore some note that in reference to Christ this is spoken rather by way of prophesying what should be and by way of congratulating the graces and just government of Christ then of praying that this might be Vers 2. He shall judge c. That is When thou hast thus fitted him for the government of thy people as is before said then he shall judge thy people with righteousnesse and thy poor with judgement and most fitly might this be said of Christ the true Melchisedech see the Note Gen. 14.18 of whom it was prophesied Isa 32.1 Behold a king shall reign in righteousnesse See also Isa 11.4 and the Note Psal 43.1 Vers 3. The mountains shall bring peace to the people and the little hils by righteousnesse That is say some Expositours By reason of the righteousnesse of his government there shall be such peace that the barrennest parts of the kingdome shall be husbanded and shall yield the fruits of the earth in abundance which is indeed the usuall effect of peace see the Note 1 Kings 4.25 But rather I conceive it is a metaphoricall expression as if he had said that all kind of peace and prosperity should grow up and flourish in every part of the kingdome the earth should yield as fair a crop of peace and prosperity as of other the fruits of the earth as we use to say of any thing that is plentifull that it may be found growing under every hedge And the mention that is made of the mountains and hils is either only because Judea was a mountainous and hilly countrey or else to imply how the kingdome should in every place flourish in this regard as it is a sign of the universall fruitfulnesse of a land when even the mountains the most barren places do yield a rich encrease or that even those places should be safe and peaceable where wild beasts and robbers were wont to lurk However in this prophesy of the peace of his government there is an allusion certainly to the name of Solomon concerning which as also how this may be applyed to that peace which Christians enjoy by Christs subduing Satan sin and death see the Notes Gen. 14.18 2 Sam. 12.24 and 1 Kings 4.24 And withall observable it is how this agrees with that of the prophet Isa 32.17 And the work of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever Vers 5. They shall fear thee as long as the sun and moon endure c. This may be understood either as spoken to the king for whom he had hetherto prayed and so the meaning must be that because of his wisdome and justice in governing his kingdome the people should reverence and fear him and yield him willing and ready obedience as it is indeed expressely said of Solomon 1 Kings 3.28 that all Israel feared the king for they saw the wisdome of God was in him to doe judgement or else rather as spoken to God They shall fear thee c. as if he had said By the righteousnesse of the kings government O God religion shall be promoted and men shall be brought willingly and sincerely to fear and serve thee But now because it is said that this should be as long as the sun and moon endure c. that is to the end of the world this must needs be referred to Christ whose kingdome must continue for ever For we see in the later end of Solomons reign there was a great defection to idolatry amongst the people and at last his own servants rose up against him and when his son came to the throne ten of the tribes revolted from him Vers 6. He shall come down like rain upon the mowen grasse c. That is Whereas tyrants are like storms of wind and hail that destroy the fruits of the earth he shall be like sweet showrs that make the fruits of the earth to grow up and flourish because by the justice of his government the people of God shall flourish in every regard But especially is this accomplished in the kingdome of Christ by whose doctrine for which see the Note Deut. 32.2 and by the righteousnesse and goodnesse of whose government the Church shall flourish and be enriched with all kind of blessings especially spirituall their hearts shall be cheared with comfort and they shall bring forth abundantly the fruit of a holy life and conversation besides that it might be the more fitly said He shall come down like rain because his kingdome is in a speciall manner from above Joh. 3.31 see also Hos 6.3 Vers 7. In his daies shall the righteous flourish c. That is There shall be many righteous ones and they shall be exalted and be prosperous in every regard which most fitly suits with Christs kingdome who not only blesseth the righteous but makes men righteous and by the preaching of the Gospel amongst the Gentiles did wonderfully encrease the number of them and abundance of peace so long as the moon endureth see the Notes above vers 3
the covenant blessings which they enjoyed above other nations as the Ark the Urim and Thummim their sacrifices and sacraments and sabbaths and all other legall rites which were also signs and shadows of good things to come and 3. the signs whereby the prophets were wont to shadow forth the things which they foretold were to come to passe And this some conceive is added as in opposition to what they had said before of their enemies vers 4. they set up their ensigns for signs as if they had said Whilst we daily see the signs of our enemies subduing us our signs of Gods favourable presence amongst us we see not And then it followeth there is no more any prophet neither is there among us any that knoweth how long where by their not having any prophet may be meant that they had no ordinary teacher to instruct and comfort them in their great afflictions and by their not having any that knoweth how long may be meant that they had none endued with an extraordinary spirit of prophesie that could inform them how long their troubles would continue according to that Lam. 2.9 the law is no more her prophets also find no vision from the Lord. Or else both clauses may intend the same thing to wit that they had not as formerly any prophet amongst them Now however it be clear that thus it was with the Jews under the tyranny of Antiochus Epiphanes for which see 1 Maccab. 4.46 yet I see not why it may not be also meant of the Babylonian captivity For though Ezekiel and Daniel were prophets amongst the Jews in Babylon yet because it is evident that Ezekiel began not to prophesie till the fifth year of Jehoiachins captivity Ezek. 1.2 and that we read not of his prophesying any longer then till the 25. year of that captivity Ezek. 40.1 or at the most till the 27. year Ezek. 29.17 and for Daniel we read not that he taught the people as a prophet and when and how long he prophesied is very uncertain it may well be that for a time either before or after the prophesying of Ezekiel and Daniel they were in Babylon without any prophet at all amongst them Vers 12. For God is my king of old working salvation in the midst of the earth That is openly in the view of all men all the world over And hereby the Church encourageth her self in that prayer in the foregoing verse that God would pluck his right hand out of his bosome to destroy her enemies namely because God was her king however now for a time he afflicted her and seemed to withdraw himself from her and so had been of old see the Note above vers 2. and because all the salvation that had been ever wrought for any upon the face of the earth was his work and the same therefore he could doe for his people again See also the Note Psal 44.4 Vers 13. Thou didst divide the sea by thy strength thou brakest the heads of the dragons in the waters That is Thou hast destroyed Pharaoh his Nobles and army who are tearmed Sea-dragons or Crocodiles in allusion either 1. to the cruelty of the Egyptians in slaying the male-children of the Israelites or 2. to their pursuing them through the red sea or 3. to the situation of Egypt that lay close upon the sea and was besides plentifully watered with that great river Nilus wherein there were many Crocodiles and Sea-dragons as is evident by a like expression which the prophet Ezekiel useth concerning Pharaoh Ezek. 29.3 Thus saith the Lord God Behold I am against thee Pharaoh king of Egypt the great dragon that lyeth in the midst of his rivers Vers 14. Thou brakest the heads of Leviathan in pieces c. That is of Pharaoh see Isa 27.1 and 51.9 But why are there many heads here ascribed to Leviathan I answer either 1. thereby the better to represent the dreadfulnesse of this adversary of Gods people by setting him forth not as an ordinary whale but as some many-headed monster or as a Sea-monster that had a head as bigge as many heads as the Elephant is for this cause called Behemoth that is Beasts see the Note Job 40.15 or 2. to expresse hereby the destruction of Pharaohs Princes and Captains together with himself and that either by tearming them the heads of Pharaoh or by speaking of them as of so many severall Leviathans Thou brakest the heads of the Leviathans that is of every one of those Sea-monsters Pharaoh and all his great ones with him And gavest him to be meat to the people inhabiting the wildernesse of which expression there are severall expositions given by Interpreters as 1. that being drowned in the red sea and so made meat for the fish therein they hereby became meat also for the people inhabiting the adjacent wildernesse that lived much upon the fish of that sea or 2. that their dead carcases being cast upon the shoar as is expressed Exod. 14.30 became meat for the birds and beasts of prey that were in the forementioned wildernesse who are called here the people inhabiting the wildernesse as elsewhere the ants are called a people not strong and the conies a feeble folk Pro. 30.25 26. and the locusts a strong nation Joel 1.6 and indeed this exposition I conceive very probable or 3. that the Israelites being gotten safe over the red sea or the nations that dwelt in the wildernesse there did even glut and satiate themselves with the spoil of their dead carcases and did long after live upon the wealth which they got by that means Vers 15. Thou didst cleave the fountain and the flood c. Some understand this of Gods causing fountains and rivers to break forth out of the earth in severall places for the watering of the ground But rather it is meant of Gods miraculous cleaving the rocks in the wildernesse that springs and rivers of water might thence break forth for the use of Gods people there Exod. 17.6 Numb 20.11 And so likewise the following clause thou driedst up mighty rivers some understand of the ordinary drying up of rivers when God is so pleased but rather it is meant of Gods dividing Jordan before the Israelites wherein it is said that he dryed up mighty rivers in the plurall number either because many rivers did run into Jordan or rather because Jordan had at that time overflowed all her banks and so became as it were many severall rivers Vers 19. The day is thine the night also is thine c. To wit as being created and governed by thee and that for thine own service thou hast prepared the light and the Sun where by the light is meant either the light wherewith the night is enlightened which was last named in the foregoing clause to wit the moon and stars or else rather that light which God did create the first day Gen. 1.3 and which afterwards he placed in the Sun vers 13. Vers 17. Thou hast set all the
by casting them out of his house or out of his court yea and in some cases by putting them to death according as was by Gods law appointed Deut. 19.16 21. And though David speaks here only of some particular vices which he would not endure in those that were about him and he instanceth in those that are most pernicious in such persons as are about kings yet under these all other wicked men are comprehended Vers 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me c. That is say some Expositours I will be watchfull over such for their defence that they may dwell safely with me in my kingdome But rather the meaning of these words is that he would be very circumspect not to take any but such as were known faithfull men to be his familiar friends his counsellors officers of state or houshold-servants not resting merely in the choice of these upon the report of others but diligently observing himself who were such and then taking them of what parentage and condition soever they were to be imployed by him both in his publick and domestick affairs For hereto agrees the following clause he that walketh in a perfect way he shall serve me Vers 7. He that worketh deceit shall not dwell within my house c. That is Though such may get into my court or private family yet being discovered they shall not stay there Vers 8. I will early destroy all the wicked of the land c. To wit all such malefactours as commit wickednesse worthy of death I will not only banish such out of my court but will utterly destroy them that I may cut off all wicked doers from the city of the Lord that is from the Church of God or if we understand it of Jerusalem then doubtlesse the drift of these words is to imply that his chief end in resolving to cut them off was that such vile wretches might not pollute Gods dwelling-place when all Israel was to resort thither from all places of the land and so bring a reproach upon the Name of God his truth and people And indeed some think that expression I will early destroy all the wicked of the land is used in allusion to the custome of womens sweeping their houses every morning or to that of magistrates sitting in the judgement-seat betimes in the morning of which some understand that place Jer. 21.12 O house of David saith the Lord execute judgement in the morning c. PSALM CII The Title A Prayer of the afflicted c. Or for the afflicted And indeed most probable it is which most Expositours hold that this Psalm was composed by Daniel or some other prophet of those times for the use of Gods afflicted and oppressed people a little before the seventy years of the Babylonian captivity were expired teaching them how to pour out their complaints before God and to seek to him for the reedifying of the city and temple of Jerusalem as it may be gathered from that vers 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come and many other passages in this Psalm As for the following words when he is overwhelmed see the Note Psal 61.2 and poureth out his complaint before the Lord see the Note 1 Sam. 1.15 Vers 3. For my daies are consumed like smoke c. See the Note Psal 37.20 Job 30.30 Vers 4. My heart is smitten and withered like grasse c. To wit like grasse that is smitten with the heat of the sun or like grasse that is mowen down and then withereth so that I forget to eat my bread to wit as being so overwhelmed with sorrow that I mind not mine ordinary food Vers 5. By reason of the voice of my groaning my bones cleave to my skin That is By reason of my long-continued miseries which cause me to spend my daies in continuall groaning I am become nothing but skin and bones See the Note Job 30.29 Vers 6. I am like a pelican of the wildernesse I am like an owle of the desart By comparing himself to these dismall birds that abide usually in desolate places as he would imply his restlesse condition and his continuall dolefull cries and lamentations so also especially his solitarinesse not only in that he was forsaken of all but also in that through bitternesse of spirit he declined the society of men and the very light of the day was irksome to him But see the Note Job 30.29 Vers 7. I watch c. That is Through my continuall miseries cares and sorrows I am still kept waking cannot take any rest am as a sparrow alone upon the house top that is sad solitary as a sparrow that sits solitary mourning upon the house top being cast out of her nest or that is deprived of her young ones or her mate But now again some understand this verse thus I watch that is I wait for deliverance but alas all in vain continuing still in a sad desolate condition and am as a sparrow c. Vers 9. For I have eaten ashes like bread c. Having said in the foregoing verse mine enemies reproach me all the day here he shews the extreme misery he was in which gave his enemies occasion to insult over him and reproach him for I have eaten ashes like bread that is I find no more savour in my food then if I fed upon ashes as indeed extreme grief will cause men even to loath their food so that they shall find no relish in any thing they eat Or else the meaning may be only that he lay groveling in ashes with his face upon the ground as if he had been feeding upon ashes which agrees with that phrase of licking the dust for which see the Note Psal 72.9 or that whilst he lay upon the ground covered with sackcloth and ashes being regardlesse what he fed on as he lay in that condition what he did eat was mingled with ashes which some Expositours do the rather approve because it seems to agree with the following clause and mingled my drink with weeping for which see the Note Psa 42.3 The expression here used seems to be taken from the custome of mens mingling their wine with water Vers 10. Because of thine indignation and thy wrath c. The meaning of these words may be either that Gods indignation was the cause of his misery or that his sorrow was not so much for the distresse he was in as from this apprehension that God in his wrath had brought these miseries upon him for thou hast lifted me up and cast me down that is thou hast dashed me in pieces with all thy might as when one lifts up any thing on high that he may throw it down upon the ground with the greater force and violence or having formerly exalted me to a great height of prosperity thou hast now cast me down to a
the joy of the Church is set forth upon the conversion of the Gentiles Isa 60.5 thine heart shall fear to wit with admiration be enlarged to wit with joy because the abundance of the sea shall be converted unto thee c. And indeed as sorrow streighteneth the heart so joy doth dilate enlarge it this spirituall joy is the true well-spring of all free forward chearfull obedience Vers 36. Encline my heart unto thy testimonies not unto covetousnesse And so consequently not unto any other sinfull lusts Only covetousnesse is particularly expressed because that doth in a speciall manner take men off from the love study of Gods law is the root of all evil hereby also is implyed that Gods testimonies are better then all riches Vers 37. Turn away mine eyes from beholding vanity c. That is from looking so after vain things as for them to neglect thy law from beholding them so as thereby to be brought inordinately to affect them to be intangled in any sinfull practise quicken thou me in thy way that is direct me so in thy way that I may live thereby or cause me to live according to thy laws or which I like the best cause me to walk on with all livelinesse chearfulnesse zeal in the way of thy commandements Vers 38. Stablish thy word unto thy servant c. That is By thy spirit assure me that thy promises shall be made good to me or Perform what thou hast promised to thy servant who is devoted to thy fear that is who am only desirous carefull that I may continually persevere in thy fear who am therefore one of those to whom those promises are made Vers 39. Turn away my reproach which I fear c. I conceive that this is much the same with that which he had said before vers 31. O Lord put me not to shame for which see the Note there Yet some Expositours do limit this to the reproach of loosing the kingdome promised or the reproaches which he feared would befall him for the sin which he had committed in the matter of Uriah again others with more probability because of those words which I fear do understand it of the reproach which shall be the portion of the wicked at the day of judgement as if he had said The reproaches of men I fear not but that which I fear is lest I should be cast off with shame before thy tribunal let not that I beseech thee Lord be my portion or else of his fear lest the word truth of God should suffer reproach by his means as if he had in vain made his boast of them And accordingly we must understand the following clause for thy judgements are good that is they are holy just righteous faithfull profitable delightfull to those that observe them as if he should have said Therefore let them be so to me let me not be ashamed of the hope I have placed in them or Therefore cause me still to cleave close to them and not to bring reproach upon my self by any sinfull swerving from them or Therefore it is not sit that I should be erproached by men as an evil doer as long as I observe these good judgements and make them my rule in all things whatsoever Vers 40. Behold I have longed after thy precepts quicken me in thy righteousnesse That is quicken me in thy law which is exactly righteous the only rule of true righteousnesse see the Note above vers 37 or quicken me according as thou art a righteous God see the Note Psal 5.8 what is meant by quickning see in the Note above vers 25. Vers 42. So shall I have wherewith to answer him that reproacheth me c. That is to confute stop the mouths of them that reproach me for being so strict in my waies for trusting in thy word namely by shewing how God hath made good his promises to me for I trust in thy word it is as if he had said therefore let me have wherewith to answer those that reproach me for my confidence therein Vers 43. And take not the word of truth utterly out of my mouth c. As if he had said Whereas I have hitherto made profession of thy truth gloried of thy promises bring me not now into such a condition either by withholding thy grace or by not affording the help thou hast promised me in my trouble that I should now be afraid to professe thy truth or to glory of thy promises as I have done at least though thou mayest to try me leave me in such a condition for a time yet let it be but for a time take not the word of truth utterly that is for ever out of my mouth for saith he I have hoped in thy judgements that is thy word promises or the judgements thou hast threatned against wicked men which thou hast said thou wilt execute on the behalf of thy faithfull servants Vers 45. And I will walk at liberty That is chearfully willingly securely as being delivered from the bondage of sin freed from those doubts fears and terrours wherewith wicked men are perplexed It is in the Hebrew I will walk at large for which see the Notes Psal 4.1 Vers 48. My hands also will I lift up unto thy commandements c. That is I will with all earnestnesse endeavour to doe what is therein enjoyned or I will with all eagernesse embrace and study them as men reach forth their hands to those things they do most earnestly desire Yet some conceive that in these words the Psalmist alludes to the lifting up of the hands in swearing or prayer that he desired to imply thereby that he would bind himself by an oath to the observation of Gods laws or that he would addresse himself to the study of them with prayer to God for assistance therein Vers 51. The proud have had me greatly in derision c. That is They have derided me with all possible bitternesse that continually day by day And who he means by the proud see in the Note above vers 21. Yet have I not declined from thy law that is from the study of thy law from the waies of piety therein prescribed or to seek redresse or comfort in my troubles any other way then from thy word Vers 52. I remembred thy judgements of old O Lord have comforted my self Some by Gods judgements here understand the laws of God which were written in mens hearts from the first creation But though these may be included yet it is clear that the righteous acts of the Lord recorded in the Scriptures which God as a just judge had executed in all ages according to the threatnings annexed to his laws both in the punishments of the wicked the deliverances of his righteous servants are the judgements wherewith David is said here to have comforted himself Vers 53.
thou dost afflict me yet by teaching me and causing me to believe thy mercifull kindnesse revealed in thy word support I beseech thee comfort me in mine afflictions or rather Let thy mercifull kindnesse be for my comfort to wit by giving me grace to keep thy precepts or by delivering me out of my distresses and troubles Vers 77. Let thy tender mercies come unto me c. See the Note above vers 41 that I may live to wit chearfully comfortably in the assurance of thy love without which indeed men are but as dead men even whilst they live Vers 78. Let the proud c. See the Note above vers 21. be ashamed see the Note Psal 6.10 for they dealt perversely with me without a cause that is unjustly wickedly out of mere malice perversenesse of spirit but I will meditate in thy precepts see the Note above vers 23. Vers 79. Let those that fear thee turn unto me c. That is say some Expositours Let such as these be mine acquaintance I care not for the society of wicked men But there are two other expositions that are more probable to wit 1. that David desires that such godly men as had forsaken him or been estranged from him being misled by delusions false reports or beaten off by the troubles low condition whereinto he was fallen might again be brought to joyn themselves with him in a way of amity friendship take his part some adde too embrace him as their king being convinced of the equity of his cause by the judgements of God upon his enemies or rather 2. that he desires the godly would turn to him that is look towards him that beholding in him an example of Gods faithfulnesse to his righteous servants they might be strengthened and comforted concerning themselves See the Note above vers 74. Vers 82. Mine eyes fail for thy word c. That is with waiting for that salvation mercy which thou hast promised in thy word see the Notes Deut. 28.32 Job 11.20 saying When wilt thou comfort me to wit by affording me the deliverance mercies I have long waited for Vers 83. For I am become like a bottle in the smoke That is my body is scorched black with extreme misery see the Note Job 30.30 or my skin through my leannesse is withered wrinkled and shrunk up so it is every day more and more with me as it is with a skin bottle or bladder hung up in the smoke yea I am no more esteemed regarded amongst men then such a bottle would be Vers 84. How many are the daies of thy servant c. That is the daies allotted to me wherein I must continue under this oppression misery or the daies of my life as if he should have said They are but few I have not long to live therefore let me not spend those few daies I have to live without seeing thy promise made good to me When wilt thou execute judgement on them that persecute me But see the Note Psal 89.47 Vers 85. The proud have digged pits for me which are not after thy law Some conceive that there is an allusion in these words to that law Exod. 21.33 34. concerning digging of pits that hereby he seeks to aggravate the wickednesse of his enemies that whereas Gods law provided for the security of beasts that no pits should be digged left uncovered to the endangering of them their wickednesse must needs be very great that did secretly digge pits purposely that men might fall into them But whether it be so or no doubtlesse the drift of this clause was to represent his enemies to the Lord as worthy for their wickednesse to be destroyed The proud have digged pits for me which are not after thy law which is as if he had said They regard not thy law but what they please they will doe though it be never so contrary to thy commands Vers 86. All thy commandements are faithfull c. That is All thy laws together with all thy promises threatnings annexed are most true faithfull and whereas therefore they favour innocency righteousnesse are against all injustice wrong they that depend on the salvation promised therein to those that observe them shall doubtlesse never be deceived And hereupon he infers they persecute me wrongfully help me as if he had said they therefore that persecute me for keeping these thy righteous laws must needs doe it wrongfully therefore thou that art a faithfull God help me against mine unjust oppressours Vers 87. They had almost consumed me upon earth c. By adding those words upon earth he implyes that however they had dealt with him here he had hope of a better life in heaven whereof he was sure they could never deprive him Vers 88. Quicken me after thy loving kindnesse See the Note above vers 25. Vers 89. For ever O Lord thy word is settled in heaven c. That is thy promises stand firm for ever with thee in heaven though they may seem to fail upon earth when things come to passe which seem to be contrary to what thou in thy word hast said shall be Or else the meaning may be that the eternall certainty efficacy of Gods word is clearly to be seen in the permanency of the heavens for why do the heavenly lights orbes all things therein continue in their beings motions from their first creation but because God hath said that it shall so be from whence the Psalmist would imply that accordingly also the promises that God hath made to his people in the written word must needs be of the same eternall efficacy certainty sure to be accomplished in their seasons notwithstanding all the strange alterations confusion that seem to be in the things that are here below And this exposition may seem the more probable because in the following verses he alledgeth likewise the stability of the earth by the same word of God vers 90. Thy faithfulnesse is unto all generations thou hast established the earth it abideth the continuance of all the creatures both in heaven earth in their severall stations and operations as from the beginning God did appoint vers 91. They continue this day according to thy ordinances c. all this to prove that therefore he might safely build upon the sure accomplishment of Gods promises which he expresseth vers 92. Except thy law had been my delight I should then have perished in mine afflictions Vers 96. I have seen an end of all perfection c. That is I have found by clear reason and partly by mine own experience that the most excellent of all the creatures the greatest perfection that is in them are but finite namely in that 1. they are subject to fail vanish come to an end 2. all the good that is in them may be comprehended within certain limits they are
purer through thy fiery indignation they suddenly vanish away like smoke even as drosse consumes away in the fining of metals Therefore I love thy testimonies to wit because I am thereby taught so to live that I may not thus perish with the wicked because this severity of thine against the wicked makes me the more highly to prize that word wherein thou hast made known the riches of thy grace towards thy chosen people Vers 120. My flesh trembleth for fear of thee and I am afraid of thy judgements To wit as being terrified with the judgements which God executed upon wicked men of which he had spoken in the two foregoing verses See also the Note Psal 42.6 Vers 121. I have done judgement justice c. As if he should have said And it is therefore without cause that mine enemies persecute me hereupon he infers leave me not to mine oppressours Vers 122. Be surety for thy servant for good c That is Interpose thy self betwixt me mine enemies rescue me from their tyranny oppression as sureties do poor debtours out of the hands of their cruel creditours that by undertaking to plead my cause to assert mine innocency Vers 126. It is time for thee Lord to work c. To wit to doe that which is thy proper work as thou art the just judge of the whole world that is to punish suppresse the wicked to make good thy promises by helping thy poor servants out of their hands as if he had said Whatever becomes of me it is time for thee Lord to work for the vindicating of thine own glory For they have made void thy law to wit in that they had no respect to it but did merely what they pleased themselves as if there had been no law to which they were bound to submit themselves yea in that they forced others to disobey it persecuted those that would have made it their rule especially too in that by their false glosses perverting of Gods laws they made them of none effect However it was not the purpose of the prophet hereby to prescribe God a time only he seeks to God for deliverance by pleading how seasonable it was to take vengeance on the wicked when they were so ripe for judgement Vers 127. Therefore I love thy commandements above gold c. That is Because I saw that wicked men did so generally slight make void thy law therefore admiring their blindnesse and madnesse herein out of a holy indignation against them that thy service might not wholly fall to the ground my love to thy law became the more fervent or Because I was perswaded that God would undertake the defence of the righteous would not let the wickednesse of the wicked go alwaies unpunished therefore I did the more affectionately love thy law And to the same purpose is that which follows in the next verse Vers 128. Therefore I esteem all thy precepts concerning all things to be right c. That is For the same reasons to wit those mentioned in the foregoing Note I am the more assuredly perswaded of the righteousnesse of thy whole law and do the more heartily embrace it and I hate every false way see the Note above vers 104. Vers 129. Thy testimonies are wonderfull c. See the Note above vers 18 therefore doth my soul keep them that is even out of that reverence which in this regard I bear to them I do willingly heartily observe them Vers 130. The entrance of thy words giveth light c. That is When thy words enter a mans heart make a sanctifying impression therein then they enlighten his soul or rather thus When men do first enter upon the study of thy word they shall presently find their understandings enlightned thereby it giveth understanding to the simple see the Note Psal 19.7 Vers 132. Look thou upon me c. This David might say either with respect to the false slanders that were raised against him by his enemies from which to clear himself he desires that God would look upon him take notice of his innocency or with respect to his apprehension that God had for a time seemed to turn his back upon him which makes him therefore desire that God would again look favourably upon him saith he be mercifull unto me as thou usest to doe unto those that love thy name which is as if he had said Though in this great misery I am in thou seemest to hide thy self from me yet knowing that all thy faithfull servants have in all ages found thee mercifull to them this emboldens me to begge of thee that thou wouldest deale with me as thou art wont to deale with those that sincerely love thee Vers 139. My zeal hath consumed me See the Note Psal 69.9 Vers 140. Thy word is very pure It is in the Hebrew tried or refined for which see the Notes 2 Sam. 22.31 Psal 12.6 Vers 142. Thy righteousnesse is an everlasting righteousnesse c. To wit the righteousnesse of God revealed in his word as it contains both an eternall rule of righteousnesse for men and also promises and threatnings that shall be alwaies found righteous faithfull which is evident by the following clause thy word is truth see also the Notes Psal 111.7 8. Vers 143. Thy commandements are my delight He means the commandements with the promises annexed or the whole doctrine of life salvation revealed in the word Vers 148. Mine eyes prevent the night watches that I might meditate in thy word Because in the night there were severall watches see the Note Judg. 7.19 therefore the meaning may be either that he was more carefull ready to awake at severall times in the night to meditate on Gods word then those that were appointed to watch were to doe their duty therein yet we know the care of such men is usually very great both to keep their times for watching and to see that sleep doth not overtake them for which see also the Note Psal 63.6 or else that he did usually awake to meditate on Gods word at severall times in the night before the watchmen did call upon him who were wont it seems to call upon men to tell them the seasons of the night But I rather think that by the night watches here are meant the last watch in every night which is elsewhere called the morning watch Exod. 14.24 and so that he saith here is the same with that which he had said in the foregoing verse I prevented the dawning of the morning Vers 149. O Lord quicken me according to thy judgement That is according to thy word see the Note vers 25. The same is meant after vers 154 156 159. Vers 150. They draw nigh that follow after mischief c. That is They draw nigh to me to doe me mischief they are far from thy law that is they mind not thy law therefore no
2. that therefore he did not desire deliverance out of his miseries because of any righteousnesse of his own but only that he should doe it of his own free grace mercy as is also more fully expressed in the following verse Vers 4. But there is forgivenesse with thee c. That is Thou art hast declared thy self to be a God ready to forgive poor penitent sinners or there is forgivenesse to be had from thee if men seek it as they ought to doe that thou maist be feared that is that thou maist be worshiped by men in a right manner for fear here is taken as it is often elsewhere in the Scripture for the whole worship of God Gods readinesse to forgive poor penitent sinners to deliver them out of their troubles is the great encouragement to draw men to serve God and to pray to him for mercy when they are in misery as the Psalmist now did that as children seek to their father fearing to offend him even because of his goodnesse Ver. 6. My soul waiteth for the Lord more then they that watch for the morning c. That is more eagerly then they that watch in the last watch of the night do wait for the first breaking of the day either because they watch abroad in dangerous times perhaps too in tedious weather or else merely because being tired with long watching they long for the morning that then they may goe take their rest See the Note also Psal 119.148 Vers 7. With the Lord there is mercy with him there is plenteous redemption That is He is infinitely gracious to pardon the sins of his people though never so many great and as infinitely able by innumerable incredible waies and means to deliver them out of all their troubles and miseries Vers 8. And he shall deliver Israel from all his iniquities That is He will pardon and deliver them from all their sins which have been the causes of their sufferings and that for the merits of Christ their Redeemer and so consequently he will deliver them also from all their sufferings sorrows PSALM CXXXI Vers 1. LOrd my heart is not haughty nor mine eyes lofty c. It is in the Hebrew my heart is not lifted up c. which was according to that law which God gave for the king of Israel that his heart be not lifted up above his brethren Deut. 17.20 But for the better understanding of these words we must know that David might speak them either with respect to the time before he was settled in the throne of Israel professing hereby that however Sauls flattering Courtiers had continually reported of him that he sought Sauls ruine and out of pride ambition sought to step into his throne yet the Lord the searcher of all hearts knew that he did never of himself aspire to nor look after any such worldly greatnesse but did still refer himself to the will of God being content to be in whatever condition God was pleased to dispose of him or else with respect to the times when he sat in the throne of Israel that accordingly he protests in these words that though God had exalted him to the highest pitch of honour that man upon earth can be capable of in that he had made him both a prophet and a king had set him in the throne promised to the Messiah the only-begotten Son of God had furnished him with excellent gifts suitable to this dignity yet his heart was not exalted hereby to think highly of himself neither did he carry himself in his place proudly arrogantly his utmost ambition being still only this that he might be serviceable to God and his people neither saith he do I exercise my self in great matters or in things too high for me that is I have kept my self within the bounds of my calling have not in the confidence of mine own wisedome power undertaken things that were above my reach neither did I of my self undertake to be a prophet or king nor have I sought to enlarge my dominions or attempted any thing of the like nature but as I was called thereto of God to whose will in all things I submitted my self Vers 2. Surely I have behaved quieted my self as a child that is weaned of his mother c. By quieting himself he means that he had bridled himself from suppressed in himself all those inordinate motions desires wherewith ambitious men that would be over-wise provident for themselves do usually disquiet both themselves others whereunto himself was naturally enclined as well as others And he compares himself to a child that is weaned of his mother which he repeats again in the last clause of the verse my soul is even as a weaned child not to imply that he was as free from all pride ambitious desires after great things and revengefull thoughts as such infants are for to imply this it had been enough to have said that he was as a child without adding that of a child weaned of his mother as we see in the like expression of our Saviours Matth. 18.3 Except ye become as little children ye shall not enter into the kingdome of heaven but rather to imply his quiet recumbency upon God in any estate condition whatsoever that as a child that is weaned from the breasts of the mother is notwithstanding no way sollicitous for it self how it shall be fed but still hangs upon the mother and rests upon her for every thing whatsoever though it have not what it naturally most desires the milk of the breast yet it is contented to be fed with what the mother gives it so did he wholly cast his care upon God as one that could doe nothing for himself and even when the Lord was pleased to withhold from him what he expected to keep him in a low afflicted condition yet he patiently still submitted himself to Gods good will pleasure was contented to be what God would have him Vers 3. Let Israel hope in the Lord from henceforth and for ever As if he should have said Let all the Israel of God therefore learn by mine example to have mean thoughts of themselves that so accordingly they may not trust in themselves but in God alone And indeed because the performance of Gods promises made to David concerning his being settled in the throne tended so much to the common good of the whole Israel of God well might his confidence that God would perform his promises made to him encourage them also to hope in the Lord. PSALM CXXXII Vers 1. LOrd remember David all his afflictions Because Solomon made use of some verses of this Psalm to wit vers 8 9 10. almost word for word in his prayer at the dedication of the Temple 2 Chron. 6.41 42. for which see the Notes there it is hence evident that this Psalm was composed before that time
deviseth wicked imaginations feet that be swift in running to mischief see the Note chap. 1.16 And withall observable it is that the heart is here placed in the midst as the fountain from whence all kind of wickednesse doth stream forth on every side to all the members Vers 21. Bind them continually upon thine heart and tie them about thy neck See the Notes chap. 1.9 3.3 Vers 22. When thou goest it shall lead thee c. That is The command or counsell of thy godly parents mentioned before vers 20. or which is all one the word of God which they presse upon thee shall direct thee in all thy waies still carrying thee on unto greater perfection see the Note chap. 3.23 when thou sleepest it shall keep thee that is say some Expositours meditating thereon in the day or falling asleep with some good meditation thereof in thy mind it shall keep thee in the night from all foolish sinfull dreams illusions of Satan or rather being carefully observed by thee it shall be a sure means of thy preservation in that the Lord will thereupon be tenderly watchfull over thee when thou sleepest to keep thee from all evil and when thou awakest it shall talk with thee that is it will bring to thy remembrance some spirituall heavenly meditations haply some meditations which thou hadst before in the night season according to that of David Psal 139.18 when I awake I am still with thee thus before thou canst make thy self ready that thou maiest be fit to talk with any body else that will be as it were conferring with thee and as masters are wont early in the morning to appoint their servants what they shall doe all the day after so will that direct thee how to carry thy self in all the businesses of the following day Vers 23. For the commandement is a lamp and the law is light That is as a candle in the night as the light of the sun by day Yea some Expositours conceive that having spoken in the foregoing verse of the benefits that redound to men by the word both whilst they sleep by night when they wake in the morning therefore in allusion thereto he adds here that it is as a lamp or candle whereof men have great use both when they goe to bed at night and when they rise in the morning But see the Notes Psal 19.8 and 119.105 Vers 25. Lust not after her beauty in thine heart neither let her take thee with her eye-lids That is with the handsomenesse of her eyes wherein the beauty of the countenance doth chiefly consist whence is that Cant. 4.9 thou hast ravished my heart with one of thine eyes or with her casting her eyes upon thee or with her pleasant and wanton looks which are the very pit-fals trap-doors wherewith harlots are wont to catch those that haunt their company Vers 26. For by means of a whorish woman a man is brought to a piece of bread c. That is to such extreme poverty that he hath scarce a piece of bread to eat or that he is forced to beg from door to door for a morsell of bread and the adulteresse will hunt for the precious life that is she pursues men time after time seeking by all possible craft and subtlety to bring them to that wickednesse which doth usually cost them the losse of that which men do naturally esteem above all earthly things and that is their lives and hence is that also which Solomon saith of the whorish woman Eccles 7.26 that her heart is soares and nets and her hands as bâ—nds But see the Note Prov. 2.18 Vers 27. Can a man take fire in his bosome his cloths not be burnt c. Why the sin of adultery is compared to fire both here and in the following verse Can one goe upon hot coles his feet not be burnt see the Note Job 31.12 Vers 29. So he that goeth in to his neighbours wife c. That is that lyeth with her for so this phrase is often used in the Scripture as Gen. 29.21 23 whosoever toucheth her to wit in that kind shall not be innocent that is the Lord will not hold him guiltlesse he shall be as surely punished either by God or man as he that taketh fire in his bosome is sure to be burnt or he that usually keeps her company converseth familiarly with her whosoever toucheth her that is cometh near her or any way dallieth with her shall not be innocent that is whatever his intentions may be or however confident he may be to the contrary he shall not keep himself from sinning with her either by actuall uncleannesse with her or by secret lusting after her which also by degrees will bring on the other at least he shall not avoid scandal he shall be commonly reputed an unclean person the smell of this fire will at least be upon him See also the Note chap. 2.19 Vers 30. Men do not despise a thief if he steal to satisfy his soul when he is hungry That is his naturall desire after meat In this case men are not wont to entertain any hard thoughts of such a one as they do of the adulterer but rather to pitty him and much lesse will they seek to take away his life or to put him to any publick shame yea though he may lye under some disgrace for a time yet men are soon ready to forgive forget it Now all this Solomon speaks with respect to what was usually done in those times amongst the Israelites who were not commanded by the law of God to punish theft with death Vers 31. But if he be found he shall restore sevenfold c. See the Note Exod. 22.4 It is as if he had said It is true full satisfaction shall be required of him yea if it cost him the parting with all the estate that he hath if there be no other way to appease those from whom he hath stollen and to satisfy for his theft according to Gods law even this must be done which is implyed in the following words he shall give all the substance of his house well but yet this is the utmost that is done to him his life is not indangered as the adulterers is and that justly because he can make no restitution nor satisfaction to the abused husband as the thief doth to those he hath wronged Vers 32. But whoso committeth adultery with a woman lacketh understanding c. That is he is not compelled by necessity as the thief is but being meerly besotted by his lusts he doth that which none but a mad man a man void of all reason understanding would doe to wit in that not considering the greatnesse of his sin Gods wrath against it nor contenting himself with the lawfull use of the marriage-bed which God hath appointed as a remedy for such unlawfull lusts he wilfully chuseth to hazard his life eternall salvation by seeking to
even as if they were asleep yea as if they were dead men it makes men carelesse and negligent in their affairs and senselesse of the misery they are like to bring upon themselves which yet will come upon them as the next clause sheweth and an idle soul shall suffer hunger Vers 16. He that keepeth the commandement keepeth his own soul c. That is He that sincerely desireth endeavoureth to keep Gods commandements doth thereby preserve himself from death temporall and eternall for that this is the meaning of these words appears by the opposite clause but he that despiseth his waies shall die that is that lives carelesly and walks at randome not minding what he doth or that taketh no care to order his life according to Gods commandements see the Note chap. 13.13 But this Proverb may be understood also of observing or despising the command of the civil Magistrate Vers 18. Chasten thy son while there is hope and let not thy soul spare for his crying Or as it is in the margin of our Bibles to his destruction or to cause him to die And the meaning may be either that the fathers sparing of his child would tend to his destruction and as we use to say bring him to the gallows or that a father should not forbear when his sons wickednesse so required to cause him to be put to death according to that law made for a rebellious son Deut 21.18 21. Vers 19. A man of great wrath shall suffer punishment for if thou deliver him c. To wit whether it be by appeasing his wrath or by freeing him from the danger whereinto by his passion he had brought himself thou must do it again and that because he will upon some other occasion be passionate again and so by his passion will bring himself again and again into danger Vers 20. Hear counsell and receive instruction c. That is the counsell and instruction that is here given in this Book or rather the counsell and instruction of God and all good men in generall that thou maiest be wise in thy later end that is that though thou hast spent the former part of thy time in vanity and wickednesse yet thou mayest be wise at last or that thou mayest be wise when thou comest to be old or when thou comest to die to wit that then it may appear that thou art wise that then thou mayest reap the fruit thereof for the meaning is not that we should not seek to be wise in our youth but therefore it is said that thou mayest be wise in thy later end because then wisdome stands men in most stead and all their felicity depends upon their being wise then Vers 21. There are many devices in mans heart neverthelesse the counsell of the Lord that shall stand Some by the counsell of the Lord here do understand the counsell that he gives unto men in his word and accordingly they understand this place thus that when men are in a demurre what to doe they have usually many devices in their heads never regarding the directions of Gods word whether or no that which they contrive be agreeable to what is there enjoyned but it is they only that follow the counsell of Gods word that shall prosper in what they undertake But I rather conceive that it is the eternall purpose and decree of God that is here called the counsell of the Lord so the meaning of the words seems to be this that men have usually many various devices in their thoughts for the effecting of what they desire which in the conclusion come to nothing but that Gods counsell is alwaies unchangeably the same and sure to be accomplished See the Notes chap. 16.1 9. Vers 22. The desire of a man is his kindnesse c. That is That which a man doth naturally desire or which he ought to desire is that he may be able to shew kindnesse to others that he may be open-handed and bountifull to those that stand in need of it and a poor man is better then a liar that is a poor man that hath not to give and yet haply desires to give if he had it is better see the Note 2 Cor. 12.8 then a rich man that pretends himself not able to give when he hath abundance or that promiseth to give doth not and that maketh a shew of kindnesse when there is no such thing in his heart and so is a liar or a poor man is better then a false-dealing rich man Thus I conceive this Proverb may be best understood Yet there are many other expositions given of it that are not altogether improbable as 1. that men are usually kind to others with an aim to procure from them the accomplishment of their desire in some greater matter and that a poor man that hath nothing to give is better then such an one that makes merchandise of his kindnesse or 2. that there is nothing makes a man more to be desired amongst men then his kindnesse c or 3. that it is usuall with men to pretend that their desire of riches is merely that they may be kind and bountifull to others but that a poor man who is contented with his mean estate is better then a rich man that falsly seeks to hide his covetousnesse under a pretence of intending to doe good unto others or 4. that men are ambitious to shew kindnesse and not to stand in need of the relief of others but that a poor man not ashamed of his poverty is better then one that will make a shew of giving though he be fitter to receive alms from others Vers 23. The fear of the Lord tendeth to life c. See the Notes chap. 10.27 and 14.27 and he that hath it shall abide satisfied to wit with abundance of all desireable blessings or with his interest in God and his assurance of Gods provident care over him he shall not be visited with evil that is with any thing that shall be truly hurtfull to him Vers 24. A slothfull man hideth his hand in his bosome c. To wit that in cold weather he may there keep it warm and will not so much as bring it to his mouth again to wit to feed himself which is an hyperbolicall expression shewing that hunger cannot prevail against such mens sloth and that they will not doe no not those things that are most easie and most necessary to be done see chap. 26.12 Vers 25. Smite a scorner and the simple will beware c. That is though it will doe no good to the scorner yet another man that errs out of weaknesse and ignorance will take warning by it and reprove one that hath understanding and he will understand knowledge that is he will understand his errour mend what is amisse there will be no need to smite him a gentle reproof will serve the turn Yet this last clause and he will understand knowledge may be referred to the simple
those that were taught by all those that were truly wise and apply thine heart unto my knowledge see the Note chap. 2.2 From the beginning of the tenth chapter to this place Solomon hath as by way of doctrine given us certain short proverbiall sentences every verse almost containing one entire Proverb by it self but now from hence to the beginning of the 25. chapter the manner of his stile is changed for besides that all is here delivered by way of exhortation the precepts that are here pressed are for the most part more largely delivered in severall verses and backed with reasons much as before it was in the first nine chapters And hence I conceive it is that in this and the four following verses this new exhortation to attend diligently to Solomons doctrine is inserted either by way of closing up the former Proverbs or rather by way of a new preface to that which follows Vers 18. For it is a pleasant thing if thou keep them within thee c. As if he had said Though the words of the wise may at first seem harsh and hard to be learnt and over-severe and so be displeasing to thee yet if thou keep them within thee that is if thou dost once understand and believe them and so dost upon occasion call them to mind and meditate on them obey them constantly thou shalt find them very delightfull and comfortable to thee see the Note chap. 3.17 They shall withall be fitted to thy lips that is thou shalt be able opportunely to call them to remembrance for the instruction of others and to speak fluently aptly to good purpose of every thing as any occasion is offered yea and that with the acceptance and good approbation of those to whom thou speakest And indeed then only do holy words and instructions proceed fitly and handsomely from men when they proceed from the heart from good men according to that of David Psal 37.30 31. The mouth of the righteous speaketh wisdome and his tongue talketh of judgement the law of God is in his heart for which see the Notes there Vers 19. That thy trust may be in the Lord c. That is To the end that knowing observing what I have taught thee thy trust may be fixed upon God his word promises both for what concerns thy welfare in this life and that which is to come I have made known to thee to wit all these truths that I have taught thee this day that is at this time see Psal 95.7 or in this book even to thee as if he should have said Even to thee my son to whom I cannot better manifest my fatherly love then in teaching thee these things whose duty it is to apply these precepts generally delivered to thy self in particular and to know them for thine own good I know some read the last clause thus trust thou also the drift of it is as if he had said I have done my duty in shewing thee those things that should bring thee to put thy trust in the Lord be thou now as carefull to practise this as I have been to teach thee Vers 20. Have not I written to thee excellent things in counsels and knowledge That is excellent counsels which I have given thee from God for thine advice and direction in all thy waies whereby thou maiest be enabled to give counsell to others and excellent precepts appertaining to knowledge to inform thee in all things which it is fit thou shouldest know for thy welfare here or eternall salvation hereafter Vers 21. That I might make thee know the certainty of the words of truth c. That is That I might teach thee not doubtful conceits or lying fables but truths of unquestionable certainty even the sure Oracles of God that thou mightest answer the words of truth to them that send unto thee that is that thou maiest be able to give sound advice to those that send to thee to desire thy counsell and to satisfy those that send to be informed in some hard cases or doubtfull questions or that thou maiest be able to give a reason of thy judgement or doings to any that shall call thee to give an account thereof according to that 1 Pet. 3.15 Be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you But now if we read this last clause as it is in the margin of our Bibles that thou mightest answer the words of truth to those that send thee then the meaning must be this that thou maiest give a fair account to those that have sent thee either to be instructed or to manage any great businesse they have committed to thy trust Vers 22. Rob not the poor because he is poor c. That is say some because being poor he is fitter to be pitied and relieved then to be robbed and oppressed or rather because being poor he is not able to withstand let not that encourage thee neither oppresse the afflicted in the gate to wit under a pretence of justice see the Notes Job 5.4 and 31.21 Vers 25. Lâ—st thou learn his waies c. To wit the angry mans waies mentioned in the foregoing verse by being infected by his example company as naturally men are prone to imitate those they love or by being provoked to anger by his anger so through often brawling and contending thou gettest at last an habit of frowardnesse and get a snare to thy soul that is so beest entangled in the same sin to the endangering of thy soul in eternall perdition or lest thou bring thy life into danger to wit either by thy friends falling suddenly upon thee in his fury some time or other and taking away thy life or by some quarrels whereinto thou maiest be brought by his means wherein by thy provoking of others thy life may be brought in hazzard at least some great mischief or other may befall thee Vers 26. Be not thou one of them that strike hands c. See the Notes chap. 6.1 and Job 17.3 Vers 27. If thou hast nothing to pay why should he take away thy bed from under thee See the Note chap. 20.16 Vers 29. Seest thou a man diligent in his businesse c. As if he should have said Such a man is deservedly to be noted and observed and if therefore thou hast taken notice of such a man observe likewise what the issue of his diligence is he shall stand before kings c. CHAP. XXIII Vers 1. WHen thou sittest to eat with a ruler consider diligently what is before thee That is what plenty and variety there is of dainty meaâ—s and delicious wines and how dangerous they are to entangle men unawares whence it is that they are called afterwards vers 3. deceitfull meat and to draw them to excesse in eating and drinking whilst they will be tasting of every dish and sipping at every cup and so consequently to make
the godly are sought for to be slain and the rich to be spoiled Vers 13. He that covereth his sins shall not prosper c. That is it shall doe him no good as he hopeth it should for the securing of him either from shame or punishment or God will punish him for it without shewing him any mercy for this is clearly implyed from the following opposite clause but whosoever confesseth and forsaketh them shall have mercy to wit in every regard Vers 15. As a roaring lion and a ranging bear so is a wicked ruler over the poor people That is in stead of being to them what a shepheard is to his flock as by his place he ought to be he is a terrour to the poor miserable people and doth with insatiable covetousnesse and cruelty tear and devour them being herein like a hungry roaring lion and a ravening bear Yet by the poor people here may be meant the poorer sort of people whom to oppresse is the greatest cruelty who are notwithstanding oftenest devoured by such tyrants because they are least able to withstand or revenge their oppressions Vers 16. The prince that wanteth understanding is also a great oppressour c. As if he should have said he is also one of those that are to the poor people as roaring lions and ranging bears as was said in the foregoing verse or as he is a fool so he is also through covetousnesse a great oppressour and therefore shall not prolong his daies which is implyed from the following opposite clause but he that hateth covetousnesse and so like a wise man doth not oppresse his subjects shall prolong his daies to wit through the blessing of God and the love of his people Vers 17. A man that doeth violence to the bloud of any person shall flee to the pit c. That is he shall suddenly be brought to the grave and till then he shall be in continuall terrours and fears let no man stay him that is let no man undertake to save him or no man shall be able to secure him Vers 18. Whoso walketh uprightly shall be saved c. To wit from all the evil designs of his enemies from all dangers mischiefs here and from eternall destruction hereafter but he that is perverse in his waies shall fall at once to wit so that he shall never rise again he shall be suddenly utterly irrecoverably destroyed But see the Note chap. 10.9 Vers 19. He that tilleth his land shall have plenty of bread c. See the Note chap. 12.11 Vers 20. A faithfull man c. That is The man that trusteth in God is constantly faithfull in word deed shall abound with blessings to wit because he is contented with his estate will not enrich himself by unlawfull means see the Note chap. 10.6 but he that hasteth to be rich shall not be innocent or unpunished to wit because he is an unfaithfull man and will not forbear any thing whereby he may enrich himself see the Notes chap. 20.21 6.29 Vers 21. To have respect of persons is not good c. See the Note chap. 18.5 for for a piece of bread that man will transgresse that is if a man make no more conscience of being exactly just or when a man hath once against conscience judged unjustly with the least bribe that can be conceived will such a man be corrupted Vers 22. He that hasteth to be rich hath an evil eye c. That is he grudgeth to part with any thing looketh with a grudging malignant eye upon those that receive any thing from him or he envieth coveteth what others enjoy see the Note chap. 23.6 consequently he will watch to bereave defraud others of what they have not caring by what evil means he enricheth himself and knoweth not that poverty shall come upon him that is that notwithstanding all his care to slee poverty to enrich himself yet poverty shall suddenly unexpectedly surprize him as well he deserves for his griping from others see the Note chap. 20.21 And consequently hereby also is implyed that he little therefore considers that he shall stand in need of the compassion of others shall have as little shewn him as he hath shewn to others Vers 24. Who so robbeth his father or his mother and saith c. To wit either openly with his lips or secretly in his heart It is no transgression to wit as concluding that children are to live upon the estates of their parents the same is the companion of a destroyer that is a man-slayer murderer for so the word seems to be taken Exod. 12.23 Ezek. 9.1 or a thief and high-way robber or a plunderer in war or a riotous spend-thrift and waster as the word is translated chap. 18.9 And the meaning is that such an one under what vain pretences soever he thinks to justify himself yea though it should be of giving that to God which he so steals from his parents much like that of the Pharisees Corban Mat. 15.5 6. he is no better then a thief robber yea a murderer as such deserves to be put to death according to those laws Exod. 21.17 Deut. 21.18 21 and that because he robs them of their livelyhood and breaks their hearts with grief Yet some hold that Solomon by saying that such an one is the companion of a destroyer intends to shew either that it is by the perswasion of riotous spend-thrifts with whom he keeps company and the base courses whereinto they draw him that such an one is brought to this wickednesse of robbing his parents or that such an one is like to joyn himself at last even with cut-throat robbers Vers 25. He that is of a proud heart stirreth up strife c. See the Note chap. 13.10 1. because such an one out of pride of heart cannot bear the least damage or injury done him by others 2. because he will be prone causelesly to think himself slighted and injured if all be not done according to his own mind 3. because he will not rest upon God for the righting of him but will be his own avenger 4. because having great thoughts of himself he is eager still to seek great things for himself and in the pursuit hereof is ready to oppresse others and be offended with those that any way hinder him in his designs therefore he will be still quarrelling and contending with others which as it must needs tend to the wasting of his estate and cause him to pine away with inward vexation of mind so it often provokes God to pull him down which is implyed from the following clause but he that putteth his trust in the Lord that is he that being of an humble spirit can patiently bear injuries and will by no means be injurious to others as reposing himself upon Gods carefull providence over him shall be made fat that is he will live peaceably with all men and by that means
and Wind and Waters are yea and that the mutability and mortality of man being as naturall to man as these perpetuall motions are to these Creatures that can no more be avoided in man to make him happy than the constant motions of these creatures can be hindered or changed Again 2. Others hold that the drift of these passages is by shewing the instable condition of the creatures to prove their vanity especially in regard of making men happy And hereupon it is that having said That all things under the Sun are vanity he first begins here with the Sun it self the rather because if the Sun which is under God the first cause of the generation and corruption of things below be subject to vanity it is no marvel though other things be so too Now by the Sunnes continuall wheeling about the earth Solomon proves the vanity thereof especially in regard of making man happy and that because 1. If it could bring any happiness to man in its rising when it sets at night it would be lost again And 2. notwithstanding any benefit that it yeelds to men by its heat and light moving thus year after year in one constant way no man can expect any further advantage by it than others have had in their generation who have onely enjoyed it for a time and never received any durable happinesse from it But thirdly others say and that to me seems the most probable that the drift of Solomon in this place is further to shew That man is more vain than other creatures that seem to be in the most restless condition and that because they keep stedfastly their set course according to the Law of their creation whereas men one generation after another do continually passe away And this he first sheweth in the Sun which observeth its constant course in its rising and setting and being set doth still rise again in equal glory whereas man dieth and is gone and never returneth again which is just what the Heathen Poet said Soles occidere redire possunt Nobis cum semel occidit brevis lux Nox est perpetua una dormienda Vers 6. The Wind goeth toward the South and turneth about unto the North c. Because in the originall the Wind is not expressed in the beginning of this verse therefore some translate it He goeth toward the South c. and so understand it as with reference to the foregoing verse of the Sun to wit that one halfe of the year namely in Summer and Autumn it goeth toward the South and the other half of the year namely in the Winter Spring it turneth about into the North. But now our Translators take it as spoken with respect to the last clause of the verse where the Wind is mentioned and accordingly do understand this also of the Wind that it sometimes bloweth from the South and then it goeth about into the opposite part of the heaven and bloweth from the North It whirleth about continually that is it suddenly passeth about the heavens sometimes being in one point of the heaven and presently again in another and the Wind returneth again according to his circuits that is it whirls about from one quarter of the heaven to another again and again as it hath formerly done As for the drift of Solomon in these words it is the same as before in the foregoing verse for which see the Note there Vers 7. All the Rivers run into the Sea yet the Sea is not full c. That is so as to swell above the earth and to over-flow the Banks and Bounds which God hath set to it Vnto the place from whence the rivers come thither they return again Where I conceive the order of Solomons words makes it clear that the Fountains and Springs from whence the waters of the Rivers do flow are said here to be the place whither they return again For first he speaks of the Rivers running down from thence into the Sea and notes this as observable that notwithstanding the Sea is not full and then to shew the reason why the Sea doth not over-flow its banks by this means he adds that unto the place from whence the Rivers come thither they return again to wit because from the Sea they go through certain pores and veins and secret passages of the earth by which means also being strained they lose the saltnesse they had contracted in the Sea and become sweet and fresh again and so return back to the fountains from whence they came As for the drift and scope of these words it is the same with that which is said before concerning the revolutions of the Sun vers 5. for which see the Note there Onely the vanity of the creatures in their not satisfying the desires of men either in point of knowledge or otherwise is here more fully set forth by the Seas not being full notwithstanding so many Rivers do continually flow into it Vers 8. All things are full of labour c. Some Expositors understand this as that which went before of the restless motions of the Creatures as if Solomon had said As these particulars before mentioned so indeed all things in this world generally do as it were weary themselves with continual restlesse labours never abiding long in one setled condition but being all in their kinds some way or other inconstant transitory and fleeting and accordingly they conceive the drift of these words is likewise either 1. To shew that therefore all things here below are representations of mans vanity and inconstancy so that where ever we turn our eyes we may behold our own vanity or 2. to prove that men can never enjoy any stable happinesse by things that are so mutable and unstable But the generality of Expositors do otherwise understand these words to wit that all things are said to be full of labour because mens endeavours about them either in seeking to attain them or in the enjoying and making use of them or in searching to find out the nature the causes and reasons of them which some think is principally here intended do weary them with continuall toyl and labour so that this may be taken as another argument whereby Solomon proves the vanity of all worldly things to wit because all things here below yea even those things wherein men take most delight do weary them with continuall toil and labour and that which bringeth so much trouble to men and is so far from yeelding them perpetuall contentment that they become weary of it can never make a man happy and therefore must needs be vain as to such a purpose As for the following words Man cannot utter it That is no man whatsoever no not the wisest of men the tongue of man is not able to express it that must needs be meant either of the continuall restlesnesse changeablenesse of the creatures of which some understand the foregoing words that this cannot by any words be set forth or else rather
from above heedfully observe and fully see all our waies even as a man that looks through a window or lattesse may fully and distinctly see those that are without when they can very hardly discern him and doth with much provident care watch over us for our safety and welfare Vers 10. My beloved spake and said unto me c. To wit by his Word and Spirit Rise up my love my fair one See the Notes chap. 1.9 15. And come away The Spouse here relates how she was invited and perswaded by her beloved at his return to go away with him as I may say to his country-house there to enjoy the pleasures of the Spring-tide as is expressed in the following verses Some conceive that the Church is here called to come from under the burden of Legall rites to enjoy the liberty and comfort of Gospel-priviledges as in Isa 60.1 Arise shine for thy light is come and the glory of the Lord is risen upon thee But we may rather take it in a more general sense to wit either 1. That the Church is hereby invited to a more through reformation and progresse in grace to lie no longer under any errors and superstition to arise from her sloth and security from the intanglement of earthly cares and pleasures to abandon all her sinfull courses to forsake the world in heart and affection and to be still following on after Christ as it is said of the faithfull that they follow the Lamb whithersoever he goeth Revel 14.4 that so she might encrease her joyes by a more full communion with him And indeed considering the remainders of corrupt nature that are in the regenerate even to them may that of the Apostle be applied Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light Or 2. that she is called by Christ to arise out of her fears and sorrows in her afflicted estate to the enjoying of that glorious and comfortable condition which he had prepared for her Vers 11. For lo the winter is past the rain is over and gone According to the several Expositions of the words in the foregoing verse 1. Some understand it of the winter of the Ceremonial Law that was a time of cloudy darknesse and bondage in the Ordinances whereof there was but cold comfort comparatively but that being past the Gospel succeeded that acceptable time as it is called Isa 49.8 2 Cor. 6.2 that pleasing joyfull spring-time of the year of grace and salvation the benefit whereof therefore the Church is here perswaded chearfully to enjoy 2. Others take the winter to be that state of sin wherein the elect lay before their conversion and that the Church is here invited to a progresse in grace upon this account that it was not fit they should be still such as they were in their unregenerate estate Winter is a dark cold dead uncomfortable time there 's no pleasure then all things are then barren and dead and lie covered under frost and snow and so it is with those that lie in their natural estate it is ever winter with them they are dead in trespasses and sinnes Eph. 2 1. there is no spring of grace in them nor warmth of solid and sound comfort nothing that is truly desirable because sinne depriveth a people of their beauty even as a cold nipping winter strips the earth of all her glory But now when men are called in unto Christ who is the resurrection and the life Joh. 11.25 they are then quickned together with Christ Eph. 2.5 they then become fruitfull in every good work Col. 1.10 Gospel comforts as in a spring time warm their heart and so they are pleasant sweet and fruitfull in their lives And this is that I say which some Expositors think Christ presseth upon the Church to raise her out of that state of deadnesse and worldlinesse wherewith she was surprized that it was not fit it should be with her as in the winter of her unregenerate estate And 3ly others I conceive most aptly do by the winter understand the afflicted estate and hard times of the Church here in this world either by reason of inward troubles and trials or outward tribulation and distresse These are cloudy pinching stormy and tempestuous times when men lie under sad apprehensions of Gods wrath for sin these fill the soul with terrible tempests of grief and fear and when the world raiseth storms of persecution against the Church it must needs go hard with the poor people of God Christ therefore here assures his Church that the heaven was now clear and that there was nothing now but what might yield delight to wit either because in him they might be pacified against all their inward terrors and fears Rom. 5.1 or because he had stilled the rage of the enemy against them according to that which was long since prophesied of him Isa 4.6 that he should be for a place of refuge and for a covert from storm and from rain And Isa 32.2 a hiding place from the wind and a covert from the tempest and hereby he seeks to raise her up from her fears and sorrows Vers 12. The flowers appeare on the earth To wit those early flowers which are wont to bud forth in the first beginning of the spring as the violet and primrose c. or the blossomes of those trees that doe first shoot out And hereby may be meant either 1. the manifold sweet and comfortable blessings which God affords his Church after a sad winter of affliction and persecution or 2. Men and women eminent and conspicuous above others for their gifts piety that should after those hard times begin to hold up their heads with courage and comfort or rather 3. all the effects of Gods grace wrought in the faithfull by the nearer approach of Christ that Sunne of righteousnesse in Gospel-Ordinances as namely a holy profession of the faith the sweet buddings of good desires abundance of gifts and graces those fruits of the Spirit mentioned Gal. 5.22 together with a heavenly conversation manifested in all kind of good works and joyes unspeakeable and glorious following hereupon all which tend to make the faithfull a sweet savour unto God 2 Cor. 2.15 and usefull and delightfull to each other and to adorne the Church and make her to appeare like another Paradice upon earth see Phil. 1.11 all which was long since foretold concerning the Church in Gospel times even in such like expressions as Isa 27.6 Israel shall blossome and bud and fill the face of the world with fruit and Chap. 35.1 2. The desert shall rejoyce and blossome as the rose It shall blossome abundantly c. see also Hos 14.5 6. The time of the singing of birds is come Because the birds sing not so continually and chearfully in the winter as they doe in the spring and summer therefore is this mentioned as another token of the springs being come And hereby may be meant either 1