was because they were afraid of the presence of the mighty God of Jacob thus it was then and thus indeed it ought alwaies to be Tremble thou earth at the presence of the Lord c. PSALM CXV Vers 1. NOt unto us O Lord c. This is expressed as a prayer of Gods people when they were in great danger of their idolatrous enemies Not unto us Lord not unto us but unto thy Name give glory as if they had said We desire Lord that thou wouldest deliver us from the tyranny of the heathen but not that any glory may thereby redound unto us either for our valour in vanquishing them or for our righteousnesse as if we thereby had deserved any such thing at thy hands but only that thy Name may be glorified for thy mercy and for thy truths sake that is that hereby it may be manifested how mercifull thou art to thy people and how faithfull in making good all thy promises to them Vers 3. But our God is in the heavens c. This is added by way of disdaining that scorn of the heathen mentioned in the foregoing verse Where is now their God Our God say they is in the heavens and is therefore a God of infinite majesty and power having all the creatures in heaven and earth under his command he hath done whatsoever he pleased so that all that hath been done in the world hath been done because it was his will and pleasure it should so be And hence they would imply that as their enemies could not have prevailed over them but that their God was pleased it should so be to when he pleased he could easily restore them to a better condition again Vers 7. Neither speak they through their throat It was said before vers 5. They have mouths but they speak not and therefore that which is added here seems to be meant of somewhat more to wit that they could not doe what the brute creatures did they could not make the least noise to come out of their throats Vers 8. They that make them are like unto them so is every one that trusteth in them That is they are as stupid and blind as very stocks and blocks as their idols are no more able to oppose the will and power of God and to hurt his people then their dead idols were Vers 9. O Israel trust thou in the Lord c. As if he had said Though the heathen say your trust is in vain yet be not discouraged let them trust in such helplesse things as their idols are do you still trust in the Lord he is their help and their shield to wit that trust in him Vers 10. O house of Aaron trust in the Lord. These are particularly expressed because by their place they were bound to be patterns and examples herein unto others Vers 11. Ye that fear the Lord trust in the Lord. Some understand this of those that did fear the Lord of other nations whether they were proselytes that had joyned themselves to the Church of the Jews or others yea some look upon it as a prophesy of the calling of the Gentiles But rather I conceive the drift of these words is to shew how we are to understand the two foregoing verses to wit that it was only those of Israel and of the house of Aaron that did truly fear the Lord that should find him their help and their shield Vers 12. The Lord hath been mindfull of us he will blesse us c. As if they should have said Though God hath afflicted us yet he hath not cast us off nor forgotten us all this while he hath been mindfull of us God hath formerly remembred us in mercy and therefore doubtlesse he will blesse us still Vers 14. The Lord shall encrease you more and more c. To wit in number or he will give you daily a supply of new benefits both temporall and spirituall Vers 16. The heaven even the heavens are the Lords c. That is they are his by creation or he hath taken them to be the place of his habitation and from thence he orders and disposeth all things as he pleaseth that are here below And the drift of these words is either to assure Gods people how safely they might trust in God who had all things under his power and command and could therefore make them instrumentall for their good or else to illustrate that which is said in the following words concerning Gods love to mankind but the earth hath he given to the children of men as if they should have said The Lord enjoyes an alsufficiency in himself in the heavens which he hath provided for the throne of his glory neither needs he any of these things that are here below and therefore it is clear that all these things he hath made merely for mans use and service wherein is implyed 1. that this discovery of Gods love and goodnesse and bounty to mankind might let his people see how confidently they much more might assure themselves that God would not fail to blesse them and 2. what just cause there was that this bountifull provision God had made for man should stir them up to praise God for it whence it is that those words are added in the following verse concerning their praising God Vers 17. The dead praise not the Lord neither any that goe down into silence That is into the grave where there can be nothing but silence and therefore no possibility of praising God But that which they would imply hereby is that if the Lord should suffer his people to be cut off by their enemies there would be none left to praise his Name whereas this was the very end why God gave the earth to the children of men See the Notes Psal 6.5 and 30.9 Vers 18. But we will blesse the Lord from this time forth and for evermore As if they had said Thou Lord preserving us we thy people shall still in all succeeding ages praise thy Name and therefore save us for thy Names sake PSALM CXVI Vers 1. I Love the Lord c. By the words in the last verses of this Psalm I will pay my vows in the courts of the Lords house in the midst of thee O Ierusalem it appears that it was composed after the Ark was removed to Jerusalem And because those expressions vers 3. The sorrows of death compassed me and the pains of hell got hold upon me c. are much the same with those which David used Psal 18.6 it seems most probable that this Psalm was also composed by him and both it may be upon the same occasion which was his deliverance out of the hands of Saul Vers 3. The sorrows of death compassed me and the pains of hell gat hold upon me So he calls his sorrows and pains not only because he was in apparent danger of death for which see the Note 2 Sam. 22.6 but also because he was tempted to fear that the evils that
more see good That is I shall certainly die nor shall ever live to enjoy good day more in this world for in the scripture phrase to see good is nothing else but to enjoy good Ier. 17.6 He shall be like the heath in the desert saith the Lord of him that trusteth in man and shall not see when good cometh And so also to see evil is to suffer evil Psal 90.15 Make us glad according to the daies wherein thou hast afflicted us and the years wherein we have seen evill and to see death is to die Psal 89.48 What man is he that liveth and shall not see death Vers 8. Thine eyes are upon me and I am not That is I shall be cut off or shall not be found amongst the living as Rahell weeping for her children refused to be comforted for her children because they were not Ier. 31.15 and Gen. 42.13 The youngest is this day with our father and one is not As for the first words of this clause concerning Gods eyes being upon him there may be severall expositions given of them 1. That they are spoken to set forth the frailty of his life that if God should but cast his eyes upon him to cut him off he should soon be destroyed one glaunce of his eyes would do it 2. That they are spoken as a motive to perswade the Lord to shew him mercy speedily because else help would come too late if God should relent and turn his eyes in mercy upon him he should not be found amongst the living to whom mercy could be shewed and 3. That they are only spoken as that which went before to set forth his hopelesse condition how certain it was that the misery he lay in would at length yea and that ere long too make an end of him and therefore consequently that he had reason to desire that God would not prolong his misery but cut him off instantly for having in the former words said that the time was coming when those that saw him should see him no more he adds thine eyes are upon me and I am not that is yea if thou seekest for me amongst the living thou shalt not find me Iob herein speaking of God as is usuall after the manner of men And this I conceive to be the best exposition because it agrees best with the drift of Iobs speech and that which went before Vers 9. So he that goeth down to the grave shall come up no more To wit to live in this world as formerly as Iob explains himself in the following verse He shall return no more to his house c. Iob therefore doth not in these words speak as one that knew not or believed not the resurrection of the dead at the last day but only shewed the impossibility of mans returning after he is once dead and laid in the grave to live again in this world amongst his friends and acquaintance as formerly Vers 10. Neither shall his place know him any more That is he shall no more come to enjoy the place of office or dignity which formerly he enjoyed or he shall be no more known in the place of his habitation amongst his family and friends as formerly as it is said of the flourishing flower of the field Psal 103.16 The wind passeth over it and it is gone and the place thereof shall know it no more that is it shall be no more seen in the place where it grew Vers 11. Therefore I will not refrain my mouth c. That is since my grief and miseries are so intolerably great and my condition in that regard desperate without hope of recovery I will never forbear to speak or restrain my self in speaking but will rather pour out my complaints freely in whatsoever my soul imbittered with grief shall suggest to me and so hereby will ease my mind overladen with anguish and sorrow whilst I may do it there being no hope of redresse or ease any other way for me Vers 12. Am I a sea or a whale that thou settest a watch over me That is am I such a monster of men that thou must deal with me as with no other man am I so proud and rebellious against thee or likely to break forth with such fury and unresistable rage upon men to hurt them as the sea doth sometimes and even to swallow them up as the whale swallows up a multitude of smaller fishes and overturns ships and gallies when they come in his way that thereupon as thou hast set barres and dores to shut up the swelling waves of the sea saying hitherto shalt thou come and no farther and here shall thy proud waves be stayed as thou dost by thy providence watch in a speciall manner over the whale the king over all the children of pride as he is called ch 41.34 and hast shut him up within the bounds of the great Ocean that so the lesser fish may the more safely live in other seas so thou settest a watch over me curbing and restraining me with these ulcers and many other miseries least otherwise I should break forth into rebellion against thee or to the destruction of those that live about me or is there such an overbearing might and strength in me as in the sea or the whale that nothing but the almighty power of God can withstand or restrain me that no lesse then these many grievous and mighty afflictions can keep me within compasse as if he should have said surely it is not so I have neither been so stubborn against God nor so harmefull to men that I should need to be so shackled nor am I so strong but that a smaller matter if there had been any such danger might have kept me in Vers 13. My couch shall ease my complaint That is my couch shall ease my pain and sorrows the cause of my complaint by yielding me some little refreshing rest and sleep and so consequently shall allay the bitternesse of my complaints too Vers 14. Then thou scarest me with dreams and terrifiest me through visions Dreams and visions may be meant both of one and the same thing or else we may thus distinguish them that whilst he slept he was scared with terrible and fearfull dreames and whilst he lay awake with ghastly sights and visions It is indeed most probable that Satan did both waies seek to disturb him that so he might the better drive him to despair and that this it is which Iob here complains of and bemoans and yet because Satan can do nothing but as he receives a Commission from God therefore Iob speaks thus to God Thou scarest me with dreames and terrifiest me through visions Vers 15. So that my soul chooseth strangling and death rather then my life That is hereupon it is that I had rather die if I might have my choice yea though it were by any kind of death rather then to live in this miserable condition wherein I now live for strangling he mentions in the first
anointed Or it may be understood thus Now know I that is by this victory I see by proof and experience that the Lord saveth his anointed For this Psalm might be composed after the victory was obtained Vers 7. Some trust in chariots and some in horses but we will remember the name of the Lord our God That is Our enemies or rather more generally the men of the world trust altogether in outward things some in chariots and some in horses and so never mind God but we will think on God and the great things that he hath formerly done and will trust in God and pray to God as our only help Vers 8. They are brought down and fallen but we are risen and stand upright That is Our enemies or those that trusted in their chariots and horses that were before exalted in their pride and in a lofty condition for all their bragging are now laid low enough being vanquished and slain and we that trusted meerly in the name of the Lord though we were before oppressed and in a low condition yet are now raised to a better and through Gods help are safe and sure The first clause They are brought down and fallen some understand thus whereas they were carried aloft on their chariots and horses now they are from thence cast down But then by way of opposition the following clause but we are risen c. must be understood of being raised up on chariots and horses which seems no way probable Vers 9. Save Lord let the king hear us when we call That is as some expound it Let God the great king of the whole world hear our prayers But rather I conceive it must be understood thus Save Lord let the king hear c. that is Preserve the king O Lord that when we call to him for help through thine assistance he may deliver us Or Preserve us Lord and that by making our king instrumentall for our preservation when we seek to him for help And this must be understood principally of Christ as our king and Mediator PSALM XXI Vers 1. THe king shall joy in thy strength O Lord c. To wit as thankfully acknowledging that by thine assistance he hath prevailed over his enemies In this Psalm the people are brought in blessing God for conferring upon their king those mercies which they had prayed for in the foregoing Psalm And this must be understood both of David and Christ of whom David was a type Vers 2. Thou hast given him his hearts desire c. As was desired in the foregoing Psalm vers 4. Grant thee according to thine own heart and fulfill all thy counsell How this was verified eminently in Christ see Psal 2.8 Luk. 22.15 Joh. 11.42 and 17.1 c. Vers 3. For thou preventest him with the blessings of goodnesse c. That is Thou hast bestowed many good blessings of thine own free grace and goodnesse which he neither did desire nor could deserve thou settest a crown of pure gold on his head that is thou madest him king over Israel when he dreamt not of any such thing for this is mentioned as one of those blessings which God bestowed upon him undesired Because it is by some conceived that the foregoing Psalm was composed upon occasion of Davids making war against the Ammonites therefore they understand this as spoken with reference to their kings crown 2 Sam. 12.30 He took their kings crown from off his head the weight whereof was a talent of gold with the precious stones and it was set on Davids head but this seems not so probable Taking this as spoken of Christ either it may be meant of his kingly office the kingdome of David being restored in him the son of David which had been quite lost as it were for a time or of that incorruptible crown of glory whereto after his sufferings and being crowned with thorns he was exalted in heaven See Heb. 2.7 Vers 4. He asked life of thee and thou gavest it him c. That is Being often in desperate dangers he desired that thou wouldest save his life and not suffer him to fall into the hands of his enemies and thou didst grant his request and gavest him his life for a prey even length of daies for ever and ever which was more then he desired And hereby may be meant either 1. that God granted him a long yea a very long life to the great benefit of his people for this only the Hebrew phrase may imply or 2. that the Lord did not only cause him to live to a good old age but also gave him assurance of life eternall hereafter or 3. that God granted him that his kingdome should be continued in his posterity till the coming of Christ in whom it should become an eternall kingdome And indeed if the words be understood of Christ they must be referred to his desire that he might not be swallowed up of death and to his resurrection and his obtaining of eternitie of dayes in heaven both for himself and for his members concerning which see Heb. 5.7 Rom. 6.9 Revel 1.18 Heb. 7.25 Vers 5. His glory is great in thy salvation c. That is His fame and renown is great by reason of his many glorious victories and that especially because it is so evident that thou O Lord hast taken his part and made him so victorious Understanding it of Christ it must be meant of the exceeding glory he attained by the work of mans salvation however he was scorned and despised at first concerning which see Joh. 13.31 and 17.1 and Philip. 2.9 10. Vers 6. For thou hast made him most blessed for ever c. As if he should have said Why should I goe about to number the particular blessings conferred upon him which are innumerable Thou hast made him most blessed in every regard thou hast made him exceeding glad with thy countenance See the Notes Psal 4.6 7. and 16.11 and 17.15 Vers 7. For the king trusteth in the Lord and through the mercy of the most High he shall not be moved That is He resteth upon the promises thou hast made to him meaning that 2 Samuel 7.16 concerning the perpetuity of his throne and others of the like nature and therefore his kingdome shall be established for ever Vers 8. Thine hand shall find out all thine enemies c. That is Thine hand O God shall destroy all those that being enemies to thine Anointed are also enemies to thee see the Note Psal 2.2 Or thine hand O king meaning David or Christ shall destroy all thine and thy peoples enemies they shall not be able to hide themselves or escape from thee Vers 9. Thou shalt make them as a fiery oven in the time of thine anger c. That is Through thy wrath they shall be still burning like an oven implying judgements without intermission or they shall be as those things which the fire devours and consumes when they are cast into an oven that is they shall be
therefore in a poeticall manner he speaks to the gates of the Temple calling them everlasting doors because the Ark that had been often removed from one place to another was now in the Temple to continue for ever according to that Psal 132.14 This is my rest for ever c. see also the Note 1 Kings 9.3 And by speaking to the gates to lift up themselves either first he may mean the building of them up Lift up your heads O ye gates that is Be ye built up that the Lord of glory in his Ark may enter into you or secondly the lifting up of the upper posts of the gates as if he had said Raise up and enlarge yourselves and become greater then you are because the great King of Glory is to enter in by you alluding to the custome of opening the gates of a house or city to the widest when some great Prince is to come in or thirdly the lifting up of their heads in a way of glorying and rejoycing as if he had said Triumph and rejoyce O ye gates thereby the better to set forth the solemnity and joy of the Arks removall into the Temple But secondly Doubtlesse under this type 1. he speaks to the Church the true spirituall Temple desiring that this Temple may be built up and that at her doors which are called everlasting because the Church shall continue for ever the Lord Christ the Lord of glory 1 Cor. 2.8 may be entertained with joy as their Lord and King and so he may enter and rule as king amongst them 2. to Christians the particular members of the Church or to all men in generall who being converted become the true Temples of the ever-living God 1 Cor. 3.16 at the doors of whose hearts called everlasting doors because they shall live for ever he knocks to have entrance Rev. 3.20 exhorting them to lift up their heads that is to raise up their hearts from all earthly things and to prepare them by faith that God in Christ the Lord of glory and by whose merits all his members are glorified may enter in and dwell and rule in their hearts by faith 3. as some conceive to Princes and Magistrates exhorting them to let in the Lord Christ and the Gospel and kingdome of Christ into their kingdomes and common-wealths expressing this in these tearms Lift up your heads O ye gates c. either as alluding to the custome of Magistrates sitting in the gates in those times when they judged the people or because of the great power that such men usually have either to let in or to keep out the profession of the Christian religion amongst the people and 4. to the gates of Gods holy Temple in heaven calling upon them with all joy to entertain the Lord Christ when he should after the accomplishment of the work of mans Redemption triumphantly ascend into heaven and so in these words Lift up your heads O ye gates c. there may be an allusion to those triumphall Arches which used to be set up for the entertainment of great Conquerours Vers 8. Who is this king of glory c. These words must be taken as a question propounded by David either in his own name as if he should have said But who now is this king of glory that I speak of that so he might take occasion to extoll this king of glory and shew what reason there was why they should gladly receive him or in the name of some other that might move this question as if he should have said But now if any one shall demand of me Who is this king of glory I answer the Lord strong and mighty c. I know many Expositours take them to be the supposed reply of those that were spoken to in that foregoing figurative expression Lift up your heads O ye gates c. and accordingly they conceive that this reply is made either by way of scorning and despising Christ as if they should have said What is this your glorious king that we should submit to him or else by way of desiring to be informed and satisfied concerning Christ yea they that understand the former verse of Christs ascension into heaven take these words as the reply of the Angels admiring that one clothed with a humane body should ascend above the heavens and enter in as the Lord of that Jerusalem But that which is first said of this seems most probable And however that which is answered The Lord strong and mighty the Lord mighty in battel plainly imports that it was he who being of infinite power was able to destroy those that would not submit to him and to protect his people against all their enemies both temporall and spirituall and to make them victorious over them all and it may have speciall reference to Christs conquest over Hell and death when after his Resurrection he ascended triumphantly into heaven Vers 10. The Lord of hosts c. See the Note Gen. 2.1 PSALM XXV Vers 1. UNto thee O Lord do I lift up my soul That is In thee only do I trust and hope and my hearts desire for help and comfort is only towards thee and with much eagernesse doth expect good from thee In the Hebrew this Psalm is so composed that we have all the letters of the Hebrew Alphabet one after another in the first letter of every verse except only in two or three verses and that as we may probably conceive that being a Psalm of singular excellency and speciall use it might by this help be the better remembred The like elegancy there is in the 34 37 111 112 119 and 145 Psalms Vers 2. I trust in thee let me not be ashamed To wit as they use to be that when they have hoped for any thing with great confidence and have boasted of their hope yet at last have been disappointed Vers 3. Yea let none that wait on thee be ashamed c. To wit neither by their own disappointments nor mine For this last some adde because if he should fail of his hopes he knew this would be a great discouragement to others that waited to see what the issue of Gods dealings with him would be Let them be ashamed which transgresse without cause that is that causlesly afflict and trouble me and oppose me in the businesse of the kingdome promised me see the Note Psal 7.3 Yet some conceive that by them which transgresse without cause is meant those that out of distrust do causlesly fall away from God and others understand it of all wicked men whatsoever all sin against God being in true judgement altogether unreasonable and causlesse But the first Exposition is the best Vers 4. Shew me thy waies O Lord c. That is the waies wherein thou hast appointed thy people to walk Or Shew me thy waies that is the waies thou usest to take with thy children as namely how gracious thou art unto them though thou dost usually afflict them how faithfull in
But in the last clause and to enquire in his Temple it is the Tabernacle which he intends by the Temple of which see the Note 1 Sam. 1.9 Vers 5. For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle c. That is God will be graciously present with me to shroud me and protect me from mine enemies even as a shepheard should shelter his sheep in a tent or tabernacle from the heat of the Sun or as if a king should undertake to protect one in his pavilion whence none dare venture to take him or as men use to hide some precious thing in some secret place of their dwelling or as when men are hid in Gods Tabernacle or Temple whether they used to fly for shelter to the horns of the altar yea as if a man were hid in the most holy place whether none might enter but only the High priest once a year which is therefore called Gods secret place Ezek. 7.22 they shall pollute my secret place for the robbers shall enter into it and defile it To all these there may be an allusion yet because of the dependance of this upon that said in the foregoing verse concerning his longing after Gods Tabernacle many think the last is rather intended and so conceive the drift of the words to be this that seeing he so earnestly desired to be present with God God would be alwaies present with him to defend him Vers 6. And now also shall mine head be lifted up above mine enemies round about c. That is I shall be out of the reach of mine enemies it shall not be in their power to hurt me it is the same with that in the foregoing verse he shall set me up upon a rock See farther also in the Note Psal 3.3 Therefore will I offer in his Tabernacle sacrifices of joy that is sacrifices of praise which were offered with great joy with sounding of trumpets Numb 10.10 and other musicall instruments 1 Chron. 16.41 42. And thus we see he trusted to come to Gods Tabernacle and that he meant to expresse his joy in a holy manner and not in that profane jollity wherewith carnall men are wont to triumph Vers 8. When thou saidest Seek ye my face my heart said unto thee Thy face Lord will I seek As if he had said Against all temptations concerning mine own unworthinesse the weaknesse of my faith and the delay of help I oppose this that thou hast commanded us to seek thy face which imports thy readinesse to help and gives me encouragement to seek and pray unto thee For this phrase of seeking Gods face see the Note 1 Chron. 16.11 Vers 10. When my father and my mother forsake me then the Lord will take me up That Davids father and mother did never forsake him is evident 1 Sam. 22.1 The meaning therefore is that though those on whom he might most justly rely even his father and mother should forsake him yet he knew God would never forsake him Vers 11. Teach me thy way O Lord c. See the Notes Psal 25.4 and 5.8 Vers 12. For false witnesses are risen up against me and such as breath out cruelty That is such as in all their talk discover the bloudy intentions they have against me yet this phrase of breathing out cruelty may have reference to that vehement blowing and breathing which may be observed in men when they are furiously enraged Vers 13. I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living That is to enjoy the good things that God hath promised me here in this world see the Notes Job 7.7 and 28.13 For though heaven may be tearmed in a speciall manner the land of the living the grave is the land of the dead the earth the land of the dying and heaven is only properly the land of the living and though as many learned men hold the land of Canaan which was a type of heaven is sometimes peculiarly called the land of the living as in Ezek. 26.20 I shall set glory in the land of the living yet usually in the Scriptures by the land of the living is meant this present world as Esa 38.11 I said I shall not see the Lord even the Lord in the land of the living I shall behold man no more with the inhabitants of the world and so also Esa 53.8 Psal 52.5 and in many other places Vers 14. Wait on the Lord c. David as being conscious to himself of his own weaknesse and expecting farther tryalls speaks this to himself yet it may be also taken as spoken to others out of a desire that others by his example would learn to wait upon God PSALM XXVIII Vers 1. UNto thee will I cry O Lord my rock c. See the Note Deut. 32.4 be not silent to me that is refuse not to answer my prayer or forbear not to help me see the Note Exod. 14.14 lest if thou be silent to me I become like them that goe down into the pit that is the grave as if he should have said for if thou help not there is none else that can doe it I am utterly undone so great is my danger that without help from heaven I am but a dead man even as one that is ready to be carried to the grave Yet some conceive that in this phrase he alludes rather to those that going down or falling casually into some deep pit from whence they cannot get out again must needs there perish if there be no bodie to hear their crie and to help them up Vers 2. I lift up my hands toward thy holy Oracle That is toward heaven of which the Oracle was a type see the Note 2 Sam. 22.7 or towards the most holy place where the Ark was the sign of Gods presence See the Note 1 Kings 8.30 Vers 3. Draw me not away with the wicked c. See the Note Psal 26.9 The phrase that is here used seems covertly to imply that when wicked men are cut off there is a hand of justice dragging them as it were away as malefactours to their deserved punishment and withall that when such men die they are violently and forcibly haled away their affections being wholly fixt upon the world and worldly things Vers 4. Give them according to their deeds c. The great question concerning this and such like places is how it could stand with Davids piety thus to pray that Gods wrath might be poured forth upon his enemies it being the expresse precept of Christ Matth. 5.9 Love your enemies blesse them that curse you But to this it may be answered 1. that David did not desire this out of a private thirst after revenge but merely out of a zeal for Gods glory and the good of his people as having after long experience found that they were implacable enemies of all godlinesse and were become by degrees intolerably insolent and
therefore being grieved that they should proceed so far and so long without being called to an account desired that justice might be executed on them 2. that David penned this Psalm for the use of others and not only for himself and 3. that these expressions were in David rather prophesies then imprecations he did rather by the instinct of Gods Spirit foretell that it should be so then pray that it might be so Vers 5. Because they regard not the works of the Lord nor the operation of his hands c. This may be meant generally of all the works of Gods providence wherein the hand of God was apparently seen the good he did for the righteous and his judgements on the wicked for so the very same words are used by the prophet Isa 5.12 but withall it may be more particularly meant of Gods chusing and anointing David to be king the many victories he obtained whereby much good had been done for Gods people and the Lords delivering him from so many desperate dangers which were clear proofs of Gods tender care over him and the precious account he made of him and that he had determined he should be king which his enemies not regarding did as it were obstinately fight against God for which cause saith David he â—hall destroy them and not build them up that is he shall destroy them without all hope of recovery for this phrase of building up men see the Note Job 22.23 Vers 8. The Lord is their strength c. Having spoken in the foregoing verse how he had been helped he adds The Lord is their strength that is the strength of my souldiers and so though they were but few in comparison of mine enemies by their help I have been preserved or it may be meant of Gods people as being spoken in reference to the following verse The Lord is their strength that is the strength of his people see the Note Exod. 15.1 and he is the saving strength of his anointed that is of me his anointed and so he tearms himself because that was the ground both of his enemies rage against him and of his confidence in God Vers 9. Save thy people and blesse thine inheritance c. See the Note Psal 25.22 Feed them also or rule them to wit as a shepheard doth his flock see the Notes Psal 23.1 2 c. and lift them up for ever that is exalt them and make them every way great and glorious even above other nations or set them in a safe condition above the reach of their enemies and that successively in all generations Some understand it also of Gods carrying them on and raising them still up to farther degrees of grace till they were brought at last to live for ever with God in heaven PSALM XXIX Vers 1. GIve unto the Lord O ye mighty give unto the Lord glory and strength That is Confesse how glorious and strong the Lord is that both by word and deed to the praise of his name and strength is here the rather mentioned because those works of God of which he speaks afterward do singularly manifest his mighty power and strength or acknowledge that all the glory and strength you have yea all glory and strength whatsoever is of God His intention in these words is that the great ones of the world that in their pride are wont above others to exalt themselves against God should humble themselves under the hand of God who is of such infinite power and hath all things subject to him as he sheweth in the following verses see also the Note Psal 8.2 Vers 2. Give unto the Lord the glory due unto his name c. That is due to him or such glory as is due to a God of such Majesty the acknowledgement of his infinite excellencies or the worship which he hath prescribed in his Word worship the Lord in the beauty of holinesse that is in his beautifull holy place in his glorious Sanctuary as it is in the margin See the Notes Psal 27.4 and 1 Chro. 16.29 Vers 3. The voice of the Lord is upon the waters c. The thunder is called the voice of the Lord because it comes out of heaven and is an effect of Gods mighty power and some think that it is said to be upon the waters that is upon the sea because it maketh a noise and runneth as it were upon the sea a long time together But I rather understand these words thus The voice of the Lord is upon the waters that is in the watry clouds for so also Psal 18.11 the clouds are called dark waters And because in such storms of thunder there useth to be abundance of rain therefore in the last clause it is said the Lord is upon many waters Having in the beginning of the Psalm called upon the mighty men of the world not to exalt themselves against God but to humble themselves before him here he puts them in mind of this mighty work of God because nothing doth more terrify the most atheisticall men convincing them that there is a God that is higher then the highest then the thunder doth And some conceive that it was some extraordinary tempest perhaps some tempest that helped to the foyling of Davids enemies that was the occasion of composing this Psalm Vers 4. The voice of the Lord is powerfull c. That is of mighty force the voice of the Lord is full of majesty to wit both in regard of the dreadfull noise it makes and of the bright flashes of lightening that goe along with it Yet some conceive that it is said to be powerfull and full of majesty because Gods mighty power and glorious majesty is thereby so clearly discovered Vers 5. The voice of the Lord breaketh the cedars c. To wit by the thunderbolts which are cast down upon the earth in the thunder claps or by the tempestuous winds which do many times accompany the thunder However herein and that which follows is covertly implyed how strange it would be if men that have reason and understanding should not be deeply affected with this terrible voice which works so mightily upon the very unreasonable and senslesse creatures Vers 6. He maketh them also to skip like a calf c. Either it is in regard of the bowing and tumbling of the cedars this way and that by the force of the winds in such tempests that they are said here to skip like a calf or else in regard of the violent rending and hurling of these trees up by the roots or else in regard of the leaping and flying of the splinters and broken pieces of the trees severall waies when they are thunder-strucken and violently torn in pieces thereby As for the following words Lebanon and Sirion of which see the Note Deut. 3.9 like a young unicorn either they are meant of the trees that grow on those mountains and indeed that seems to me the most probable or if they be meant of the mountains
is consumed with grief c. See the Note Psal 6.7 yea my soul and my belly that is I am extremely weakned and decayed both in mind body oâ— by his soul may be meant his vital parts by his belly his inward parts or his wholâ— body Yet many by the word soul understand that power of life which desireth food and by the belly that part of the body which concocteth the meat we eat and so will have the meaning of the words to be that he had neither any appetite to eat nor strength to concoct what he did eat Vers 10. For my life is spent with grief and my years with sighing c. That is my life is wasted and my years hasten away to an end my strength faileth because of mine iniquity that is because of my sin or because of my miseries and afflictions for so the word iniquity is sometimes used in the Scripture as Gen. 19.15 which may seem here the more probable because he speaks here only of his sufferings and my bones are consumed see the Note Job 30.17 Vers 11. I was a reproach among all mine enemies but especially among my neighbours c. That is they despised and reproached me or rather they counted it a reproach to them to own me or to have any thing to doe with me and a fear to mine acquaintance that is mine acquaintance were afraid to shew me any favour or any countenance as being scared by that which befell Ahimelech and the other Priests that were slain with him 1 Sam. 22.18 or at least fearing that it would be a discredit and a disparagement to them which is more fully expressed in the next clause they that did see me without fled from me that is as fearing to be seen openly in my company or as detesting me for those foul crimes which they here charged upon me looking upon me as one accursed of God And thus too David implyes his misery to have been the greater in that he was thus openly and in publick despised Vers 12. I am forgotten as a dead man out of mind c. That is in regard of the love they have formerly shown to me notwithstanding all the good that I have done for the kingdome I am in a manner now quite forgotten because they esteem me to be a lost man of whom there is no hope they now regard me not I am now to them as a dead man out of mind And indeed of the dead Solomon saith Eccles 9.5 that the memory of them is forgotten whence it is that the grave is called Psal 88.12 the land of forgetfulnesse and therefore too he adds I am like a broken vessel that is I am forgotten and quite disregarded like an earthen vessel which being broken men cast away and never mind it more because it cannot be mended again Vers 13. For I have heard the slander of many c. See the Note Psal 4.2 Fear was on every side that is I was beset with fear as being beset with enemies on every side yet it may be meant also of the fear of those that were about him It is in the Hebrew Magor missabib an expression which from this place Jeremy often useth in his prophesie as Jer. 6.25 and 49.29 and in divers other places and chap. 20.3 4. he gave this for a Name to Pashur the Priest signifying that he should be a terrour to himself and to his friends round about him Vers 14. I said Thou art my God To wit though thou hast sorely afflicted me See the Note Psal 16.2 Vers 15. My times are in thy hand c. That is The years of my life are in thy power and not in the power of mine enemies Or rather it may be meant more generally of all the changes that could befall him for to every thing there is a season and a time Eccles 3.1 to wit that nothing could befall him whether good or evil but by Gods providence and thereupon he inferres as with reference to that he had said of his times being in Gods hand deliver me from the hand of mine enemies Vers 16. Make thy face to shine upon thy servant c. That is Manifest thy love and favour to me who am indeed persecuted because I serve thee by delivering me from mine enemies See the Note Numb 6.25 26. Vers 17. Let me not be ashamed c. See the Note Psal 25.2 Let the wicked be ashamed see the Note Psal 6.10 and let them be silent in the grave that is not able to say or doe any thing against the righteous see the Note 1 Sam. 2.9 Vers 18. Let the lying lips be put to silence c. This may be meant not only of his enemies slaunders and flatteries see the Note Psal 5.6 but also of their vain boastings and threatnings as may appear by the following words which speak grievous things proudly and contemptuously against the righteous that is against me and mine whom they persecute causlesly for the grievous things spoken by them may be not only their slaunders which may be so called both because they prove often the cause of much mischief and likewise because it is so grievous to Gods righteous servants to have such foul crimes charged upon them see the Note 1 Kings 2.8 but also their threatning of grievous things they will doe to them And for those words proudly and contemptuously see the Note Psal 12.3 Out of the high conceit that wicked men have of their wisedome c. it proceeds that they contemn the righteous Vers 19. O how great is thy goodnesse which thou hast laid up for them that fear thee c. Because of the following clause which thou hast wrought for them that trust in thee before the sons of men many learned Expositours hold that David speaks here only of Gods goodnesse to his people here in this world and that of this first it is said here that it is laid up for them that fear him either 1. because Gods goodnesse to them is hidden under many afflictions and of the Lords withdrawing his help from them for a time perhaps a long time together so that not only the men of the world discern no such thing but even the faithfull themselves have often much adoe to be assured of it or 2. because many outward blessings God keeps in store for them laid up as a treasure which they do not at all times enjoy though others be then openly conferred upon them or 3. because Gods goodnesse is chiefly manifested to them in inward spirituall blessings which cannot be outwardly discerned as in the graces of Gods spirit and of that inward comfort they enjoy of which that is spoken Rev. 2.17 To him that overcometh will I give to eat of the hidden manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it or rather 4. because it is the peculiar treasure of the righteous that
wit that there went nothing out of his lips when he prayed but his heart was affected accordingly and so what he desired for them he desired it sincerely from his very soul Thirdly others take it thus that if his prayer prevailed not for them yet it brought back a blessing upon himself God did recompence it into his bosome at least his heart was replenished with comfort thereby Fourthly others understand it of the same blessings that either he desired that of God for his enemies which he could be glad might be done to himself or that God did that for him which he did beg of God for his enemies both which do imply how sincerely he prayed for them the like whereto we find Psal 79.12 Render unto our neighbours seven-fold into their bosome c. And fifthly others say it is meant of his praying for them in secret which may be alledged as a clear proof that he did it sincerely as truly grieving for their misery and desiring their recovery and not for ostentation or making shew of that which was not in his heart And indeed as they are said to laugh in their bosome or as we say in their sleeve that rejoyce in secret but do not shew it openly so they may be said to mourn or pray in their bosome that do it secretly no body taking notice of any such thing which may also seem the more probable because this word bosome doth often in the Scripture signify secrecy as Prov. 21.14 A gift in secret pacifyeth anger and a reward in the bosome strong wrath and Psal 89.50 I do bear in my bosome the reproach of all the mighty people But the third and fourth of these Expositions I think are most agreeable to our Translation Vers 15. But in mine adversity they rejoyced and gathered themselves together c. To wit to rejoyce and triumph together at my troubles and to consult and bandy together to further mine utter ruine yea the abjects gathered themselves together against me that is the scumme of the people and I knew it not which is added to imply either his integrity in that he never suspected any such thing as not being conscious to himself of any cause that he had given them to use him so or his danger in that not knowing their evil purposes he was the lesse able to prevent them or their dissembling and fawning upon him at the same time which made him fearlesse of any such plots that they had against him They did tear me and ceased not to wit with their scoffs and calumnies and reproaches which agreeth with that Matth. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine least they trample them under their feet and turn again and rend you Vers 16. With hypocriticall mockers in feasts c. This is meant either of Sauls proud courtiers who when they sat gorging themselves at their full feasts could rail against poor David and seek his death or else of those court parasites or base scurrilous jesters that for the filling of their bellies would say any thing against David to please those that entertained them they gnashed upon me with their teeth to wit as if they would eat me Vers 17. Lord how long wilt thou look on c. That is only look on and not come in to my help rescue my soul from their destructions my darling from the lions see the Notes Psal 22.20 21. Vers 19. Neither let them wink with the eye that hate me without a cause To wit by way of scoffing and rejoycing at my misery for this may be expressed by winking whence is that Prov. 10.10 He that winketh with the eye causeth sorrow Vers 20. They devise deceitfull matters against them that are quiet in the land That is that would fain have lived quietly and peaceably though the contrary be pretended that we are the great disturbers of the kingdomes peace Vers 21. Yea they opened their mouth wide against me c. See the Note Job 16.10 Vers 22. This thou hast seen O Lord c. This is spoken as in opposition to that triumphing of his enemies at his misery mentioned in the foregoing verse Aha aha our eye hath seen it as if he had said Whilst mine enemies rejoyce in seeing my miseries my comfort is that thou Lord hast seen them too though thou hast suffered them to goe on as if thou didst not see them yet I know well that thou hast seen both my troubles and their malicious practises and insultations over me Keep not silence see the Note Psal 28.1 Vers 24. Iudge me O Lord my God according to thy righteousnesse To wit whereby thou art wont to plead the cause of the innocent against those that oppresse them see the Note Psal 26.1 Vers 26. Let them be ashamed and brought to confusion together that rejoyce at mine hurt c. As if he should have said As they gathered themselves together vers 15 to insult over me and to plot mischief against me so let them be confounded together implying that God was able as with one blow to overwhelm them all together with confusion though they were never so many As for the following words let them be clothed with shame see the Note Job 8.22 Vers 27. Let them shout for joy and be glad that favour my righteous cause c. That is Let those that favour me though they be not able to help me be glad both on my behalf and likewise through experience they shall have thereby of thy readinesse to help the oppressed yea let them say continually Let the Lord be magnifyed c. And this he covertly opposeth to his enemies exalting themselves as desiring that God might be exalted maugre their pride and lifting up themselves above his people PSALM XXXVI The Title A Psalm of David the servant of the Lord. So he stiles himself here because God had anointed him to serve him as king in the government of the kingdome of Israel and in the confidence hereof he seeks to God in this Psalm for help against his wicked enemies Yet some conceive it is rather because being to set forth herein the profanenesse of Atheisticall wretches that would not be subject to God and yet flourished whilst the godly were in trouble he would hereby imply that for all this he would be and rejoyced to professe himself to be the servant of the Lord. Vers 1. The transgression of the wicked saith within my heart that there is no fear of God before his eyes That is His wicked life doth testify to me within my heart from the wickednesse of his life it seems to me or I do certainly conclude that there is no fear of God before his eyes And this last clause is alledged by the Apostle Rom. 3.18 to prove the sinfull and corrupt disposition of all naturall men Vers 2. For he flattereth himself in his own eyes c. To wit by perswading himself upon false deceitfull
he delighteth in his way that is God delights to see him thrive and prosper in all his waies Vers 24. Though he fall he shall not be utterly cast down c. Some also understand this of the righteous mans falling into sin to wit that his falls shall not be deadly he shall repent and rise again But rather it is meant of his falling into outward calamities to wit that though he falls into any affliction yet first God doth so mitigate his affliction that it shall not so utterly overwhelm him but that he shall be able to bear it and secondly he shall not perish thereby the Lord shall raise him up and recover him again by stepping in seasonably to his help for saith he the Lord upholdeth him with his hand Vers 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread This is not meant of any seeking relief in want for so David himself desired bread of Ahimelech 1 Sam. 21.3 and he and his souldiers desired some supply of victuals from Nabal chap. 25.8 but of living in a continuall way of begging from door to door which is denounced as a curse against the wicked Psal 109.10 Let his children be continuall vagabonds and begge Nor doth it hence follow that neither the righteous man nor his seed are ever brought to this sad degree of misery but only that it doth so rarely happen that David in all his time had never seen it Vers 26. He is ever mercifull and lendeth c. See the Note above vers 21 and his seed shall be blessed that is say some Expositours men shall praise them and pray for them but rather the meaning is that notwithstanding the good mans bounty he shall leave his seed a good estate or at least that God shall blesse them not only with spirituall but also with temporall blessings Vers 27. Depart from evil and doe good c. See the Note above vers 3. and Psal 34.14 and dwell for evermore see the Notes vers 3 9 and 18. Vers 28. For the Lord loveth judgement c. That is to execute judgement or rather the justice of men in their dealings Vers 29. The righteous shall inherit the land c. See the former Notes as before vers 27. Vers 30. The mouth of the righteous speaketh wisedome and his tongue talketh of judgment Some conceive that this is added as one great means whereby the righteous man comes to be firmly settled in the land to wit that his speech is so wise and just that the wicked cannot get any advantage against him or to shew why God preserveth and blesseth such to wit because such men are so exactly carefull to approve themselves to God that they will not so much as speak any thing but what is wise and just and right But I rather conceive that the drift of adding these words is to shew what manner of man the righteous man is of whom so much hath been here spoken and withall haply to set forth how such a one will behave himself when the wicked flourish and the righteous are oppressed And though some restrain these words The mouth of the righteous speaketh wisedome and his tongue talketh of judgement to the righteous mans instructing and exhorting others to wit that he doth not only give and lend to those that are in want but also will seek their spirituall good by teaching them true wisedome and piety what is just and right to be done and stirring them up thereto by speaking to them of the just laws and righteous judgements of God yet I rather understand it more generally that his words are still full of wisedome and piety and that he still speaks that which is just and right if the wicked prosper he will not deny Gods providence nor speak any thing but honourably of Gods justice and so in all other things his speech alwayes savours of uprightnesse and is profitable to others Vers 31. The law of his God is in his heart c. That is not only in his tongue but also in his heart to wit because he understands it he loves it he remembers and minds it upon all occasions and hath fully resolved to obey it the holy Spirit of God having written the Law in his heart and having stirred up in his heart affections motions and desires fully agreeable thereto see the Note Deut. 6.6 none of his steps shall slide that is he shall constantly persevere in Gods waies not turning aside because of the prosperity of wicked men or for any threatnings or allurements from them and so then withall he shall not fall from his prosperous condition nor shall the wicked get any advantage against him Vers 32. The wicked watcheth the righteous and seeketh to slay him This is the rather here subjoyned because that good which is said of the righteous in the two foregoing verses is the main cause of the wicked mans rage against him and therefore he watcheth him to wit that he may get something against him for which to condemn him see the Note Psal 10.8 c. Vers 33. The Lord will not leave him in his hand c. That is Though the Lord may deferre his help till the wicked have surprized the righteous yet then he will deliver him he will not leave him in his power nor condemn him when he is judged that is nor suffer him to be condemned when he is called before them to be judged to wit unlesse God sees it may be more for his glory and his servants good to let him suffer Yea some understand this last clause thus that God will not condemn the righteous man though the wicked man do passe sentence upon him intimating that God would make his innocency to appear whilst he doth suffer and withall would acquit him and punish his enemies at the last day Vers 34. He shall exalt thee to inherit the land c. That is He shall raise thee out of thy troubles that thou mayest still inherit the land of which see the former Note as before vers 27 when the wicked are cut off thou shalt see it that is thy self being secure and free from danger thou shalt see the wicked to thy comfort destroyed see the Note Job 22.19 Vers 35. I have seen the wicked in great power and spreading himself like a green bay tree Or a green tree that groweth in his own soil which commonly thrives and flourisheth better then those that are transplanted into another soil Vers 36. Yet he passed away c. That is he was gone as it were in an instant and lo he was not c. See before vers 10. Vers 37. For the end of that man is peace That is quiet and prosperous see the Note Job 22.21 Vers 38. But the transgressours shall be destroyed together c. See the Note Psal 35.26 the end of the wicked shall be cut off that is their hope the end which they expected
8.2 Vers 17. Yet have we not forgotten thee c. To wit by forsaking the true Religion to please our enemies and this is alledged as another argument to move God to help them Vers 19. Though thou hast sore broken us in the place of dragons c. That is though thou hast sorely afflicted us in a place of horrid terrours desperate dangers being continually in the power of men fierce and cruell as dragons He alludes to those dens and wildernesses which were usually the habitation of dragons as was that great and terrible wildernesse Deut. 8.15 which the Israelites went through wherein were fiery serpents and scorpions and to the same purpose also is the following clause for even therein likewise there may be an allusion to the dreadfull darknesse of those dragons dens and covered us with the shadow of death concerning which see the Notes Job 3.5 and Psal 23.4 Vers 20. If we have forgotten the name of our God c. That is if we have forgotten our God to wit by any defection to their Idol-Gods see the Note Psal 5.11 Vers 21. Shall not he search this out c. That is If this we had done it could not have been hid from God and he therefore knows that it is not so to him we appeal Or If we had done this God would have known it and would have called us to an account for it the temptation of Gods seeming to have forsaken us would not have excused us and therefore we durst not doe it For he knoweth the secrets of the heart and much more such open defections to Idolatry Vers 22. Yea for thy sake are we killed all the day long c. That is So far are we from any such apostatizing from thee that for thy sake and the constant profession of thy truth are we continually afflicted and martyred and this he alledgeth also to move God thereby to plead their cause And indeed the sufferings of the faithfull both in Babylon and in the daies of the Maccabees were for their constancy in the true Religion and therefore doth the Apostle urge this place to encourage Christians in their sufferings Rom. 8.36 we are counted as sheep for the slaughter see above vers 11. Vers 24. Wherefore hidest thou thy face and forgettest our affliction c. To wit notwithstanding we have not forgotten thee as they had said before vers 17. see the Note Psal 13.1 Vers 25. For our soul is bowed down to the dust c. That is Through the heavy weight of our afflictions we are brought down to the lowest degree of misery or we are as dead men ready to drop into the grave see the Notes Psal 6.5 and 22.15 Our belly cleaveth unto the earth that is we are no better then dead men or we are irrecoverably cast down and trodden under foot Yet some would have this understood of their falling down on the ground and lying there till their bellies seemed as it were to be glued to the earth by way of humbling themselves before the Lord. Vers 26. Redeem us for thy mercies sake That is thereby to manifest and magnify thy mercy or because thou art mercifull And thus though they had before alledged their integrity vers 17 18 19 yet now for the procuring of help they plead nothing but Gods mercy PSALM XLV The Title TO the chief Musician upon Shoshannim for the sons of Korah Maschil A Song of loves See the Note upon the Title Psal 42. The last words a song of loves shew that the Psalmist whoever it was composed this Psalm as an Epithalamium or marriage-song Now though the Apostles testimony Heb. 1.8 9 that what is said here vers 6 7. is spoken of the Messiah be a sufficient proof that the main scope of this Psalm is to set forth the love of Christ and his Church Christ the Bridegroom and the Church his spouse and bride as they are called Joh. 3.29 and therefore indeed there are some passages in the Psalm as in vers 2 6 and 16 which cannot properly be applyed to any but Christ yet I hold it most probable that it was also written with respect unto Solomon as a type and his marriage with the daughter of Pharaoh of which see the Note 1 Kings 3.1 and that because there are many passages that seem clearly to allude at least thereto as is evident vers 8 9 10 c. and because it is much like the Canticles or the Song of Solomon and as it were an Epitome of that So that I conceive it is called A song of loves not as some would have it because it sets forth the love of God to his Jedidiah of which see the Note 2 Sam. 12.25 but because it celebrates how lovely Solomon and his bride were to be to each other but especially the spirituall love of Christ and his spouse the Church As for that word Shoshannim To the chief Musician upon Shoshannim thereby doubtlesse is meant either some song that began with this word to the tune whereof this Psalm was to be sung or some musicall instrument that was to be used in the singing of it And because the word seems clearly to be formed of an Hebrew word that signifyeth six it is most probable that thereby is meant six-stringed instruments or as some would have it instruments whereon were many engravings of lillies which are six-leaved flowers And indeed some Interpreters because of that derivation of the word do thus translate it upon Shoshannim that is upon lillies and that either as in reference to their wedding garlands that were made much of lillies or as intending by these lillies Christ and his Church who are indeed often for their sweet and beautifull graces and for their flagrant love one to another compared to lillies as Cant. 2.1 2. I am the rose of Sharon and the lilly of the valleys As the lilly among the thorns so is my love among the daughters Vers 1. My heart is enditing a good matter c. That is matter of singular excellency pleasure and delight The drift of this preface was to shew that the argument of this Psalm was concerning great and high mysteries it was not meant merely of an earthly mortall prince but of a person of far greater excellency and contained those things which being read with understanding must needs be pleasant and delightfull asswaging the sorrows and chearing the hearts of those that read them It is in the Hebrew My heart boyleth or bubleth up a good matter and this expression seems to intimate that his heart being enflamed by the spirit with the love and admiration of Christ and his kingdome and even leaping for joy at the consideration thereof he was stirred up with such a fervent desire to declare these things that he could not forbear to powre them forth with plenty of words I speak of the things which I have made that is the verses which I have made or rather the things which I have expressed
reeds or made of reeds their canes or reeds being they say in those countries hard and strong like the wood of trees Some indeed render this Rebuke the beast of the reeds and because reeds are wont to grow in watry and fat grounds whence is that Isa 35.7 the parched ground shall become a pool c. in the habitation of dragons where each lay shall be grasse with reeds and rushes therefore by the beast of the reeds some do understand voluptuous men or people that are proud and bold by reason of their wealth and plenty like cattel that feed in a fruitfull soil But I take it to be more agreeable with that which follows to take the words thus Rebuke the beast of the reeds that is Destroy or drive away or blast the endeavors of those mighty savage and barbarous enemies of thy people that are like unto those wild beasts that use to lurk amongst the reeds or as some would have it fierce and subtle like the Crocodile that useth to lye in the reeds of Nilus in Egypt whence they say it follows in the next verse Princes shall come out of Egypt c the multitude of the bulls with the calves of the people that is their mighty Princes or commanders in war with the meaner people that follow them see the Note Psal 22.12 till every one submit himself with pieces of silver that is with pieces of mony or lumps and wedges of silver scatter thou the people that delight in war to wit those that causelesly make war upon thy people Vers 31. Princes shall come out of Egypt c. This and that in the following verse is clearly a prophecy of the calling of the Gentiles Egypt and Ethiopia being perhaps named in stead of all because they were above others most grossely idolatrous and wicked Ethiopia shall soon stretch out her hands unto God to wit by yielding up themselves to him as his captives by praying to him or begging mercy of him or by presenting to him their gifts or tribute Vers 32. Sing unto God ye kingdomes of the earth c. See the Notes Psal 47.1 2. Vers 33. To him that rideth upon the heaven of heavens which were of old c. That is who is a God of infinite majesty the most high God that from the beginning of the world hath swaied and governed the heavens and all things contained therein and therefore it is fit that all kingdomes and nations should serve him lo he doth send out his voice and that a mighty voice see the Notes Psal 29.3 4 c. Vers 34. Ascribe ye strength unto God c. This is spoken in reference to what he had immediately before said concerning the thunder and see the Note Psal 29.1 his excellency is over Israel that is his majesty the excellency of his power and goodnesse c. is in a speciall manner manifested amongst his people in his care over them above others in the miraculous victories he hath given them and other the glorious things he hath wrought for them and his strength is in the clouds that is his power is eminently seen there which again hath reference to what he had said in the foregoing verse of the thunder as if he had said And thus hath God two glorious thrones whereon he is seen in his majesty one in his Church on earth and the other in heaven Vers 35. O God thou art terrible out of thy holy places That is as some conceive both out of heaven and out of thy tabernacle which indeed agrees with what was said in the foregoing verse but see the Note Psal 43.3 and see also Psal 47.2 PSALM LXIX Vers 1. SAve me O God c. It is evident by many passages of this Psalm that in the New Testament are applyed to Christ as we may see vers 4 9 21 and 22 that David wrote this Psalm of himself as he was a type of Christ and therefore what is here said in the beginning of this Psalm may be understood of the Passion of Christ Save me O God see Matth. 26.34 for the waters are come in unto my soul that is I am filled and even choaked up with waters to the unavoidable endangering of my life See the Notes 2 Sam. 22.5 and Psal 32.6 Vers 4. They that hate me without a cause are moe then the hairs of mine head c. See the Notes Psal 7.3 and 25.3 Yet many conceive that it was in particular reference to this place that Christ said of the Jews hatred against him Joh. 15.25 that it was that the word might be fulfilled that is written in their law They hated me without a cause As for the last clause in this verse then I restored that which I took not away it seems to have been a proverbiall speech used commonly concerning those that suffered for those things of which they were not guilty and so it may be used here by David either to imply generally that they did not only most injuriously oppresse him but also pretended therein to proceed against him in a way of justice as against a malefactour or else more particularly that in spoiling him of all that he had they clamoured against him that it was but to make satisfaction to the justice of the law which he had transgressed But now if we understand it of Christ the meaning must needs be that he suffered for other mens offences not for his own according to that Isa 53.4 5 6. surely he hath born our griefs c. and so did indeed satisfy divine justice for mans robbing God of his glory Vers 5. O God thou knowest my foolishnesse and my sins are not hid from thee c. Understand this as spoken by Christ and then the meaning must be this Thou Lord knowest that the sins for which I suffer are only the sins of thine elect which are mine merely by imputation but understand it of David and then either we must take it as spoken ironically O God thou knowest my foolishnesse c. that is thou knowest whether I be guilty or which is all one in effect that I am no way guilty of that foolishnesse that is that wickednesse those grievous sins which mine enemies would charge upon me and so this expression is much like that of the Prophet Jer. 20.7 O Lord thou hast deceived me and I was deceived or else rather as an acknowledgement of his failings yet withall implying a profession of his innocency in those things whereof they accused him as if he should have said Though I am foolish I confesse and have many waies offended thee which thou knowest right well yet withall thou knowest that I am no way culpable in those things which they would lay to my charge Vers 6. Let not them that wait on thee O Lord God of hosts be ashamed for my sake c. To wit as apprehending that thou hast forsaken me because thou comest not in to my help notwithstanding all my confidence in thee
that is those that are left alive of thy wrathfull enemies wilt thou curb and restrain or rather thus those that have still any malice against thy people either thou wilt not suffer their wrath to be so great as formerly or if they go about to recruit their forces and to set again upon thy people thou wilt set such bounds to their wrath that they shall not accomplish their desire nor shall proceed farther then shall be for thy glory and thy peoples good Vers 11. Let all that be round about him bring presents to him that ought to be feared Or to fear as it is in the originall for which see the Note Gen. 31.42 And by those that be round about him he means either 1. the Priests Levites or 2. the people of God who only enjoyed this priviledge and favour of drawing near unto him to worship him call upon him and in this expression he may seem to allude to the Israelites encamping round about the tabernacle whilst they were in the wildernesse or 3. the nations round about who being indeed convinced by this miraculous judgement of God upon the Assyrians did thereupon bring gifts unto the Lord to Ierusalem and presents to Hezekiah 2 Chron. 32.23 Vers 12. He shall cut off the spirit of Princes That is their lives or their understanding and courage PSALM LXXVII The Title TO the chief Musician to Ieduthun c. See the Note on the Title Psal 39. And because this clause shews as is there noted that this Psalm was committed to the posterity of Jeduthun to be sung by them this makes it most probable that the following words in the originall that are in the Title of many other Psalms should rather be translated as they are in our Bibles A Psalm of Asaph then A Psalm for Asaph because it is hard to conceive why it should be said that this Psalm was intended both for Jeduthuns Quire and Asaphs too Vers 1. I cried unto God with my voice c. See the Note Psal 3.4 even unto God with my voice he gave ear unto me All which may be understood either of that distresse whereof the Psalmist speaks in the sequele of the Psalm the event whereof he shews here at first to wit that persevering in prayer he at last got the day that so others might learn to doe the like in the like conflicts or else of Gods hearing him in former troubles so hereby he seeks to strengthen his faith that as God had heard him formerly so he would again Vers 2. In the day of my trouble I sought the Lord c. Here the Psalmist shews the sad conflict he had within himself for a time to wit that at first this course of praying to God seemed to doe him no good at all In the day of my trouble I sought the Lord that is when I was in grievous distresse not outward only but inward too my soul because of my afflictions apprehending that Gods wrath did lye upon me and that God had utterly forsaken me my sore ran in the night and ceased not that is I could find no help nor ease of my misery my sorrow seemed incurable The Hebrew words may be indeed interpreted as in the margin my hand flowed or was poured forth and ceased not which may be a vehement figurative expression like that Psal 62.8 of pouring forth the heart before God and may signify either 1. that his strength did continually wast away or 2. that his hands did continually drop with tears which distilled down from his eyes upon his hands held up in prayer or by frequent wiping his eyes or 3. that he continually stretched forth his hands to God in prayer But I rather conceive that to expresse how hopelesse and helplesse his condition was he compares his misery or grief to a wound that bleeds and cannot be staunched or to a sore that runs continually and cannot be healed my sore ran in the night and ceased not my soul refused to be comforted that is though I prayed unto the Lord yet that yielded me no comfort because still my misery continued so grievous upon me my soul was so imbittered hereby and I became so wayward and heartlesse that nothing would yield me any joy or comfort Vers 3. I remembred God and was troubled c. That is I thought of seeking help from God and so prayed unto him and yet my trouble still continued or rather encreased as being thereby confirmed that God was angry with me because he regarded not my prayers or thus I sought to comfort my self by thinking of God his goodnesse and mercy and faithfulnesse in making good his promises and the experience I formerly had of his gracious dealing with me but all this yielded me no ease because my miseries still terrified me with apprehensions of his wrath and of his proceeding in a way of severe justice against me I complained that is I made my complaints to God and my spirit was overwhelmed Vers 4. Thou holdest mine eyes waking c. To wit by my continuall miseries and disquieting thoughts or by thine immediate providence withholding rest from me which alone doth usually ease a grieved mind I am so troubled that I cannot speak see the Notes Job 2.13 and 3.1 Vers 5. I have considered the daies of old c. That is as hoping to comfort and encourage my self thereby I meditated on thy former mercies both to thy people in generall and to my self in particular But yet because the Psalmist is still relating his temptation I conceive that his intention is to imply that even this tended to the encrease of his sorrows whilst he weighed how far otherwise it was with him at present then it had been in former times Vers 6. I call to remembrance my song in the night c. That is In the night as I lye musing by my self I call to mind thy former favours for which I have praised thee with a song or I call to remembrance thy former mercies whereby I was stirred up to sing praises to thee not by day only but even by night also see the Notes Job 35.10 and Psal 42.8 I commune with mine own heart and my spirit made diligent search to wit as enquiring what the cause was why the Lord did so sorely afflict me and what the issue thereof was like to be whether there would ever be an end of my troubles and what means were to be used to bring it to passe or whether it were likely that God had cast me off for ever as he expresseth his thoughts in the following verses Vers 7. Will the Lord cast off for ever c. This the Psalmist speaks as struggling against his temptation as if he had said These things Satan and mine own corrupt heart do suggest to me but sure it cannot be so Vers 10. And I said This is mine infirmity c. That is it is but the weaknesse of my faith and the feeblenesse of my
afflict the righteous God will at length reduce things into a right order again pouring forth his wrath upon the wicked and abundantly blessing his righteous servants which may be meant either of this life or of that which is to come And then for the next clause and all the upright in heart shall follow it if we refer the former clause to the judgement of the last day then the meaning of it must be that all the upright shall earnestly long for this and follow after it in their desires or shall cleave to it and approve of it or if we referre it to that which God will doe here in this world then the meaning must be that when the righteous shall see judgement thus executed upon wicked men they shall the more chearfully follow after Gods favour in a way of righteousnesse though for a time they suffer therein as seeing that in the conclusion God will not fail both to reward the righteous and punish the wicked Vers 16. Who will rise up for me against the evil doers c. To wit to help me It is as if he had said No man will none but God as it follows in the next verse Vnlesse the Lord had been my help my soul had almost dwelt in silence And thus the Psalmist proves here by his own example what he had said before vers 13. that God would not utterly forsake his people Vers 18. When I said My foot slippeth thy mercy O Lord held me up That is When I apprehended my self in some danger or when I gave my self for lost at least my carnall heart began to conclude within me Well I am now gone there is no hope of escape He compares himself to a man standing on the very brink of some deep precipice or to a man flying before his enemies where the very slipping of the foot is enough to cause his utter ruine See also the Notes Psal 38.17 and 56.13 Vers 19. In the multitudes of my thoughts within me c. That is In the midst of those many and manifold griefs and cares and fears that perplex my spirit whilst I silently within my self think of many things concerning mine own innocency and miseries and dangers the prosperity and wickednesse of mine enemies and thy displeasure against me thy comforts delight my soul that is the comforts which I take in thee or which thou hast given me in thy Word and dost work in me by thy spirit do chear me up even in the midst of these perplexities And one of these comforts may be that which follows in the next verse Vers 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law That is say some Expositours Dost thou judge as wicked tyrants do are thy proceedings in judgement any way like to theirs that oppresse men under a pretence of law and justice Doubtlesse that cannot be and therefore it cannot be that thou shouldest forsake or oppresse thy people But I rather take it thus Though oppressours in the throne sit in thy seat represent thy person yet when they abuse the law to injure men canst thou favour such men or approve such waies Doubtlesse thou dost abhorre them the more because they sit in the throne see Psal 5.5 Vers 23. And he shall bring upon them their own iniquity c. That is the evil which they have unjustly sought to bring upon others which is farther expressed in the next clause and shall cut them off in their own wickednesse see also the Note Psal 7.16 PSALM XCV Vers 1. O Come let us sing unto the Lord c. That this Psalm was penned by David though it be not here expressed is evident by that of the Apostle Heb. 4.7 Vers 2. Let us come before his presence with thanksgiving To wit in the Tabernacle the place of Gods spirituall presence It is in the Original let us prevent his face which may also imply a making hast to get thither every one striving who should be there first or a going thither to praise God freely and of their own accord before God did any way exact it of them or force them to it Vers 3. For the Lord is a great God and a great king above all Gods See the Note Deut. 10.17 Vers 4. In his hand are the deep places of the earth the strength of the hills is his also Or the heights of the hills are his also The meaning is that the whole earth even from the centre and the lowest foundation thereof to the tops of the highest mountains is born up ordered and governed by his power and providence and consequently all things high and low hidden and apparent as being all the work of his own hands Vers 6. Let us kneel before the Lord our maker To wit not only in respect of our naturall being as we are his creatures but also in respect of our spirituall being as he hath made us his adopted children and regenerated us by his spirit and made us new creatures as we are his workmanship created in Christ Iesus to good works Eph. 2.10 For that this last is included the following verse may probably induce us to think See also the Note Deut. 32.6 Vers 7. For he is our God and we are the people of his pasture and the sheep of his hand c. That is his peculiar people whom he hath engaged himself in a speciall manner to feed guide govern and protect as a shepheard doth his flock yea and that not merely by the hand of a servant but by his own immediate power and providence whence is that of our Saviour Joh. 10.27 28. my sheep hear my voice c. neither shall any man pluck them out of my hand see also the Notes Psal 77.20 and 23.1 2 3 4. And indeed it is probable that the Psalmist did purposely thus expresse himself not we are the sheep of his pasture and the people of his hand which might seem most proper but we are the people of his pasture and the sheep of his hand to imply 1. that Gods people were indeed as unable to help and provide for themselves as sheep were without a shepheard and 2. that though they were Gods flock yet they were a rationall flock and ought therefore to take notice of the care of their shepheard and to praise him for it As for the last clause To day if ye will hear his voice that must be joyned to that which follows in the next verse To day if ye will hear his voice harden not your hearts c. yet withall it seems to be added with reference to that which went before to wit to imply 1. that the speciall interest they had in God and the speciall care he took of them was evident in that the voice of his Word and law instructing them in the way of life was daily heard amongst them and 2. that therefore by hearing this his voice they were to approve themselves to be truly
the covenant betwixt God and them whence it is that Moses and Samuel are joyned together as Gods chief favourites in this regard Jer. 15.1 Though Moses and Samuel stood before me yet my mind could not be toward this people But however this is here alledged to stir up the people both to worship God as he had exhorted them to do in the foregoing verse and also to trust in him as their Lord and king namely from the example of these holy men of God in former times that were eminent for their piety in calling upon God and from the manifestation of Gods love to his people both in raising up such men to intercede for them and in his readinesse to hear them when they prayed to him as it is expressed in the following words they called upon the Lord and he answered them Yet some also adde to this that the Psalmist intended herein to imply that if God shewed so much favour to his people upon the intercession of Moses and the Leviticall priesthood much more ought Christ to be extolled by whose eternall priesthood men are perfectly reconciled unto God Vers 7. He spake unto them in the cloudy pillar To wit which was upon the Tabernacle See for Gods speaking to Moses and Aaron there Exod. 33.9 10 11. and the Notes Numb 12.5 and 16.19 Vers 8. Thou answeredst them O Lord our God c. To wit Moses and Aaron to whom the Lord returned a gracious answer when they interceded for the people yea and Samuel may be here included also though that which is said in the foregoing verse of Gods speaking to them in the cloudy pillar were meant only of Moses and Aaron As for that which follows thou wast a God that forgavest them though thou tookest vengeance of their inventions I conceive it is spoken of the whole body of the people and that the meaning is that when God had threatned or was many a time ready utterly to destroy the whole people for their rebellions yet upon the intercession of Moses and Aaron and Samuel he yielded to spare them for their sakes and so forgave them and still preserved the body of the people though withall he did often take vengeance on many particular persons when they committed idolatry or otherwise followed their own hearts lusts though therein they did manifestly transgresse the commandements of God For I see no reason why we should limit this which is said here of their inventions as some do to their plots and conspiracies which they devised against Moses and Aaron and Samuel Nor doth that exposition seem so probable which some Expositours give of these words thou wast a God that forgavest them to wit Moses and Aaron though thou tookest vengeance of their inventions that is though thou didst punish them for their sins by not suffering them to goe into the land of Canaan PSALM C. Vers 1. MAke a joyfull noise unto the Lord all ye lands This implyes a prophesy of the calling of the Gentiles But see the Note Psal 66.3 Vers 3. It is he that hath made us and not we our selves we are his people and the sheep of his pasture See the Notes Psal 95.6 7. Vers 4. Enter into his gates with thanksgiving and into his courts with praise See the Note Psal 84.2 PSALM CI. Vers 1. I Will sing of mercy and judgement c. Two severall waies this promise of David is expounded by Interpreters and both seem very probable to wit 1. that David doth here promise to praise God for his goodnesse and mercy to his penitent servants and for his judgements executed upon the obstinate and rebellious or more particularly for the judgement which God had executed upon Saul for some conceive that this Psalm was composed when Saul was newly cut off by the Philistines or which he knew God would execute upon him and the mercy which he had shewn to himself in preserving him from the rage of Saul and haply for opening such a fair way for the settling of him in the throne of Israel or at least the mercy which he knew God would shew him in bringing him to the kingdome long since promised him and then the following clause is clear unto thee O Lord will I sing that is I will speak of these things to thy praise and glory Or 2. that David doth here undertake that he would in this Psalm as it were by way of a vow to God and a solemn protestation before all the Church declare with what clemency and justice he meant to govern the kingdome when he should be settled in the throne how gentle and good every way he would be to the good and how zealous to punish the wicked And if we take it thus which seems most agreeable to the sequele of the Psalm then the meaning of the following clause seems to be this unto thee O Lord will I sing that is I will in my song thus engage my self out of a desire thereby to glorify thee by whom only I was appointed to so great honour and by whose grace only I hope to be enabled thus to govern the kingdome Vers 2. I will behave my self wisely in a perfect way c. To wit by avoiding what ever is evil with all possible circumspection And indeed this is expresly affirmed of David in his private life 1 Sam. 18.14 And David behaved himself wisely in all his waies O when wilt thou come unto me To wit to assist me with thy grace herein or rather to settle me in the kingdome promised me that I may then make good what I now promise As for the following clause I will walk within mine house with a perfect heart that which is intended thereby seems to be this that he would walk holily and righteously not in publick only but even within his own walls his court or his private house so that even those of his own family should not be able to lay any evil to his charge yea and that he would be watchfull to keep his own houshold too from every scandalous way Vers 3. I will set no wicked thing before mine eyes That is say some I will not make any evil course of other men a pattern for me to follow But rather I take it thus I will set no wicked thing before mine eyes to wit neither by desire nor purpose no nor by suffering it so near as I can to come into my thoughts Vers 4. A froward heart shall depart from me c. The meaning of this may be that he would not allow in himself that perverse rebellious spirit whereto naturally he was enclined or else that he would not converse with those that were of a froward spirit which indeed agrees best with the following clause according to our translation I will not know a wicked person that is I will not own any such nor shew them the least respect or favour Vers 5. Whoso privily slandereth his neighbour him will I cut off c. To wit
that doth righteousnesse at all times that is and he that accordingly liveth righteously and that both in prosperity and adversity implying that they that do thus constantly fear and serve God shall find God good and gracious to them though they may be in much distresse for a time Vers 4. Remember me O Lord with the favour that thou bearest unto thy people c. That is Whereas of late thou hast seemed not to mind us doe us good again and deliver us and blesse us according to what thou hast been wont to doe for thy people see the Note Psal 25.6 O visit me with thy salvation that is save us as thou hast formerly done out of our troubles see Psal 85.1 2 c. Vers 5. That I may see the good of thy chosen c. That is That I may enjoy the good which thou art wont to afford thy chosen people see the Notes Job 7.7 and Psal 21.4 that I may rejoyce in the gladnesse of thy nation that I may glory with thine inheritance that is that I may triumph with others for thy wonderfull deliverances and mercies to thy people But yet under these outward mercies spirituall and eternall blessings are likewise comprehended Vers 6. We have sinned with our fathers we have committed iniquity we have done wickedly Some conceive that this Psalm being composed in Babylon these words were by the Psalmist taken from Daniels prayer Deut. 9.5 where the very same expressions are used But however the drift of these words is doubtlesse not only by an humble acknowledgement of their sins to make way for Gods mercy but also especially to imply that seeing God had shewed great mercy to their fathers notwithstanding they had provoked him greatly by their sins therefore they hoped that God would after the like manner deal with them Vers 7. Our fathers understood not thy wonders in Egypt c. That is say some Expositours Though they saw the miracles which Moses wrought before them yet they laid them not so much to heart but that when Pharaoh upon the message of Moses to him did oppresse them worse then before they did then greatly murmure against Moses and Aaron Exod. 5.21 But rather I conceive that the Psalmist prefixeth this as the aggravation of their murmuring at the red sea whereof he speaks in the following words that notwithstanding the wonderfull works he had wrought in Egypt yet presently at the red sea when they were scarce gotten out of Egypt they provoked God by murmuring against him they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Vers 9. He led them through the depths as through the wildernesse That is He led them through those heaps of waters which stood up as a wall on each side of them see the Notes Exod. 14.22 and that on as dry ground as if they had gone through a dry sandy wildernesse Vers 12. Then believed they his words c. So it is said Exod. 14.31 But this is here added as an aggravation of their wickednesse that being thus convinced within themselves they should yet so soon again murmure against the Lord. Vers 13. They soon forgat his works c. For three daies after their removing from the red sea they murmured again because of the bitternesse of the waters at Marah Exod. 15.22 23 they waited not for his counsell that is they would not wait to see what God had determined concerning them or what God would enjoyn them to doe they would not patiently wait upon Gods providence as believing that he would provide for them as considering that it was Gods way to exercise his people with trials for a time but would prescribe both what he should doe and when he should doe it yet this may be referred to the following story Vers 14. But lusted exceedingly in the wildernesse c. To wit for flesh whereas in the wildernesse it was a great mercy to have necessary food See the Notes Num. 11.4 and Psal 78.18 and tempted God in the desart see the Note Exod. 17.2 Vers 15. And he gave them their request but sent leannesse into their soul That is upon their persons see the Note Psal 16.10 The meaning is that the dainties that God gave them with a curse instead of feeding them brought a deadly consumption upon them see the Note Numb 11.33 Vers 16. They envied Moses also in the camp c. See the Notes Numb 16.1 3 and Aaron the saint of the Lord that is whom the Lord had set apart to that holy office of being the high Priest so that their insurrection was by consequence against the Lord Numb 16.11 Vers 24. Yea they despised the pleasant land To wit by refusing to enter into it by speaking of it with contempt Numb 14.3 wherefore hath the Lord brought us into this land c. And he calleth it the pleasant land not only because it was such a rich fruitfull sweet and delightfull land the glory of all lands as it is called Eze. 20.6 but also because God had chosen it to be the peculiar seat of his word worship a sacramental pledge to them of his kingdom of glory their heavenly inheritance Vers 26. Therefore he lifted up his hand against them to overthrow them in the wildernesse That is He threatned and was ready to strike and that with great violence or rather he swore that he would destroy them Numb 14.21 28. for which see the Note Deut. 32.40 Vers 27. To overthrow their seed also among the nations and to scatter them in the lands Because though we find not this branch of Gods oath in expresse tearms where Moses relates this story of Gods anger against the Israelites for their refusing to enter into the land of Canaan yet we find the very same in a manner again affirmed only indeed there is no mention of their seed Ezek. 20.23 I lifted up mine hand unto them also in the wildernesse that I would scatter them among the heathen and disperse them through the countreys therefore some conceive that this was thus denounced at that time though it were not expressed by Moses and that it was fulfilled when upon the Israelites presumptuous attempting to enter the land after God had enjoyned them to return back into the wildernesse the Amalekites and the Canaanites smote them and discomfited them even unto Hormah Numb 14.45 and again after when Arad the Canaanite fought against Israel and took some of them prisoners Numb 21.1 And others hold that this is said only because under that threatning expressed by Moses the like was also covertly implyed concerning their posterity in case they should rebell against God as their fathers had done But I rather think that the true reason of this which is here said concerning the overthrowing of their seed is because at first God did indeed threaten to destroy the whole people of Israel and so to scatter them that they should never be a
away his life by judging him to be a malefactour not worthy to live and so proceeding against him in a judiciary way which we know was the condition both of David and Christ PSALM CX Vers 1. THe Lord said unto my Lord c. Though this might be taken as spoken by the people of Israel concerning David who was indeed a glorious type of Christ and did by the mighty help of God subdue all his enemies round about him see the Note Psal 89.27 yet I rather take it to be only a prophesy concerning Christ and that 1. because there are some passages in this Psalm which cannot with any shew of probability be applyed to David as that vers 4. for how can it be said that David was a priest much lesse a priest for ever or that there was a priesthood after another order the order of Melchizedek erected by God at that time when the priesthood after the order of Aaron was still settled in the Church 2. Because our Saviour himself alledged this very Text to the Pharisees Matth. 22.43 as a passage commonly acknowledged to be meant concerning the promised Messiah and that to prove that he was to be more then mere man for when the Pharisees had acknowledged that Christ when he came was to be the son of David our Saviour objected this very place to them How then saith he doth David in spirit that is by the spirit of prophesy call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thy enemies thy footstool If David then call him Lord how is he his son and the Evangelist adds there immediately vers 46. that no man was able to answer him a word which was a clear proof that in those times this was generally acknowledged to be a prophesy concerning Christ or else the Pharisees would soon have objected that 3. Because the Apostle Heb. 1.13 doth in effect say that no angel and therefore much more no mere man could be capable of that honour which is promised in these words To which of the angels said he at any time Sit thou on my right hand untill I make thine enemies thy footstool and 4. Because the Apostle Peter doth expresly say Act. 2.34 35 that it is not the people that speak here of David their Lord but that it is David himself that speaks these words The Lord said unto my Lord and that those words Sit thou on my right hand c. could not be meant of David because David was not taken up into heaven as Christ was For David saith he is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand untill I make thy foes thy footstool These words therefore The Lord said unto my Lord c. are doubtlesse a prophesy concerning the kingdome of Christ for the fuller understanding whereof we must know 1. that David calls Christ here his Lord both as he was God and as he was his King and Redeemer 2. that by the Lords saying that which is here mentioned to Christ Davids Lord is meant that God the Father had from all eternity decreed this concerning Christ his Son and did in time make known this his decree and promise both to Christ and to his Church 3. that by Christs sitting at the right hand of God the Father is meant the advancement of Christ as he was both God and man in one person to the supremest place of power and authority of honour and heavenly glory under God the Father for this word sitting implyes reigning with continuance after he had finished the work of mans redemption even as a prince that sits in his throne of glory and Gods right hand notes the next place of power and glory under God or as some expresse it a place of equall power and authority with God even that he should be advanced far above all principality and power and might and dominion Eph. 1.21 and should from the highest place of heavenly glory as Mediatour and his Fathers Deputy reign over the whole world which is therefore called the right hand of the majesty Heb. 1.3 and the right hand of the power of God Luk. 22.69 and 4. that in those words untill I make thine enemies thy footstool though the act of subduing Christs enemies be ascribed to God the Father yet we cannot thence inferre that Christ doth not himself subdue his enemies for what things soever he that is the Father doeth these also doeth the Son likewise only acts of power are usually ascribed to God the Father not only because Christ as the Mediatour is assisted by the Father in all that he doeth but also because whatsoever the Son doeth he doeth it by that power which he hath from the Father by his eternall generation And as for this word untill though it doth not alwaies imply a certain prefixed time unto which that which is affirmed shall be and no longer as Gen. 28.15 and Psal 112.8 may seem rather to imply a certain determinate time for though there is no question but that Christ shall reign with God the Father unto all eternity see the Note Psal 45.6 yet because it is as certain that when death the last enemy of Christ is once wholly subdued he shall no longer reign as he doth now to wit as a Mediatour and as his Fathers Deputy gathering and defending his Church against her enemies and interceding with his Father in her behalf as formerly but as one true God of the same essence with the Father he shall reign without any externall means or instruments without word or Sacraments without enemies or hindrances c. therefore here I say this word untill may imply that Christs kingdome as Mediatour should continue till all his enemies were subdued and that then he should voluntarily resign it into the hands of the Father which is that the Apostle saith 1 Cor. 15.24 28. Vers 2. The Lord shall send the rod of thy strength out of Zion c. That is thy mighty and powerfull kingdome the scepter the sign being put for the thing signified or thy strong scepter the scepter whereby thou dost shew forth thy power that is the preaching of the Gospel accompanied with the mighty working of the spirit of Christ for this is the scepter whereby Christ doth mightily subdue and govern his people and therefore is the Gospel called the word of the kingdome Matth. 13.19 and the power of God unto salvation to every one that believeth Rom. 1.16 And accordingly the summe of that which is here said is that though the Gospel should be first published and the spirit should be first poured forth upon the Apostles in Jerusalem Act. 2.4 yet from thence it was to be spread abroad all the world over and so though the foundations of his kingdome should be laid in Zion yet it should be extended afterwards unto the farthest parts of the earth see the Notes Psal 2.6 8.
As for the following clause rule thou in the midst of thine enemies the meaning is that Christ should rule as King even where the power of his enemies was greatest and maugre all their malice and rage against him and that not only by subduing and destroying his enemies at his pleasure but also by gathering a people to himself and governing them by his word and spirit which is more clearly expressed in the following verses Vers 3. Thy people shall be willing in the day of thy power c. That is when thou shalt goe forth as a mighty king to conquer and subdue the world and shalt make thy Gospel to work mightily upon the consciences of those that hear it then shall thine elect people with all readinesse and willingnesse submit to thee follow and obey thee As for the following words in the beauties of holinesse from the womb of the morning thou hast the dew of thy youth which is acknowledged by all Expositours to be one of the hardest passages in all the Psalms for the understanding thereof we must know First that by the beauties of holinesse may be meant 1. Gods holy Temple or in allusion thereto the holy assemblies of Gods people for which see the Notes 1 Chron. 16.29 Psal 27.4 and 29.2 and then the meaning is this that in the day of Christs power his people should willingly gather themselves together to worship him in his Temple or in the place of the holy assemblies or 2. the amiablenesse that is in the holy wayes of Christianity and then this may be added as the cause of the peoples coming in so willingly to the service of Christ or 3. which I like the best that glorious holinesse wherewith all true Christians are adorned and then this clause is added to set forth the glory of that people that should so willingly come in and submit themselves to Christ namely that they should come in to him in the beauties of holinesse that is adorned with all the holy graces of Gods spirit as souldiers that for the honour of their Generall do goe forth to serve him in their bravest attire or as the Priests in the Law did wait upon God in their holy garments beautifull and glorious the holinesse of the Church being that which indeed makes her beautifull as Tirzah and comely as Ierusalem Cant. 6.4 Secondly those words from the womb of the morning may be read as it is in the margin of our Bibles more then the womb of the morning and then they must needs be referred to the foregoing words as making known that the beauties of holinesse wherewith the people of Christ should be adorned should be more then are the beauties of the morning where it first breaks forth But now if we read this clause as it is in our Bibles from the womb of the morning then may these words be referred either to the foregoing words in the beauties of holinesse and so that which is hereby intended is this that from the first shining forth of Christ upon his people in the preaching of the Gospel and Christ is indeed called the bright morning star Revel 22.16 and the day-spring from on high Luk. 2.78 or from the first forming of Christ in their hearts they should with much willingnesse present themselves before Christ in his service being adorned gloriously with the graces of his spirit as with clothing of wrought gold and raiment of needle-work or else it may rather be referred to the following words from the womb of the morning thou hast the dew of thy youth for many learned men conceive that the Colon or middle point that is in our Bibles betwixt these two clauses is only a distinction for convenient reading not a disjunction of the sense and then the meaning of the words is clearly this that look as the dew is born out of the womb of the cool morning-aire so distilleth down insensibly with innumerable drops upon the earth and indeed the like figurative expressions we find elsewhere as Job 38.28 29. Hath the rain a father or who hath begotten the drops of the dew out of whose womb came the ice the hoary frost of heaven who hath gendered it so from the first breaking forth of the sun of righteousnesse in the morning-light of the Gospel an heavenly offspring shall be suddenly born unto Christ begotten by the word and spirit in innumerable multitudes as are the crystall drops of the dew which in a morning cover the earth They are the children that are begotten unto Christ that are here called his youth because they are made new creatures and are as new-born babes 1 Pet. 2.2 and they are compared to the dew thou hast the dew of thy youth that is thy young and new-born people are as the dew because there should be an innumerable company of them and because they should be suddenly brought forth by a heavenly calling upon the first preaching of the Gospel as the dew that distils down from heaven upon earth And indeed this explication is very sutable to other places of Scripture where the like expressions are used as Isa 54.1 and 66.8 9 but especially that Mich. 5.7 And the remnant of Iacob shall be in the midst of many people as a dew from the Lord as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men Vers 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek The chief thing intended in these words is that whereas there should certainly be an end of Aarons priesthood as if the Lord had repented of the honour he had conferred upon that family it should not be so with Christ for his priesthood should be an eternall and unchangeable priesthood But see also the Notes Gen. 14.18 Vers 5. The Lord at thy right hand shall strike through kings in the day of his wrath Here the Psalmist sets forth the victories of Christ as in reference to that which was said before vers 1. to wit that God would make his enemies his footstool The Lord at thy right hand see the Note Psal 16.8 shall strike through kings in the day of his wrath that is though he may forbear them a while yet there will a day come when his wrath will break forth against his mightiest enemies and he will utterly destroy them And indeed though some under this word kings include Christs spirituall enemies as Satan the Prince of this world Joh. 16.11 and sin which reigneth as a king over carnall men Rom. 6.12 and death which is called the king of terrours Job 18.14 yet it is chiefly meant of the mighty men of this world The greatest question is of whom and to whom those words are spoken The Lord at thy right hand c. And for this we must know that they may be understood 1. as spoken to God the Father concerning Christ as if it had been said O God the Father of
they might remove the Ark to Jerusalem 2 Sam. 6.1 But yet withall by that passage vers 22. The stone which the builders refused is become the head stone in the corner which is in so many places of the New Testament applyed to Christ that vers 25 26 Save now I beseech thee O Lord c. Blessed be he that cometh in the Name of the Lord which the inhabitants of Jerusalem applyed to Christ as the promised Messiah Matth. 21.9 it is as evident that whilst David speaks in this Psalm of himself those things which had befallen him his principall aim was hereby prophetically to foretell those things that concerned Christ that was to spring out of his loins And as for this exhortation O give thanks unto the Lord c. it may be taken as spoken by David or by the people of God that principally with respect to that great mercy in exalting David to be their king or rather in giving Christ to be their king Saviour Vers 3. Let the house of Aaron now say that his mercy endureth for ever For this and the following verse see the Notes Psal 115.10 11. Vers 7. The Lord taketh my part with them that help me c. See the Note Psal 54.4 therefore shall I see my desire upon them that hate me see the Note Psal 91.8 Vers 10. All nations compassed me about Though of Christ it may be literally and truly said of whom David was a type that all nations do set themselves against him yet understanding the words of David himself it cannot be otherwise meant then of the neighbouring nations unlesse we take it as a figurative expression All nations compassed me about as if he had said All the world is set against me I can no where be safe or quiet Vers 12. They compassed me about like bees c. Though it is not without some contempt that he compares his enemies to bees yet withall he seeks hereby to imply how he was continually stung and vexed by them not knowing how by any means to avoid them And see also the Note Deut. 1.44 As for the following words he doth thereby shew farther how easily they were ruined they are quenched as the fire of thorns which though they be soon set on fire and make a mighty crackling noise and yield for a time a more terrible blaze then greater wood will do yet alas they are soon consumed in their own flame and so the fire will be presently out and they will â—arce leave â—o much as any ashes behind them Vers 13. Thou hast thrust sore at me that I might fall To wit Thou O Saul or indefinitely Thou O mine enemy Vers 15. The voice of rejoycing salvation is in the tabernacles of the righteous c. This may be here laid down as a generall truth for indeed all Gods righteous servants are sure to see the salvation of God they only can will truly rejoyce in Gods salvation But here doubtlesse it is added in reference to that particular mercy for which this Psalm was composed And the meaning is that all the faithfull throughout the land should every one even in their own private dwellings rejoyce for that salvation which God had wrought for David being glad to see the day whereon so great a change was wrought that especially because they knew that his exaltation to the throne tended to the great good of the whole kingdome And so the following words the right hand of the Lord doth valiantly may be added as that triumphant song which should be sung in the tabernacles of the righteous Vers 17. I shall not die c. To wit by the hand of mine enemies It is as if he had said Mine enemies have long thirsted sought after my death indeed for many years together I have been as it were continually in the very jaws of death I have been looked upon no otherwise then as a lost dead man but I see God hath determined otherwise of me he hath reserved me for his praise I shall not die but live declare the works of the Lord. How this may be applyed to Christ whom the pains of death could not hold we may easily conceive Vers 19. Open to me the gates of righteousnesse c. That is the gates of Gods Sanctuary which are called the gates of righteousnesse 1. because there the most righteous God had chosen the Sanctuary for his habitation 2. because there the word of God was taught the only rule of true righteousnesse 3. because there the people of God were cleansed from their sins by the sacrifices that they offered up unto God so were presented righteous in Gods sight 4. because there they worshipped praised God which was a chief part of their righteousnesse 5. especially because God required that they should be a righteous people that presented themselves there in his presence did therefore enjoyn that none that were unclean should be admitted to be there And indeed this reason seems to be implyed in the following verse This gate of the Lord into which the righteous shall enter Now this David speaks to the Priests Levites that had the charge of the doors of the Sanctuary in reference to that festivity for which this Psalm was composed whereon he had gathered the people together that they might praise God for his mercy to them see the Note above vers 1. And it is expressed in a poeticall manner with a kind of triumphant joy Open to me the gates of righteousnesse as if he should have said Those gates from which I was so long banished which I did so long so earnestly desire to see Let them be now opened to me my company I will goe into them I will praise the Lord. Vers 20. This gate of the Lord c. That is of the Lords house into which the righteous shall enter according to that Isa 26.2 Open ye the gates that the righteous nation which keepeth truth may enter in Now some learned Expositours conceive that in these words David doth covertly intimate what a change there should be in matters of religion now God had exalted him to the throne to wit that whereas in Sauls time the worship of God had been neglected or at least polluted by profane ungodly wretches now by the encouragement that should be given to religion the house of God should be more carefully frequented that by such as did truly fear his Name Vers 22. The stone which the builders refused is become the head-stone of the corner That is the chief foundation corner-stone This with the three following verses seem to be the words of the people congratulating the inauguration of their new king as those expressions therein may well induce us to think it is marvellous in our eyes we will rejoyce be glad But however for the meaning of the words First doubtlesse they are meant of David As builders
in these daies living amongst those that professed themselves Christians who yet notwithstanding should deal with him more like savages then Christians Wo is me that I sojourn amongst Turks Pagans And withall we may note that David might the more fitly use this word sojourn Wo is me that I sojourn in Mesech c. because in his exile he had indeed no settled habitation but was continually forced to flee from one place to another PSALM CXXI Vers 1. I Will lift up mine eyes unto the hills from whence cometh my help That is say some Expositours I will look to the sanctuary or Temple whose foundation was in the holy mountaines Psal 87.1 to wit the hills of Zion Moria as knowing that my help must come from the Lord only who hath chosen that for his dwelling place But I rather conceive with others that the Psalmist speakes here as one that were debating the matter with himself from whence he should expect help in the danger he was in that accordingly he first sets down how he was inwardly moved tempted to place his hope in outward helps I will lift up mine eyes unto the hills c. but then corrects himself in the following verse My help cometh from the Lord which made heaven earth as if he had said Let me cast mine eyes whether I will if I look not to him I shall look wait in vain Accordingly therefore by the hills here is meant whatever is most eminent glorious in the world whatever may seem most firm strong invincible so the prophets aim must be to shew that if he should expect help where it was most likely to be had in earthly things such hopes would deceive him Or else in saying I will lift up mine eyes unto the hills his meaning might be either that he would look to them as places of refuge defence against their enemies or else that he would look about on every side for help for because Canaan was a hilly mountainous countrey see Exod. 15.17 Deut. 11.11 or because there were mountains round about Ierusalem Psal 125.2 therefore to say that he would lift up his eyes to the hills was all one in effect as if he had said that he would look about on every side to see if from any place help would come in to him And indeed if David composed this Psalm as some think for the encouragement of himself his souldiers when he was to leade forth an army out of Jerusalem which may seem the more probable because some expressions therein are so suitable to the condition of souldiers as that vers 6. the sun shall not burn thee by day nor the moon by night then by his lifting up his eyes to the hills he might mean that at first he was sollicitous what auxiliary forces would come in to him from the severall tribes of Israel though at last he corrected himself concluded that it was God only upon whom his hope of help depended as he saith in the next verse But however reading the words as they are translated in the margin of our Bibles this is then clearly the drift of the place Shall I lift up mine eyes to the hills from whence should my help come that is how should I hence expect any help Vers 3. He will not suffer thy foot to be moved c. That is to stumble or slide see the Note Psal 38.16 And this may be taken as spoken by the Psalmist to himself or to every particular godly man according to that Psal 91.3 for which see the Note there As for the following clause he that keepeth thee will not slumber it is observed by some Expositours that in that expression the Psalmist alludes according to what is said in the foregoing Note to that constant order in all armies of appointing Sentinels to watch for the preservation of the whole army whilst they take their rest Vers 5. The Lord is thy shade c. Thy comfortable refreshing protection see the Note Numb 14.9 at thy right hand see the Note Psal 16.8 And in this expression it may seem probable that the Psalmist alludes to that pillar of a cloud whereby the Lord did not only guide the Israelites but also shadow them from the heat of the sun the cold of the night whence is that of the Psalmist Psal 105.39 He spread a cloud for a covering see the Note also Exod. 13.21 And thence is that which follows in the next verse Vers 6. The sun shall not smite thee by day c. That is It shall not hurt thee with the heat thereof nor the moon by night to wit with the cold and moist vapours which it raiseth The meaning is that God should preserve him from every thing that might hurt him But the expression here used is suitable to the condition of souldiers that usually are abroad in the open fields both by day and night as is noted before vers 1. Vers 7. The Lord shall preserve thee from all evil he shall preserve thy soul That is thy life or The Lord shall so far preserve thee from all evil that nothing which befalls thee shall hurt thy soul or prove prejudiciall to thine eternall salvation PSALM CXXII Vers 1. I Was glad when they said unto me Let us goe into the house of the Lord. The drift of David in this Psalm may be only to set forth what delight he took in frequenting Gods house But yet it is the opinion of almost all Expositours that he composed this Psalm when he had newly removed the Ark from the house of Obed-Edom to the city of Zion as to the place wherein God had made known to him that he would take up his settled habitation according to that Psal 132.13 14 that his aim herein was to expresse how exceeding glad he was when he perceived by the peoples flocking together to worship God in this holy mountain by their exciting one another thereto especially at the three solemn feasts when all the males of Israel were to appear there before God how acceptable this which he had done was not only to the inhabitants of Jerusalem who had now gotten the Ark the sign of Gods presence amongst them but to all the people of the land in generall yea how unanimously they all rejoyced in this that God had at last made good his promise in providing a settled place for his worship and service Vers 2. Our feet shall stand within thy gates O Ierusalem This may be taken as the words of David or as the words of those that stirred up him others to goe to the Sanctuary Let us goe into the house of the Lord our feet shall stand within thy gates O Ierusalem And it is as if it had been said We shall no longer now goe sometimes to one place to worship God sometimes to another as we did before when the Ark was now in one place now in
c. That is words of falshood and treachery and their right hand is a right hand of falshood to wit in that their confidence in their own power will deceive them or that they are wont to deceive those to whom they promise assistance yea that often their power is imployed in practises of treachery and falshood Yet some would more particularly restrain this to their swearing falsly with hands lifted up to heaven concerning which custome see the Note Gen. 14 22. or to their breaking the promises they had made which they had confirmed by clapping of hands together according to that Prov. 11.21 though hand joyn in hand the wicked shall not goe unpunished And indeed it is well known that Saul did often doe that which was contrary to the oaths promises whereby he had engaged himself to David Vers 9. I will sing a new song unto thee O God See the Note Psal 33.3 Vers 10. It is he that giveth salvation unto kings That is that takes speciall care to preserve and prosper them and without whom even kings are not able by their own power to preserve themselves Vers 11. That our sons may be as plants c. As if he should have said And this I desire chiefly that being delivered from the rage of mine enemies thy people may live under my government peaceably prosperously That our sons may be as plants grown up in their youth that is that they may be like young flourishing plants and indeed except trees sprout out fairly whilst they are young and tender they seldome thrive or grow up to any height afterwards But see the Note also Psal 128.3 Vers 14. That there be no breaking in nor going out c. That is no going out to war against an invading enemy or against enemies that have wronged them or no going out into captivity nor no flying out of the land to avoid the rage of invading enemies or oppressors that there be no complaining in our streets that is no publick wailings outcries upon any sodain uprores tumults amongst them any tidings of distasters befallen them or dangers approaching by reason of any enemies invading them or upon any other calamity whatsoever PSALM CXLV The Title DAvids Psalm of praise This is the last of the Alphabetical Psalms wherein all the Hebrew letters are found one after another in the begining of the verses one only excepted But see the Note Psal 25.1 Vers 1. I will extoll thee my God O king c. This title of king David here gives unto God either because he meant in this Psalm to set forth the glorious works of God as he was the king of the whole world and in Christ more peculiarly the king of his Church or else as desiring to acknowledge that he himself though a king was Gods vassal that he above other kings did in a speciall manner hold his kingdome from and under God and I will blesse thy name for ever and ever see the Note Psal 89.1 Vers 4. One generation shall praise thy works to another That is One generation after another in every generation God shall work works of wonder that shall put men upon praising his name or The men of one generation shall praise thy works to others of a succeeding generation and so shall stir up them to doe the like Vers 7. They shall abundantly utter the memory of thy great goodnesse c. That is the many glorious things which they remember thou hast done out of thy great goodnesse and so by this means they shall likewise perpetuate the memory of them in succeeding generations and shall sing of thy righteousnesse to wit as it follows in the next verses The Lord is gracious and full of compassion c. Vers 14. The Lord upholdeth all that fall c. That is that are in danger to fall or that are ready to sink under any affliction And so likewise the same may be meant in the following words and raiseth up all those that be bowed down that is those that are even now tumbling down or that are in danger to yield under their burdens And yet some understand the first clause of Gods bearing up those that are ready to fall the second of Gods raising up those that are fallen or that are overpressed crushed down with sicknesse or any other affliction or sorrow whatsoever But however his meaning is only that whenever any are upheld from falling or raised up again when they were fallen it is the Lord only that doth uphold them and raise them up Vers 15. The eyes of all wait upon thee c. To wit in that by the instinct of nature which God hath planted in them they seek for their food in the way that God hath ordered and established for the feeding of them see the Note Psal 104.21 and thou givest them their meat in due season see the Note Psal 104.27 Vers 16. Thou openest thine hand c. See the Note Psal 104.28 satisfiest the desire of every living thing that is thou givest unto each of them severally such meat as according to their kind they desire and are pleased with Vers 21. Let all flesh blesse his holy name for ever ever That is all men see the Note Psal 65.2 Yet some extend this to all living creatures PSAL. CXLVI Vers 3. PVt not your trust in Princes c. To wit that so God may have all the praise and glory for in the two foregoing verses the Psalmist had stirred up Gods people to praise the Lord nor in the son of man that is nor in any men whoever how great soever they be that because however they are but men poor frail creatures in whom there is no help that is no power to help not so much as to help themselves and much lesse therefore to help others Vers 4. His breath goeth forth c. As if he should have said Though any man should be both able willing to help yet there were no trusting in him because he may die on a sudden His breath goeth forth he returneth to his earth that is the earth of which he was formed in his first creation and wherein it is decreed he must at last be laid in that very day his thoughts perish that is all those great designs which he had in his thoughts and consequently whatever he had purposed and determined to doe for those that depended on him do vanish away and come to nothing Vers 7. The Lord looseth the prisoners So that the meanest that are may trust in God And indeed that which is here said concerning Gods setting prisoners at liberty may be also extended to the freeing of those that are in any great streights or under thraldome and oppression see the Notes Psal 107.10 and 116.16 Vers 8. The Lord openeth the eyes of the blind c. This may be also extended 1. to the curing of all other desperate bodily infirmities whatsoever 2. to the