spirits are alwaies in his eye and under his command and do nothing but what he will have them and that it was therefore of God that the Devil was suffered to tempt Iob and try him as he did for because of our weaknesse the Lord doth herein as it were stoop to our capacity and speaks of himself after the manner of earthly Princes that we might the better conceive him in a manner of speech which we call a Prosopopeia not much unlike that in 2 Kings 22.19 I saw the Lord sitting on his throne and all the host of heaven standing by him on his right hand and on his left and the Lord said Who shall perswade Ahab that he may go up and fall at Ramoth-Gilead c. Vers 7. Then Satan answered the Lord and said From going to and fro in the earth c. By this walking of Satan to and fro in the earth is only figuratively implyed that those evil spirits are every where throughout the whole world seeking diligently to seduce men and to execute Gods vengeance on them and to do all the mischief they possibly can Vers 8. Hast thou considered my servant Iob c. By this the Lords boasting of Iobs piety and righteousnesse is signified that where the Lord by his spirit inables his servants to frame their lives according to his will God in them is glorified not without the confusion of Satan who though he observes with envy and vexation enough the uprightnesse of their waies yet he is not able to subdue and corrupt them and so God in them doth as it were triumph over Satan and they through Gods assistance are more then conquerours Vers 9. Then Satan answered the Lord and said Doth Iob fear God for nought By this answer of Satan is only implyed that he is the accuser of the children of God and is still ready to judge that in prosperity we only serve God for the good things he bestows upon us and endeavours therefore by troubles and afflictions to draw us off from the service of God Vers 10. Hast not thou made an hedge about him and about his house that is his children and family and hereby is implyed that Satan is vexed that the Lord by his speciall protection doth keep him off from doing that mischief to the righteous that he desires to do Vers 11. But put forth thine hand now and touch all that he hath That is destroy or take from him not some part of his estate only for that may be done and yet a sufficiency be left him but all that he hath and then he will discover himself otherwise then he hath hitherto done By touching is usually meant in the Scriptures hurting afflicting or destroying as Ruth 2.9 Have I not charged the young men that they should not touch thee Zach. 2.8 For he that toucheth you toucheth the apple of his eye Psal 105.15 Touch not mine anointed and do my Prophets no harm And so it is taken here and this word now is added to imply that Satan desired to have it done presently he was eager to destroy him and thought long to see Iob in misery And he will curse thee to thy face That is he will openly and impudently blaspheme thy name and hereby is meant not only expresse execrations cast upon God but also whatever may tend to the reproach of the Almighty his goodnesse and providence Vers 12. And the Lord said unto Satan behold all that he hath is in thy power only upon himself put not forth thine hand Hereby is implyed 1. That Satan is continually desirous to afflict our bodies 2. That the Devil cannot stir an inch farther in afflicting us then God gives him leave 3. That the Lord is carefull that his servants should not be overpressed and therefore usually affords them some breathing time as here though he intended afterwards to give Satan power to afflict his body yet a while he restrained him from that So Satan went forth from the presence of the Lord. The meaning of this is only to imply that the Devill is speedily ready to do all the mischief he can to Gods people if the Lord have once let loose his chain Vers 13. And there was a day when his sons and his daughters were eating c. This time and this manner of destroying Iobs children is expressed as again afterward vers 18. because this must needs much aggravate Iobs sorrow that they should be fetched in together by the providence of God as it were into a net to the end they might all be destroyed together and not one of them escape as likewise that they should be thus suddenly in a fearfull manner cut off which alwaies hath an impression of wrath upon it when they were thus lovingly rejoycing together and that in their eldest brothers house who having the largest portion of estate was like to make the fullest and most solemn feast He alwaies was affraid least they should sin in their feasting so that having their brains thus suddenly beaten out whilst they were eating and drinking together this might make him fear least they died with sin upon them unrepented of Vers 15. And the Sabeans fell upon them and took them away c. The Sabeans were a people as most interpreters hold inhabiting Arabia felix bordering upon the land of Uz where Iob dwelt a people that lived by pillaging and plundering their neighbours and so easily wonne by a suggestion of Satans at this time to break out upon Iobs cattle and drive them away And observable it is that though Satan could many waies have destroyed Iobs oxen and asses and the servants that were with them more immediately by himself yet he chose rather to make use of the Sabeans as delighting not only in the misery of Iob but also in the sin of these his wretched instruments And I only am escaped alone to tell thee The same is said by all the severall messengers that brought Iob the sad tydings of the severall calamities that befell him vers 16 17 19. So that it was doubtlesse a piece of Satans policy that still one servant escaped to bring Iob the relation of these grievous losses and two reasons may be given for it to wit 1. That the relation of these afflictions might come suddenly to him his servants escaping out of such desperate dangers would be sure to fly home with all the speed they were able and 2. That he might not question the certainty of what was told him Had there been any colour of doubting the truth of these relations that might have abated his sorrow for the present and then recollecting his spirits in the interim when he came to know the certainty of it he might then have been the better able to bear it but having the report of these things from his own servants that were eye witnesses of what they spake he could have no ground of questioning whether that they spake were true or no and so these heavy
3.12 He hath bent his bow and set me as a mark for the arrow and that of Iob elsewhere chap. 16.12 13. He hath taken me by my neck and shaken me to pieces and set me up for his mark His archers compasse me round about he cleaveth my reins asunder Vers 21. And why dost thou not pardon my transgression c. Why dost thou not according to thy wonted grace to others freely forgive all my sins and transgressions removing them all out of thy sight that then accordingly also thou mayst withdraw thine hand from correcting me For now shall I sleep in the dust c. That is if thou dost not send help speedily I shall quickly be laid in the dust and thou shalt seek me in the morning and I shall not be that is and then if thou shouldest make never so much hast to help me it would be too late for thou shouldest not find me in the land of the living amongst those that are capable of thy goodnesse and mercy CHAP. VIII· Vers 1. THen answered Bildad the Shuhite Bildad having heard Iob hitherto defending himself and disliking what he spake in his defence more then his former complaints undertook at length to second what Eliphaz had before spoken reprooving Iob for charging God with injustice in his dealing with him and exhorting him to repent of his former wickednesse as the only sure means to turn away the Lords displeasure yea it seems by his first words in the following verse that whereas Iob was proceeding on to have spoken farther Bildad did here interrupt him as not able to endure him any longer How long wilt thou speak these things c. Vers 2. How long shall the words of thy mouth be like a strong wind That is violent and bruitishly impetuous not sparing any body no not the Lord himself when he comes in thy way Because Iobs words in his answer to Eliphaz had been indeed somewhat sharp and rough and full of vehement expressions therefore Bildad compares them here to a strong wind and because he had so often reiterated his complaints of the grievous miseries he suffered and his protestations concerning his desire of death c. yea and that after Eliphaz had sought to convince him of the evil hereof not regarding any thing that he had spoken therefore he upbraids him with his persisting in this way How long wilt thou speak these things and how long shall the words of thy mouth be like a strong wind But yet withall there is another thing which Bildad might also intend to imply in comparing Iobs words to a strong wind to wit that whilst he went about to overthrow the justice of God as if he had not deserved what God had inflicted on him his words though never so violent would be but as a puffe of wind Gods justice would stand firm and unmoved whatever he should say to the contrary Vers 3. Doth God pervert judgement or doth the Almighty pervert justice As if he should have said Every one by the light of nature knows that this is altogether impossible though God be almighty and able to doe to men whatever he pleaseth yet he is not wont to make use of his power to doe any thing but what is just as great and mighty men many times doe and that because 1. He is essentially and so infinitely just as well as almighty 2. The judge of the whole world to whom men must fly for refuge and help when they are unjustly wronged and oppressed and therefore he can no more deal unjustly with any man then he can cease to be God Vers 4. If thy children have sinned against him c. That is though God hath utterly cut off and destroyed thy children it was doubtlesse for their sins what he hath therefore done therein he hath done most justly and thy self he hath not hitherto destroyed but spared thee that thou mightest take warning by them which if thou wouldest doe and wouldest betimes that is speedily and with all possible care and diligence seek reconciliation with God and pray unto him for favour and mercy in stead of pleading thine innocency quarrelling and contending with him as thou hast hitherto done and withall abandon all thy former wicked waies and that upon sincere ends and so become pure and upright in heart and life without which indeed no seeking to God by prayer will doe any good then doubtlesse he would not fail to pardon thy sins withdraw the judgements that lye upon thee and doe thee good whereas hitherto he hath seemed to sleep and not to regard thy miseries he will presently awake to thy help and make the habitation of righteousnesse prosperous that is prosper thee and thy family and all that belongs to thee so long as you all continue to live righteously and to doe that which is just in Gods sight Vers 7. Though thy beginning was small yet thy latter end should greatly encrease Two severall waies these words are understood by Expositours first that though when God should begin to prosper him after his repentance his estate should be but little as some indeed think it was but little and that he began upon almes as it were when his kindred and acquaintance gave him every man a piece of money and every one an ear-ring of gold chap. 4◠11 yet by degrees this little should encrease so that at last he should again come to have a mighty estate and 2. That the estate he had before this tribulation befell him how great soever it was yet should be but little in comparison of that he should have in the conclusion if he would repent and turn unto the Lord as the moon one of Gods two great lights is but little in comparison of the Sun whereto may seem to agree that which is said of Iob chap. 42.12 So the Lord blessed the later end of Iob more then his beginning But yet the first exposition is clearly the most proper Vers 8. For enquire I pray thee of the former age c. Bildad here prooves what he had said by the experience of all former ages to which he the rather appeals because there was probably then no written word Enquire saith he I pray thee of the former age c. as if he should have said search the records of former times make enquiry how it hath been in the daies of our ancestours and so likewise of their fathers for many generations even from the beginning of the world you shall find that it hath been alwaies thus as I have said that God hath prospered the righteous and punished the wicked and that when evil doers have repented forsaken their evil waies and turned unto the Lord he hath then withdrawn his hand from punishing them and poured forth his blessings plentifully upon them Vers 9. For we are but of yesterday and know nothing because c. This is added as a reason why Bildad councelled Iob to search into the records of former times
nations also bandied against him as the Jebusites 2 Sam. 5.6 the Philistines also vers 17. the Moabites Ammonites Amalekites and Syrians chap. 8.1 c. Now David looking upon this as a shadow of the great opposition that should be made both by Jews and Gentiles against Christ first in his own person to which the Apostles apply this Act. 4.25 26 27. and afterwards to all succeeding ages in the Gospel kingdome and Church of Christ and being assured that as all their rage against him would be in vain so much more all their furious bandying against that everlasting kingdome which God had promised his seed would be to no purpose to expresse this he breaks out thus Why do the heathen rage or tumultuously assemble together and the people imagine a vain thing the propounding of it by way of an Interrogation strongly implying first the undoubted certainty of the thing in that the thing it self is not questioned but only the cause of it secondly the exceeding wickednesse of their rage which made him thus abruptly break forth in the very beginning of this Psalm as by way of admiration and indignation Why do the heathen rage c. thirdly the causlesnesse of their rage and fourthly the folly of it because they were so violent in that which they would never be able to effect and indeed this manner of speech Why do the heathen rage c. seems to be used as bewailing the sillinesse of their making such a busle to no purpose at all Vers 2. The kings of the earth set themselves c. That is to take counsell and to imploy all their wit and power against the Lord and his anointed as it follows in the next clause and the rulers take counsell together against the Lord and against his anointed He calls them the kings of the earth by way of contempt to intimate what a vain thing it was for them to fight against the God of heaven as they did in that they opposed him whom God had anointed to be king over his people which as it must be chiefly understood of Christ as we see the disciples did against whom all the endeavours of his enemies must needs be in vain because God had anointed him to be the king of his Church so also it may be meant of David this being that whereby David assured himself that all the opposition that was made against his kingdome should be in vain to wit because he had not out of an ambitious spirit sought the kingdome but God of his own good pleasure had chosen him when he thought nothing of it and appointed him to be anointed king of Israel What is farther to be known concerning the anointing both of David and Christ see in the Note upon 1 Sam. 16.1 Vers 3. Let us break their bands asunder c. That is Let us cast off their government and disclaim all subjection and obedience to their laws and by their bands and their cords is meant the laws and government of the Lord God and his Anointed to wit David and his seed and that is principally Christ yea and consequently of all those that shall by authority from Christ seek to bring men into subjection to Christ and to keep them to the obedience of his laws and government so that these words do imply first that they that rebelled and rose up against the kingdome of David much more they that withstood the kingdome of Christ did thereby oppose and fight against the Lord God who had appointed David to be king of Israel and Christ to be king of his Church though they might haply pretend no such thing secondly that they who opposed the doctrine and discipline the Ministers and governours in the Church of Christ did thereby whatever they may pretend to the contrary oppose the Lord and his Christ and thirdly that because the Gospel and discipline of Christ will not give men liberty to live licentiously in wayes of sin therefore they count no bondage greater then to be subject hereunto and consequently in their pride they storm against it great men especially that think it a diminution of their greatnesse to be subject to any power whatsoever and pretending falsly that the servants of Christ seek to bring them into bondage they doe all they can to cast off the yoke of Christs government according to that Luk. 19.14 we will not have this man to reign over us Vers 4. He that sitteth in the heavens shall laugh the Lord shall have them in derisiâ—â— This which is said of the Lords laughing and having them in derision may â—ply first that the Lord shall discover their subtlest and best-managed designs to have been foolish and ridiculous secondly that he shall make them to be derided and scorned by others according to that 2 King 19.21 The virgin the daughter of Zion hath despised thee and laughed thee to scorn thirdly how securely God may slight all their endeavours against him and his people and that because God can so easily frustrate all their most cunning and violent attempts fourthly that when God forbears them for a time and lets them goe on it is not because he wants power to crosse and crusâ— them but because he scorns their rage as being able man instant to bring all their endeavours to nothing which we find again thus expressed Psal 37 1â— The wicked plotteth against the just c. The Lord shall laugh at him for he seeth that his day is coming and fifthly that God rejoyceth in their ruine according to that of Solomon Prov. 1.26 I will laugh at your calamity I will mock when your fear cometh And then the ground of all these is implyed in that title which is here given to God He that sitteth in the heavens where the Lord of heaven is opposed to the kings of the earth and his sitting quietly in the heavens to their tumultuous assembling and consulting together for hereby is clearly intimated first that the Lord is farre above the reach of their malice and power secondly that he seeth all their plots and conspiracies against him and his anointed which likewise is inferred from the Lords dwelling in the heavens Psal 11.4 the Lords throne is in heaven his eyes behold his eyelids try the children of men and thirdly that he is of omnipotent power and sitting in his throne above hath all things below under his power and command and so can doe with his enemies what he lists as the Psalmist expresseth it Psal 115.3 Our God is in the heavens he hath done whatsoever he pleased Vers 5. Then shall he speak unto them in his wrath c. Some referre this word Then to the time when by the coming of Christ into the world and by the preaching of the Gospel his kingdome should be manifested others to that which was said before concerning the enemies bandying against the Lord and against his anointed and concerning the Lords laughing them to scorn And indeed I conceive that the
words must be understood generally thus and that with relation both to David and Christ that when the enemy had used their utmost endeavours against the Lords anointed and the Lord had suffered them a while to run on as deriding the vanity of all their endeavours at last when they were ripe for destruction and God should find it to be a convenient and fit time to take vengeance on them then he should call them to an account Then shall he speak unto them in his wrath c. Nor can I conceive that this which is said of Gods speaking to them in his wrath was meant of that fearfull sentence Depart from me ye cursed which God should pronounce against them at the day of judgement rather I conceive this expression implyes first that the vengeance that should be poured forth upon them should be by the command of God which also shews how easily God could destroy them it was but a word of his mouth and it would be presently done and secondly that by the punishments he would inflict upon them his wrath against them should be plainly manifested he would not alwayes speak to them in a way of mercy by the preaching of the Gospel but at last he would speak to them in a way of wrath and make them see their former madnesse Because David was but of mean parentage his enemies hoped they should easily crush him but when they were vanquished and David was settled in the throne of Israel then their folly was manifested to all men And so because of the obscurity of Christs outward condition his enemies thought they should soon ruine him but by the ruine of his enemies God soon declared how vain their attempts were to the overwhelming of them with horrour and confusion which is expressed in the next clause and vex or trouble them in his sore displeasure which implyes not only the outward troubles which God should bring upon them that had been the great troublers of his Church out of which they should not know how to extricate themselves but also the inward fears and terrours that should also surprize them Vers 6. Yet have I set my king upon my holy hill of Sion This may be meant of David of whom it might be said that God had set him as his king upon his holy hill of Sion because God had chosen him in a peculiar manner as his king to rule over his people concerning which see the Notes 1 Sam. 16.1 and Sion David chose to be the Metropolis or chief seat of his kingdome whence it is often called the city of David as here it is called Gods holy hill because the Temple was built there where God was pleased as it were to dwell amongst his people of which also see the Note 1 King 8.1 But principally it is meant of Christ to wit that God the father doth here affirm that immediately by himself he had appointed and established Christ to be for ever the king of his Church of which see also the Note before cited 1 Sam. 16.1 For because that city of David was a type of the Church in relation thereto the Church of Christ is often called Jerusalem and Sion as Gal. 4.26 Ierusalem which is above is free which is the mother of us all and Heb. 12.22 you are come unto mount Sion and unto the city of the living God the heavenly Ierusalem and it may well indeed be called Gods holy hill of Sion not so much because Christ there performed the work of our Redemption and from thence the Gospel first went forth as in regard of its spirituall resemblance thereto to wit first in regard of its stability being built upon a rock against which the gates of hell shall not prevail Matth. 16.18 and sure therefore to be Psal 125.5 as mount Sion which cannot be removed secondly in regard of its eminency Esa 2.2 3. which makes the members thereof to be as a city that is set upon a hill which cannot be hid thirdly because the inhabitants thereof are nearer to heaven then others are they see those things which others cannot see they mind heavenly things and look down with contempt upon whatever is great in the world fourthly because it is hard and difficult to be such as the members of the Church ought to be it will make us toil and breath to attain hereto as men doe that climb up some high hill and fifthly in regard that God in Christ dwells in the Church which is as a holy temple unto the Lord and there only is God truly worshipped However doubtlesse God the father is here brought in as affirming this concerning his Son yet have I set my king upon my holy hill of Sion to shew first why the heathen and others were charged before with setting themselves and taking counsell against the Lord to wit because they did it against him whom the Lord had established to be his king in Sion secondly how deservedly God should pour forth his wrath and indignation upon them that stuck not to bandy so against his king thirdly how vain all their attempts must be that are against him of whom the Lord had said that he should reign in Sion For the emphasis of this expression is in the word I yet have I set my king upon my holy hill of Sion as if he had said and who can crosse what I the Lord will have done Vers 7 I will declare the decree the Lord hath said unto me Thou art my son c. This is one of those places from whence some Expositours conclude that this Psalm can be understood of none but Christ and that because though angels and men are sometimes called the sons of God yet it were very harsh to say of any man that he was begotten of God as here it is said Thou art my Son this day have I begotten thee But first because I doe not see but that a man may be said figuratively to be begotten of God as well as to be born of God as it is said of all the regenerate 1 John 3.9 whosoever is born of God doth not commit sin secondly because the very same expression in effect is used concerning the regenerate Jam. 1.18 of his own will begat he us with the word of truth and thirdly because many of those that restrain it to Christ yet understand it in a figurative sense of the Resurrection of Christ I see no cogent Reason why we may not in some respect understand it of David as a type of Christ in the first place but then principally and more clearly and perfectly of Christ They that apply these words first to David they conceive that in the first words I will declare the decree David professeth that to take away all pretence of ignorance from those that would not submit to his government he would make known Gods decree concerning him to wit that he had appointed and anointed him to be the king of Israel and had decreed that
a secret instinct of nature hunt and wind about for the breasts those bottles wherein God hath wonderfully provided milk out of bloud for their nourishment and which he hath made soft thereby fitting them for their tender mouths as likewise that they should know how to draw and suck forth the milk there prepared for them the passages through which the milk issues forth being so ordered that neither the streightnesse thereof should make it too hard for them to draw it forth nor the too great widenesse thereof should endanger the stifling of them by its coming forth too fast and likewise that being grown up a little they should so soon frame their tongues and mouths to speak the words they hear others speak for indeed in regard of these many wonders the tongues of stammering children yea the mouths of sucking infants do most rhetorically speak forth the praises of God before they can speak As for that phrase of ordaining strength Out of the mouth of babes and sucklings thou hast ordained or founded strength either the meaning is that God had firmly determined and ordered it to be inviolably and unalterably so that the glory and praise of Gods strength should be manifested out of the mouth of babes and sucklings and indeed because whatever discovers the strength of God tends to his glory and praise therefore Gods glory and strength are often joyned together in the Psalms as Psal 29.1 give unto the Lord glory and strength and so often elsewhere and these very words are render'd by the Septuagint as they are also cited by our Saviour Matth. 21.16 Out of the mouth of babes and sucklings thou hast perfected praise Or else God is said to have ordained strength by the praise that redounds to God out of the mouths of young infants in relation to those following words because of thine enemies that thou mightest still the enemy and the avenger namely to imply that there is strength enough in the mouths of poor feeble infants to stop the mouths or to confound all the proud Atheists in the world that deny the power of Gods all-ruling providence for these are they that are here called Gods enemies to wit because their wisedome yea their whole lives are nothing else but a continuall enmity against God and the avenger either because not believing the providence of God they mind only the revenging of themselves upon their enemies or because such Atheisticall wretches do hate God and seek as it were to dethrone God and being fighters against God are usually also bloudy persecutours of his servants and are ever thirsting to be revenged on them for any deadly and much incensed enemy is usually called an avenger in the Scripture as we may see Psal 44.16 This I take is the proper meaning of this place Yet there is another Exposition that hath much probability in it to wit that God doth usually chuse to glorifie himself by weak and simple and despised people whom he tearms here babes and sucklings as Christ also tearms them Matth. 11.25 thou hast hid these things from the wise and prudent and hast revealed them unto babes rather then by the great learned and wise men of the world and that the Lord doth this that he might still the enemy and the avenger that is that he might confound all the wicked enemies of God and his people as when he caused the Gospel to prevail in the world by such simple and such mean men and when he reveals the wisedome of God to such rather then others this is sufficient to confound the great and wise men of the world according to that of the Apostle 1 Cor. 1.27 God hath chosen the foolish things of the world to confound the wise c. And this they say David might alledge to answer why he should undertake to set forth the praise of God which in the foregoing verse he had implyed was inexpressible to wit because God is wont to glorify himself by babes and sucklings Which makes some also incline to think that David composed this Psalm in his younger years when he kept his fathers sheep and so admires that God should imploy such a babe as he was in setting forth his praise and to make this the more probable they observe that vers 3. he sets forth the glory of the heavens as they glitter in the night season when he used to watch his flocks making mention of the moon and stars not of the Sun and vers 7. speaking how all the creatures are put under mans subjection he reckons the sheep first But however for our Saviours applying of these words Matth. 21.16 to the Acclamation that was made to Christ by children and others of the common sort of people that cryed Hosanna to him as he rode into Jerusalem I conceive the drift thereof was to imply that if Gods all-ruling Providence was magnified as David said by the mouths of babes and sucklings it need not then seem strange that God should by his Providence stir up those children despised people to give that Testimony to him the promised Messiah even to the confusion of the Scribes Pharisees that were the enemies and persecutours of Christ his Gospel and disciples Yet there are some I know that hold that David did prophetically in these words foretell how by the acclamation and Testimony of such despised ones Christs glory and kingdome should be promoted to which purpose they shew that in those words thou hast ordained strength by strength may be meant a strong and firm kingdome as elsewhere it is namely Psal 86.16 give thy strength unto thy servant and again Psal 110.2 The Lord shall send the rod of thy strength out of Zion Vers 3. When I consider thy heavens the work of thy fingers the moon and the stars which thou hast ordained That is which received their being at thy command and were by thy appointment disposed of and ordered according to their severall places and motions and influences As for the first clause by the work of thy fingers there is meant I conceive the work of thy hands as the heavens are called Psal 102.25 yet the most Expositours encline to think that by tearming the heavens the work of Gods fingers or his finger-work may be implyed both with what facility and with what curiosity God made the heavens that which is made with the fingers requiring art rather then strength as we see in arras tapestry and all embroidered works whereto the heavens are here compared Vers 4. What is man that thou art mindfull of him and the son of man that thou visitest him As if he had said Because the heavens the moon and stars are such glorious creatures above that which is in man or rather because by the glory of these heavenly bodies we may clearly see how infinitely glorious the Lord is that made them and that hath taken them to be his dwelling-place therefore when I consider thy heavens c. then think I What
the wicked man was ready to flatter himself that God would never require his wickednesse of him as he had said before vers 13. the Lord would make him see the contrary and would to that end seek out his wickednesse that is call him to an account lay all his sins to his charge and judge and punish him for them till he found none that is till there be no wickednesse of his left unpunished or till by destroying such wretches there be no more foot-steps to be seen of any such wickednesse according to that Ezek. 23.48 where the Lord having shown how he would destroy his rebellious people he adds Thus will I cause lewdnesse to cease out of the land Others I know understand this last clause of wicked men thus seek out his wickednesse till thou find none that is Destroy thou the wicked man till there be none left or that others may be warned by his example and so there may be no more any such Atheisticall wretches to be found upon the earth Others take it thus Discover thou Lord the evil purposes of the wicked man and then they shall not be able to effect what they have mischievously intended But the first Exposition is farre the best Vers 16. The Lord is King for ever and ever c. This is here alledged as that whereon he grounded his hope and desire that God would destroy the wicked namely because being the great King of the world to him it belonged to execute judgement and being King for ever though he did deferre to help his oppressed people for a time yet there was no perill in that since it would be alwaies in his power to doe it Now for the following clause the heathen are perished out of his land either it is meant of the wicked Israelites who are here called the heathen to shew that they were no better then heathens in Gods account whence it is that the prophet useth that expression Amos 9.7 Are ye not as children of the Ethiopians to me O children of Israel saith the Lord and then it must be taken as a commination that God would certainly destroy them out of his land though it be expressed as if it were done already to shew the certainty of it and by way of triumphing in their approaching ruine Or else rather it is meant of the Canaanites whom God cast out before the Israelites and then it is added that thence he might imply that as God had cast out and destroyed those nations for their wickednesse so he would likewise doe with those wicked Israelites that now defiled the land by their wickednesse no lesse then the other had done Vers 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart Some read this last clause Thou wilt confirm their heart and then the meaning is that God would support and bear up the spirits of his servants in hope that he would not for ever forsake and cast off his people and so would enable them still to call upon him PSALM XI Vers 1. IN the Lord put I my trust how say you to my soul Flee as a bird to your mountain It is most probable that this Psalm was composed by David either when he was in great streights or in remembrance of the great streights he had been in by reason of Sauls persecution So that these words may be taken as spoken to his friends whose hearts fainting because of the long continuance of their troubles they might advise him to lay aside all hope and expectation of the kingdome and to provide for the saving of his life and the lives of his followers by fleeing speedily out of the land to some place of safe refuge In the Lord saith David put I my trust who hath promised me the crown and kingdome of Israel how say ye to my soul Flee as a bird to your mountain that is how is it then that ye will perswade me that like a timorous coward I should flee away out of the kingdome to some place of safety as the poor fearfull bird is wont to fly up to the mountains to escape away from the fowler Or secondly they may be taken as spoken to the people of the land either because they also might advise him for the kingdoms peace to fly out of the land and so to get him out of Sauls reach or because they would afford him no place of refuge but were still ready to betray him into the hands of Saul by means whereof he was forced to fly as a bird from one place to another and must needs be dangerously tempted to flee from the people of God to secure himself Or thirdly which seems to me most probable they may be taken as spoken to his enemies and that either with respect to their deriding him because he hid himself in the caves and rocks of the mountains and fled still from one hold to another not daring to appear against Saul in the open field and indeed it is noted that twelve severall times he fled from one place to another to secure himself or because their continuall persecuting of him not suffering him to be quiet in any place but pursuing him up and down as when one doth hunt a partridge in the mountains as David said to Saul 1 Sam. 26.20 was all one in effect as if they had said that he should fly out of the land to save his life according to that which he said of his enemies in the same place vers 19. They have driven me out this day from abiding in the inheritance of the Lord saying Goe serve other gods concerning which see the Note there But however this expression How say ye to my soul c. may imply what a sore temptation he found this in his mind or what a wounding it was to his soul that he should be thus insulted over or driven to these extremities by his enemies or thus sollicited by his friends or others to abandon his countrey and the hope that he had in the promise of God yet the meaning may be only How say ye to me flee as a bird c. of which see the Note Psal 3.2 Vers 2. For loe the wicked bend their bow that they may privily shoot at the upright in heart That is at me and my followers that never meant Saul any hurt but rather have deserved well both of him and the kingdome Now this is added as a reason according to that which is said of the foregoing verse either first why his friends or the people advised him to flee away for his life to wit because Saul and his followers would no where suffer him to live in safety and so these words must be taken as the words of those that did thus advise him or secondly why he charged the people with saying that he should flee as a bird to the mountains namely because they would not afford him any succour or shelter though they saw his enemies so eager
righteous sake God strikes them with terrours In Psal 53.5 in stead of this clause there are these words For God hath scattered the bones of him that encampeth against thee that is God hath destroyed the strong enemies that had beset thee and so hath delivered thee O thou righteous servant of God thou hast put them to shame because God hath despised them which is the same in effect with that we have here Vers 6. You have shamed the counsell of the poor because the Lord is his refuge Here David turns his speech to those wicked men he had spoken of The words may be taken as spoken ironically You have shamed the counsell of the poor c. as if he had said You thought to have made frustrate the hope of the poor but in your own terrours you feel what it is come to and thus he derides them for scorning and deriding the poor But rather David doth therein expresly charge them with shaming that is with endeavouring to shame the counsell of the poor either by opposing them in their hopes and endeavours or rather by deriding them for hoping in God when the Lord seemed not to regard them as if he had said You will not call upon the Lord your selves and you deride them that do it and this he chargeth upon them as that which would farther provoke the Lord to destroy them Vers 7. O that the salvation of Israel were come out of Sion c. This might be meant both first of a temporall deliverance as if he had said O that the Lord who dwelleth in Sion would deliver his Israel or that from heaven whereof the Tabernacle in Sion was a type he would save his people from the tyranny of Saul and all other their proud oppressours O that he would settle me in the kingdome that he hath promised me that I might then purge out this profanenesse out of the land and if we take it thus then the following words must be thus understood When the Lord bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad that is when the Lord shall thus free his people from the slavery under which they are now held then shall all true Israelites exceedingly rejoyce And if it be objected that this Psalm cannot be intended of the profanenesse of Sauls daies because of the mention that is here made of Sion the Ark not being in his daies removed thither to this it may be answered either that David might speak this by a propheticall spirit or that haply he composed this Psalm after the Ark was placed in Sion though he writes therein of former times And secondly it may he meant of the spirituall Redemption of his people Being grieved at the horrible impiety of the children of men O saith he that the salvation of Israel were come out of Sion that is O that God would send his Son our Redeemer to save man from the bondage of sin and death and those words out of Sion are added because thence the Messiah was to come Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodlinesse from Iacob and thence also the Gospel was expected Esa 2.3 Out of Sion shall goe forth the Law and the word of the Lord from Ierusalem and so then we must also understand the following words when the Lord bringeth back the captivity of his people c. to wit of Christs delivering his people from the bondage of sin and death the great joy of all true Israelites PSALM XV. Vers 1. LOrd who shall abide in thy Tabernacle who shall dwell in thy holy hill This Question David propounds to the Lord that the answer afterwards added might be received as a divine Oracle of unquestionable certainty Some understand it of the qualification of those that present themselves to serve God in the Tabernacle or Temple Lord who shall abide in thy Tabernacle c. as if he had said Many flock thither but who are they that have a just right to come or who are they that may expect to have this priviledge continued to them of resorting to thy house But more generally it is understood of the qualification of those that are true members of the Church here and shall live for ever in heaven hereafter Some conceive that it is the kingdome of heaven that is here called both Gods Tabernacle and holy hill and so make the summe of the whole Question to be this Who shall dwell with thee for ever in heaven But because the Tabernacle was more peculiarly a type of the Church militant and the Temple on the holy hill of Sion a type of the Church triumphant therefore more commonly Expositours understand this Question thus Who shall be acknowledged true members of thy Church on earth and who shall dwell for ever in thy Church triumphant in heaven Vers 3. Nor taketh up a reproach against his neighbour To wit by raising false reports or any other way of reproaching them or by hearkening to others or enduring them that doe it See the Note upon Exod. 2â— 1 Vers 5. He that putteth not out his money to usury c. See the Notes Exod. 22.25 and Deut. 23.19 and under this all other unjust waies of gain are comprehended He that doeth these things shall not be moved That is He shall never be cast out as an hypocrite he shall certainly continue a true member of the Church and shall for ever live in Gods kingdome of glory PSALM XVI The Title MIchtam of David The same Title is in the 56 and the four following Psalms and the same that is said before often of others is by many said of this as that it was the name of some Musicall Instrument Song or Tune Besides some make it a word compounded of mach which signifyeth poor or afflicted and tam which signifyeth simple or sincere and so they render the Title A Psalm of David that was afflicted and sincere But it is best render'd as in the margin of our Bibles A golden Psalm of David intimating that David made precious account of it that it was to him as a chain or jewell or crown of gold Vers 1. Preserve me O God for in thee do I put my trust Because some passages in this Psalm vers 8. and 10 are by the Apostles cited as spoken by Christ Act. 2.25.31 and 13.35 therefore some of our best Expositours do understand every clause of this Psalm as uttered by Christ and accordingly they say that in these words Preserve me O God Christ prayeth to his father that he might be sustained and preserved in the time of his agony and death that he might not sink under them but might at last triumph over all his enemies and sufferings But in regard there are some passages in the Psalm that cannot so conveniently or properly be applyed to Christ as that vers 4. that he should professe that he would not partake with Idolaters in their
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
therein is 1. that they might be hardened in their sins and so might never repent and become righteous or 2. which implyes the same that God would not justify them Let them not come into thy righteousnesse that is Do not pronounce them righteous let them not partake of that righteousnesse or faithfulnesse whereby thou art alwaies certainly wont to absolve and justify those that do truly believe and repent see the Note Psal 51.14 and so it is the same with that which is added in the next verse that they might not be numbered amongst the righteous or 3. which I like the best that they might never come into heaven for that is indeed called righteousnesse elsewhere as Psal 24.5 concerning which see the Note there Vers 28. Let them be blotted out of the book of the living c. That is Let them not be of the number of those that were from all eternity chosen and ordained both to the life of grace and of glory hereafter and accordingly when they die let them be cast into hell as it seems to be more clearly expressed in the following clause and not be written with the righteous Yet withall I conceive that this phrase of blotting them out of the book of the living may also imply a desire that however by outward profession they might be of the number of those that were the Church and people of God and thereupon might accordingly hope and boast that their names were written in heaven yet God would not own them for such yea that God would manifest that they were reprobates to wit either by casting them out of the Church as we see the Jews are not now the people of God but the Gentiles are succeeded in their room or by casting them out into utter darknesse The expression here used is the same with that Ezek. 13.9 concerning the false prophets they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel c. I know indeed some understand both of being cut off by death But for this and other things see the Note Exod. 32.34 Vers 29. But I am poor and sorrowfull c. That is afflicted and broken-hearted see Psal 40.17 yet some apply it to the poverty and low estate of Christ let thy salvation O God set me on high that is let it set me above the reach of mine enemies see the Note Psal 28.9 But this too some understand of Christs ascension Vers 31. This also c. Having said in the foregoing verse I will praise the name of God c. he adds This also shall please the Lord better then an ox or bullock that hath horns and hoofs and either the drift of these last words that hath horns and hoofs is to set forth what bullock he meant to wit one that was young and tender whose horns began to bud forth and whose hoofs began to harden or one that was for years ripe and fit for sacrifice thereby to set forth that thanksgiving was more acceptable to God then any the choicest sacrifice or else they are added by way of slighting those legall sacrifices of brute beasts in comparison of that reasonable service of praise as if he had said the calves of our lips so the prophet calls our praising God Hos 14.2 is a sacrifice far more acceptable to the Lord then calves or bullocks that have horns and hoofs Vers 32. The humble shall see this and be glad c. See the Notes Psal 34.2 and 40.3 and your hearts shall live that seek God that is your hearts that were in a manner dead within you because of mine or your own sad distresses shall be revived again see the Note Psal 22.26 Vers 33. For the Lord heareth the poor and despiseth not his prisoners That is his servants that are brought into the straights of any distresse by Gods afflicting hand for their sins or those that are persecuted and bound for his sake or for his truth and cause Vers 35. For God will save Sion and will build the cities of Iudah c. David foreseeing by the spirit of prophesy the great calamities that would befall the land and people of Israel in succeeding times doth here foretell for the encouragement of the faithfull that the reformation begun amongst them by the setting up of his throne should be carried on that God would preserve Sion the place of his publick worship with which he begins because the maintenance of Gods worship was the foundation of all their happinesse and that he would cause the whole kingdome to prosper and flourish unto the coming of Christ of whose kingdome his was a type and withall the same he intends also concerning the Church of Christ Gods spirituall Sion see the Note Psal 2.6 that they may dwell there and have it in possession that is that the faithfull Israelites may dwell long in Sion and in the land of Canaan see the Note 2 Sam. 7.10 and that the faithfull may continue in the Church and after this life may dwell for ever in the heavenly Canaan Vers 36. The seed also of his servants shall inherit it c. This must be understood as the former verse 1. of the faithfull Israelites continuing in the land which God had given them and some understand it of the times when the Jews shall be converted to Christ and 2. of the true believers abiding in the Church and at last for ever with God in heaven PSALM LXX Vers 1. MAke haste O God to deliver me c. See the Notes Psal 40.13 c. where we have this whole Psalm almost word for word PSALM LXXI Vers 1. IN thee O Lord do I put my trust c. Many passages in this Psalm make it most probable that this Psalm was composed by David in his old age when his son Absalom was risen up against him see vers 9 and 18. But for the two first verses see the Notes Psal 31.1 2. Vers 7. I am as a wonder unto many c. That is say some Expositours either 1. because thou hast so wondrously advanced me raising me from keeping sheep to sit on the throne of Israel and hast alwaies hitherto so miraculously preserved me or 2. because I walk so strictly and because my waies seem so strange to them in that I restrain my self from that liberty and from those pleasures to which others give up themselves and can so willingly expose my self to so great troubles for conscience sake and then bear them too with patience and chearfulnesse according to that which Peter saith to the faithfull in those times 1 Pet. 4 4· they think it strange that you run not with them to the same excesse of riot or 3. because thou hast now forsaken me who have alwaies served thee so constantly and trusted in thee with so much confidence But I rather conceive the meaning is that because of his uncouth waies and because of the grievous afflictions
prophets Haggai Zachary again to set upon the work Though they were poor and but few in number had many mighty adversaries and though the foundation that was laid for the Temple gave not the least hopes that ever it would equall the glory of the former Temple Ezr. 3.12 yet the Psalmist wills them to consider that it was God that had laid the foundation both of the Temple and city as the prophet Isaiah saith also Isa 14.32 the Lord hath founded Zion and that too in the place which himself had chosen for his holy habitation and for the habitation of his people and therefore they need not fear but he would prosper their work and that he would strengthen and establish it for ever But however it is evident in the Psalm that the chief drift of it is to set forth the strength and glory of the Church of Christ that spirituall Sion and this therefore is here principally intended that this holy Jerusalem which God built and not man had her foundation in the holy mountain not only because it must needs be invincibly strong as being founded upon Christ so that the gates of hell shall not prevail against it Matth. 16.18 but also because it was out of Zion that the Gospel and Church of Christ did first come forth spread it self over all the world Vers 2. The Lord loveth the gates of Zion more then all the dwellings of Iacob That is say some Expositours more then all the synagogues in the land or more then all the places wherein God had formerly dwelt in tabernacles among his people But I rather take it thus that God loved Sion more then all the towns and cities which God had given the seed of Jacob in the land of Canaan for their habitation and that because he had chosen that for his settled dwelling-place Vers 3. Glorious things are spoken of thee O city of God As if the prophet had said speaking in reference to the sad estate of Gods people and the city Jerusalem after their return from the Babylonian captivity O thou city of God Though thou art now in a poor and low and despised condition and there may seem to be little or no hope for the present that ever it will be better with thee yet certainly in the writings of the prophets and by the prophets too that are now living glorious things are spoken that is foretold concerning thee that shall in time to come befall thee Yet some I know do understand it thus glorious things are spoken of thee that is are every where reported of thee Vers 4. I will make mention of Rahab c. That is of Egypt for Egypt is usually called Rahab in the Scripture as Psal 89.10 and Isa 51.9 and that either from her strength and pride which the word Rahab signifyeth by reason of her exceeding great riches and power or because of some chief city in Egypt that was so called Some Expositours conceive that in this and the following verse Zion is preferred before all the nations here mentioned for the many famous men that should spring up there and accordingly they understand the words thus I will make mention of Rahab and Babylon to them that know me behold Philistia and Tyre with Ethiopia this man was born there as if he had said I will to my countrey men and friends with whom I conferre talk of the glory of Egypt and Babylon and likewise of Philistia and Tyre and Ethiopia and so perhaps in talking of them some one man in these nations may be found of whom it may be said by way of extolling him for his eminency This man was born there but now in Sion as it follows in the next verse many such men of renown shall be found of Zion it shall be said This and that man was born in her But doubtlesse these words contain a prophecy of the bringing in of all nations to be joyned to the Church and people of God these being here expressed by name in stead of all either because these were best known to the Jews or because these were the greatest and richest of nations in those times or the most notorious for superstition and all other wickednesse whatsoever and usually the greatest enemies to the people of God and therefore most unlikely to be joyned to her this being much for the honour of Zion that those that formerly fought her ruine should now count it their greatest glory to be numbred amongst her children Accordingly therefore these words must be understood and that either as the words of the Psalmist or as spoken in the name of the Church glorying as it were in her great enlargements I will make mention of Rahab and Babylon to them that know me that is to those that are already knit to me to those that are my familiar friends or that are already citizens of Sion I will speak of the Egyptians and Babylonians upon occasion of their coming in to joyn themselves to us I will make honourable mention of them and of their piety worthy deeds or In speaking to those that are fellow-citizens of Sion I will take in and make mention of not the Jews only but even the Gentiles also and the meaning is that their conversion should be famously known and spoken of Behold Philistia and Tyre with Ethiopia as if it had been said I will also make mention of these nations or these also shall be numbred amongst the citizens of Zion of them it shall be said this man was born there that is these before-mentioned were born there for the Scriptures do usually speak of whole nations as of one man as in Psal 25.22 Redeem Israel O God out of all his troubles However the meaning is this that divers of these nations should joyn themselves to the Church being there begotten again by the immortall seed of the Word and so should renounce their former countreys counting it their greatest honour to be new-born citizens of Gods spirituall Zion or that those that shall be thus converted from heathenisme and joyned to the Church should be in all respects as those that are born there Vers 5. And of Zion it shall be said This and that man was born in her That is whereas now the inhabitants of Zion are very few then many and many of divers nations and countreys and conditions shall day after day be added to the Church and it shall be counted an honour to be numbred amongst the citizens of Zion The like expressions we have elsewhere in the prophets concerning the calling of the Gentiles as Isa 44.5 One shall say I am the Lords and another shall call himself by the name of Iacob and another shall subscribe with his hand unto the Lord and surname himself by the name of Israel and so likewise Isa 54.1 See also the foregoing Note Vers 6. The Lord shall count when he writeth up the people that this man was born there That is The Lord himself the
his enemies which might be the occasion of composing this Psalm and likewise chiefly of the marvellous things which were done in and by Christ in the work of our redemption as his Incarnation that new thing the Lord created in the earth Jer. 31.22 and his miracles but especially his victory over Satan sin death and hell whereof Davids were types His right hand and his holy arme hath gotten him the victory that is merely by his own immediate almighty power in the Lord Christ he hath prevailed over his and his Churches enemies whose cause indeed is his own And most probable it is that this word holy his holy arme hath gotten him the victory is purposely added because it was by reason of his holinesse that he prevailed over these his enemies according to that Joh. 14.30 the prince of this world cometh and hath nothing in me see also Heb. 7.26 27. Vers 2. The lord hath made known his salvation c. According to the exposition of the foregoing verse this also may be meant of some glorious deliverance which God had given his people the fame whereof was spread amongst the nations a far off but chiefly it is meant of the Lords making known the way of eternall life and salvation by the preaching of the Gospel amongst the heathen to which purpose also is the following clause his righteousnesse hath he openly shewed in the sight of the heathen see the Note Psal 22.31 Vers 4. Make a joyfull noise unto the Lord all the earth c. See the Note Psal 66.1 Vers 7. Let the sea roar c. See the Notes Psal 96.11 and 1 Chron. 16.31 PSALM XCIX Vers 1. THe Lord reigneth c. See the Note Psal 93.1 as likewise Psal 97.1 where the same expression is used concerning Christ as some also conceive it is here let the people tremble that is all that are enemies to Gods people he sitteth between the Cherubims that is he is as their king present amongst his people let the earth be moved that is let all the inhabitants of the earth quake for fear see the Note Psal 60.2 Vers 2. The Lord is great in Zion c. See the Note Psal 48.1 and he is high above all people see the Note Psal 97.9 Vers 3. Let them praise thy great and terrible name for it is holy That is Let thy subjects praise thee O king even when their enemies rage most against them as knowing that thou wilt approve thy self a great God terrible to thine and their enemies and holy in making good all thy promises unto thy people Yet some take this as spoken of all people mentioned in the foregoing verse and as expressing the Psalmists desire that all nations might come in and submit to this king and so might extoll his great and glorious name Vers 4. The kings strength also loveth judgement c. Some Expositours conceive that this is prefixt as a generall sentence and is as if he had said The strength of a king consists in executing justice and that then in the next words this is applyed to God thou dost establish equity But generally these first words are understood as spoken of God the king of his Church only they may be understood three severall waies as 1. that the Lord in undertaking to be the strength of his people doth also love to have his people walk in all righteousnesse and judgement before him and that he undertakes to be their strong defence only upon that condition that they shall be righteous and just in all their waies and then the following clause must be understood accordingly thou dost establish equity to wit in thy law wherein thou hast settled an equall form of government amongst thy people and hast strictly enjoyned them to observe equity judgement in all their dealings 2. that though the Lord be of unresistable strength yet he withall loveth justice judgement and doth not abuse his power to oppression as other kings do nor will doe whatever he can doe but only what is just to be done or 3. that God loves to imploy his strength in executing justice and judgement both by defending his people and by cutting off those that rebell against him and that are enemies to him and to his people which may be also intended in the next words thou dost establish equity that is thou doest all things equally and justly thou hast determined that all things shall be managed in the government of thy Church with most exact equity and judgement And this last I take to be the best exposition both because it best agrees with the generall scope of the Psalm which is to encourage Gods people by putting them in mind that the Lord is their king and protectour and especially because this is so clearly here expressed in the last clause thou executest judgement and righteousnesse in Iacob Vers 5. Worship at his footstool c. That is by bowing down to the very ground for there may be an allusion in these words to the custome of mens presenting themselves before kings which they were wont to doe with bowing their faces down to their very footstools or Worship in or towards his temple or with your faces bowed down to the very pavement of the temple or Worship towards the Ark which is often in Scripture called Gods footstool for which see the Note 1 Chron. 28.2 for we must not think that they were enjoyned to worship the Ark but only to worship God with their faces toward the Ark. And therefore if we read the following clause not as it is in our Translation for he is holy but as it is in the margin of our Bibles for it is holy we must know that the holinesse of the altar is only alledged to shew why they should resort thither to worship God to wit because that was the sacred sign of Gods presence amongst them Vers 6. Moses and Aaron among his priests c. The meaning of this I conceive is the same with that which follows and Samuel among them that call upon his name to wit that these were chief amongst those that were appointed of God to be mediatours as it were and intercessours for the people and that did accordingly upon all occasions solemnly call upon God in their name and on their behalf and found therein great acceptance with God For though other reasons may be given why Moses is here numbred amongst the Priests as 1. because he did once execute the Priests office for which see the Note Exod. 29.11 or 2. because Moses was of the tribe of Levi as Samuel also was and the office of the Levites was to attend upon the sacrifices yet the true reason why he is here mentioned among the Priests is because he together with Aaron and Samuel as mediatours between God and the people blessed the people in Gods name and by their prayers did appease Gods displeasure when he was offended with them and so did as it were uphold and preserve
that is who compasseth thee round about with manifold and precious blessings which are also a glory and an honour to thee see the Note Psal 65.11 Vers 5. Who satisfyeth thy mouth with good things c. That is Who supplyeth thee with plenty and variety of good yea and many times of the choicest dainties for the nourishment of thy body or more generally Who gives thee abundantly of all his good blessings even to the full satisfying of thy desires according to that Psal 81.10 Open thy mouth wide and I will fill it for which see the Note there So that thy youth is renewed like the eagles that is thou continuest still fresh and lively and strong even when thou hast past the years of thy youth as if thy youth were daily renewed upon thee And this he compares to the eagles renewing her youth either 1. because the eagle doth yearly cast her feathers as it is said that all birds of prey especially do and so having new feathers grow up in the room thereof she looks as young and fresh again and flies as high and swift as ever according to that Isa 40.31 they that wait upon the Lord shall renew their strength they shall mount up with wings as eagles or 2. because as severall writers report the eagle retains her vigour unto extreme old age neither is weakned with any sicknesse nor decays with years but continues still as fresh and lively as when she was young till at last by the overgrowing of her upper crooked beak her mouth is so shut up that she cannot eat so she dies not through age so much as want of feeding Now though this cannot be said of every one of Gods faithfull servants in regard of their bodily health and strength and indeed some think that the Psalmist wrote this with respect to the renewing of his strength after some sit of sicknesse yet it may in regard of the inward refreshing of their minds in the manifestation of Gods love to them because though their outward man doth perish yet the inward man is renewed day by day 2. Cor. 4.16 Vers 6. The Lord executeth righteousnesse and judgement for all that are oppressed Though this be expressed as a generall truth yet by the following verse it seems probable that it is inserted here with particular reference to the deliverance of the Israelites out of Egypt Vers 7. He made known his waies unto Moses c. That is the waies which he prescribed his people in the Law which he gave unto Moses or his waies of providence toward his people the manner of his dealing with them how tenderly carefull he is over them how he governs them by his word and spirit and takes them at last to live for ever with him in heaven and so the next clause may be added to explain this his acts unto the children of Israel or else that is meant of those miraculous acts whereby the doctrine of Moses was sealed and confirmed that it was of God as the plagues of Egypt the dividing of the red sea c. Vers 8. The Lord is mercifull and gracious c. This seems to be here inserted in reference to that glorious description of himself which God gave unto Moses Exod. 34.6 Vers 11. For as the heaven is high above the earth so great is his mercy toward them that fear him That is it is exceeding great see the Note Psal 36.5 or it exceeds their sins as far as the heaven is above the earth Vers 12. As far as the East is from the west so far hath he removed our transgressions from us That is he hath absolutely pardoned them as perfectly acquitting us from being punished for them as if they no way concerned us yet with respect to the filthinesse of sin it may be also said he hath removed our transgressions from us to wit as one would put away some noysome thing where neither the sight nor smell of it might any way annoy us Vers 14. For he knoweth our frame c. That is our naturall pronenesse to sin or of what a mean and brittle mould he hath made us as it seems to be explained in the following clause he remembreth that we are dust see also the Note Psal 78.39 Vers 15. As a flower of the field so he flourisheth To wit which lyeth open to sharp piercing winds storms and tempests and hath no covert nor shelter as flowers in gardens have Vers 16. For the wind passeth over it and it is gone c. That is it is suddenly blown away or blasted with some blasting wind see the Note Psal 78.39 and the place there of shall know it no more see the Note Job 7.10 Vers 17. But the mercy of the Lord is from everlasting to everlasting c. See the Notes Psal 102.12 24 26. Vers 19. The Lord hath prepared his throne in the heavens c. That is He is the most high God that hath not only the angels in heaven but all the kingdomes and creatures in the world under his command as is expressed in the next words and his kingdome ruleth over all And this may be added also to imply how infinitely able God is to doe for his people that which is said in the two foregoing verses Vers 20. Blesse the Lord ye his angels c. By calling upon the angels to blesse God the Psalmist doth imply 1. his desire that God might be advanced by those that could doe it better then poor men could doe and 2. how just it was that he and others the people of God should readily joyn in this duty of blessing God seeing this was an imployment sit for angels and that the angels did chiefly blesse God for the great mercy he had shewed to men which men therefore above all should with thankfulnesse acknowledge and to this end also he adds that description which follows of their exceeding great power and readinesse to serve God that excell in strength that doe his commandements hearkning unto the voice of his words as if he should have said being attentive to know and most ready to doe the will of God in all things whatsoever for if those glorious spirits must thus stoop before God and count it an honour to serve him should not men much more doe so Vers 21. Blesse the Lord all ye his hosts c. This may be meant of all the creatures as being instrumentall to God in doing his will for which see the Note Gen. 2.1 or else rather of the holy angels because the following words ye ministers of his that doe his pleasure seem to be meant properly of the obedience that is yielded by reasonable creatures see the Notes 1 Kings 22.19 And then the same is repeated here that was said before in the foregoing verse only by tearming them his hosts their exceeding multitude is implyed see Psal 68.17 and what use he makes of them in fighting against his enemies PSALM CIV Vers 1. O Lord my
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
with him to wit when at harvest he comes home out of the field with his carts laden with sheaves PSALM CXXVII The Title A Song of degrees c. See the Note on the Title Psal 120. for Solomon or of Solomon as it is in the margin of our Bibles And indeed because this psalm treats concerning the well ordering of private families publick states in the knowledge whereof Solomon through the grace of God did especially excell because that which is here delivered is in effect much the same with that which is declared in the book of Ecclesiastes it may seem very probable that Solomon was the authour of this Psalm see the Title Psal 72. Vers 1. Except the Lord build the house they labour in vain that build it c. For this phrase of building the house see the Notes Exod. 1.21 2 Sam. 7.11 except the Lord keep the city the watchman waketh but in vain The meaning of both clauses is that no care or labour of men can avail to the encrease welfare of private families that no watchfulnesse or endeavours of magistrates and others subordinate to them can be successefull for the preservation prospering of publick states except the Lord give a blessing thereunto And it is not improbable which some conceive namely that this Psalm was composed to be used at the dedication of their new-built houses for which see the Notes Deut. 20.5 on the Title of the 30. Psalm Vers 2. It is vain for you to rise up early to sit up late This may be understood as spoken to them which watch ward for the preservation of a city or to magistrates that use to wake when others sleep in consulting about the welfare of the commonwealth according to what is said in the foregoing verse or rather of those that toil and moil themselves in private families for the advancing of their private estates as appears by the following words to eat the bread of sorrows that is course homely meat as Dan. 10.3 that which we translate there pleasant bread is in the Original bread of desires or rather bread gotten with much labour and sorrow eaten with much grief vexation whilst men out of a covetous humour do even grudge themselves the very bread they put into their mouths As for the following words for so he gives his beloved sleep that hath reference to what he had said concerning the providence of God that without that all endeavours of men were in vain for saith he so he gives his beloved sleep that is through Gods provident care over his beloved their reposing themselves quietly thereon they can seasonably sleep in peace and fare better then those that wear out themselves with carking cares And probable it is that in those words his beloved Solomon might allude to that other name of Iedidiah which God had given him that is beloved of the Lord 2 Sam. 12.25 Vers 3. Loe children are an heritage of the Lord c. This is added because by children a mans house is built according to the phrase of the Scripture so to make good what was said before vers 1. Except the Lord build the house they labour in vain that build it see the Note there Vers 4. As arrows are in the hand of a mighty man so are children of the youth That is children in their youth or children begotten in the youth of their parents as Joseph because he was begotten by his father when he was old is called the son of his old age Gen. 37.3 and a husband married to a maid in her youth is called Joel 1.8 the husband of her youth Now these are said to be to wit when they are blessed of God as arrows are in the hand of a mighty man to imply 1. that they are alwaies ready at hand to goe whethersoever their father will send them to doe whatsoever he will enjoyn them 2. that they are healthfull strong of generous dispositions vertuous active fit for any service he shall imploy them in and able to effect the greatest exploits and 3. especially that they are a defence to their father against all wrongs whatsoever and a terrour to his enemies And this is said here of children of the youth that is according to the most received of the Expositions before mentioned children begotten by the father in his youth either because such are usually most strong and vigorous and are also often best qualified in other regards by means that their father lives to see that they be well educated or else because parents seldome live to have any comfort or service from children that are born to them in their old age Vers 5. Happy is the man that hath his quiver full of them c. That is his house or that hath many such children they shall not be ashamed that is all that are parents of such children shall not need to be ashamed as those parents must needs be that are usually reproached with the wickednesse of their children or they that is such children shall not be ashamed to wit because being vertuous good they shall be able therefore to give an account of their lives to stop the mouths of false accusers or joyning both together such a father his children shall not be ashamed why the reason is implyed in the following words but they shall speak with the enemies in the gate that is they shall plead their fathers cause before the tribunal of the magistrate defend him from the wrongs oppressions of his enemies or they shall be able to oppose any enemies that shall assault the city indeed some read this last clause thus they shall subdue or destroy the enemies in the gate See the Note Gen. 22.17 PSALM CXXVIII Vers 1. BLessed is every one that feareth the Lord c. This Psalm some conceive to have been composed for the use of the Jews at their marriages Vers 2. For thou shalt eat the labour of thine hands c. Many blessings are implyed in this as 1. that God should prosper the labours of such a man that he should reap the fruit of his labours 2. that what he gets should be preserved to him for his use 3. that by this means he should be able to live of his own and neither depend upon the bounty of others nor be chargeable to others 4. that this estate of his own whereon he lived should not be gotten by any unjust means but by his honest labours which is of all the most comfortable 5. that he should live contentedly though he had no more then what he earned with his daily labours 6. that God should give him a heart to enjoy with comfort what he hath gotten Vers 3. Thy wife shall be as a fruitfull vine by the sides of thine house c. That is she shall bear thee many children shall be an ornament to thy family and the continuall delight of thine
that it was to be in Ephratah that is in Bethlehem Gen. 35.16 which was a very fruitfull place called therefore Ephratah which signifyeth fruitfulnesse as for the same cause also it was called Bethlehem that is the house of bread indeed it is not improbable that such a report might be spread abroad concerning Bethlem Ephratah in regard that many men might be inclinable to think that the city where David their king was born was likely to be made the seat both of the kingdome and Sanctuary we found it in the fields of the wood as if they should have said but now we have unexpectedly found that the place where the Ark must be settled is in the threshing-floor of Araunah the Jebusite see the Note 2 Sam. 24.18 which might be called the field of the woods because it was a woody placeâ— or in Jerusalem or mount Zion which might be so called because it was but a barren soil and compassed about with hils that were covered over with wood 3. That this is spoken of Davids removing the Ark to the city of Zion We heard of it at Ephratah that is the same of this solemn transporting of the Ark to Zion was brought unto us the inhabitants of Bethlem Ephratah we found it in the fields of the wood that is as is before noted in Kiriath-jearim for it is in the Hebrew in the fields of â—oar Joar differeth not much from jearim Or 4. that this was spoken by way of congratulating the bringing of the Ark in to the Temple according to the desire of David as into the place appointed of God for its settled abode We heard of it at Ephratah that is say some Expositours We heard of the ancient men in Bethlem Ephratah even when we were children where the Ark was to be settled or as others we heard of it of David the Ephrathite that is who was of Bethlem Ephratah accordingly we found it in the fields of the wood that is in Jerusalem or in mount Moriah the floor of Araunah as is before noted he being anointed king the place of the Arks settled abode is now discovered But to me the two first seem the most probable Vers 7. We will goe into his Tabernacle c. See the Note again Psal 43.3 we will worship at his foot-stool see the Notes 1 Chron. 28.2 Psal 99.5 In this verse the people are brought in resolving that since the Ark was now brought into the place which God had chosen for its setled abode they would now diligently frequent that place of his presence publick worship they speak as rejoycing at the benefit which thereby would redound to Gods people Vers 8. Arise O Lord into thy rest c. See the Note 2 Chron. 6.41 Vers 9. Let thy priests be clothed with righteousnesse c. That is Let them be righteous holy and live holily and righteously particularly let them carry themselves justly holily in the execution of their priestly office see the Note Job 29.14 And in this expression he alludes to the holy garments wherewith the Priests were clothed Exod. 28.23 In the 2. Chron 6.41 this clause is expressed thus Let thy Priests O Lord be clothed with salvation accordingly the meaning here may be Let the manifestation of thy righteousnesse in protecting them by thy grace providence in shewing thy self tenderly carefull over them be an ornament to them for which see the Note there And they therefore that think this Psalm was composed to be sung at the removing of the Ark from the house of Obed-Edom do conceive that David doth hereby implicitely desire that no such thing might now befall them as had before in the sudden death of Uzzah And let thy Saints shout for joy that is Let thy holy people exceedingly rejoyce in the manifold mercies which through thy favour they enjoy or particularly in the benefits they enjoy by means of the ministry of thy priests and the settling of the Ark amongst them I know that some understand this of the Levites whose work it was to praise God with singing of Psalms in the Temple But if we compare this with the place before cited 2 Chron. 6.41 it will clearly appear that the former exposition is the best Vers 10. For thy servant Davids sake c. That is say some Expositours for thy Christs sake who is often in the Scripture called David see the Note 2 Sam. 22.51 But others again conceive that David himself doth here desire that God would remember him his servant and make good his promises to him whom he had anointed king over Israel turn not away saith he the face of thine anointed And some restrain his request to this that God would not send him away without effecting the work he had undertaken of removing the Ark from the house of Obed-Edom to Zion as he had done before when Uzzah was smitten But I rather take it to be the prayer of Solomon or of the people on Solomons behalf to wit that God remembring the promises he had made to David out of the respect he bare to him who was a man after his own heart would not cast off his son Solomon that was anointed to succeed him in the throne out of his sight nor reject his prayers or frustrate him of his hope in building a Temple for the Lord as his father had appointed him all which will be evident by comparing this place with that 2 Chron. 6.42 Vers 11. The Lord hath sworn in truth unto David he will not turn from it Of the fruit of thy body will I set upon thy throne See the Notes 2 Sam. 7.11 16. and Psal 89.3 Vers 13. For the Lord hath chosen Zion c. See the Notes Psal 78.68 and 1 Kings 9.3 Vers 15. I will satisfie her poor with bread That is I will not only give them food enough but also by my blessing upon it cause their food to nourish and satisfie them Vers 17. There will I make the horn of David to bud c. That is In Zion I will make the strength and glory of his kingdome to grow up and encrease see the Notes 1 Sam. 2.1 10. 2 Sam. 22.3 Psal 89.24 But withall this expression of the budding of the horn of David seems to have respect both to the mean condition from which David was advanced as likewise to the strange growing up and shooting forth of his kingdome again in his posterity when it was brought very low as it was by the schism of the ten tribes that fell off to Jeroboam and often afterwards in their civill wars yea when it was in a manner cut off as it was in the Babylonian captivity but especially when it was so utterly ruined at last that there seemed to be no memoriall left of it yet then in Christ that horn of salvation Luk. 1.69 budded and sprang forth again and from Zion where indeed Christs kingdome began did spread
for the last words out of Zion see the Note Psal 128.5 PSAL. CXXXV Vers 2. YE that stand in the house of the Lord in the Courts of the house of our God Though this Psalm begins with the very same words in a manner as doth the foregoing Psalm yet I conceive the drift of this is not only to stir up the Priests Levites as it was in the former to this duty of praising God but the people also that 1. because the arguments which here he brings to presse this did in common concern both Priests people 2. because that clause which is here added in the Courts of the house of our God may be extended to the people as well as to the Priests seeing there were some Courts in the Temple which were for the people to worship God in Vers 3. Sing praises unto his name for it is pleasant That is The name of God is pleasant delightfull to his servants when they think or speak of it or It is a pleasant and delightfull thing to sing praises to his name Vers 5. Our Lord is above all gods That is all that are called gods see the Note Deut. 10.17 And in advancing the Lord above all Idol-gods he hath respect to the high esteem which the heathens had of them Vers 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deep places That is all deep rivers and lakes or by deep places may be meant all the invisible depths both of the earth and waters even to the very centre Vers 7. He causeth the vapours to ascend from the ends of the earth c. Of which in the middle region of the air the clouds are formed Now in saying that these ascend from the ends of the earth either his meaning is that they ascend from all parts of the earth in every quarter of the world or else that they ascend from the sea which is the lands end or the utmost bounds of the earth And indeed those vapours of which watry clouds are formed do usually rise from watry places of the earth and especially from the seas whence is that of Elijahs servant 1 Kings 18.44 Behold there ariseth a little cloud out of the sea like a mans hand see also Amos 5.8 He maketh lightnings for the rain that is to make way for the rain the lightnings bursting the clouds that so the rain may pour down or to goe along with the rain this being the wonder here noted that fire and water should so go together break forth from the same cloud he bringeth the wind out of his treasuries that is say some out of the caves and hollow places of the earth but I rather conceive that because the wind riseth many times on a sudden as our Saviour saith Joh. 3.8 we cannot tell whence it cometh therefore God is said here to bring it forth as if he had it locked up in a readinesse in some secret hidden treasuries or store-houses Vers 13. Thy name O Lord endureth for ever and thy memoriall O Lord throughout all generations See the Note Psal 102.12 Vers 14. For the Lord will judge his people and he will repent himself concerning his servants That is Though he may for a time afflict his people yet he will at last relent over them and punish their enemies see the Note Deut. 32.36 Vers 15. The idols of the heathen are silver and gold c. By this description of the vanity of idols compared with the fore-mentioned works of God he clears what he had said before vers 5. that our Lord is above all gods What is farther to be noted in this and the five following verses see in the Notes Psal 115.4 11. Vers 21. Blessed be the Lord out of Zion c. That is Resorting to Zion the place of Gods presence and publick worship let us thence praise the Name of our Lord. PSALM CXXXVI Vers 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever See the Notes 2 Chron. 7.3 and 20.21 Vers 4. To him who alone doth great wonders See the Note Psal 72.18 Vers 6. To him that stretched out the earth above the waters See the Notes Gen. 1.9 and Psal 24.2 Vers 7. To him that made great lights See the Note Gen. 1.16 Vers 8. The sun to rule by day c. That is to have sole power under God to give light by day the moon stars not then appearing as on the other side the moon stars have the only power to give light by night the sun being then hidden from our sight and are therefore also said in the following verse to rule by night Vers 14. And made Israel to passe through the midst of it To wit the red sea as was said in the foregoing verse not only by opening a passage for them through the waters but also by giving them courage to passe between those heaps of water with as much confidence as if they had been to goe on dry land in any other place Vers 16. To him which led his people through the wildernesse To wit carefully tenderly as a father leads his child or a shepheard his flock supplying them in their wants protecting them from dangers going before them by day in the pillar of a cloud and by night in a pillar of fire see the Note Exod. 13.21 Vers 23. Who remembred us in our low estate That is many and many a time when our dangers miseries were greatest Vers 26. O give thanks unto the God of heaven That is that created the heavens that hath his habitation in the heaven and from thence doth support and govern the whole world PSALM CXXXVII Vers 1. BY the rivers of Babylon there we sat down yea we wept when we remembred Zion For the better understanding of this other passages in this Psalm take notice 1. that it was penned as in the name of the holy Levites that had been singers in the Temple as appears by many passages in it as those wherein there is mention made of their harps the enemies desiring them to sing one of the songs of Zion c 2. that the drift of this Psalm might be different according as we may differently conceive of the time when it was written For if it were penned after their return out of Babylon as some think because he speaks here of those things that were done in Babylon in the time past there we sat down yea we wept when we remembred Zion c. then the scope of the Psalmist was to render the people the more thankfull for their deliverance out of Babylon by putting them in mind how sad their condition was when they were in captivity but if it were composed whilst they were yet in Babylon Cyrus not having yet subdued the Babylonians which others conceive may be probably gathered from those words vers 8. O daughter of Babylon who art
to be destroyed c. then the drift of the Pen-man of this Psalm might be to keep the people from being too much dejected especially from being polluted with the superstition and profanenesse of the nations amongst whom they lived in so lasting a captivity as seventy years to wit by propounding herein to them the example of the stedfast faith and piety of the holy Levites how they could not be intangled by the delicacies of Babylon but still groaned longed after Zion how they could not be wonne to do any thing that might be a dishonour to their God and their religion yea how they foretold the destruction both of the Edomites Babylonians vers 7 8. which shewed that they expected a time of deliverance 3. that those words here there we sat down are either to imply their long continuance in Babylon or else to set forth hereby their wearinesse after this toilsome labour or rather their sadnesse and sorrow for sitting is usually mentioned in the Scripture as the gesture of mourners as Job 2.12 So they that is Jobs friends when they found him in such a sad condition sat down with him upon the ground seven daies seven nights c. Jer. 15.17 I sat alone because of thine hand for thou hast filled me with indignation Lam. 2.10 The elders of the daughter of Zion sit upon the ground keep silence 4. that it is expressed that they sat down wept by the rivers of Babylon 1. because Babylon was a countrey full of goodly rivers see Ezek. 1.1 Dan. 10.4 the chief whereof were Tigris and Euphrates 2. because the captive Jews were not suffered to dwell amongst the Babylonians in their towns cities they being as odious to the Babylonians as formerly they had been to the Egyptians but were assigned to have their habitation by themselves in the countrey that they might there be set a work in their servile field-imployments so they lodged in the open field or at the best in some poor tents and cottages which there they reared up for themselves by the river side or 3. because they were wont when they had any leasure to retire thither by themselves and there to sit down bewail their condition or 4. that this might imply that the pleasures of Babylon which consisted much in their goodly rivers could not make them forget their sorrow for Zion but that even there they sat down and poured forth many sad penitentiall tears when they remembred Zion that is in what a sad condition poor Zion lay and how they were deprived of that comfort in Gods presence and publick worship they had formerly enjoyed Vers 2. We hanged our harps upon the willows in the midst thereof Because it may seem very improbable that the Levites should have so much leisure as to mind the saving of the musicall instruments of the Temple which are all comprehended under the harps here mentioned when the Babylonians were with such rage burning the city Temple of Jerusalem and making such a slaughter as they did amongst the inhabitants and when therefore they must needs have enough to doe to secure their own lives or that the mercilesse plundering souldiers would shew them so much favour as to let them retain their musicall instruments therefore some Expositours take these words We hanged our harps upon the willows to be only a figurative proverbial expression meaning only that there they bad adieu to their musicall instruments being brought into such a sad and dolefull condition But because there follows in the next verses an historicall relation of what the Babylonians said to them and what they answered again I conceive it is clear that the Psalmist relates what was actually done namely that they did indeed hang up their harps upon the willows in the open fields thereby shewing how little they regarded them and giving the Babylonians to understand in whose sight they did this that the pleasant shade of those willows by the rivers sides could not tempt them to make use of their musicall delights when as their souls were so oppressed with sorrow for the miseries of Zion Neither seems it to me so improbable either that the Levites should in that confusion of the sacking of Jerusalem endeavour with all sollicitous care to reserve to themselves and to carry away with them those holy precious remainders of the Temples utensils as memorials of Gods Zion and the delight they had formerly taken in Gods worship there and which in Gods good time they might hope again to use in the holy service of God as they had formerly done and haply as hoping they might allay their sorrow in their captivity by some musicall refreshings though afterwards they found themselves so overpressed with sorrow that they could not take any delight therein or that the Babylonians should afford this favour especially if we consider that they might out of curiosity desire to hear what the skill of the Hebrews was in those kinds of melody for which also see the following verse Vers 3. For c. This word shews that here another reason is given why they hanged up their harps upon the willows they that carried us away captives required of us a song they that wasted us that is that sacked us pillaged us laid our city on heaps as the Hebrew word signifies required of us mirth to wit not so much out of a desire to delight themselvs with the musick of the Hebrews or to heare what their skill was in playing singing though that some might have respect to as is before noted as by way of scoffing at them insulting over them Sing us say they one of the songs of Zion as if they had said what is your God dead to whom you were wont to sing If he were formerly delighted with your musick why do you give it over And observable it is that the Psalmist doth expresse this that it was they that carried them away captives that required this of them for this was 1. to imply how unreasonable a thing it was that they that had brought them into such a sad condition should require mirth of them 2. to imply the courage of these poor captives that being in bondage could yet in this refuse to gratify their lords masters Vers 4. How shall we song the Lords song in a strange land That is being in exile where we are overpressed with sorrow both for our own sufferings the sad condition wherein Zion lyes what heart do ye think we can have to sing especially considering that the Lord doth hereby call us to mourning Yea how dare we profane the holy songs of Zion composed for the worship of the Lord our God by singing them to an idolatrous heathenish people to make them merry and so to expose them to their derision and scorn This I conceive is the drift of this their answer Yet there may be in these words also a covert
within me is desolate that is destitute of all strength and void of all comfort Vers 5. I remember the daies of old c. See the Notes Psal 25.6 77.5 11. Vers 6. My soul thirsteth after thee as a thirsty land c. See the Notes Psal 42.2 and 63.1 Vers 7. Hide not thy face from me lest I be like unto them that goe down into the pit See the Notes Psal 28.1 88.3 Vers 8. Cause me to hear thy loving kindnesse in the morning That is say some Expositours When in the morning I pray unto thee let thy spirit inwardly assure me of thy mercy to me or rather let me speedily find that thou hast been mercifull to me see the Notes Psal 5.3 51.8 That which he intended hereby might be that he might speedily or in the morning heare that Saul had given over seeking and pursuing after him Cause me to know the way wherein I should walk c. That is how I may in all things conform my self to thy commandements or rather what course I may take that I may escape out of the hands of mine enemies who now know not which way to turn my self for I lift up my soul unto thee see the Note Psal 25.1 Vers 10. Teach me to doe thy will for thou art my God c. That is Enable me to live so that I may not doe any thing which is contrary to thy commands chiefly he intended hereby that he might not be provoked by the injurious dealings of his adversaries to speak or do any thing that was evil nor might be tempted by any sinfull way to rid himself out of his troubles Thy spirit is good lead me into the land of uprightnesse as if he had said Leave me not to mine own corrupt spirit which will certainly mislead me neither suffer me to be seduced by wicked men or by any unclean spirits which he might the rather intend because he knew how Saul had been troubled with an evil spirit sent from the Lord 1. Sam. 16.14 but let thy blessed and holy spirit the authour of all the good that is in thy people lead me into the land of uprightnesse that is into the way of upright walking or into such a way or land or ground where all is plain clear even see the Note Psal 5.8 that is into such a condition where I may be amongst those that walk uprightly or where there may be nothing to draw me aside from walking uprightly or to drive me into any crooked by-waies of wickednesse For so this phrase is used likewise Isa 26.10 Let favour be shewed to the wicked yet will he not learn righteousnesse in the land of uprightnesse will he deal unjustly that is he will persist in his wicked waies though he live where righteousnesse is both taught professed practised by others or he will turn aside out of Gods way where it is evenest straightest plainest easiest both to find follow This I conceive is the meaning of these words Others understand by the land of uprightnesse the city of Jerusalem where uprightnesse was taught where God was sincerely served worshipped others understand thereby the state of the Saints in heaven wherein uprightnesse shall dwell for ever those new heavens and new earth wherein dwelleth righteousnesse as S. Peter speaketh 2 Pet. 3.13 Vers 11. Quicken me O Lord for thy names sake That is Deliver me out of those desperate dangers wherein I am no other then as a dead man in the eye of reason see also the Note Psal 80.18 Vers 12. Destroy all them that afflict my soul for I am thy servant That is Thou hast chosen me to be thy servant and I am desirous to doe thee the best service I am able and therefore I know thou wilt take my part against mine enemies See the Note Psal 86.16 PSALM CXLIV Vers 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight To wit that had been formerly inured only to handle a sheep-hook and to play on a harp and not to meddle with weapons of war this discovering clearly that he had been extraordinarily taught of God herein And thus too by alledging what God had done for him he makes way for that request which follows in this Psalm that God would deliver him from his enemies as he had formerly done Vers 2. My goodnesse and my fortresse c. See the Note 2 Sam. 22.2 As for the last clause of this verse who subdueth my people under me though it may be extended to the Lords making him victorious over forreign nations which thereby became tributaries to him yet I conceive it is chiefly meant of Gods chusing and exalting him who was before of a mean condition to be king over his own people and of Gods bowing the hearts of that people to own him and submit to him as their king Vers 3. Lord what is man that thou takest knowledge of him c. See the Note Psal 8.4 Vers 4. Man is like to vanity c. That is to a vain thing or thing of nought there is nothing in him whereof he can boast wherein he can trust or wherewith he can deserve thy favour see the Note also Psal 62.9 his daies are as a shadow that passeth away to wit as the shadow of a bird flying over ones head or as any other shadow that goeth speedily out of ones sight and remembrance and is then gone as if it had never been but see the Notes also Psal 102.11 and 109.23 Vers 5. Bow thy heavens O Lord and come down c. See the Note 2 Sam. 22.10 touch the mountains and they shall smoke that is draw forth from the mountains those exhalations that may afterwards produce tempestuous storms or rather with thy black clouds and storms of rain thunder and lightning cause the mountains as it were to smoke see the Note Psal 104.32 But however that which hereby he desires is doubtlesse this that God would appear for him and by some extraordinary way destroy his mighty enemies that they might vanish as smoke Vers 6. Cast forth lightnings and scatter them shoot out thine arrows and destroy them See the Note 2 Sam. 22.15 Vers 7. Send thine hand from above c. See the Note 2 Sam. 22.7 rid me deliver me out of great waters see the Note 2 Sam. 22.5 Psal 32.6 and 69.1 from the hand of strange children which some understand of enemies of forreign nations living in a strange land as such countreys are called Psal 137.4 and worshippers of strange gods see the Note 2 Sam. 22.45 But the words of the following verse do make it clear that it is rather meant of those that were his enemies amongst his own people whom he tearms strange children because they were but bastard Israelites an adulterous generation as our Saviour tearmeth such as these were but see the Note Psal 54.3 Vers 8. Whose mouth speaketh vanity
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
use indeed to love one another most affectionately as we see in Joseph and Benjamin See the Note Deut. 13.6 or rather a brother that were yet a little child sucking the breasts of her mother with whom his elder sisters live continually in the same house and are ever and anon taking him up in their arms and sporting themselves with him as seems most probable by the following words When I should find thee without I would kisse thee yet I should not be despised which seems to imply that the Spouse desires that the marriage betwixt her and her beloved were fully consummated that so she might as freely embrace and kisse him as a sister doth her little sucking brother even when she finds him abroad out of doors because she knows no body will despise or reproach her for it or count it any immodesty in her And accordingly the spiritual sense of these words may be either 1. That it is the Jews that here desire to see the promised Messiah in the flesh which how earnestly they longed for in the daies before Christ that waited for this consolation of Israel we may see Matth. 13.17 Joh. 8.56 Heb. 11.13 Then Christ was to the faithfull as a brother see the Note Chap. 4.9 yea as a brother that sucked the breasts of their mother either because he sucked the breasts of mans humane nature being suckled and nursed up by his mother the blessed Virgin as other children are or else because he sucked the spiritual breasts of the Church their mother in that he attended upon the Ministry of John and other Jewish teachers And then too it might be said that he was found without because then he came into the world and was openly seen amongst men Before his Incarnation he lay hid in the bosome of his Father and was no other way revealed upon earth but under the shadows of dark types and ceremonies but when that was done which Christ said Joh. 16.28 I am come forth from the Father and am come into the world then he was found openly abroad manifest in the flesh and with reference to this time may those words therefore be taken by the faithfull when I should find thee without I would kisse thee that is I would by all possible means manifest my love and humble respect to thee see the Note Psal 2 12. Yet I should not be despised to wit as I am now whilst thou delayest thy coming and so I am scorned and despised as expecting a Messiah that will never come Or 2ly that the Church doth here desire the consummation of her marriage with Christ in heaven where she might for ever dwell with him and familiarly and openly manifest her love to him as brothers are wont to do that live together in one house and that without any danger of being despised Here the men of the world are wont to scorn and deride the faithfull for their love to Christ but when they shall meet with him out of the world in heaven their exceeding glory there shall manifest that they are not a people to be despised yea there shall be no enemy there to despise them Or 3dly that the Church doth in this patheticall wish only set forth her longing desire that she might yet enjoy a more intimate and familiar communion with Christ that being mutually knit together by the same Spirit the most affectionate brother and sister might not love one another delight one in another more then they did And then in the following words When I should find thee without I would kisse thee yet I should not be despised The Church promiseth that she would openly embrace and own him and make a free profession of him before all the world as knowing that in the conclusion she should not be despised for it Yea and lastly some make this the wish of the believing Jews that should be converted in the latter dayes Vers 2. I would lead thee and bring thee into my mothers house c. According to what is noted in the close of the foregoing Note this may be also taken as a profession of the Jewish Church that shall be converted in the latter dayes how farre otherwise she would deale with Christ then their forefathers had done to wit that they would not cast him out of their Synagogues as they did but would with all respect and joy entertaine him into their Assemblies But it is better understood of the Church in generall and see therefore the Note upon the like expression Chap. 3. 4. And indeed if it should be restrained to any particular it may seem more probable that the Church of the Gentiles doth here promise to bring Christ into the Church of the Jewes because she might well call them her mothers house in regard the Church of the Gentiles had her first Original from the Jewes However observable it is that by expressing this with those severall tearmes I would lead thee and bring thee c. the Spouse implyes the joyfulnesse of the matter she was now speaking of and her firme resolution that she would certainly doe it she would carry her beloved into her mothers house who saith she would instruct me to wit as in all other things so also how I should carry my selfe towards thee my beloved I would cause thee to drink of spiced wine c. That is Ipocras of the juice of my Pomegranate The meaning is that she would entertaine him there with the choicest drinkes she had If this be restrained to the converted Jewes as is said in the foregoing Note it implyes that they would not give Christ gall and vinegar to drink as their ancestors had done but give him the best entertainment they could But understanding this as the former of the Church in generall the words shew that the word should not be fruitlesse in her because she would honour and serve Christ with all her graces and the fruits thereof her praises and holy conversation which are most sweet pleasant and delightfull to Christ see the Notes Chap. 4.10 5.1 Vers 3. His left hand should be under my head and his right hand should embrace me Herein the Spouse declares how her beloved would cherish her if he were once brought into her mothers house But see the Note Chap. 2.8 Vers 4. I charge you O daughters of Jerusalem that ye stirre not up nor awake my love until he please To wit When at any time holding me in his embraces he shall fall asleep It is in the Hebrew Why should you stirre up or why should you awake my love c As if she had said It will be no way advantageous either to you or us to provoke and displease the Lord Christ to interrupt his Rest and communion with his Sion but rather it will be very dangerous But this implyes the very same that is in our Translation And therefore I charge you doe not doe it But see the Notes Chap. 2.7 3.5 Vers 5. Who is this
therefore an understanding man Iob observe this that I have spoken and hearken to what I shall farther say Vers 17. Shall even he that hateth right govern That is If God be not just how can he govern the world It is not possible that God should be unjust who is by his Nature and Essence the Iudge of all the world and hath absolute soveraignty over all things and is to punish those that deal unjustly with others See the foregoing Notes vers 13 14. Vers 18. Is it fit to say to a king Thou art wicked c. That is It is a thing both unseemly and unsafe to revile Kings and Princes though men as our selves because God hath made them his Vicegerents and they are armed with such power to take vengeance on them that do it and must it not needs be then an act of much more boldnesse danger to speak evil of God himself This doth not therefore prove that those that are lawfully called thereto may not in a decent manner tell the greatest of princes of their faults for the prophets of God have done so to kings Hos 5.1 and there is a woe denounced against them that in a way of flattery do call evil good Esa 5.20 All that can be rightly inferred from hence is that it is dangerous to tax earthly kings of the evil they have done or at most that it is not lawfull to revile them which indeed the law of God forbids Exod. 22.28 Vers 20. In a moment shall they die c. To wit the Princes and rich men of whom he had said in the foregoing verse that God accepteth not their persons nor regardeth them any more then the poor God destroyes them both alike and therefore it follows and the people shall be troubled at midnight and passe away that is troubles shall come upon them and so they shall be surprized with terrours when they are secure and think nothing of any danger and shall passe away to wit into captivity or rather into the grave for so this phrase is used before chap. 14.20 and the mighty shall be taken away without hand that is easily or without any humane help God needeth not raise any armies or imploy his servants to destroy his enemies as earthly princes must doe he can doe it by the ministry of angels or if he doth but blow upon them or withdraw the spirit that he hath given them it is enough Vers 23. For he will not lay upon man more then right That is he will not lay to their charge any evil they are not guilty of or rather he will not lay upon them any heavier punishment then their iniquities deserve Vers 24. He shall break in pieces mighty men without number This is added to shew that when God resolves to destroy men he fears their number no more then their greatnesse Vers 25. Therefore he knows their work and he overturneth them in the night c. That is Hereby it is evident that he knows their works and consequently that according to their deserts he cuts them off on a sudden when they think not of it without any warning given and without trying them after the manner of earthly Judges Vers 26. He striketh them as wicked men in the open sight of others As if he should have said Be they never so great and in place of magistracy the Lords Vicegerents yet being wicked men and he knowing them to be so whatever they may say or others may think to the contrary he accordingly proceedeth against them as wicked men and punisheth them openly that others may take warning Vers 29. When he giveth quietnesse who then can make trouble and when he hideth his face who then can behold him c. Some understand the first clause of Gods giving quietnesse to the oppressed to wit that if God will give them rest by cutting off their oppressours no power of man is able to withstand it and others again understand it of the Lords giving quietnesse to the oppressours to wit that as long as God will have them run on in those waies without molestation no man shall be able to raise any trouble against them But I think it is better to understand it generally that it is not possible to trouble those whom God will have to be quiet whether it be meant of inward peace of conscience or of outward peace and tranquillity as on the contrary if God hides his countenance in displeasure it is not possible to turn away his displeasure that so his face may be beheld with peace and favour whether it be done against a nation or against a man only that is and herein it fares alike whether it be against one particular person or against a whole nation I know that there are some Expositours that do otherwise understand that clause and when he hideth his face who then can behold him namely that it is not to be expected that any man will with a favourable countenance behold him from whom God hides his face or that if God will not discover why he punisheth men no man can find out the reason of it But the first Exposition I conceive is the best Vers 30. That the hypocrite reign not lest the people be insnared By the hypocrite here is meant the oppressing King or ruler and he is so called because such Princes do usually pretend that they seek only the good and safety of the people whereas indeed they mind themselves only and the advancing of their own covetous and ambitious designs and make use of laws only as snares to entangle the people Having spoken in the foregoing verse of the unavoidablenesse of Gods indignation whether it be done against a nation or against a man only here he instanceth how and why God is offended and proceeds accordingly sometimes against one particular person namely when he cutteth off some tyrannizing king That saith he the hypocrite reign not lest the people be insnared that is lest the people should be still continually insnared injured and oppressed as they had too long before been or lest the people should be insnared with a thought that God regards not the wickednesse of men by seeing such hypocriticall oppressours run on in their base courses without being punished for so some understand the last clause Vers 33. Should it be according to thy mind c. That is must not God doe any thing but as you will advise him must you prescribe God when in what manner and how long he shall afflict you He will recompence it whether thou refuse or whether thou chuse and not I that is he will render to thee according to the evil thou hast done whether thou beest pleased or displeased whether thou dost refuse the punishment he inflicteth or whether thou dost accept of it it is all one for that he will doe what he lists himself nor must I think of prescribing him what course he shall take with thee for so those words and not
battel doe no more that is remember how dreadfull it would be to contend with him and therefore see only what you can doe by handling him gently Again others take it thus Lay thine hand upon him c. that is offer him any violence and he will soon so use thee that remembring the battel you will have no mind to meddle farther with him But I rather understand the words thus Lay thine hand upon him remember the battel doe no more Doe no more but put forth your hand to touch him a little and think what would become of you if he should seize upon you the very thought of the danger would in a manner strike you dead at least you would soon be afraid to meddle any farther with him Vers 9. Behold the hope of him is in vain That is the hope of taking him Vers 11. Who hath prevented me that I should repay him whatsoever is under the whole heaven is mine Having said in the foregoing verse that if no man were able to grapple with the Leviathan much lesse would they be able to contend with God which is indeed the generall drift of all that is here spoken concerning this sea-monster None is so fierce that dare stir him up who then is able to stand before me hereupon he adds this Who hath prevented me c. The drift whereof is either first to prove that it must needs be more impossible to contend with God then with any creature because all the creatures are the work of his hands and the strength that is in any of the creatures must needs be but a very little portion of that infinite power that is in God even as a drop of water This we see is expressed in the last clause of this verse whatsoever is under the whole heaven is mine and the first clause prefixed before this is to shew how unquestionable clear this is and what a grosse folly it were to ascribe the work of creation to any but him Who hath prevented me that I should repay him It is spoken either first as in a way of disdain as if he had said Who hath made any of the creatures for me or been helpfull to me in the making of them that I may acknowledge his kindnesse and requite him for it as I am abundantly able to doe having all under heaven at my disposing or else rather secondly to prove that there was no contending with God because he was almighty and that all the creatures and so all men whatsoever were under his absolute power that he might doe with them whatever he pleased Who hath prevented me that I should repay him c. as if he should have said There is no man so before-hand with me by doing any thing for me that I should thereby be engaged to him and become so obnoxious to him that I must doe nothing but what he will have me doe or that I must be charged with injustice in that I doe and that because all the creatures are mine the work of mine own hands and therefore I cannot be bound unto any man nor can any man justly complain of me since I may surely doe what I will with mine own The Apostle Paul seems to allude to this place Rom. 11.35 Vers 12. I will not conceal his parts nor his power nor his comely proportion Some referre this to the man spoken of in the foregoing verse who hath prevented me that I should repay him c. as if the Lord had said ironically If there be such a man that hath thus prevented me and so is able to contend with me I would not conceal his praise c. But methinks it is clear that the Lord doth here return to speak of the Leviathan again Vers 13. Who can discover the face of his garment c. By discovering the face of his garment may be meant first the plucking off his skin as if it had been said who dares take him into his hands and flea him as men are wont to flea an eele or secondly the taking away the sea from him or at least the leading him out of the sea which covers him as a garment and it doth very emphatically set forth the hugenesse of this Creature that the whole Ocean is said to be as a garment to cover him In this expression there seems to be an allusion to the handling of a horse as if it had been expressed thus Canst thou goe to him as to a horse in a stable take off his cloth bridle him and then lead him out of the sea as out of a stable that there he might be viewed or ridden And to this agree the following words Or who can come to him with his double bridle to wit to bridle him and lead him out of the sea Some read this last clause thus Or who can come to him within his double bridle that is within his lips or jaws which being drawn open by reason they are so exceeding great have huge folds and wrinkles in them which seem like a double bridle and then the meaning must be that when he gapes no man will dare to come within his mouth to wit to view the inward parts of his mouth to take away the prey he hath gotten from thence or to see if there he can wound him Vers 14. Who can open the doores of his face c. This also is meant of his upper and nether lips or jaws which for their greatnesse are like the double doors of some city gate and so terrible therefore that being shut no man dares lay his hand upon them to force them open which is farther set forth by the terrour of his teeth his teeth are terrible round about And because it is commonly said that the whales in our seas have no teeth nor no scales of which mention is made vers 15 16 17 it may hence be concluded that the Leviathan here spoken of is some other sea-monster at least some other kind of whale then those that are usually taken in our Northern seas Vers 18. By his neesings a light doth shine c. That is when with his nostrils he snores and with great violence spouts out water aloft in the air this water by reason of its whitenesse and frothinesse and thinnesse being spread into severall drops appears afarre off especially in the night like so many flashes of lightening or like the light of some sparkling fire or the breaking out of the Sun-light in the morning To which also agrees the following clause and his eyes are like the eye-lids of the morning that is they are red and fiery and yield a bright shining light like that of the morning It is evident by the glittering and shining of cats eyes when we see them in the dark what a sparkling light there may be in the eyes of some creatures and because the Leviathans eyes are also of a huge compasse therefore they are said to appear like the breaking forth of the Sun-beams
rather beholds them with fiercenesse and fury according to that expression chap. 40.11 behold every one that is proud and abase him and secondly that they imply with what scorn and contempt he looks upon the mightiest of the creatures either by sea or land he beholdeth all high things that is he despiseth them he looks downward upon them slighting them as far inferiour to him according to that Cant. 1.6 Look not upon me that is despise me not because I am black he is a king over all the children of pride that is the greatest the mightiest the proudest of all the creatures by sea or land that pride themselves in their great strength CHAP. XLII Vers 2. I Know that thou canst doe every thing and that no thought can be withholden from thee That is that it is not possible to withhold thee from doing any thing thou hast thought or purposed to doe which is more fully expressed in the Translation set in the margin of our Bibles and that no thought of thine can be hindered yet we must know withall that Jobs aim in these words I know thou canst doe every thing c. was not only to professe that he knew God was able to doe whatever he pleased but also that he had authority and power to doe what he would that being the sovereign Lord over all and infinitely wise and good and just he might doe whatever he pleased and so withall to imply that it was no way fit that any man should murmure against that which God doth that it was mere madnesse for any man to think to contend with him Though therefore Job had spoken as much before concerning the omnipotency of God yet there was more intended in these words then that for whereas before by his reiterated complaints of Gods dealing so severely with him and by his eager desiring that he might plead his cause with God for the clearing of himself he had seemed to question Gods justice and haply transported with the bitternesse of his sufferings his mind inclined to think that God had laid his hand too heavily upon him though withall he durst not but think that God was most just now he recants all this by acknowledging that God in regard of his Sovereignty could doe with his creatures whatever he pleased Some understand the second clause of Gods omniscience to wit that no thought of mans heart can be concealed from God and some restrain it to Gods knowing Jobs heart concerning that which he had now spoken as if Job had said I know thou canst doe all things and thou knowest that I speak what I think when I say so But I rather think that both clauses are meant of Gods power and right to doe in all things whatever he would wherein Jobs aim might be to imply that God knew how and was many wayes able to bring glory to his name and good to his children even out of their afflictions at least that however it was both foolish and sinfull for any man to contend with God about any thing he did Vers 3. Who is he that hideth counsell without knowledge c. Some understand this also as spoken with reference to Gods omniscience as if Job had said Who can be so brutish as to think to hide any thought or counsell of his heart from God But they are plainly a repetition of the words which God had spoken to Job chap. 38.2 concerning which see the Note there Job applying them to himself with a holy kind of Indignation thereby the more sharply to tax his own folly in questioning Gods dealings Who is he that hideth counsell without knowledge as if he had said Just cause hadst thou to upbraid me with those words as thou didst erewhile who is he that hideth counsell without knowledge or what a wretch was I to hide counsell without knowledge or I am that very man who have darkned counsell without knowledge Therefore have I uttered that I understood not things too wonderfull for me which I knew not He saith that he had uttered that he understood not because through rashnesse unadvisednesse and ignorance he had talked foolishly he wist not what and that he had uttered things too wonderfull for him which he knew not because they were the secret counsels of God concerning which he had discoursed so weakly which are indeed too high and wonderfull for man to comprehend Some would referre this particularly to that which followeth in the next verse as if he had said Therefore have I uttered that I understood not c. to wit when I said as it follows vers 4. Hear and I will speak c. But doubtlesse it is meant of all that he had spoken foolishly concerning Gods dealing with him that not understanding Gods ends in correcting him yet he had murmured as if God had dealt too severely with him considering how holily he had lived had so boldly challenged liberty that he might plead his cause with God not understanding sufficiently either Gods infinite Majesty or his own weaknesse or how unsearchable Gods wayes and counsels are So that his drift in these words is to condemn himself in that for which God had blamed him though withall there is an intimation too that he had offended not wittingly but through ignorance and infirmity As for that illative particle Therefore either it implyes that because he was the man that had darkned counsell without knowledge therefore he now confessed that he had uttered that he understood not or that because he had uttered he wist not what for this God had justly taxed him for darkning counsell by words without knowledge Vers 4. Hear I beseech thee and I will speak c. Some as is already noted upon the foregoing verse think that Job here mentions the words wherein he had spoken so foolishly But I rather conceive that Job here professeth that he would not hereafter speak as he had done but as he should be taught by God First therefore he desires leave to speak in an humble manner Hear I beseech thee and I will speak reject not one that is conscious to himself of his own weaknesse and folly and then he adds I will demand of thee and declare thou unto me as if he should have said I desire thou wouldest hear me speak but it shall not be in a way of contending with thee as I die before or as I desired before but only by way of seeking to be taught by thee So that the last clause I will demand of thee and declare thou unto me may be spoken either as in reference to the same words spoken twice by the Lord chap. 38.3 and 40.7 as if he had said Lord thou wert pleased to say to me I will demand of thee and declare thou unto me but with shame enough I may acknowledge my folly in giving thee occasion to upbraid me so and must now desire that of thee namely that I may seek information of thee and so thou wouldest
c. That is If the wicked man repents not and gives not over his persecuting the righteous God will whet his sword c. and by whetting his sword and having his bow bent and his arrows prepared in a readinesse called the instruments of death vers 13. he implyeth how sore and sudden Gods judgements upon him should be he was ready to shoot and the wounds given by his sword should be deep and deadly he ordaineth his arrows against the persecutours he makes and intends them and decrees them purposely to be shot against the persecutours And this being prophetically spoken some say was accomplished when Saul was sore wounded by the Philistine archers and afterwards thrust himself through with his own sword 1 Sam. 31.3 4. Vers 14. Behold he travelleth with iniquity c. That is He strives to effect his wicked and mischievous purposes against the righteous being even pained as a woman in travell to accomplish his intentions but all in vain See the Note Job 15.35 Vers 16. His mischief shall return upon his own head and his violent dealing shall come down upon his own pate These expressions His mischief shall return and shall come down seem to imply that what mischief the wicked seek to doe to the righteous God takes it as intended against himself according to that Zach. 2.8 He that toucheth you toucheth the apple of his eye and accordingly that it is of God that their mischief like so many arrows shot against heaven is turned back upon their own heads as it was with Saul who having often plotted how to bring David to fall by the hands of the Philistines was at last himself overcome by them by means whereof he slew himself and they finding his body cut off his head and carried it up and down their country in a way of triumph PSALM VIII The Title TO the chief Musician upon Gittith See the Note upon the Title Psal 4. For these words upon Gittith which are also the Title of the 81 and the 84 Psalm the conjectures of Expositours are various First some conceive that this Psalm was to be sung with those musicall Instruments which were used by the Levites of Gathrimmon who were called Gittites as Obed-Edom is called 2 Sam. 6.10 or because David composed this Psalm to be sung when the Ark was removed to or from the house of Obed-Edom the Gittite Secondly others think because Gath in Hebrew signifieth a wine-presse that the musicall Instrument wherewith this Psalm was to be sung had the form of a wine-presse or that it was composed to be sung at the vintage amongst the wine-presses perhaps at the feast of Tabernacles which was about that time or that it was to be sung in the tune of those lightsome songs which they usually sung at their vintages And thirdly others say that it was composed upon occasion of some great deliverance or mercy afforded to David that had some relation to Gath a city of the Philistines or that Gittith was the name of some musicall Instrument as the Gittern is with us or the name of some song or tune used or invented at Gath of the Philistines And indeed of all these conjectures this last seems to me the most probable Vers 1. O Lord our Lord how excellent is thy Name in all the earth c. That is thy same and glory what excellent things are by thy works manifested and known of thee throughout the world For by the Name of God in the Scripture is often meant the same of all his glorious attributes his power and mercy c. as in Mal. 1.11 From the rising of the Sun to the going down of the same my Name shall be great among the Gentiles And because David in the following part of the Psalm speaks of the great goodnesse of God to man and that as some think in relation to Christ it is likely that even here he hath principally respect unto that and he expresseth it by way of admiration how excellent is thy Name to imply that he was not able to set it forth in words as it ought to be As for the following words who hast set thy glory above the heavens therein a reason is given why Gods Name must needs be exceedingly excellent in all the earth to wit because he had set his glory above the heavens whereby is meant either that God had manifested so much of his glorious excellencies above in the heavens which he had taken as the royall seat and throne of his Majesty by the influences and power whereof the things below are preserved cherished and governed that the whole earth stirred up thereby must needs sound forth his praises or else that Gods glory is so great that the whole world is not able to contain it to which purpose the like phrase is often used as Psal 108.4 Thy mercy is great above the heavens and Psal 113.4 The Lord is high above all nations and his glory above the heavens and in many other places Others do also understand this glory of God above the heavens of the Angels praising God and of the glory of Christ sitting at the right hand of his father but David speaks here as I conceive of the glory of God which is manifested to all the inhabitants of the earth Vers 2. Out of the mouth of babes and sucklings hast thou ordained strength c. This I conceive is to be understood as the words do plainly hold forth of little children and sucking infants namely that they do wonderfully set forth the glory of God For David intending now in the sequele of the Psalm to shew more particularly how God hath manifested his glorious excellencies especially his goodnesse and mercy in man above all his other creatures he begins here with this that even in their tenderest years whilst they are but babes and sucklings God is exceedingly glorified in them And whereas this is said to be done out of the mouth of babes and sucklings either no more is intended thereby but this that by the testimony of babes God doth declare his many glorious excellencies even as for the same cause Psal 19.1 the heavens are said to declare the glory of God to wit because in them there is so much to be observed that doth shew forth the glory of God as that they should so strangely make their way out of their mothers wombs that such poor helplesse things should be so wonderfully sustained and preserved being in themselves exposed to all kind of miseries and that especially by the instinct of nature which God hath planted in the hearts of parents whereby even those that are most gracelesse are yet tender over them and willing for their good to undergoe any trouble in their noysomnesse and continuall rawling and many other wonderfull providences besides that may be observed in children or else this expression may have particular relation to those things that concern the mouths of babes and sucklings as that they should so presently by
the Lord would preserve him from sinning as he had desired him to doe in the foregoing words keep back thy servant also from presumptuous sins Vers 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight c. Some understand this of his prayers as if he had said Let my requests which after due meditation in my heart I pour forth in my prayers find gracious acceptance with thee But rather David proceeds still to desire that God would preserve him from sin namely that God would not suffer his words or thoughts and consequently his deeds also to be any other then such as might please him To which purpose also it is that he gives the Lord in the close of his request those titles O Lord my strength and my Redeemer that is the God by whom I hope to be strengthened against my corruptions and to be rescued from the power of my spirituall enemies Yet in these words my Redeemer he might also have respect to Gods redemption of his people by Christ PSALM XX. Vers 1. THe Lord hear thee in the day of trouble c. That is thee O king whom vers 6. he tearms the Lords Anointed It seems therefore that this Psalm was composed by David as a Prophet for the use of Gods people as a prayer for their king when he was to make war especially when he was to goe out in battel against his enemies in his own person and that because at those times immediately before their going forth they used to offer up prayers and sacrifices to God by way of seeking his assistance as is evident by that of Saul 1 Sam. 13.12 The Philistines will come down upon me and I have not made supplication to the Lord I forced my self therefore and offered a burnt-offering and therefore it is that the people are taught here to pray for the acceptance of their kings prayers as also his sacrifices vers 3. Yea some conceive that the particular occasion upon which this prayer was first composed for the peoples use was the war which David made against the Ammonites and Syrians and that because they had such a multitude of horsemen and chariots as we may see 2 Sam. 10.18 whereto David seems to allude vers 7. Some trust in chariots and some in horses c. But however clear it is that they are taught to pray both for the successe of his enterprize and the safety of his person The Lord hear thee in the day of trouble the name of the God of Iacob defend thee which is all one as if he had said the God of Jacob defend thee or the majesty and power of God defend thee see the Note Psal 5.11 Or else by the name of God may be meant the invocation of God as if he had said May the calling upon the name of God be thy defence or else the interest which he had in God or the cause of God as if it had been expressed thus Mayest thou be defended because the name of God is called upon thee as being the Lords servant yea the Lords anointed or because thou maintainest Gods cause and fightest his battels As for his tearming God in expressing this the God of Iacob either it is meant personally of Jacob the Patriarch and then the reasons why he gives God this title in this place may be either because God had more expresly revealed himself to Jacob concerning the kingdome of the tribe of Judah or because Jacob being a man of great troubles had yet by prayer obtained deliverance from God as it is now desired that David might doe and almost with the same words that Jacob used Gen. 35.3 I will make there an altar unto the Lord who answered me in the day of my distresse Or else by Iacob may be meant the people of Israel the seed of Jacob as in Isa 44.1 Hear O Iacob my servant and Israel whom I have chosen and so in many other places and then this title the God of Iacob may be here given him either by way of distinguishing him from the false Gods of the heathens and so intimating the ground of their hope in that they trusted in the true God or by way of pleading the covenant which he had made with Jacob and his seed for ever Many Expositours do also understand this whole Psalm as a prophesy of Christ And indeed because God had promised by the kingdome of David and his seed to save his people and so Davids kingdome was a type of Christs I see not but the whole Psalm may in a spirituall sense be applyed to Christ as this The Lord hear thee c. to the Lords hearing him and supporting him in his passion Vers 2. Send thee help from the sanctuary c. That is from heaven according to that which followeth vers 6. the Lord saveth his anointed he will hear him from his holy heaven for which see the Note 2 Sam. 22.7 or from the tent or tabernacle where the Ark was placed by David in Sion so that it is all one in effect as if he had said The true God the God of Israel hear thee for the Sanctuary was a sign that God owned them for his people and would hear their prayers see Psalm 3.4 Vers 3. Remember all thy offerings This expression seems to allude to the law that appointed part of the offering to be burnt as a memoriall Levit. 2.2 It may also be understood of the sacrifice of Christs death see the Note also vers 1. Vers 4. Grant thee according to thine own heart c. To wit all thou desirest now in the cause in hand yet with reference to their assurance that holy David would ask nothing but according to Gods will this might be thus expressed It may also be understood of Christs prayers on earth and his Intercession in heaven Vers 5. We will rejoyce in thy salvation c. That is in thy preservation O king who art the breath of our nostrils and in the victory which God hath given thee or in the saving of the people by thy means under God and the great deliverance which by thy victory thou hast effected for the people for whom thou didst fight and in the name of our God we will set up our banners to wit in a way of triumph as tokens of victory and to the honour of God Yet some understand this of their going forth in the confidence of Gods help with their banners displayed against their enemies Vers 6. Now know I that the Lord saveth his anointed c. That is Even now before-hand through faith or now upon these our prayers we know that God saveth his own anointed king for it is the people speak here as one man unanimously agreeing in that which is said Or these words may be added as the words wherewith they should triumph as if it had been said And then shall every one say Now know I that the Lord saveth his
of any meat concerning which notice was given them that it had been offered to idols to wit because all the creatures being the Lords they were to use them to his glory and therefore might not eat them to the scandall of their brethren or because the whole world being the Lords they need not fear they should not have to eat seeing out of his rich store he was able to provide otherwise for them But if any man say unto you This is offered in sacrifice unto idols eat not for his sake that shewed it and for conscience sake The earth is the Lords and the fulnesse thereof Vers 2. For he hath founded it upon the seas and established it upon the flouds That is say some Expositours by the seas and by the flouds as we use to say in that sense that London stands upon the river of Thames But rather it is said that God hath founded it upon the seas c. because whereas the naturall place of the earth is to be under the waters God hath ordered it so that it is above the seas and above the flouds so that in outward appearance it seems as it were to stand upon the waters and hereby it was made fit for the habitation of his creatures See the Note Gen. 1.9 Vers 3. Who shall ascend into the hill of the Lord and who shall stand in his holy place As if he should have said Though all the inhabitants of the world be the Lords yet to dwell in Gods holy hill as members of his Church his peculiar people that 's a priviledge which few to speak of do enjoy yea even amongst those that are his people in outward profession But for the more clear understanding of these words see the Notes Psal 2.6 and 15.1 Vers 4. He that hath clean hands c. That is He whose works are blamelesse and a pure heart that is a heart purified by faith from all sinfull pollutions all erroneous opinions and carnall affections he that is carefull to approve his heart unto God as well as to avoid sin outwardly As for the following clause who hath not lift up his soul unto vanity that is diversly expounded Some understand it of the man that hath not worshipped idols which are often tearmed vanities in the Scripture see the Note 1 Kings 16.13 Others of him that doth not give his mind to vain and foolish sinfull practises or that doth not heed or trust in the vain and foolish designs of the world nor the allurements of Satans temptations see the Notes Job 31.5 and Psal 4.2 But there are two Expositions which most follow The one is that by lifting up his soul unto vanity is meant vain and false swearing for because they that swear do engage their souls thereby and as it were offer them up as a pledge unto God 2 Cor. 1.23 I call God saith the Apostle as a record upon my soul therefore the man that swears vainly and falsly may be said to lift up his soul unto vanity and so they make this to be much the same with that which follows nor sworn deceitfully The other is that by the man who hath not lift up his soul unto vanity is meant the man that doth not set his heart upon vanity because men are wont with much eagernesse to look and gape after those things which they earnestly desire Psal 123.1 2 therefore by a borrowed speech they that earnestly look after and greedily desire the vain things of this world riches and honours and pleasures or that prosecute eagerly any vain or sinfull desire they are said to lift up their souls unto vanity The same expression is used in the Hebrew much to the same purpose Deuter. 24.15 and Jer. 22.27 Vers 5. He shall receive the blessing from the Lord c. That is He and he alone shall receive the blessing which the Lord hath promised his people to wit all blessings temporall spirituall and eternall for thus are all these comprehended under this word the blessing 1 Pet. 3.9 knowing that ye are thereunto called that ye should inherit a blessing though indeed both here and there the blessing of eternall life may be principally intended concerning which Christ shall say Come ye blessed of my Father inherit the kingdome prepared for you c. Matth. 25.34 And so in the following clause and righteousnesse from the God of his salvation it is this blessing promised that is there tearmed righteousnesse to wit either because it shall be the reward of their righteousnesse or because God out of his righteousnesse or faithfulnesse will bestow it upon them in both which regards the glory of heaven is accordingly called a crown of righteousnesse 2 Tim. 4.8 See the Note Psal 5.8 Some I know understand this of the righteousnesse of God in Christ but in regard he speaks of rewarding the righteous the first Exposition must needs be intended Vers 6. This is the generation of them that seek him c. By a generation of men in the Scripture is usually meant some sort or kind of men as Matth. 12.39 An evil and adulterous generation seeketh after a sign and Luk. 16.8 The men of this world are in their generation wiser then the children of light and so it is taken here This is the generation of them that seek him that is These that I have before described are that sort or kind of men that do truly seek God and are the true people of God Yet withall I doubt not but that the title of the generation of them that seek him is here limited to these purposely to shew how vainly those Israelites boasted of being the seed and generation of Abraham and the peculiar people of God who in the mean time lived not as became Gods people and that though they went up amongst others to worship God in his holy place for this is spoken in reference to that before vers 3. who shall ascend into the hill of the Lord c. yet they did not indeed seek God and therefore in the second clause by turning his speech to God for so some read it as it is in the margin of our Bibles that seek thy face O God of Iacob he doth as it were call God to witnesse that it was so and so doth withall covertly imply that however men might esteem them Gods people yet before Gods tribunal it would not be so But if we read it as it is in our Text the meaning is this that seek thy face O Iacob that is seek to joyn themselves to the true Church and people of God according to that of the prophet Isa 44.5 One shall say I am the Lords and another shall call himself by the name of Iacob c. Vers 7. Lift up your heads O ye gates and be ye lift up ye everlasting doors and the king of glory shall come in In these words first David expresseth his earnest desire that the Temple might be built and the Ark settled therein and
occasion this Psalm was composed And the chief reason why they hold this is because that which is said vers 6 7. concerning his growing secure by reason of his settled prosperous condition and Gods hiding his face from him thereupon and the troubles he then fell into In my prosperity I said I shall never be moved c. doth better agree with that time when after some years spent in his exalted estate he fell into that sin with the wife of Uriah and so fell into great troubles especially by the rebellion of Absalom then with that time when he first built his cedar house 2 Sam. 5.11 for then say they he was but newly settled in the throne c. But because we find expresly that their new built houses they were wont to dedicate at their first coming to dwell in them see the Note Deut. 20.5 and Nehem. 12.27 and that 1. to blesse God for the finishing of them 2. thereby to testifie as it were that they acknowledged God to be the chief Lord of whom they hold their houses and that upon the condition of doing him homage by a holy conversation and making their houses as so many Sanctuaries for the worship of God all the time they dwelt therein and 3. to pray to God to blesse them therein but now of dedicating their houses anew when they had been polluted with any grosse sin we find not the least mention therefore I rather conceive it is meant of the dedication of his new-built palace 2 Sam. 5.11 for there it is said vers 12. that David perceived that the Lord had established him king over Israel and that he had exalted his kingdome c. because he had taken the strong fort of Zion and had vanquished his enemies round about all the tribes had submitted themselves to him and having built a fair palace he was quietly settled in his throne so that it is no wonder that he should then begin to be puffed up with some thoughts of carnall confidence and for those troubles which God hiding his face did thereupon befall him it might be some sicknesse he fell into whilst his house was building or that violent invasion of the Philistines which is related 2 Sam. 5.17 and so at the dedication of his house he blessed God for delivering him from this desperate danger Vers 1. I will extoll thee O Lord for thou hast lifted me up c. As if he had said Because thou hast lifted me up I also will endeavour to lift up or exalt thy name What he means by Gods lifting him up see in the Notes Psal 3.3 and 28.9 Vers 2. I cryed unto thee and thou hast healed me See the Note Psal 6.3 Vers 3. O Lord thou hast brought up my soul from the grave c. That is thou hast delivered me from the very jaws of death which may be meant of sicknesse or any other desperate dangers See the Note 2 Sam. 22.6 Vers 4 Sing unto the Lord O ye Saints of his c. That is ye that are sanctified of God and whom alone God acknowledgeth for his peculiar people and give thanks at the remembrance of his holinesse or to the memoriall of his holinesse that is when by his works such as this of his delivering me from this danger you are put in remembrance of his holinesse or that the memoriall of his holinesse may be for ever continued in his Church Yet some make this to be the meaning of this last clause give thanks at the remembrance of his holinesse that is at the remembrance of our most holy God or to the name of Jehovah which is the memoriall whereby he will be mentioned or remembred amongst his people as it was said to Moses Exod. 3.15 and likewise Hos 12.5 Yea and some by the memoriall of his holinesse understand the Tabernacle because therein the holinesse of God was shadowed forth into whose presence no unclean thing might enter Vers 5. For his anger endureth but a moment in his favour is life c. This some Expositours understand thus Gods anger lasts but a little while but it is of his favour that we live or of his favour he desires we should live and not perish for ever Others render the meaning of these words thus Gods fatherly anger with his children is but for a very little while he soon giveth them a tast of his favour again and this then is life to them that is this chears and revives their hearts again But because it seems clear that life is here opposed to a moment others do better I conceive give this sense of the words Gods anger with his continueth but a moment but his favour to his continueth all their life long yea and life eternall may be herein also comprehended in comparison whereof the longest afflictions are but momentary as the Apostle saith 2 Cor. 4.17 our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory And indeed we may well think that David had respect to this that was so long in an afflicted condition and yet could judge it but a moment of anger Weeping may endure for a night but joy cometh in the morning as if he had said As the darknesse of the night stayeth not long but in the morning it groweth light again so the afflictions and sorrows of Gods children continue not long but there soon comes a morning of joy again which is according to that of the prophet Isa 17.14 behold at evening tide trouble and before the morning he is not Vers 6. And in my prosperity I said I shall never be moved That is When I was prosperously settled in the kingdome I began to conclude within my self that now there was an end of all my troubles I should now live all my daies in a prosperous estate See the Note upon the Title of this Psalm Vers 7. Lord by thy favour thou hast made my mountain to stand strong c. That is say some Expositours Thou hast strengthened me so that my condition is as firm and unmoveable as a mountain or that I am as safe as if I were in some fort built upon a mountain and indeed they were wont to build their castles and forts upon hills and mountains not only because they were the more hardly to be assaulted but also because their standing so aloft added the more majesty and splendour to them But because kingdomes in regard of their eminency of power are usually tearmed mountains in the Scripture as Isa 2.2 the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills that is Christs kingdome shall be exalted above all kingdomes and Dan. 2.35 the stone that smote the image became a great mountain that is a great kingdome and so in other places therefore I rather conceive that by his mountain here David meant his kingdome Lord by thy favour thou hast made
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
2d coming of Christ do accordingly understand these words either of the Lords glorious manifesting himself in the Church of the new Testament the spiritual Sion of which see the Note Ps 2.6 of the Gospels coming forth at first out of Jerusalem and then passing forth throughout the world or of Gods appearing from his heavenly Sion in great glory to judge the world But I rather take it to be a description of the Lords coming forth as a Judge to pronounce sentence in that great controversy amongst his people concerning the right performance of that service which he had required of them in the sacrifices and other externall rites of the ceremoniall law And for the better understanding hereof we must note 1. that because Sion was the place God had chosen for this service therefore is God here described as coming forth out of Sion to give sentence in this cause thereby to imply that the judgement here passed tended not to the overthrow of the ceremoniall law enjoyned by Moses but rather to its establishment in the right use of it according as God here declares the true ends of those externall rites to have been and that whereas the carnall worshippers amongst his people would be ready to object We know that God hath shined to us out of Sion there he hath given us a law and therefore nothing ought to be imposed upon us that is not there prescribed this would no way help them since by the very rule of that law God would judge them according to that which our Saviour in a like case said to the Jews Joh. 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust 2. that by that expression Out of Sion God hath shined the prophet intended either to set forth the glorious majesty wherewith God would manifest himself in judging those that had corrupted his worship alluding therein to the custome of Judges that are wont to cloth themselves with glorious robes when they are to sit in the judgement-seat or else to imply how clearly God would explain this doctrine concerning the ceremoniall worship so that there should be no obscurity in it but every one should clearly see how they ought therein to worship God and 3. that Sion is here called the perfection of beauty because there God had revealed himself to his people and was worshipped by them whilst all the world besides lay in dismall darknesse Vers 3. Our God shall come and shall not keep silence c. See the Note Exod. 14.14 As if he had said Though God may a while forbear wicked men amongst his people that think to delude him with mere formalities of outward services and sacrifices yet in due time he will certainly appear and will with great severity judge those that doe this for their grosse perverting of his law even with the same terrour wherewith at first he delivered the law at Sinai will he judge these men for their grosse abuse of his law which is clearly implyed in the following words A fire shall devour before him and it shall be very tempestuous round about him As for those words Our God in the first clause either the prophet doth therein joyn himself with the true worshippers of God implying thereby that however the profaner sort derided those few that worshipped God in spirit and truth yet their God would appear as a just judge to the terrour of those that pretended themselves to be his people but worshipped him not as his people were appointed to doe or else he speaks it in the name of the whole people of Israel to assure them that even that God whose people they professed themselves to be and who had given them the law by the hand of Moses would certainly judge them for corrupting his worship How they apply these words that understand them of the first or second coming of Christ as is before noted we may easily conceive for either they must be referred to Christs proceeding against carnall hypocriticall worshippers by the powerfull efficacy of the Gospel according to that the Apostle saith 2 Cor. 10.3 6 or else to that flaming fire wherein he shall appear when he comes again to judge the world Vers 4. He shall call to the heavens from above and to the earth that he may judge his people That is He will call both heaven and earth and all the creatures therein to bear witnesse to his proceedings in the judgement he would pronounce against his people intimating that he would discover their cause so clearly that if his people should not be convinced the very heavens and earth and all the creatures therein should bear witnesse against them see the Note above vers 1. I know that some understand this of Gods calling the heaven and the earth to give up their dead at the last judgement that they may be brought to stand before Gods tribunall or of their being called to bear witnesse to his majesty when he should come in glory to judge his people alluding still as before to the glory wherein God appeared at the giving of the law on mount Sinai and others understand it of the creatures being subservient to Christ for the saving of his elect people when he should come in the flesh and abolish the ceremoniall law But the first exposition is far the best Vers 5. Gather my Saints together unto me Here the Lord cites as it were the parties before him between whom there was a controversy concerning sacrifices and other outward rites of his worship For by his Saints he means the whole people of Israel and this title he gives them either because they were all such by calling and outward profession and so in regard of the wicked amongst them there may be a kind of Irony in the words covertly taxing them for not being such as they professed themselves to be or because there were some holy ones amongst them that did sincerely worship him and so for their sakes though but a few this honourable title is given to them the denomination being taken from the better part as when the Church with us though a mixed company is called holy And then for that clause which is added those that have made a Covenant with me by sacrifice either it is spoken with reference to that solemn ratifying of the Covenant betwixt God and the people of Israel by sacrifices at mount Sinai whereof we read Exod. 24.4 8 or else rather more generally in relation to all the sacrifices they offered at all times they being all seals of the Covenant betwixt God and them according to the custome of those times that when men made a Covenant one with another they offered sacrifices to confirm their Covenant and so this is added to shew the true end of sacrifices which was to be seals of the Covenant which God had made with that people and so thereby covertly to tax those who minded not
the more acceptable to God because it proceeds from a heart that hath been so broken Vers 18. Doe good in thy good pleasure unto Sion c. That is Of thine own free grace and good will and according as thou shalt be pleased and shalt see fit doe good to thy Church and people for by Sion here is meant the whole people of God that met together to worship God in Sion and figuratively also the whole Church of Christ see the Note Psal 2.6 build thou the walls of Ierusalem that is maintain defend and strengthen thy Church and that city in particular which is the chief glory of the kingdome Because 1. David by his sin had already done much hurt among the people for many of them had been slain by the sword together with Urijah many had been scandalized the faithfull grieved and the profession of godlinesse stained 2. he knew that God might haply as he often did punish the whole land for the sins of their king yea and 3. being anointed king that he might be a type of Christ the Head of the Church and he out of whose loyns the Messiah was to come by his sins he had done as much as in him lay to ruine the whole kingdome of Christ therefore he praies here for Sions welfare as well as for the pardon of his own sins Doe good in thy good pleasure unto Sion and as if by his sins he had made a breach in Jerusalems walls he desires God to repair the hurt that he had done and make up the breach build thou the walls of Ierusalem When David succeeded Saul he found the kingdome in a very bad case Now fearing lest upon his grievous sins God should break forth in displeasure against him as he had done against Saul and should by letting loose some enemy upon them or by any other judgement interrupt the peace and prosperity of the people and so the perfecting of Jerusalems building should be hindered the main part whereof which was the building of the Temple was not yet begun the reformation intended and begun should be frustrated and the settling and ordering of the way of Gods worship should fall to the ground and God should as it were retract what he had so graciously spoken concerning Sion Psal 132.14 c. the Lord hath chosen Zion he hath desired it for his habitation This is my rest for ever here will I dwell for I have desired it I will abundantly blesse her provision I will satisfy her poor with bread I will also cloath her priests with salvation and her Saints shall shout aloud for joy c. I say out of the fear of these evils he closeth this Psalm with this prayer for the welfare of Jerusalem Vers 19. Then shalt thou be pleased with the sacrifices of righteousnesse c. See the Notes Deut. 33.19 and Psal 5.4 with burnt-offering and whole burnt-offering some of which were of birds and beasts that were all burnt upon the altar and some were things without life such as flowre oyl c. and were sometimes wholly burnt as in every meat-offering for the priest Levit. 6.23 However that which David saith here is this Then shalt thou be pleased c. that is When the Temple is built in Jerusalem the place which thou hast chosen or rather when thou art reconciled unto me and so thereupon when thou shalt also be favourable unto thy people then shalt thou graciously accept not only of the sacrifices which I shall offer for my self which whilst I should lye under the guilt of the sins I have committed I know thou wouldest never regard but also of the peoples sacrifices which with much forwardnesse and chearfulnesse they shall then bring to thine altar Then saith he shall they offer bullocks upon thine altar PSALM LII The Title TO the chief Musician Maschil c. For this word Maschil see the Note upon the Title of the 32. Psalm A Psalm of David when Doeg the Edomite came and told Saul c. and so thereupon at Sauls command had slain Ahimelech with fourscore and five priests besides and had destroyed the city Nob and all that was therein For that this Psalm was composed after that bloudy massacre of Doeg those words do evidence vers 4. Thou lovest all devouring words O thou deceitfull tongue see also the Note 1 Sam. 22.9 Vers 1. Why boastest thou thy self in mischief O mighty man c. Doegs boasting might be either of the evil he had done or of farther mischief he intended to doe or of the successe of the false tale he had told to Saul whether in regard of the evil he had thereby brought upon the Priests of the Lord or of the favour he had thereby obtained with Saul and the preferment perhaps and rewards he had thereupon conferred on him and accordingly the drift of this interrogation Why boastest thou thy self in mischief is either to imply that it was a high degree of wickednesse to boast of such a villany in stead of fearing vengeance from God as if he had said How darest thou thus to boast thy self or else to signify that there was no just cause for his boasting both in regard there was nothing worthy of such triumphing in that which he had done and because in the conclusion it would be found there was nothing gotten by it And so those words O mighty man may be added also either by way of Irony as if he had said A great deal of valour and prowesse you have shewn in slaying a company of unarmed men the Priests of the Lord yea women and children no way able to resist you or else to imply the ground of his vain boasting to wit either his present greatnesse as being a man in great place and of great power with Saul 1 Sam. 22.9 or the great preferments he expected from Saul And then for the last words the goodnesse of God endureth continually they are opposed to Doegs boasting and import as much as if David had said God is ever good to his and hereon I rely against all thy vaunts and threatnings neither thy might nor wickednesse can frustrate Gods goodnesse though God may afflict his servants for a time yet he will deliver them again as oft as he afflicts them and will never be weary of helping them yea he is good to them even when he suffers wicked men to prevail over them Vers 2. Thy tongue deviseth mischiefs c. That is it utters those things wherewith thou hast devised to doe mischief and thus Doeg is charged that he did not rashly and unadvisedly utter those things to Saul that had brought so much mischief upon the Priests of the Lord but that he had plotted it before-hand like a sharp rasour working deceitfully to wit when in stead of cutting off the hair it cutteth a mans throat I know some would have those last words working deceitfully to be only spoken of Doegs tongue and that with reference to the snares
it self yet being now chosen of God to be the settled place of his habitation in this regard it is no whit inferiour to that rich and fruitfull and lofty hill of Bashan for which see the Note Psal 22.12 but doth rather excell it And hereby also is implyed that the kingdome of David seated in Sion and so consequently of Christ did far excell all the kingdomes of the world in regard of this prerogative of Gods dwelling amongst them as his people which is also the drift of the following verse wherein he checks all hills for their proud lifting up themselves seeing all their eminency was nothing being compared to that of Sion Why leap ye ye high hills this is the hill which God desireth to dwell in c. Vers 17. The chariots of God are twenty thousand even thousands of angels c. Or many thousands of angels as if he had said an innumerable multitude of angels To shew what a sure defence God was to his people amongst whom he dwelt in Sion David tells us here that God was continually attended with an innumerable company of angels whom he could send forth when he pleased as chariots of war to fight against the enemies of his people the Lord is among them as in Sinai in the holy place that is God is among this mighty host of angels as their Lord having them all under his power and command and who is in himself a surer defence then all the angels can be and that in his holy place in Sion as he was formerly in Sinai which may also be intended here under those words his holy place see the Note Deut. 33.2 which David here mentions to imply that Gods presence now in Sion was by vertue of that covenant which he made with them in Sinai that they should be his peculiar people and that he was present there by revealing his will unto them as he was formerly in Sinai by giving them his law Thus commonly these words are understood But yet many learned Expositours understand them of the angels attending Christ in his ascension into heaven and that this is said here of Christs ascension in allusion to the multitudes of horsemen and chariots that attended the Ark when it was carried up into Sion which was a type they say of Christs ascending into heaven And indeed it is evident Act. 1.10 that the angels were present with Christ when he ascended into heaven And if they attended him when he came into the world honouring his birth with a hymn of praise Glory to God in the highest c. Luk. 2.13 14 according to that Heb. 1.6 when he bringeth in the first begotten into the world he saith And let all the angels of God worship him well may we think that they also attended him in his glorious and triumphant ascension into heaven praising him for his victories over our spirituall enemies as in Revel 5.11 12. Worthy is the Lamb that was slain to receive power and riches and wisedome and strength and honour and glory and blessing Vers 18. Thou hast ascended on high c. The Apostle doth expresly apply this to the ascension of Christ Eph. 4.8 for having said vers 7. that unto every one of us is given grace according to the measure of the gift of Christ to prove that the spirituall gifts which are severally dispensed to Christians are given them by Christ he alledgeth this place Wherefore he saith when he ascended up on high he led captivity captive and gave gifts unto men and that he alledgeth it with respect to the ascension of Christ is evident vers 9 10. Now that he ascended what is it but that he descended first into the lower parts of the earth He that descended is the same also that ascended up far above all heavens c. Some learned Expositours do therefore hold that David in this place doth as a prophet speak directly immediately of Christ taking occasion from the promises he had before mentioned which God had made to his people to speak of Christ the fountain of all Gods promises from the removing of the Ark into Sion to speak of the heavenly Sion where into Christ the true Ark of the Covenant God manifested in the flesh is ascended up Thou hast ascended on high that is Thou O Lord Christ after thou hadst humbled thy self even to the very grave didst rise again hast ascended triumphantly into the highest heaven thou hast led captivity captive that is thou hast led away many captives or thou hast carried away thy enemies into absolute captivity to wit the world sin death and Satan even those principalities and powers as the Apostle speaks Col. 2.15 whom having spoiled on the Crosse he made a shew of them openly triumphing over them I know indeed that some learned men do by the captivity that was led captive understand the elect Christs redeemed ones whom having rescued from the bondage of Satan that they might serve him he carried them with him triumphantly into heaven to wit in that by his ascension he opened a way for them that they might follow him thither whence is that of the Apostle Eph. 2.6 that God hath raised us up together with Christ and made us sit together in heavenly places in Christ Iesus But the first exposition is doubtlesse the best As for the next words thou hast received gifts for men which is rendered by the Apostle and gave gifts unto men it is meant doubtlesse of the gifts of the holy Ghost which Christ after he was ascended to the right hand of his father did abundantly powr forth upon his officers and other his members whereof the fiery tongues that lighted on the Apostles at the feast of Pentecost Act. 2.3 were a visible sign for so the Apostle explains this place Eph. 4.11 12. Nor need we stumble at it that the Apostle saith and gave gifts unto men whereas it is here in the Psalm thou hast received gifts for men both these expressions being all one in effect and that either 1. because as some would have it Christ gave gifts to his officers that he left behind him that he might receive from them those whom they converted that were brought in as an offering to God to whom they were to live according to that of the Apostle Rom. 15.16 where he saith that he preached the Gospel that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost wherein he might be said to receive gifts for men in regard that Christ caused many to be thus brought in unto him not for his own advantage but for his Churches benefit or 2. rather because Christ as Mediator received the gifts of the holy Ghost from the Father that he might give them to his servants as he saith Matth. 11.27 All things are delivered unto me of my father and Joh. 14.26 the comforter which is the Holy Ghost whom my father will send in my name he shall teach you all
God should come for his being settled in the throne he would then govern them as became a good king with all justice and equity Vers 3. The earth and all the inhabitants thereof are dissolved I bear up the pillars of it c. According to the different exposition of the former verse this also may be understood either 1. as spoken by God to his people All things indeed are in a manner ruined and broken to pieces but were the whole frame of the world dissolved and melted or put quite out of frame I by mine almighty power am able to repair it and support it again And herein there seems to be an allusion to the Lords bearing up the earth in the place wherein he hath settled it from the first creation to wit that as now God bears up the earth hanging in the midst of the air and standing as it were in the midst of the seas as firmly as it it were born up by pillars doth not suffer it to molder away though the very waters that passe continually through it one would think in reason should be enough to dissolve it so if the whole world were shattered in sunder God were able to renew it again and bear it up and accordingly though his people were in never so broken a condition God was able to set all right again Or 2. as spoken by David The earth and all the inhabitants thereof are dissolved as if he had said By the ill government of Saul by reason of judgements that God hath brought upon the land and by the civill wars that have been of late amongst us the whole kingdome and commonwealth of Israel is in a manner cracked in pieces and in danger to be utterly ruined I bear up the pillars of it that is I endeavour to support this poor land and people in this their tottering estate to wit by settling good magistrates amongst them by maintaining religion justice which are the great supporters of every state and by supporting the righteous for whose sake and by whose means not only kingdomes and commonwealths but even the world it self is continued And then again if we take the words as spoken by David in the person of Christ the drift of them then is that though by sin the whole world was ruined yet by Christ all things were repaired and recovered and set in good order again Vers 4. I said unto the fools Deal not foolishly c. Almost all Expositours â—gree that these are the words of the Psalmist importing either that upon consideration of that which is said of God in the foregoing verses concerning his judging the wicked and defending his righteous servants he had alwaies said within himself as deriding the pride of such ungodly wretches that they were but fools to fight against God as they did and haply had expresly said thus to them as disswading them from this folly or else if we take David to be the penner of the Psalm that as he promised to judge uprightly for the time to come being once settled in the throne so he had alwaies already endeavoured to suppresse the insolencies of foolish men against God and against his righteous servants and had declared how foolish a thing it would prove to oppose the government which God had settled in him and to the wicked lift not up the horn that is carry not your selves proudly and insolently in the confidence of your great power persecuting and oppressing Gods people Vers 5. Speak not with a stiffe neck That is Talk not so proudly and loftily and peremptorily as you do as if you would wrestle and fight against God and as men do that can by no means be brought to yield and to give over any resolution they have taken up He alludes either to stubborn cattel that will not stoop to or draw in the yoke or to the garb of proud persons whose necks will even swell with anger and wrath and who are wont to goe with stiffe erected necks Vers 6. For promotion cometh neither from the East c. As if he had said This is a commodity that is to be procured from no countrey in the world But however the meaning is that whereas for the helping and advancing of themselves men are wont to look this way and that way to their severall allies and friends and the neighbouring nations round about them all this is to no purpose and that because it is God alone that raiseth up and casts down whom he pleaseth and there is none in the whole world that doth it but he And the drift of these words may be to imply either 1. that seeing therefore it was God that advanced him to the throne it would be madnesse in his enemies to resist him or 2. that if God did set himself once to ruine the wicked no power on earth could support them or 3. that since all promotion comes from God great ones ought not to use it to serve their lusts but for Gods glory and his Churches good Vers 8. For in the hand of the Lord there is a cup c. Many Expositours hold that this is added by way of answering an objection that might be made against that which is before said concerning the righteousnesse of the Lord in judging wicked men for if it be so might some say how comes it then to passe that usually the righteous are so sorely afflicted to which in this verse it is answered that though outward calamities here befall both good and bad yet the wrath that is reserved for the portion of the wicked is far more terrible then that which the righteous suffer for in the hand of the Lord there is a cup c. that is God hath judgements alwaies ready at hand which he distributes as he pleaseth amongst the children of men see the Notes Psal 11.6 and 60.3 and Job 21.20 and the wine is red and so strong and heady The ground of this expression is because the wine of Judea was for the most part red and is therefore called Deut. 32.14 the pure bloud of the grape and the redder their wines were of the greater strength and the more violent operation they were But however the meaning is that the judgements which God hath in a readinesse are sore and heavy and such as will soon destroy men And the same is also implyed in the following words it is full of mixture for though some take those words to be no other in sense then as if he had said the cup is full of wine made ready to drink to wit by mingling it with water according to that Prov. 9.5 Come eat of my bread and drink of the wine which I have mingled and indeed in reference to that custome of allaying their wine with water pure wrath is elsewhere tearmed wine without mixture Revel 14.10 yet here because it is joyned with the rednesse of the wine I rather conceive the meaning to be that the wine in the Lords cup
inheritance see the Note Deut. 4.20 Vers 72. So he fed them according to the integrity of his heart c. To wit as sincerely seeking the peoples good and guided them by the skilfulnesse of his hands to wit in that he did all things in the administration of his kingdome as became a wise and skilfull governour Yet in this expression there seems to be an allusion to the hook which shepheards used to carry in their hands therewith to order their sheep PSALM LXXIX Vers 1. O God the heathen are come into thine inheritance c. See the Note Exod. 15.17 thy holy temple have they defiled to wit by spoiling it by shedding bloud in it and by bringing profane and wicked persons and things into it Most Expositours say that this was spoken of the destruction of Jerusalem either by the Babylonians or by Antiochus in the time of the Maccabees But the first is far most probable because in relating the miseries the Jews endured by the persecution of Antiochus 1 Maccab. 7.16 17. the words in the 2. and 3. verses of this Psalm are cited which shews that this Psalm was extant among the people long before those troubles Vers 3. Their bloud have they shed like water round about Ierusalem c. That is 1. in great abundance and 2. without pity their enemies having no more remorse for the shedding of their bloud then they would have had for the pouring out of so much water nor no more fearing to be called to an account for the one then for the other and there was none to bury them to wit because the enemy would not and their near friends were either all slain or durst not goe out to doe it Vers 4. We are become a reproach to our neighbours c. To wit the Babylonians and others amongst whom they lived or rather the Edomites and other bordering nations as the following words do expresse it a scorn and derision to them that are round about us Vers 8. O remember not against us former iniquities c. To wit ours or our fathers let thy tender mercies speedily prevent us that is let them prevent our utter ruine by helping us speedily Vers 9. Help us O God of our salvation c. That is who hast undertaken to save us who canst only save us and hast often saved us for the glory of thy name that is that thy glorious attributes thine infinite power and goodnesse c. may be known that thy people may praise thee for them and that the blaspheming mouths of thine enemies may be stopped and deliver us and purge away our sins for thy names sake see the Note Psal 23.3 Vers 11. Let the sighing of the prisoner come before thee c. This may be understood either of all the captives in generall for all such are in a kind prisoners or of such particularly as were besides imprisoned and so the following clause preserve thou those that are appointed to die may be meant of all in captivity who were continually in danger of death or else of those whom they had intended to put to death Vers 12. And render unto our neighbours seven-fold into their bosome c. That is Repay them abundantly the reproach wherewith they reproached thee O Lord. There seems to be in this phrase an allusion to those that in giving any thing do pour it into the laps of those to whom they give it and do not stand to measure it Yet it may well be also that in this expression of rendering into their bosome he might also imply his desire that God would pay them home even to the vexing and terrifying of their consciences within them or that he would recompence them according to the evil purposes they had harboured in their breasts against them PSALM LXXX Vers 1. GIve ear O Shepheard of Israel thou that leadest Ioseph like a flock c. That is that hast undertaken as a shepheard to protect and guide thy people and hast hetherto faithfully done it see the Note Psal 23.1 and 77.20 thou that dwellest between the Cherubims shine forth that is manifest thy presence or the glory of thy power or thy grace and favour to us chearing and reviving our hearts by delivering us out of our captivity Many Expositours conceive this is spoken of the Babylonian captivity Indeed because there is only mention made here of Israel and Ioseph for which see the Note Psal 77.15 and in the following verse of Ephraim Benjamin and Manasseh some do rather think that this Psalm was composed as a prayer for the use of the ten tribes when they were carried away captives by the Assyrians amongst whom their might be many that had not bowed their knees to Baal and accordingly they say also that the Psalmist useth that expression thou that dwellest between the Cherubims purposely to hint unto the Israelites that if they expected that God should hear their prayers they must in their desires at least embrace that only pure way of Gods worship which God had established in the Temple at Jerusalem But this I conceive is no convincing argument and that because there was a remnant even of the tribes here mentioned that had joyned themselves to Judah that they might enjoy the pure ordinances of God in the Temple who accordingly returned with the Jews out of Babylon as is evident 1 Chron. 9.3 and therefore these may be here mentioned in stead of all the rest of the tribes And though the Temple was destroyed in the Babylonian captivity yet this expression of Gods dwelling between the Cherubims might be used in reference to that way of worship which God had formerly established amongst them Vers 2. Before Ephraim and Benjamin and Manasseh stir up thy strength c. That is Before all the tribes of Israel rouse up thy power which hath for a time been laid asleep against our potent enemies Some conceive that in those words Before Ephraim and Benjamin and Manasseh there is an allusion to that which is said Numb 2.18 that these three tribes had their Tents on the west of the Tabernacle and so had the Ark which was in the west end of the tabernacle continually before them for which see the Note there But though this were so yet it well may be that under these three tribes here named all the other may be comprehended Vers 3. Turn us again O God c. That is Bring us back out of our captivity into our own country and settle us there again in our former state and condition for so we see the like expression is used Psal 126.1 When the Lord turned again the captivity of Zion we were like them that dream Yet under this phrase there may be also included a request that the Lord would turn their hearts to him by unfeigned repentance that so they might be fit for deliverance And cause thy face to shine see the Notes Psal 4.7 and 67.1 Vers 4. How long wilt thou be angry against the
great depth of misery which makes my present misery far the more grievous And doubtlesse this is spoken with reference to that glorious estate whereto God had raised the Israelites in the daies of David and Solomon compared with the sad condition they were then in being captives in Babylon according to that Lam. 1.1 How doth the city sit solitary that was full of people how is she become as a widow she that was great among the nations and princesse among the provinces how is she become tributary But see also the Note Job 30.22 Vers 11. My daies are like a shadow that declineth That is They passe apace away and are almost at an end it fares with me as with the shadows when the sun is going downward ready to set which do then decline apace are stretched forth longer longer so that every moment there may be a change discerned in them which cannot be at noon-day Now this he speaks in regard not of old age but of the miseries the people endured in their bondage in Babylon which brought many of the strongest of them to their end so that as the evening shadows are then nearest to an end when they are longest so were many of Gods people nearest to their end when in the eye of reason they seemed likeliest to live long And this the Psalmist speaks as in the name of all Gods people in Babylon Vers 12. But thou O Lord shalt endure for ever c. To wit without any change and consequently thou art the same still in power and therefore alwaies able to help thy people and thou art stedfast and unchangeable in thy goodnesse and mercy and truth and wilt not therefore fail to perform the covenant and promise whereby thou hast engaged thy self to them as that thou wilt be their God and dwell amongst them for ever c and thy remembrance unto all generations that is thy Name according to that Hos 12.5 the Lord is his memoriall and that Exod. 3.15 the God of Abraham c. this is my Name for ever and this is my memoriall unto all generations or thy fame and renown by reason of thy great works shall be for ever or thy word thy promises thy covenant and whatsoever thou hast reveâ—led to thy Church concerning thy self whereby they know thee and are still kept in remembrance of thee shall continue to them unto all generations thou hast covenanted with them that thou wilt for ever dwell amongst them and this thou that art a faithfull and unchangeable God wilt surely make good unto them Vers 13. Thou shalt arise and have mercy upon Zion c. See the Note Psal 68 â—â— for the time to favour her yea the set time is come that is the time when thou hast expresly promised to bring back thy people out of Babylon to wit after seventy years of their captivity here is now nigh at hand yea it is in a manner come already see the Note 2 Chron. 36.21 Vers 14. For thy servants take pleasure in her stones and favour the dust thereof That is Thy faithfull people do still love and delight in thy Zion though now it be nothing but heaps of stones and rubbish more then they do in all the stately palaces of Babylon and that both as remembring what it hath been and not doubting but that God according to his promise will build it up again it pities them to see her lye in the dust and they long to see her reared up again Vers 15. So the heathen shall fear the Name of the Lord and all the kings of the earth thy glory That is When the heathen and their kings shall see how miraculously thou hast delivered thy people out of Babylon and hast carried on the building again of thy Zion they shall fear and serve thee at least they shall tremble at this discovery of thy might and majesty which agrees with that Psal 126.2 Then said they among the heathen The Lord hath done great things for them and was partly accomplished in the confessions which Cyrus and Darius made of the true God But yet because this redemption and reedification of Sion was not perfected till Christs coming therefore these words may be also understood of the calling of the Gentiles which followed thereupon and so may likewise the following verses Vers 17. He will regard the prayer of the destitute That is the poor captives in Babylon Vers 18. This shall be written for the generation to come c. That is for all succeeding generations both before and after Christ and the people which shall be created shall praise the Lord that is the people which shall hereafter be born Yet this may be meant particularly either 1. of the Jews that were delivered out of Babylon whose restitution to their own land might well be tearmed a new creation because being scattered as they were amongst the heathens they were as dead men there in regard of any hope of being brought back to their own kingdome see Isa 26.19 or 2. of the Gentiles which should be effectually called by the preaching of the Gospel whose conversion might well be looked upon as a new creation see Eph. 2.10 Vers 19. For he hath looked down from the height of his Sanctuary c. That is from his high and holy place as heaven is called Isa 57.15 Vers 20. To hear the groaning of the prisoner c. This may be meant both of those that are set free by Christ from their spirituall bondage and of the captives in Babylon for which see the Note Psal 79.11 Vers 22. When the people are gathered together c. That is When the nations are gathered together into one Church with the Jews under their head the promised Messiah see Gen. 49.10 or When the people shall meet together to worship God as it is expressed in the next clause and the kingdomes to serve the Lord. Vers 23. He weakned my strength in the way he shortened my daies I see not but that this may be the same complaint here again repeated which we had before ver 11. for which see the Note there to wit that God had wondrously weakned them in the course of their lives so this word way is taken for the way of mans life Psal 2.12 by reason of their hard bondage in the land of Babylon and so had by that means cut short many of their daies But yet indeed the best Expositours do for the most part understand this of Gods weakning them cutting them off in the way of their expectation either of their promised deliverance out of Babylon oâ— of that great work of their redemption by the promised Messiah So that the meaning of their complaint must be taken as if they had said thus Lord thou hast promised to bring us back into our own land how is it that many of us are cut short in the way from enjoying the benefit of this our return Or with reference to the promised Messiah
ready to doe whatever he would have them And for the second clause some conceive that the wisedome which Joseph was to teach them may include not only the wisedome of politicall government but also all other kind of learning yea even the knowledge of the true religion But the first exposition is far the clearest Vers 23. Israel also came into Egypt c. To wit with his children and family and Iacob which may be meant both of him and his posterity sojourned in the land of Ham see the Note Psal 78.51 Vers 24. And he encreased his people greatly and made them stronger then their enemies To wit in their enemies apprehension and fears see the Note Exod. 1.9 Vers 25. He turned their heart to hate his people c. The same may be said of this expression that is said of Gods hardening Pharaohs heart see Exod. 7.13 to deal subtilly with his servants as by seeking 1. to wear them out with cruell oppressions and hard labour and 2. to prevent their encrease by enjoyning their midwives to destroy all their male children see the Notes Exod. 1.11 15. Vers 28. He sent darknesse and made it dark c. Here the Psalmist begins to mention the Egyptian plagues yet not in the order wherein they were inflicted this being the ninth plague which he mentions first and only the plagues of the murrain of the beasts and that of the boils and blains are here omitted As for the next clause and they rebelled not against his word though some understand it of the plagues themselves mentioned in the foregoing verse They shewed his signs c. to wit that upon Gods command by Moses and Aaron they presently came and did not disobey his command as it is said vers 31. He spake and there came divers sorts of flies yet I conceive it is clearly meant of Moses and Aaron to wit that they rebelled not against Gods command but did both denounce against the Egyptians and bring upon them the severall plagues that God enjoyned them to denounce though so to doe could not but be very dangerous to them Vers 30. The land brought forth frogs in abundance in the chambers of their kings That is say some in the chambers of those stately houses and palaces which had been built by the kings of Egypt in their severall ages But rather by their kings is meant Pharaoh and his Nobles perhaps the Princes that were of the bloud Royall or those that were Presidents and as it were Viceroyes under Pharaoh in the severall principalities that were in Egypt which seem to be those that are called kingdomes Isa 19.2 And I will set the Egyptians against the Egyptians and they shall fight every one against his brother and every one against his neighbour city against city and kingdome against kingdome Vers 37. And there was not one feeble person among their tribes Which as it was strange and miraculous that amongst six hundred thousand Israelites there should not be one that should not be able to goe along on foot with them as it is noted they did Exod. 12.37 when there had been so much sicknesse and death amongst the Egyptians so it was also a great mercy because the weak and sick amongst them would have been a great hinderance and trouble to them in their travels Vers 38. Egypt was glad when they departed c. Insomuch that they minded not the gold and silver which they had lent them for the fear of them fell upon them that is the Egyptians were terrified for fear of being destroyed by means of the Israelites yet some would have this to be understood thus that the Egyptians were now as much afraid of the Israelites as the Israelites had formerly been afraid of the Egyptians Vers 40. The people asked and he brought quails Though they desired flesh in a way of murmuring yet God was so gracious as to satisfie their desires In Psal 78.18 c. Gods giving them quails is mentioned as a judgement but here the Psalmist speaks of it as a singular mercy and therefore I conceive the Psalmist speaks there of the quails given them in the wildernesse of Paran Numb 11.31 which was followed with a great judgement but here of those that were given them in the wildernesse of Sin Exod. 16.13 which God did in much goodnesse and out of his indulgence towards them Vers 43. And he brought forth his people with joy c. Whilst at the same time every house of the Egyptians was filled with howling and lamentation by reason of the heavy hand of God that had been upon them PSALM CVI. Vers 1. PRaise ye the Lord c. The Psalmist speaks herein the name of Gods people being in captivity or under some sad dispersion as appears clearly by those words vers 47. Save us O Lord our God and gather us from among the heathen c. Yet we cannot hence conclude that it was composed upon the occasion of the Babylonian captivity or that dispersion of the people in the daies of Antiochus Epiphanes But because of those words before cited and because we find those that follow here in this first verse O give thanks unto the Lord c in that Psalm which was sung by the Levites when David removed the Ark into the city of Zion as we may see 1 Chron. 16.34 35. we may rather conclude from thence that it was made by David as a form of prayer to be used by Gods people upon occasion of any such like calamity However the drift of this and the following exhortation to praise God O give thanks unto the Lord for he is good for his mercy endureth for ever is to imply that though they were at present in a very sad condition 1. yet it was a mercy which they had cause with thankfulnesse to acknowledge that they were hitherto preserved and were not utterly destroyed and 2. by speaking of Gods never-failing goodnesse to his people in all ages they might upon just grounds encourage themselves still to trust in Gods goodnesse and to wait for reconciliation with God and mercy from God in the worst times Vers 3. Blessed are they that keep judgement and he that doth righteousnesse at all times Some conceive that having said in the foregoing verse Who can utter the mighty acts of the Lord who can shew forth all his praise these words are added as in answer thereto implying that none were so fit to shew forth the praise of God as those that were just and holy and righteous in their lives for which see also the Note Psal 33.1 But I rather think that the drift of these words is to set forth that God is alwaies good and gracious to his people by admiring the blessednesse of those that are his people and that do carry themselves as becomes his people Blessed are they that keep judgement that is that keep constantly a sincere desire in their hearts to doe that only which is just and right and he
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.
had overwhelmed us the stream had gone over our soul See the Notes 2 Sam. 22.5 Psal 32.6 69.1 Vers 6. Blessed be the Lord who hath not given us as a prey to their teeth This phrase implyes 1. that the mightiest enemies of Gods people cannot prevail over them even in their greatest weaknesse unlesse the Lord deliver them into their hands 2. that this because of their sins God in his justice might now have done but that of his mercy he was pleased to spare them Vers 7. Our soul is escaped as a bird out of the snare of the fowler See the Note Psal 91.3 PSALM CXXV Vers 1. THey that trust in the Lord shall be as mount Zion which cannot be removed c. The meaning is that as mount Zion stood fast could not be overturned though the winds on every side should blow with never such violence upon it so the Church shall never be overthrown but in the midst of all the changes confusions that are in the world all the persecutions that are raised against her she shall stand fast and continue for ever and so shall it be with every faithfull member of the Church in regard of their constant perseverance in the right way unto eternall salvation Only we must know that because mount Zion was a type of the Church therefore the Psalmist sets forth the stability of the Church by the stedfast standing of mount Zion rather then of any other mountain Vers 3. For the rod of the wicked c. That is the persecution oppression of wicked men the rod whereby they scourge beat Gods faithfull servants or the rod scepter the tyrannicall government of wicked men shall not rest upon the lot of the righteous that is upon the Church or upon their substance inheritance lest the righteous put forth their hands unto iniquity that is say some lest they stretch forth their hands in praying to idols or for it is not safe so to limit the words lest by the prosperity of such wicked men they be tempted to partake with them in their sins or lest through despair or faint-heartednesse fear of suffering they yield to doe any thing that is evil or take any unlawfull course to help themselves And indeed that phrase of putting forth their hands unto iniquity seemes to imply either some sly close secret stealing forth of mens hands as it were to do something that is evil thereby to avoid suffering or some sodain reaching forth their hands being overborn by the violence of temptation to some unlawfull way of securing themselves even as men ready to fall or sink in the water will sodainly catch at any thing that is within their reach to save themselves Vers 4. Doe good O Lord unto those that be good c. This may be understood more particularly as in reference to what was said in the foregoing verse of Gods sending them such seasonable deliverance from the oppression of wicked men that they might not put forth their hands unto iniquity Vers 5. As for such as turn aside unto their crooked waies the Lord shall lead them forth with the workers of iniquity c. That is God shall cut them off destroy them yea at the last judgement separating them from his elect people he shall cast them together with other reprobates into the pit of hell for in this expression the Lord shall lead them forth c. there is doubtlesse an allusion to that usuall custome of leading forth malefactours in publick from the place of their imprisonment to the place of execution But what is meant here by those that turn asside unto their crooked waies why is it said that they shall be led forth with the workers of iniquity I answer that this may be probably expounded severall waies as 1. that those cunning hypocrites that professe themselves to be of the number of Gods people make a shew of religion and yet the whilst do secretly turn aside into the crooked waies of any base sinfull practises shall be punished no lesse then those that are openly profane yea no lesse then the heathen that are professedly workers of iniquity or 2. that those that forsake the waies of righteousnesse turn aside into the crooked waies of wickednesse shall be destroyed no lesse then those that have alwaies given up themselves to work iniquity or 3. which I like the best because it best agreeth with that which went before vers 3 4. that those that in times of persecution when the rod of the wicked is upon the lot of the righteous shall for fear or hope of favour deny the faith or take any other crooked sinfull way to secure or advance themselves shall be punished as workers of iniquity no pretence of the temptations by means whereof they were seduced shall keep them from being numbred amongst workers of iniquity nor from being punished as such for this expression the Lord shall lead them forth with the workers of iniquity is to the same effect with this the Lord shall punish them as workers of iniquity as if we should say They that secretly filch away other mens goods the judge shall punish them with thieves And as for that last clause but peace shall be upon Israel therein is this covertly implyed that the destruction of such hypocrites shall tend to the peace of the truly faithfull PSALM CXXVI Vers 1. WHen the Lord turned again the captivity of Zion c. That is When the Lord brought the Jews back from Babylon into their own countrey we were like them that dream the mercy seemed so incredible so far above all hope and expectation that at first we could scarce tell whether it were so indeed or whether we were not all the while in a dream as it is said of Peter when the Angel had carried him out of prison Act. 12.9 that he wist not that it was true which was done by the Angel but thought he saw a vision And indeed that a heathen king should of his own accord send home Gods captived people into their own land that with a charge to build again the city Jerusalem and the Temple therein a command to his subjects to afford them all requisite accommodations thereunto giving them likewise all the vessels of the Temple with great riches besides it was a matter of great wonder the people here do observe it to shew what great cause they had to blesse God for it Vers 2. Then was our mouth filled with laughter our tongue with singing See the Note Job 8.21 The time was when they hung up their harps upon the willows could not sing for bitternesse of spirit How shall we sing say they the Lords song in a strange land see Psal 137.2 4 but now they had taken them down again and could sing Psalm upon Psalm and were never weary of singing Then said they among the heathen The Lord hath done great things
for them that is even the Chaldeans Persians together with other nations amongst whom the Jews had lived as the most despised nation under heaven and who had wont to insult over them for their confidence in God and to flout at them and their religion Psal 137.3 Sing us say they one of the songs of Zion were by the wonder of our deliverance forced to acknowledge that our God had shewed great love to us in the great things he had done for us Vers 3. The Lord hath done great things for us c. As if the Jews should have said for in their name the Psalmist here speaks If you that are our enemies say so who speak it haply with repining spirits well may we say so with glad hearts for whom God hath done it Vers 4. Turn again our captivity O Lord c. That is Bring home the rest of our brethren that are still captives in Babylon as thou hast brought us home For we must know that though part of the Jews were returned when this Psalm was penned upon liberty granted them by the Proclamation of Cyrus as is noted before vers 1 yet the greatest number by far stayed still in Babylon according to that Isa 10.22 though thy people Israel be as the sand of the sea yet a remnant of them shall return apprehending the tediousnesse of the journey how great the perils were they were like to meet with in their way homeward how impossible it seemed that they should recover their land again from which they had been carried away captives so many years ago and withall being grown some of them at least well enough contented with their present condition either for fear or sloth they preferred certain rest though under bondage that amongst idolaters before hope of liberty of recovering their ancient inheritance accompanied with so many dangers and troubles And therefore no wonder it is though that remnant of the Jews that were returned to their own countrey do still pray thus for their brethren that were behind Turn again our captivity O Lord c. Yea some conceive that in these words they do also pray that God would perfect the mercy of their deliverance out of Babylon to those that were returned by settling them quietly in their land freeing them from that mighty opposition they met with in their rebuilding of their city Temple by means of the envy malice of their neighbours round about them As for that clause as the streams in the South we must take notice first that by the South here is meant barren and dry desarts for because on the South of Canaan there lay great desarts dry and sandy yea the South parts of Canaan it self were dryer then other parts of the land were whence was that of Calebs daughter to her father Thou hast given me a South land give me also springs of water see the Note Josh 15.19 therefore by the South in the Scripture is usually meant the desart or wildernesse as in Psal 75.6 promotion cometh neither from the East nor from the West nor from the South which is in the Hebrew nor from the desart and 2. that in those dry desarts God did sometimes send mighty land-flouds either by sudden violent showers of rain or by the melting of the snow upon the mountains Accordingly therefore when the Church here prayes Turn again our captivity O Lord as the streams in the South either 1. they mean thereby that God would bring home their captivated brethren in great multitudes so that they might cover the waies as they went as those mighty streams in the South were wont to overflow cover the earth and that speedily suddenly too as those land-flouds used to come suddenly when there was a little before no appearance of water or 2. they would imply hereby that though it would be a work of great wonder like that of bringing streams of water into the dry desarts yet God was able to doe it or 3. they would hereby intimate how great a refreshing this would be to them that the turning again of their captivity would be as welcome a mercy to them as it would be to the traveller that is to goe through dry desarts to meet there with some sweet streams of water for the refreshing of himself Vers 5. They that sow in tears shall reap in joy That is as the poor husbandman that sows in tears either for the toil of his work or the unseasonablenesse of the weather or especially when in times of dearth scarcity he casts the corn that should nourish himself his family into the ground and that too but upon uncertain hopes as knowing that often when men carry out much they bring in little as is threatned Deut. 28.38 yet when a plentifull harvest comes he then reaps with joy haply hath the richer harvest when his seed-time was saddest according to that usuall proverb that corn sowen in a flood comes up like a wood so they that do what God requires in hope of a retribution from God according to his will revealed in his word though they may meet with much affliction sorrow therein yet shall doubtlesse at last reap what they expected with exceeding great joy yea their foregoing sorrow shall be in part a cause or occasion of their greater joy And with this generall sentence the Psalmist concludes this Psalm partly with respect to the experience which some of the Jews had already had of the truth hereof in their deliverance out of Babylon when they went into captivity in hope that God would make good what he had promised them by the prophet Jeremy that after a certain time he would bring them back again with joy into their own land their faith patience prayers was precious seed sown not without many tears because of their misery but when God brought them back with so much riches glory then they reaped with joy according to that Isa 51.11 the redeemed of the Lord shall return come with singing unto Zion everlasting joy shall be upon their head partly by way of encouragement for the time to come both to those that were behind in Babylon those likewise that were imployed in repairing Jerusalem c. but were many waies in a very sad condition by reason of the great opposition manifold discouragements they met with in that service even to put them in hope that after this sad seed-time they should have a joyfull harvest which is again repeated in the following verse Vers 6. He that goeth forth c. That is that goeth out of doors to sow his seed or that in the field goeth on still forward casting his seed into the ground weepeth bearing precious seed that is good choice corn that is fit for seed or corn when it is scarce dear so it grieveth him the more to part with it shall doubtlesse come again with rejoycing bringing his sheaves
eyes and gladnesse of thy heart This I conceive is chiefly intended here in these words Yet withall observable it is how fitly a wife is compared to a vine by the sides of the house both because it is the praise of the wife to be much at home in the house there her businesse continually lyes because as the vine being a weak plant cannot grow up by it self but as it is by some means born up supported so doth the wife by reason of the weaknesse of her sex stand in continuall need of being upheld and born up by the care of her husband And so for the next clause thy children like olive plants round about thy table as it implyes the blessing of many children so also that the children he had should be healthfull fair fresh flourishing see the Note Psal 52.8 hopefully sprouting growing up continually so that their father should delight to look upon them to have them with him as likewise that they should be well qualified vertuous such as in time should yield the sweet fruit of much comfort benefit to their parents to which some adde too because olive branches were used as emblems of peace that they should be the means of keeping peace between their parents Vers 5. The Lord shall blesse thee out of Zion c. See the Note Psal 20.2 These words out of Zion are added to put them in mind of the Covenant which God had made with them so that it is as if he had said Our God that dwelleth in Zion shall from thence heare the prayers which there thou offerest up unto him and shall blesse thee with all the blessings of his people according to his covenant and the promises he hath made to us thou shalt see the good of Ierusalem all the daies of thy life meaning that he should delight to see the flourishing estate of Gods Church that he should have a share in her blessings PSALM CXXIX Vers 1. MAny a time have they afflicted me from my youth may Israel now say c. That is ever since God had first a Church upon earth as was seen in the murther of Abel or rather ever since the seed of Israel became a people which was whilst they abode in Egypt for indeed the time of their being there and of Gods delivering them from thence is often elsewhere in the Scripture called the time of Israels youth as Ezek. 23.3 Hos 2.14 15. Vers 3. The plowers plowed upon my back they made long their furrows By the plowers plowing upon their backs is meant that their enemies had rent and torn them grievously afflicted them with all possible cruelty no otherwise then as if men lying with their faces upon the earth should have plows again and again driven over their backs by making long their furrows is meant that they had used them thus despightfully and cruelly a long time together But yet withall the aim of saying that this was done upon their backs might be to imply either that this was done by the heavy burthens which their enemies laid upon them or that the deep slashes which their enemies by scourging them had made in their backs were like so many furrows which the plow makes in the earth Neither is it altogether improbable which some adde that the Holy Ghost might also intend covertly to intimate by this expression that in all this cruelty of the enemy God made use of them as his husbandmen to till his field the Church that through these afflictions they might be the better prepared to receive the seed of his word spirit might afterward yield him the more fruit as a field doth that is well plowed and manured Vers 4. The Lord is righteous he hath cut asunder the cords of the wicked That is even in the heat of their persecuting Gods people God hath broken their power frustrated all their plots practices so hath taken them off that they can proceed no further all this on a sodain as when one should cut asunder the harnesse or plow-gear wherewith the plow is drawn the plow must needs stand still nor can the husbandman carry it on any further Vers 5. Let them all be confounded and turned back that hate Zion See the Notes Psal 35.4 40.15 Vers 6. Let them be as the grasse on the house tops c. Because the houses in Judea were built flat on the tops so out of the clefts crevices between the stones there grasse or green corn would usually sprout out which yet for want of earth and moisture was soon blasted by the heat of the sun thence is it that the Psalmist useth this similitude praying that the enemies of the Church even when they were at the greatest height might yet be but as such grasse or green corn on the house tops Vers 7. Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosome That is which never comes to be mowen nor bound up in sheaves as the corn in the fields doth And in this expression here used the reason hereof is intimated namely because if it should grow up it would not be worth the reaping and gathering there is but only a little here there that sprouts up the harvest-man cannot cut it down by handfuls nor grasp his arms full in his bosome when he gathers it to bind it up in sheaves as he doth in the corn fields And the same is intended in the following verse Vers 8. Neither do they which goe by say The blessing of the Lord be upon you c. That is such grasse or green corn on the house tops never comes to be mowen or gathered in by the harvest-men who should thereupon have the prayers of those that passe by as they usually have when they are working in the field The drift of all this is to expresse their earnest desire that the enemies of Gods people might be suddenly destroyed PSALM CXXX Vers 1. OVt of the depth have I cried unto thee O Lord. That is out of the depths of seeming desperate tribulations dangers likewise of overwhelming sorrows by reason of my sins see the Notes Psal 40.2 68.22 71.2 see also the Note upon the Title of the sixth Psalm Vers 3. If thou Lord shouldest mark iniquities Lord who shall stand See the Note Psal 1.5 It is as if the Psalmist should have said If thou shouldest take strict notice of the iniquities of men with a purpose to deal with them according to their deserts no man could ever escape thy just vengeance if the holiest of men cannot justify himself before thy tribunal alas what shall become of me For doubtlesse the Psalmists aim in these words is to imply 1. that he acknowledged that God had justly for his sins cast him into those depths of misery wherein he lay that he might also justly upon the same ground reject his prayers and
abroad all the world over whereto the prophets also seem to allude where they call Christ the branch as Zach. 6.12 and Isa 11.1 a rod out of the stem of Iesse and a branch out of his roots And to the same purpose is the following clause I have ordained a lamp for mine anointed that is that there shall be still one of his posterity in whom the glory of his kingdome shall live and shine forth see the Note 1 Kings 11.39 Which yet was chiefly accomplished in Christ in whom this kingdome did indeed shine forth most gloriously even unto the ends of the earth But see the Note also 2 Sam. 21.17 Vers 18. His enemies will I cloth with shame c. See the Note Job 8.22 but upon himself shall his crown flourish that is upon his own head the heads of his posterity even unto Christ in whom his kingdome shall flourish unto all eternity PSALM CXXXIII Vers 1. BEhold how good and how pleasant it is for brethren to dwell together in unity That which is said most probably by Expositours concerning the occasion of penning this Psalm is either that it was purposely provided to be sung by the Israelites at those three solemn feasts when all the males were to come up to worship God together at Jerusalem or else that it was composed upon occasion of that pacification that was made amongst the Israelites either after the suppressing of Absaloms rebellion or rather when after many years civill wars that had been in the land between David the house of Saul all the tribes did at last joyntly submit to David and so lived peaceably together as brethren under his government whereupon as from the experience they now had how much better it was with them when they lived thus comfortably together in unity and peace then when before they were continually seeking to destroy one another he commends unto them brotherly love concord Behold how good how pleasant it is c. Vers 2. It is like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments That is It must needs yield as much refreshing content and delight both to God man especially to those that live thus as brethren together as that precious ointment did that was alwaies poured forth upon the head of Aaron and his successours when they were consecrated to the high priests office nor only to the high priest himself but also to all that were about him to whom the fragrant smell thereof did spread And the rather doth he compare the unity of brethren to this holy ointment which was peculiarly designed to that religious service of consecrating the high priest because he desired hereby to intimate first that the brotherly concord which he chiefly intended was when they joyned together with one consent in a way of religion to wit in the pure worship of God being all of them indued with the sweet smelling graces of Gods holy spirit 2. that this brotherly concord is an effect of that spirit of grace peace which being plentifully poured forth upon Christ the head of the Church runs down upon all the members of his body and is the bond of their spirituall union Vers 3. As the dew of Hermon c. As by the similitude in the foregoing verse David shewed how pleasant it is for brethren to dwell together in unity so by this here he shews how good it is that is how profitable As the dew of Hermon and as the dew that descended upon the mountains of Zion that is as the dew that falls from heaven upon such a fat fruitfull soil as is that of mount Hermon and the mountains near about Zion or Jerusalem doth cause these places to yield great encrease profit so doth brotherly love through Gods blessing bring all variety of outward plenty with it to those that do sincerely practise it besides that it doth also make men fruitfull in good works both towards God towards man For there that is where brethren do thus dwell together in unity the Lord commanded the blessing that is he poureth forth upon such men all variety of blessings see the Notes Psal 42.8 44.4 68.28 71.3 even life for evermore that is not only a long prosperous life here but also life eternall in heaven whereof therefore brotherly love is made an unquestionable sign 1 Joh. 3.14 We know that we have passed from death unto life because we love the brethren Yet some understand that by life for evermore here is meant that God would give a happy life to all that should so agree together throughout all generations PSALM CXXXIV Vers 1. BEhold blesse ye the Lord all ye servants of the Lord c. That is all ye Priests Levites as appears by the following words which by night stand in the house of the Lord for though some devout men women of the people were sometimes wont to wait upon Gods service in the Temple even by night as is noted of Anna Luk. 2.37 that she departed not from the temple but served God with fastings prayers night day yet here the Psalmist seems to speak of such as by their office place were constantly to give attendance upon the service of God in the Temple by night as well as by day as the word stand doth here import And that this was the constant charge of the Priests Levites as in their courses they waited in the Temple is evident Levit. 8.35 1 Sam. 3.3 in many other places as a kings guard are wont to watch by night in his Court so did they keep their watches in the Sanctuary However the aim and scope of this exhortation to these Priests Levites is all one as if he had said Think it not enough that you watch by night in the Temple or that you perform there the outward ceremonial service but see that you give God that spirituall service of praising his name which he chiefly requires See also the following Note Vers 3. The Lord that made heaven earth blesse thee out of Zion That is say some Expositours every one of you Priests Levites that doe carefully perform your duty as I have said in praising the Lord. But now others conceive that this is here added as the substance of that prayer wherewith the Psalmist desires that the Priests would blesse the people when they lifted up their hands in the Sanctuary as was said in the foregoing verse Yea some also hold that this Psalm is written dialogue-wise and that accordingly the two first verses must be taken as spoken by the people to the Priests Levites then this as the answer of the Priests Levites to them or else that the two first verses contain the words of David to the Priests Levites then this their answer to David their king See the Note Psal 118.26 As
they will reverence favour them justify them take their part upon all occasions but such as keep the law contend with them that is they will not only find fault with them but they will also rebuke them sharply they will withstand them in the evill they would doe cause them to be punished for the evill they have done But yet the drift of this Proverb may be to imply that though it be enough to prove a man wicked if he be one that is wont to praise applaud wicked men yet he that will approve himself a good man must do more then dispraise the wicked he must contend with them Vers 5. Evill men understand not judgement c. See the Note Psal 37.28 30. Through their own blindnesse wilfulnesse the just judgement of God upon them they are not able to discern what is just equall and consequently whatever knowledge they may have in other respects they may be well looked upon as such as understand nothing but they that seek the Lord to wit by hearing the word prayer by an earnest endeavour to approve themselves to obtain his favour understand all things that is all things that are necessary to be known for the well-ordering of their lives the attaining of life eternall Vers 6. Better is the poor that walketh in his uprightnesse c. That is he is a happier and indeed a richer man then he that is perverse in his wayes that is then a wicked false-hearted man see the Note Deut. 32.5 though he be rich see the Note Chap. 19.1 Vers 7. Who so keepeth the law c. And so in obedience thereto not merely for worldly respects avoideth the company of riotous persons is a wise son so an honour to his father but he that is a companion of riotous men as being one that regards not Gods law shameth his father that is he is a foolish son so dishonoureth his father See the Notes Chap. 10.5 27.11 Vers 8. He that by usury unjust gain increaseth his substance c. Or by usury increase as it is in the Original then by usury may be meant the taking of interest for the lending of money by increase the taking of an overplus for the lending of any other things according to that Lev. 25.37 Thou shalt not give him thy money upon usury nor lend him thy victuals for increase He shall gather it for him that will pitty the poor that is God will not let him long enjoy it but by his providence will some way bring it into the hands of those that will do good with it Vers 9. He that turneth away his ear from hearing the law c. That is He that wittingly wilfully refuseth to hear or obey the word of God even his prayer shall be abomination see the Note Chap. 15.8 Vers 10. Who so causeth the righteous to go astray in an evill way he shall fall himself into his own pit c. That is They that allure men to the doing of any thing whereby they hope to bring some evill or mischief upon them shall through Gods just judgement fall into that very mischief which they hoped to bring upon the righteous see the Note Chap. 26.27 I know that many Expositors by causing the righteous to goe astray in an evill way do understand the seducing them into some way of error heresy or other wickedness that of such it is said that they shall fall into their own pit because those that mislead men out of the right way into those crooked wayes that lead to the infernall pit shall themselves also be cast into that pit whereinto they have caused others to fall according to that Matth. 15.14 if the blind lead the blind both shall fall into the ditch But I conceive it is evident that the first clause must be understood of misleading men into some way of mischief because of that following clause he shall fall himself into his own pit Only in regard that usually men draw the righteous into the evill of mischief by seducing them into some evill way of sin therefore both may be included But the upright shall have good things in possession that is the righteous whom they sought to insnare shall not only escape their snares so continue to enjoy those good blessings for which they were maligned but they shall also possesse the good of those that would have ensnared them or rather they shall be blessed of God with all good blessings both of this world that which is to come Vers 11. The rich man is wise in his own conceit c. To wit 1. because finding how bravely he lives in every respect and how he is honoured and applauded in the world by reason of his riches he concludeth that it was wisely done of him to seek after riches not foolishly out of a scrupulous conscience to neglect the doing of good to himself 2. because he apprehends that it hath been merely by his own wisdome that he hath gotten so great riches 3. because riches do usually puffe up men make them highly conceited of themselves in every regard but the poor that hath understanding searcheth him out that is he minds not his outward condition nor is carried away with the opinion and applause of others but he weighs examines whether his speeches actions be such as do according to the rule of Gods word argue him to be a wise man or no and accordingly he judgeth of him as he is The drift of the Proverb may be to shew that God giveth riches to some and wisdome to others Vers 12. When righteous men do rejoyce c. To wit in the down-fall of wicked men as appears by the opposite clause because good men do prosper and are exalted whether themselves or others see the Note chap. 11.10 there is great glory that is both the Church commonwealth in generall the estates of private men in particular are in a prosperous flourishing condition Religion is advanced justice is executed peace plenty abounds the glory of God is every where exalted but when the wicked rise a man is hidden that is the good man that indeed only deserves the name of a man lyeth close hideth himself to wit either for fear of oppression or for grief not caring to stir abroad when he seeth things in so ill a condition or it may be understood more generally of all men both good bad that in such a case men are wont to hide themselves either out of discontent or for fear of rapine oppression And to the same effect is that other translation which is added in the margin of our Bibles when the wicked rise a man is sought for that is a good man is sought for and cannot be found or men are never in safety but oppressours whether the prince or others are continually hunting after them
such an one if once she be married will quickly shew what metall she is made of her husband must doe what-ever she will have him an insufferable burden she will be to all his relations especially if once her husband begin to hate her to deal any way roughly with her for then she will grow intolerable and will raise endlesse and unquenchable quarrels troubles amongst them As for the last of these insufferable evils mentioned in the following words and an handmaid that is heir to her mistresse though thereby might be meant a maid-servant that is by her mistresse appointed after her death to inherit her goods for such indeed are many times insolent enough yet because she is mentioned in the last place as the most insufferable of all the four it is more probably thought that the wise man intends hereby either a hand-maid that is taken into her mistresses place her mistress being cast out of doors or at least neglected disregarded for such a one doth commonly grow so insolent injurious that neither children nor servants nor at last the husband himself are able to abide her or rather a hand-maid that after her mistresses death is married to her master so comes to possesse all that before her mistresse did enjoy that because children servants will scorn to be brought into subjection to such an one besides such wives raised so suddenly from a servile condition are usually wont to swell and grow proud nor are any commonly more costly more turbulent and imperious then they are Vers 24. There be four things which are little upon the earth but they are exceeding wise The drift of this passage may be not only to set forth the wonderfull power wisdome of God in the strange acts of wisdome that are done by these little creatures but also to teach us by them 1. that we ought not to be proud of our wisdome knowledge since even in many things of this nature we may find our selves out-stripped by the meanest of the creatures 2. that bodily strength tends not so much to the prospering of endeavours as wisdome doth and that therefore those that are weak ought not to be despised by others nor to be discouraged in themselves or under a pretence of feeblenesse to neglect any businesse that belongs to them Vers 25. The ants are a people not strong yet they prepare their meat in the summer In these creatures we are taught diligence and providence and that especially with respect to those things that concern life eternall But see the Note chap. 6.6 Vers 26. The conies are but a feeble folk yet make they their houses in the rocks In these we are taught 1. that the hardest things may be effected by constant labour 2. that wisdome should teach us as to provide betimes an habitation for our selves especially in heaven against the time we must leave the world so also to provide for the safety of our selves children to secure our selves as far as we are able against all wrong and injury that especially by making the Lord our rock of refuge Vers 27. The locusts have no king yet goe they forth all of them by bands To wit some going one way some another like so many severall squadrons or bands of an army And hereby men are taught that needfull and good things ought to be done though they be not enjoyned by authority that concord unanimity amongst men yea the association combination of men in lawfull things is very usefull and commendable Vers 28. The spider taketh hold with her hands c. To wit on the thrid she hath spun therewith she weaves her web builds her house and is in kings palaces which is noted to shew the art industry of this little creature in that she builds her house spreads her nets even in kings palaces though their rooms be often high lofty yet she makes a shift to get up to those roofs battlements there takes up her dwelling though their palaces are much frequented often swept cleansed yet will she find a time to build her house there And hereby men are taught either 1. not to shrink from doing what belongs to them to doe for fear of the greatest or 2. not to be discouraged with the difficulty of any undertaking that because by art industry any enterprize may be effected though never so many obstacles lye in the way or 3. to know that the meanest men may by diligence worthy enterprizes attain to highest places of honour according to that chap. 22.29 Seest thou a man diligent in his businesse he shall stand before kings c. Vers 29. There be three things which goe well yea four are comely in going These patterns of comelinesse in going are propounded to teach all sorts of people to walk orderly decently according as is seemly for men in their places that their deportment of themselves be with all gravity and comelinesse and that especially in regard of magnanimity as the following instances do import even that men should not dishonour themselves with any base cowardise but proceed on constantly couragiously in every enterprize they undertake But yet I conceive that this is principally propounded with respect to magistrates because the following instances do most fitly resemble them as we may see in the first mentioned vers 31. which is the lion that is usually tearmed the king of beasts and so in the rest Vers 31. A grey-hound c. Or rather A horse as it is in the margin of our Bibles for indeed there is no such statelinesse in the going of a grey-hound It is in the Hebrew girt in the loins which imports strength and agility and this agreeth to the horse as well as to the grey-hound But besides the warlike horse is fitter to be propounded as a pattern to men in high place with respect to whom especially as I have noted in the foregoing verse these examples of courage and statelinesse in the creatures are propounded And therefore likewise the next mentioned is an he-goat also that useth to goe stately before the flock leading them in the hardest and most troublesome waies and then in the close he addeth and a king against whom there is no rising up that is with whom none must compare for the statelinesse and majesty of his gate or rather a mighty and magnanimous king prosperous in his reign of uncontrollable power and against whom none have risen nor dare rise up therefore he goeth with the more state and courage Vers 32. If thou hast done foolishly in lifting up thy self c. That is If thou hast foolishly upon any occasion lifted up thy heart with pride or if through the lifting up of thy heart with pride thou hast any way behaved thy self foolishly or by any proud or contemptuous carriage of thy self or breaking forth in anger against others
chaines of gold and pearle which women used to hang about their necks as their chiefest ornaments he addes these words Whereon there hang a thousand bucklers c. And by these bucklers and shields are meant either 1. the many and manifold gifts and graces wherewith God hath fitted his Ministers for the defence of his Church together with the purity of their doctrine their zeale in preaching and holinesse of life whereby the Church is very much beautified and strengthened or 2. the divine sayings that are in the Scripture the examples of the Saints in former times that are there recorded and the many precious promises which are there stored up concerning the many severall wayes of defence whereby God will surely protect his people against all dangers as by the Ministry of the Angels c. Or 3. the Worthies that through faith should be a great defence to the Church such as the Martyrs and others have been or the heroicall acts that should be done by them whereby the Church should become dreadfull even to her enemies or 4. that in the shield of faith as the Apostle calls it Eph. 6.16 there is virtually the defence of a thousand shields Vers 5. Thy two breasts are like two young roes that are twins which feed among the lilies That is In fruitfull pleasant and sweet pastures see the Note Chap. 2.16 to imply that they were little plump juicy cleare faire and pleasant to behold and they are compared to two young roes that are twins to imply that they were of the same forme size and proportion every way as like as twins use to be And now by these breasts of the Church in the beauty whereof much of the beauty of the Church is said elswhere to consist Ezek. 16.7 Thou art come to excellent ornaments thy breasts are fashioned Some againe hold that the Pastors and Teachers in the Church are meant and that with respect to their catechizing and instructing people in the Principles of Religion their feeding of the younger and weaker Christians those that are yet but babes in Christ with the sincere milk of the word 1 Pet. 2.2 according to that of the Apostle 1 Cor. 3.2 I have fed you with milk and not with meat for hitherto ye were not able to beare it and that 1 Thes 2.7 We were gentle among you even as a nurse cherisheth her children And indeed well may Ministers be tearmed the Churches Breasts because they are so affectionately desirous to nurse up those they have brought forth unto Christ As a womans breasts will ake till they be drawne so are Ministers even pained with earnest desires that people would be instructed by them in the word of life and salvation I long to see you saith the Apostle Rom. 1.11 that I may impart unto you some spirituall gift and as the more a womans breasts are sucked the more the milk encreaseth neither doth any thing sooner dry up the breasts then not giving suck so it is with Ministers the more they teach the fuller and more able they are for the work of teaching neither doth any thing sooner blast and dry up their gifts then when they are negligent in teaching And then likewise Preachers of the Gospel may well be compared to young roes because the Gospel was by those that first preached it so speedily spread in most parts of the world and to young roes that are twins c. because they are so richly furnished with gifts and graces for the work of their pastorall office and thereby such a goodly ornament to the Church and because they are of one heart and mind and doe carry on the work of the Lord unanimously delivering nothing to the people but the pure words of Christ whose lips are said to be like lilies Chap. 5.13 But then others againe understand the old and new Testament to be the two breasts of the Church which are as like as twins one to the other continually full of that sweet and saving doctrine of life and salvation so that her children may alwayes suck and be satisfied as the Prophet speakes Isa 66.11 with these breasts of her consolations and may be refreshed and nourished and grow up unto life eternall These two yea and some take these two breasts to be the two Sacraments or the Word and the Sacraments Vers 6. Vntil the day break and the shadowes flee away c. Some learned Expositors will have this to be the reply of the Spouse But unlesse there were some evident reason for it as indeed there is not considering that both the foregoing words and those likewise that follow are clearely the words of the Bridegroome I see not why these should not be taken as his words also The Spouse the Church had desired Chap. 2.17 that Christ would upon all occasions visit her in much mercy Vntil the day break and the shadowes flee away turn my beloved and be thou like a roe or a young hart upon the mountaines of Bether for which see the Notes there And therefore it seemes most probable that here Christ answers that desire of his Spouse Vntil the day break and the shadowes flee away I will get me to the mountaine of myrrh to the hill of frankincense for the understanding whereof we must know that it may well be that the Spirit of God doth here allude to certain mountains and hills that were replenished with all kinde of odoriferous trees the same perhaps which were before called the mountaines of Bether neere to which Solomon had a vineyard whether he used to retire himselfe 2. That by the mountaine of myrrhe and the hill of frankincense may be meant either 1. the Temple at Jerusalem where myrrhe and frankincense were daily offered unto the Lord which some think the more probable because the word Mor in the Hebrew which we translate myrrh may seeme to have some allusion to the Mount Moriah which might be so called at first because it was a place where much myrrh grew where it is cleare the Temple was built 2 Chron. 3.1 Or 2. the heaven of heavens and that because in this mountaine Christ is exceedingly delighted with the service that is there done him by the glorified Saints and the holy Angels or 3. the Church and kingdome of Christ upon earth whereof the Temple was a type see the Note 1 Kings 6.1 and which is called Eph. 2.21 A holy Temple unto the Lord and the holy hill of Sion see the Note Psal 2.6 where the incense of prayers and praises are continually offered unto the Lord which are acceptable unto him thorough the mediation of Christ yea where God doth continually powre forth of the graces and consolations of his Spirit by reason whereof the whole conversation of Christians doth breath forth nothing but the sweet savour of holinesse and purity which makes the Lord take exceeding great delight in them And some adde hereto that by the mountaine of myrrhe is meant the Church Catholick and by
and the Bride and that it hath respect to another time state of things according to what is noted before Chap. 3.1 But I rather think this is an answer to the Question propounded to her in the foregoing verse by the daughters of Jerusalem and it seemes that bethinking her selfe of the gracious disposition of her beloved and the experience she had alwayes had of his gentlenesse and the constancy of his love to her and it may be taking occasion from that which they had hinted that perhaps he was but only somewhere a little turned aside she thus determines concerning his going from her My beloved is gone down into his garden As if she had said Surely so it is he is but only gone down into his garden there to refresh himselfe where in that expression of his going down to his garden there is an allusion to Solomons gardens in Jerusalem which were beneath in the fruitfull valleys whilst his Palace was in the upper part of the City and to these the Spouse saith her beloved was gone to the beds of spices that is to delight himselfe with the pleasant sight and smell thereof as men doe that walk in such gardens to feed in the gardens that is to eate of the fruits growing there in the severall divisions of his garden which were as severall gardens or of some other dainties there provided for him or to feed his flock in pastures neare to his garden or within the hedge of it see the Note Chap. 2.16 And to gather lilies to wit to please himselfe therewith or to make garlands for himselfe or for his Spouse And accordingly that which is spiritually here intended is that the faithfull in their desertions have still this feed of comfort abiding in them that they know Christ can never forsake his Church and that after their desertions they are wont to recover some comfortable evidence of his favourable presence againe and are ready still to communicate what they know of Christ unto others for by his garden here is meant either 1. the paradice of heaven see the Note Chap. 5.1 where the Church teacheth every true believer to seek Christ And then by his going to the beds of spices his feeding in the gardens and his gathering lilies must be meant the delight that Christ takes in the joyes and services that are yielded him see that Note againe Chap. 5.1 Or 2ly the place where his Church abides on earth see the Note Chap. 4.12 And then we must understand 1. By the beds of spices the variety of sweet Christians or their graces and good works that are most delightfull to Christ and 2. By his feeding in his gardens either that he there feeds the soules of his people with the choicest dainties for which see the Note Chap. 2.16 or else the delight that he takes in the fellowship the graces and the services of his Saints see the Note Chap. 4.16 And 3. by his gathering lilies either his gathering to himselfe his elect and chosen people who are often in this Song compared to lilies see the Note Chap. 2.2 16. 4.5 or else his gracious acceptance of and delight in both their persons and graces and the great delight he takes in their holy services Vers 3. I am my beloveds and my beloved is mine c. See the Note Chap. 2.16 The Spouse may be supposed to have broken forth into these words when she found her beloved in his garden or met him as they were going thither to find him that by way of glorying in the assurance of the love of her beloved notwithstanding her former disrespect of him and the recovery of her peace and joy thereby after all her sufferings and sorrowes yea it may also imply her resolution never againe to slight him as she had now done but to give up her selfe wholly to him All which doth notably set forth how the faithfull are affected when they have recovered the light of Gods countenance after a time of desertion As for the following words Who feedeth among the Lilies see the Note Chap. 2.16 Vers 4. Thou art beautifull c. The Spouse having found her beloved and having as must be supposed bewayled her neglect of him and acquainted him what she had since done and suffered in seeking after him he thereupon makes known in these words hereby to cheare her up what precious account he made of her that she was no lesse beautifull pleasing and delightfull in his eyes then she was before to manifest which he useth afterwards many of the same expressions which he had used before in the fourth Chapter all this tends to set forth that when Christ doth manifest himselfe from heaven after times of desertion to the faith of his penitent people he doth never a whit the lesse love and esteeme them because of their former miscarriages if they come to seek him againe in a right manner for the Churches beauty see the Note Chap. 1.5 8. Psal 45.11 It is here set forth by three elegant similitudes 1. Thou art beautifull O my love as Tirzah which was a goodly City in the tribe of Manasseh for which see the Note 1 Kings 14.17 The word signifieth well-pleasing or acceptable and therefore was it fit to set forth the spirituall beauty of the Church who is made faire acceptable in and thorough Christ her beloved Eph. 1.6 5.27 2ly Comely as Jerusalem which was indeed esteemed in those times the most gallant and stately City for the glory of her buildings and especially the Temple there that was in those Easterne parts of the world and therefore it is called Psal 48.2 Beautifull for scituation the joy of the whole earth Psal 122.3 A City that is compact together yea and Lam 2.15 The perfection of beauty and the Church we know is usually with respect thereto called Jerusalem and 3ly Terrible as an army with banners which expression as it is not unfit to set forth the praise of a woman as the Church is here personated it being very commendable in them when the gravity and sobriety of their countenances doth strike a terror into wicked men so it doth notably set forth the Majesty of the Church in that she is to her enemies and to the wicked terrible as an army with banners that is as an army that with banners displayed is going forth to fight with their enemies and that because of her invincible faith and strength against which hell-gates are not able to prevaile And indeed observable it is that as in an army it is the order and union of the Church their discipline for the punishing of those that walk disorderly but especially the presence of the Lord of hosts amongst them as their Captaine and King alwayes ready to help and defend them that makes the Church so dreadfull according to that Isa 52.12 The Lord will goe before you and the God of Israel will be your rereward see the Note Chap. 1.9 4.4 Vers 5.
meaning of the place to be this that God hath delivered the earth to the power and sway of the Devil permitting him to rule and have dominion amongst the children of men as indeed he is called in regard of his power over wicked men the God of this world 2 Cor. 4.4 and the ruler of the darknesse of this world Eph. 6.12 and that accordingly he covereth the faces of the judges thereof that is he makes them that sit in the seat of justice to be as blind men neither regarding right nor wrong neither justifying the righteous nor punishing the wicked that oppresse the righteous but suffering them without controul to run on in their violent courses as if they saw no evil in them And this they conceive is alledged by Iob as one reason why the righteous suffer so much misery here in this world But then others by the wicked understand wicked men into whose hands the earth is said to be given because they are advanced and become Lords in the world and have the chief sway and command in every place and that thus as Iob had before confuted what Bildad had said concerning the Lords constant blessing the righteous so here he refutes what Bildad had also said chap. 8.13 concerning the curse that falls on the wicked to wit by shewing that instead of being accursed of God they flourish and are exalted above others and so rule and domineer in the world at their pleasure and then for the next clause he covereth the faces of the judges thereof that also accordingly they understand of the wicked man thus advanced in the world but in two severall senses to wit that these wicked men do either by bribery or by their overbearing power cover the faces of the judges corrupting and blinding them and making them do whatsoever they will have them without any respect to justice or equity or else that they despise and disgrace yea condemn and deliver over to death the judges thereof that is men that are deservedly honoured for their wisedome and integrity and to justifie this last exposition they show 1. That by covering the face in the Scripture is sometimes meant the delivering up of men to death for so it is said of Haman when the King was offended with him Esth 7.8 they covered Hamans face and 2. That by judges in the Scripture is sometimes also meant not only those that sit in seats of judgement to punish malefactours and to give sentence in matters of controversie but also whosoever they are that are honoured for their eminent wisedome and integrity and are any way a stay or defence to the common-wealth where they live and so this word seems to be used again chap. 12.17 He leadeth counsellers away spoiled and maketh the judges fools But then again there is a third way of expounding these words and that seems to me above the rest the most probable to wit that both these clauses must be understood of God that the earth is by him given into the hand of the wicked that through his providence the wicked irreligious and ungodly sort of men are the great men of the earth and rule and domineer in the world at their pleasure and whereas the only remedy for this should be in those that sit in the seat of justice he covereth the faces of the judges thereof whereby is meant either that by withdrawing his grace leaving them to themselves yea delivering them up to a reprobate mind he covereth their faces so that they sit in judgement like so many blind men yea like so many idols and as not discerning between right and wrong when it is most palpable they regard not the violent courses of these wicked wretches but let them alone to doe what they please or else that he is able to cover the faces of the most righteous judges with shame when they think they have judged most uprightly by discovering to them their failings and punishing them for it And indeed hereto best agrees that last clause If not where and who is he For though some understand this as a challenge if this that I have said be not so who and where is the man that will disproove what I have spoken Or thus if it be not the wicked man that doth this which I have spoken to wit that covers the faces of the judges then who is it that doth it who but a wicked man would doe it yet I conceive the meaning of these words runs more clearly thus If not where and who is he That is if it be not God that doth these things where is he or who is he that doth them as if he should have said it is not possible that this should be done without the knowledge and will of God for if we say that it is of the Devil or wicked men yet we cannot but know that God is the supreme Ruler and governour of the whole world and all things that are therein and that they could do nothing therefore without liberty from him And thus doth Iob conclude that it is God that doth both advance the wicked and afflict the righteous Vers 25. Now my daies are swifter then a Post they flee away they see no good c. That is the daies of my prosperity Here Iob returns to his complaints alledging himself as an instance of Gods severity in afflicting those who have endeavoured to walk uprightly with God As he hath dealt with others in this kind so he hath dealt with me saith Iob the daies of my prosperity are gone on a sudden in a moment I am deprived of all that I enjoyed mine honour is laid in the dust and my life in a manner is brought unto the grave As for that clause that his daies did see no good the meaning is that he in his daies had seen no good and either it must be understood of that time only wherein this sudden change had befallen him that therein his prosperity was gone on a sudden without the mixing of one good hour or if it be extended to his whole life it must be taken as spoken by way of amplifying the sudden vanishing of his prosperous condition that the good he had enjoyed was nothing to speak of as indeed in pressing miseries men are wont to forget many times all the good which God hath done for them and are only taken up with their present sufferings See also the Note upon chap. 7.7 Vers 27. If I say I will forget my complaint c. That is if I determine to put the evils I have suffered and do still suffer out of my mind and so to give over complaining if I resolve not to give way to my passions and grief as I have done but to chear up and comfort my self it is all in vain I am afraid of all my sorrows that is the sense and weight of my sorrows do to overwhelm me with terrours and fears of Gods wrath and displeasure against me that I am not able
to quiet my mind and comfort my self or thus when I think of chearing my self my sorrows present themselves a-fresh before me and even scare me with their terrours I know that thou Lord wilt not hold me innocent that is I see plainly that thou wilt still pursue me with all rigour for the evil thou seest in me however upright I may seem in mine own eyes or in the sight of others thou wilt easily find matter enough of condemnation in me and then thou wilt not acquit me thou wilt not declare me to be innocent and so convince these men that unjustly censure me to wit by easing me of these miseries so that even by thy present proceedings with me I plainly perceive that thou wilt still follow me with these evils and that it will never be better with me And thus Iob being overborne with the terrours of his present sufferings doth in the impatience of his spirit cast away all hope as it were of deliverance for the time to come I know there are some learned Expositours that understand this as spoken to Bildad I know that thou Bildad wilt not hold me innocent meaning that as long as his troubles continued he would still condemn him for an hypocrite But the generall current of Expositours runs the other way Vers 29. If I be wicked why then labour I in vain These words are expounded by Interpreters divers waies some conceive it to be spoken as in answer to that counsell which Bildad had given him in the former chapter vers 5. To seek unto God and to make his supplication unto the Almighty as affirming that this would be labour in vain if he were such a wicked hypocrite as they his friends had affirmed him to be others conceive it to be spoken by way of discontent to wit that if he were condemned by his friends as a wicked wretch notwithstanding all his care and strict endeavour to walk uprightly with God it was then labour in vain to walk so exactly and he had even as good doe as others did But the best exposition I conceive is that these words are spoken with reference to those in the foregoing verse to wit that if he were wicked as his friends thought his affliction did import and as indeed he must needs be found to be if God should proceed to judge him according to the rigour of his justice it would be then in vain to seek to suppresse his sorrow and to comfort himself with hope of better daies for the time to come and that because he could not be so righteous but that God would find matter enough of condemnation in him as it follows in the next verses Vers 30. If I wash my self with snow water c. It is probable that Iob here alludes to the ceremoniall washings that were used both amongst the Iews and Gentiles as a sign of purification A man as exactly pure and righteous as man can be is here compared to one that is washed with snow water not because snow water doth cleanse and wash things better then other water though perhaps it was so in those countries where they had no good washing water and so some conceive that Iob alludes to that but either because the best washing water the clearest fountain water may be figuratively tearmed snow water for its purity and orient clearnesse or else because those things that are washed most exactly do in whitenesse resemble the snow it being usuall in the Scripture to expresse the whitenesse of any thing by saying it is washed in that the pure whitenesse whereof it doth represent as Cant. 5.12 the holy Ghost speaks of doves washed with milk meaning only thereby doves or pigeons as white as milk If I wash myself with snow water saith Iob and make my hands never so clean yet shalt thou vers 31. plunge me in the ditch that is were I as pure and clean from sin not only in the opinion of others and in mine own judgement but in deed and in truth as sinfull man in this world can possibly be were I as pure spiritually as he is bodily that is washed and scoured till he appears at last as white as snow and were the works of my hands my life and conversation never so spotlesse and unblameable in the eyes of men yet shouldest thou O Lord come to examine and judge me thou mightest easily discover me to be most abominably unclean if thou shouldest judge me according to the severity of thy justice yea the rather because I went about to justifie my self and was so clean in mine own eyes even as unclean as a man that hath been plunged over head and ears in a ditch that is full of dirt and mire and mine own clothes shall abhorre me saith Iob that is say some Expositours thou wouldest cast me down in dishonour and so the clothes I formerly wore in my prosperity as being not seemly for so base a wretch would abhorre me or thou wouldest slay me and then my garments as not becoming as abhorring a dead carcase must be stripped off from me or else rather I shall be found so monstrously filthy that mine own clothes if they had sense would abhorre to touch me indeed this last clause some read thus And mine own clothes shall make me to be abhorred and so conceive the meaning thereof to be either that those things wherewith they should endeavour to hide his filthinesse would make him the more abominable or that the very righteousnesse wherewith he was clothed would be found as filthy rags and therefore justly make him to be abhorred But the first Translation is most generally approoved Vers 32. for he is not a man as I am that I should answer him c. This is added as a reason of that he had said in the foregoing verses to wit that though he were never so innocent yet God would discover him to be exceeding guilty The reason is because there was no hope to deal with the Almighty God as he might deal with men for the clearing of himself in a way of justice He is not a man as I am that I should answer him and we should come together in judgement as if he should have said if I had to deal with you or with any other man as my self with whom I might enter into judgement upon equall terms I would not doubt to clear my self and to answer what might be objected against me But alas God is not as man in this regard with whom I have to doe he can easily discern that evil in me which man could never see yea which I should never discern in my self even those things which are in high esteem with men are an abomination with God And besides his majesty and glory would soon confound such a worm as I am if I should undertake to answer what he would object against me Vers 33. Neither is there any daies-man betwixt us that might lay his hand upon us both As if he
my mountain to stand strong that is thou hast by thy favour most firmly established and strengthened my kingdome above danger of any opposition and it is likely too that in this expression he alluded to mount Sion where he had built himself a palace and had made it the chief seat of his kingdome And this is here alledged as the occasion of his growing so secure namely because his kingdome was so settled and become so strong every way that there seemed to be no fear of a change Yet withall there seems to be likewise an intimation in these words that seeing it was of Gods favour that his kingdome was so settled it was a folly in him to grow so carnally secure merely because he saw himself so strongly settled since he might well think that it was easie for him that had so settled him to unsettle him again as he acknowledgeth in the following words that God did Thou didst hide thy face that is thou wert offended with me for this my carnall confidence and security and didst withdraw thy wonted help and protection and I was troubled that is I fell into great distresse and thereby was oppressed with much sorrow and anguish of mind Vers 9. What profit is there in my bloud when I goe down to the pit c. Because the life of every living creature is said to be in the bloud Gen. 9.4 therefore some Expositours understand this clause thus What profit is there in my bloud c. that is What profit is there in my life as if he should have said Of what avail will it be that I have lived hitherto if I be now cut off when being settled in my kingdome I have more power to promote the cause of religion and to doe good to thy people then formerly But doubtlesse by his bloud here is meant his death and that which he intends in these words is that if he should be cut off either by his enemies or by Gods immediate hand he should not then be able to praise his name as he should if his life were prolonged see the Note Psal 6.5 which is evident in the following clause shall the dust praise thee shall it declare thy truth that is the truth of thy promises or thy faithfulnesse in performing thy promises And it is like he mentioneth this purposely to intimate his hope that God would perform his promise made to him concerning settling the kingdome upon him and his seed Vers 11. Thou hast put off my sackcloth and girded me with gladnesse That is Upon my prayer to thee thou hast turned my sorrow into joy Thou hast put off my sackcloth which they used to wear in times of great sorrow especially when with penitent hearts they humbled themselves before God to beg mercy at his hands and girded me with gladnesse that is with garments of joy or rather thou didst compasse me with gladnesse giving me abundance of joy as Psal 18.32 thou hast girded me with strength that is thou hast made me very strong Vers 12. To the end my glory may sing praise to thee c. See the Note Gen. 49.6 PSALM XXXI Vers 1. IN thee O Lord do I put my trust let me never be ashamed See the Note Psal 25.2 Many Expositours are of opinion that the occasion of composing this Psalm was Davids distresse when the men of Keilah were likely to have delivered him up to Saul and when immediately after that Saul had in a manner hemmed him in in the wildernesse of Maon 1 Sam. 23.12 26 and indeed many passages in the Psalm seem to favour this conjecture as shall be noted in the severall places where it is so But yet it is but a conjecture Deliver me in thy righteousnesse See the Note Psal 5.8 Vers 2. Deliver me speedily This he adds because help would else come too late In 1 Sam. 23.26 it is said David made haste to get away for fear of Saul Vers 3. For thy names sake lead me and guide me That is direct me in the way wherein I should goe shew me what I should doe and carry me on therein with a supporting hand Yea some think that he useth these two words lead me and guide me both in a manner of the same signification to imply that he desired Gods help not only in his present streights but likewise after that still in all the difficulties he should fall into See the Notes also 1 Sam. 12.22 and Psal 25.11 Vers 4. Pull me out of the net that they have laid privily for me c. Such as was that when the Ziphites observed the place where David hid himself and discovered it to Saul 1 Sam. 23.19 c. See the Note Psal 25.15 Vers 5. Into thine hand I commit my spirit c. To wit for the preservation of my life and however for the saving of my soul even in death it self as if he had said Having no power to secure my self I commit my soul and consequently my whole man into thine hands as confidently relying both on thine almighty power and wisedome and fatherly care over me and withall as willingly resigning my self to be disposed of by thee as thou art pleased Thou hast redeemed me O Lord God of truth that is thou hast at other times delivered me out of great dangers which makes me with confidence now to rely upon thee the God of truth who art still the same thou hast alwaies been and never failest to perform thy promises and in this David might have respect to the promise made to him concerning the kingdome But yet some understand this clause of our Redemption by Christ as if he had said Thou hast redeemed me to thy self from eternall death and therefore being thine and purchased to thy self by so great a price I am resolved living or dying to rely upon thee Vers 6. I have hated them that regard lying vanities That is that do so mind and esteem vain hopes or any outward things whereon it is in vain for men to hope as indeed they that hope in any thing but God hope in lying vanities that will deceive them that either they rely thereon themselves or would draw others to doe so Some I know would limit this to idols see the Note 1 Kings 16.13 others to soothsayers to which in those East countries they were much addicted But it is better understood more generally Vers 7. Thou hast known my soul in adversities See the Note Psal 1.6 Vers 8. And hast not shut me up into the hand of the enemy c. As indeed he was like to have been by the men of Keilah 1 Sam. 23.7 Saul said God hath delivered him into mine hand for he is shut in and afterwards by Saul in the wildernesse of Maon vers 26. Saul and his men compassed David and his men round about to take them For the next words thou hast set my feet in a large room see the Notes 2 Sam. 22.20 and Psal 4.2 Vers 9. Mine eye
king of Zion yea the king of the whole world shall to their great honour when he takes notice of all the inhabitants of the world own them as true members of his Church and enroll them in the Register of the citizens of Zion as those whose names were from all eternity written also in the book of life The Psalmist alludes to the custome of king that are wont to take the number and to keep a register of the names of their subjects and the drift of the words is to imply that God to whom all nations are exactly known and at whose disposing they are shall every where bring into his Church those he desires to honour and shall readily own them for his people Vers 7. As well the singers as the players on instruments shall be there c. That is So great shall the blisse of Sion be that it shall be a place of continuall joy the inhabitants still seeking to praise God for his goodnesse and to extoll the happinesse of his city and people All my springs are in thee that is all from whence any good or comfort comes flowing into my soul is in thee O city of God from the presence of God and his holy Ordinances there all saving knowledge grace and comfort those living waters that can only refresh my soul come flowing in to me see the Note Psal 68.26 or all my springs are in thee that is whatever is within me that can contribute any thing to the setting forth of thy praise O Zion shall be spent upon thee all the thoughts and affections of my heart all my skill in musick and the vein that I have for poetry shall be poured forth in thy praises and shall continually send forth new and fresh praises of thee Either of these waies this last clause may be most probably understood Yet some take it thus All my springs are in thee that is all my delights are set upon thee all my affection is to thee O Zion or as if it were spoken to God All my thoughts are on thee O God all my delight and hope is in thee and all my affection is to thee PSALM LXXXVIII The Title TO the chief Musician upon Mahalath Leannoth c. See the Note on the Title Psal 53. of which what is there said may be also said here Maschil see the Note on the Title Psal 32. of Heman the Ezrahite There was one Heman that was one of the three chief Singers and who was likewise Davids Seer as is before noted 1 Chron. 25.1.5 and therefore some conceive that he was the authour of this Psalm and his brother Ethan the authour of the following Psalm But why these should be called Ezrahites I find no clear reason given And therefore others do rather conceive that these were those Heman and Ethan of the tribe of Judah mentioned 1 Chron. 2.6 1 Kings 4.31 for which see the Notes there Vers 5. Free among the dead c. That is I am as one amongst the dead free of that company or free from all the cares and affairs of this life as if he should have said I am in a manner dead to the world like the slain that lye in the grave that is and I have been brought into this condition by a violent hand as those that are slain in war or I am no more regarded then those that are slain in the warre that are presently tumbled into a pit no man pitying them or being sollicitous for them whom thou remembrest no more that is of whom thou takest no more care to wit for the things of this life and they are cut off from thine hand that is from thy providence thou dost no more govern and protect them nor dispose of them or provide for them as thou dost for living men Yet some conceive that these words are uttered by the Psalmist out of a distempered spirit as one transported by passion through the extreme troubles and miseries he was in And some read the last clause as it is in the margin and they are cut off by thine hand and so conceive that hereby the Psalmist would imply that he was as one that was cut off by a hand of divine justice Vers 6. Thou hast layd me in the lowest pit c. That is in the grave see the Note Psal 86.13 and the same may be intended also in the following words in darknesse in the deeps Yet some conceive that here he compares himself that with respect to his desperate condition and the many terrours that lay upon him to a man that is cast into a deep dungeon Vers 8. Thou hast put away mine acquaintance far from me c. See the Notes Job 19.13 and Psal 31.11 I am shut up and I cannot come forth that is there is no hope of freeing my self from the troubles I am in see the Note Job 19.8 Yet some understand this literally of the Psalmists imprisonment or banishment or of his shutting up himself close at home as being overpressed with sorrow and shame to see how all men abhorred his company Vers 9. I have stretched out my hands unto thee See the Note Job 11.13 Vers 10. Wilt thou shew wonders to the dead c. As if he should have said Unlesse help come presently I shall be past hope of praising thee see the Notes Job 7.8 9. Psal 6.5 and 30.9 Vers 11. Shall thy loving kindnesse be declared in the grave c. See the Notes Job 26.6 and 28.22 Vers 12. Shall thy wonders be known in the dark and thy righteousnesse in the land of forgetfulnesse That is in the grave where the dead forget the living the body lying there without all sense or remembrance of any thing see the Note Job 14.21 and where being laid they are in a manner quite forgotten by others see the Notes Job 24.20 and Psal 31.12 Vers 13. In the morning shall my prayer prevent thee That is I will betimes seek unto thee before extreme necessity constrains me thereto or early even before thou causest the morning light to shine upon me Vers 18. Lover and friend hast thou put far from me c. See the Note above vers 8 and mine acquaintance into darknesse that is they hide themselves from me or if they come where I am they will not know me PSALM LXXXIX The Title MAschil of Ethan the Ezrahite See the Note on the Title Psal 88. Considering the sad complaints that are made in the later part of this Psalm vers 38 c. concerning the dolefull condition whereinto the seed of David the kingdome of Judah were fallen it may seem very questionable whether that Ethan the brother of Heman mentioned 1 Kings 4.31 and 1 Chron. 2.6 could be the authour of this Psalm And indeed if we understand those complaints of the times of the Babylonian captivity when Jehoiachin was there cast into prison or of the declining times of Judahs kingdome a little before the captivity all that can be