prescribed by the word of God But according to our Translation whether we read it as it is in our Bibles Correction is grievous c. or as it is in the margin of our Bibles Instruction is grievous unto him that forsaketh the way the meaning of the words is clearly this that instruction or correction is irksome and displeasing to him that chuseth the way of sin rather then the right way of holiness or that having gone on a while in the right way doth afterward forsake it turn aside into false wicked waies that because reproofs and correction are displeasing in themselves to mans corrupt nature and because men of an evil life cannot endure those that goe about to take them off from those waies that are so pleasing to flesh and bloud do account the strict waies of holinesse a very bondage to them And he that hateth reproof shall die that is he shall be cut off here in a way of wrath shall die eternally hereafter And the drift of Solomons joyning these two together seems to be either 1. to imply the difference between those that are troubled at reproof correction and those that hate it correction may be displeasing to men and yet afterwards it may doe them good but they that hate reproof shall certainly perish or 2. rather to imply the sad effect that follows discontent against instruction or correction naturally men are displeased with those men that thus seek their good but they that doe thus are in the ready way to destruction because he that hateth reproof shall surely die Vers 11. Hell and destruction are before the Lord c. See the Note Job 26.6 how much more then the hearts of the children of men Now this must not be so taken as if it were easier for God to know some things then it is to know other things Only Solomon here speaks of God after the manner of men to whom it must needs seem harder to know the state of the dead and hell then the hearts and thoughts of men both because hel and destruction are farther off though the hearts of men are deep yet not so deep as hell and likewise because men may by outward discoveries guesse shrewdly at the thoughts of mens hearts whereas of hell and the state of the dead men know nothing at all but only by faith so farre as any thing thereof is revealed in the Word Ver. 13. A merry heart maketh a chearful countenance c. That is A chearfull heart especially when it is so upon spirituall grounds doth usually make the whole body healthfull vigorous refresheth the spirits so consequently also it makes the countenance in particular fresh lightsome chearfull but by sorrow of the heart that is by carnall immoderate sorrow the spirit is broken that is either 1. the mind of a man will be afflicted dejected the understanding and memory weakned or else 2. the vitall spirits will be dulled which causeth frequent sighs and groans and often brings men to such extremities that they can hardly draw their breath and so consequently also the countenance is hereby made cloudy and sad And thus God speaks here to us to perswade us to take heed of such sorrow as tender mothers are wont to speak to their children telling them they will marre their faces with crying Vers 14. The heart of him that hath understanding seeketh knowledge c. That is A man that hath understanding seeketh knowledge with all his heart even as a hungry man seeketh meat which is implyed in the following clause but the mouth of fools feedeth on foolishnesse that is their hearts delight it and greedily devoure all kind of foolishnesse wickednesse as it were with open mouth it is as meat and drink to them to satisfy their lusts to doe any thing that is sinfull and wicked for which see the Notes chap. 4.17 and Job 15.16 They love to speak foolishly vainly such language and speeches are continually in their mouths as if they fed and lived upon them greedy they are to hear the talk of fools it is as delightfull to them as their food and indeed it nourisheth their folly in them Vers 15. All the daies of the afflicted are evil c. By the afflicted here most Expositours understand the man that is not contented with his estate all whose days must needs be evil that is grievous tedious irksome to him because he is continually fretting so can neither eat nor sleep nor follow the labours of his calling with any quiet nor take any joy in any thing whatsoever and so likewise in the following clause but he that is of a merry heart hath a continuall feast by the man of a merry heart they understand the man that is contented with his condition because contentation be a man poor or rich must needs yield continuall delight refreshing to him But I see no reason why we should not take it more generally thus All the daies of the afflicted are evil that is as long as men lye under any heavy affliction whether poverty or sicknesse c. or inward anguish and trouble of mind they scarce enjoy a comfortable houre which makes their lives bitter to them but he that is of a merry heart to wit especially if it proceed from a good conscience and assurance of Gods love in Christ hath a continuall feast that is he hath that which will chear him up in the midst of his afflictions and sorrows and that will be as a feast to him when he perhaps hath not so much as bread to eat Vers 16. Better is a little with the fear of the Lord c. Which is of it self the greatest of treasures and causeth men to enjoy that which they have with much peace comfort then great treasure and trouble therewith to wit as it is usually with those that fear not the Lord who have commonly the more trouble the greater their wealth is either by reason of their fear of loosing what they have or their continuall toll vexing cares about the preserving ordering and encreasing their estates or by reason of their terrous of conscience for their wickednesse particularly for the unjust waies whereby they have raised their estates and the clamours outcries of those that have been oppressed by them or because of the strife and contention and suits at law which do usually attend great estates Vers 17. Better is a dinner of herbs where love is then a stalled ox and hatred therewith This may be meant of the love or hatred either of him that invites men to his table or of those that sit at table together either at home or abroad especially when mens hatred breaks forth in strife brawling fighting together Yea it may be meant also of the love and hatred of God to wit that the coursest fare with Gods love is better then the greatest dainties given by God in hatred
the rain should come to be bottled up in the clouds when and where in what measure and how long it should be afterwards poured down upon the earth and so likewise concerning the lightning and the thunder and all other things whatever Vers 27. Then did he see it c. That is then did he exactly know and understand that unsearchable wisedome of his whereby the world hath been ever since governed and declare it that is if we referre it to the creation of the world then did he in part discover this his wisedome by the admirable works which he made and the order which he appointed to them or if we referre it to his eternall decree then did he determine how it should by his works be declared to men and angels and if we read this clause as it is in the margin of our Bibles and did number it the meaning is that he did particularly order and manifested it severally in every thing that he made he prepared it yea and searched it out that is he decreed all things thereby and established them in a most excellent manner as when things are done upon the most exact search and enquiry I know some Expositours understand these two verses as they do all that went before concerning that knowledge of God and of the way of salvation which is the true wisedome of man and so give this as the meaning of the words that this wisedome was from the beginning known of God and ordered by him to be the wisedome of man and accordingly was by him discovered to man partly by his works and partly by his word which otherwise they could never have known But the first Exposition is by far the best Vers 28. And unto man he said Behold the fear of the Lord that is wisedome c. As if he should have said And thus hath God reserved to himself the wisedome of his governing the world as a secret which man can never attain and the wisedome which he hath appointed him to seek after is to learn to fear him and to keep his Commandements And with this Iob concludes his discourse concerning the unsearchable wisedome of God partly thereby to condemn the rash censures of his friends and partly to shew that he had thus alwaies endeavoured to be wise though they judged otherwise of him and neither had nor would hereafter search into Gods secrets CHAP. XXIX Vers 1. MOreover Iob continued his parable See the Note chap. 27.1 Vers 2. Oh that I were as in moneths past as in the daies when God preserved me To wit from those miseries which are since come upon me And this Job might adde not so much by way of desiring the recovery of his former prosperity as to imply that he was not ashamed of his former prosperity as if he had not behaved himself therein as became a man that feared God but could wish with all his heart that it were now with him in every regard as it was then thereby condemning his friends for passing such uncharitable censures upon him as if by his secret wickednesse in the daies of his prosperity he had provoked God to bring those miseries upon him which of late he had endured But if we take the words so that therein he did indeed wish that he were in the same prosperous condition wherein he had been formerly this he might lawfully desire so it were with submission to Gods will and without any murmuring against that which God had laid upon him and withall his drift in mentioning this might chiefly be to imply how unwarrantably they judged of him by his outward condition since they might as well conclude that he was a righteous man and beloved of God because of his former prosperity as that he was a wicked man and hated of God because of his present afflictions as likewise to intimate that in this regard his present miseries were the greater because he had formerly lived in such a prosperous condition Vers 3. When his candle shined upon mine head c. That is upon me according to that Prov. 30.6 Blessings are upon the head of the just that is upon the just Yet in this phrase there may be also an allusion to the lifting up or setting up of torches or candles on high because thereby they give the better light to men However by the time when the candle of God shined upon his head is meant the time when the Lord favoured him and prospered him apparently and when he did by his providence and the counsell of his spirit guide and direct him in all his waies And to the same purpose is the following clause when by his light I walked through darknesse for thereby is meant either that God prospered him when times of great distresse lay upon others or that through Gods favour he lived free from affliction in this world the vale of tears and land of darknesse and sorrow or that God directed him in the most intricate difficulties that ever he met with See the Notes 2 Sam. 22.29 and Esth 8.16 Vers 4. As I was in the daies of my youth when the secret of God was upon my Tabernacle That is when that speciall and singular love which God did bear me was plainly manifested by the great blessings he daily afforded to me and mine Or when God by his secret providence did protect and by the secret counsell of his spirit did direct both me and my family For all these may be tearmed the secret of God as likewise Psal 25.14 The secret of the Lord is with them that fear him and in other places Vers 6. When I washed my steps with butter c. That is when I enjoyed the choicest of Gods blessings in greatest abundance We have the like expressions Gen. 49.11 and Deut. 33.24 concerning which see the Notes there Yet the last clause and the rock poured me out rivers of oyl may imply not only abundance of oyl as where streams of water come gushing forth out of rocks but also that the barrenest places yielded him plenty for which see the Note Deut. 32.13 Vers 7. When I went out to the gate through the city when I prepared my seat in the street As by the gate is meant the place of judicature see the Note Gen. 22.17 whether Job used to goe in great state and honourably attended so also by the street is meant any place of publick concourse where when the people met together about publick affairs Job as being a chief magistrate had a seat prepared for him against he came thither Vers 8. The aged arose and stood up That is as I passed by or when I came in place where they were the aged arising stood up or rising from their seats they continued standing whilst I was present Vers 9. The Princes refrained talking c. That is they were silent presently when I came in presence or they still gave way to me to speak and would not speak themselves when I was by
he had said before vers 11. there is none to help Vers 21. Save me from the lions mouth c. See the Note before vers 13. For thou hast heard me from the horns of the Vnicorns that is thou hast upon my prayers delivered me when I was in the midst of many cruell enemies or from the power of those enemies Vers 22. I will declare thy name unto my brethren c. That is I will shew forth thy praise amongst them and as it is meant of Christ it was accomplished partly when he appeared to his disciples after his resurrection for fourty daies together informing them in the great things that God had done and speaking of the things pertaining to the kingdome of God Act. 1.3 for these he tearmed his brethren Act. 20.17 Goe unto my brethren and say unto them I ascend unto my father and your father c. and partly in that by their doctrine the knowledge of these things is spread abroad throughout the world for all believers are the brethren of Christ as is noted Heb. 2.11 12 and that because by Christ they receive the adoption of sons who is therefore called the first-born amongst many brethren Rom. 8.29 Vers 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him c. Gods regarding of him is here opposed to the contempt of the world of which he had said before vers 6. that he was a reproach of men and despised of the people abhorred as a worm and no man and concerning which the prophet Esay speaks Isa 53.3 we hid as it were our faces from him As for the last clause but when he cryed unto him he heard see the Note before vers 2. Vers 25. My praise shall be of thee in the great Congregation c. That is Thou wilt give me occasion to praise or I will praise thee in the solemn assemblies of thy people Yet as this is spoken in reference to Christ by the great Congregation may be meant the solemn assemblies that the Jews had on their three great feasts or particularly that assembly where after his resurrection Christ was seen of above five hundred brethren at once 1 Cor 15.6 or rather the great Church of the Gentiles of whom it was promised that they should be as the stars in heaven for multitude namely that amongst them Christ would by his servants preach the Gospel of salvation and thereby publish Gods praise I will pay my vows before them that fear him that is the sacrifices or the praises which I have vowed to give thee and observable it is that he doth not only promise this but he doth it also with a kind of rejoycing as being glad to think of his doing this which he doth promise Vers 26. The meek shall eat and be satisfied c. By the meek here are meant those poor mortified souls that being pressed in conscience with the burthen of their sins and the apprehension of Gods indignation against them for their sins either feared or felt are humbled thereby and have their fierce nature tamed and subdued Yea and because a poor low and an afflicted condition doth often thus meeken the spirits of men therefore some conceive that this is principally meant of such who being distressed and oppressed and being destitute of all outward help do therefore humbly seek to God for deliverance and therefore on the other side he affirms the same afterwards vers 29. of those that be â—at upon the earth However that which is said of these that they shall eat and be satisfied is spoken with reference to those sacrifices and peace-offerings of praise which David had tearmed vows in the foregoing verse it being the constant course of those times to feast many the poor especially with their peace-offerings yet that which is said that eating they should be satisfied is not meant so much of satisfying their bodily hunger as that their souls should be satisfied to wit either with consolation in those spirituall benefits which were signified by their sacrifices or by being raised up fully to trust in God by experience of that readinesse in God to help which had caused David to pay those his vows unto the Lord as is more fully expressed in the following words· But now as this is spoken in relation to Christ the meaning must be that the meek should be fed with the word of the Gospel or with Christ the true nourishing food of our souls both in the Word and in the Sacrament of his body and bloud and so should be cheared and revived thereby whereas before they were as dead men through the terrours of Gods wrath c. And accordingly we must also understand the two following clauses they shall praise the Lord that seek him that is they that seek to know God and to obtain his favour shall praise him see the Note 1 Chro. 16.11 your heart shall live for ever that is your hearts shall be cheared and revived for ever or your souls through faith in the redemption of Christ shall be comforted and live for ever Vers 27. All the ends of the world shall remember and turn unto the Lord c. This is meant of the conversion of the Gentiles upon the preaching of the Gospel and the word remember may comprehend these three particulars 1. that hereupon they should bethink themselves of their sins and the curse thereby due unto them 2. that they should be put in mind of the sufferings and glory of Christ his Resurrection and Ascension c. and that partly by the preaching of the Gospel and partly by the Sacrament of his body and bloud of which Christ said Luk. 22.19 Doe this in remembrance of me and 3. that they should be often speaking of and extolling the Grace of God in Christ 1 Pet. 2.9 Yea some conceive also that this word remember is used in speaking of the Gentiles conversion because those nations had formerly the knowledge of the true God and professed the true religion and should be then turned again from their vanities to serve the living God Act. 14.15 Vers 28. For the kingdome is the Lords and he is the governour among the nations That is God in Christ is the king of the Church and therefore being also by nature the supreme Lord over all it is fit they should serve him or he will surely bring them to submit to his sceptre Vers 29. All they that be fat upon the earth shall eat and worship all they that goe down to the dust shall bow before him c. That is Both rich and poor shall believe and serve the Lord Christ see the former Note vers 26. For by those that be fat upon the earth are meant the rich and the great men of the nations see the Note Job 15.27 Though it be as hard a thing to winne these as to make a camel goe through the eye of a needle yet through the mighty
performing all thy promises to them that so I may quietly rest upon thee and may not through impatience or desire of revenge doe any thing to displease thee And indeed if we understand these words in the first sense of Gods teaching him to walk in the waies of his commandments it is probable that in desiring that he had respect chiefly to the distresse he was in that he might not thereby be drawn to doe any thing that was evil as men in adversity are prone to doe Vers 5. Lead me in thy truth and teach me c. Many severall Expositions are given of these words as Lead me in thy truth c. that is carry me with constant assurance and trust to rest on thy promises thy truth and faithfulnesse or Cause me to be true and faithfull as thou art c. But I conceive this is the same in effect with that Psal 5.8 Lead me O Lord in thy righteousnesse concerning which see the Note there Vers 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old To wit to me even from my first conception and towards all thine from the beginning of the world yea from all eternity in that God set his love upon his 2 Tim. 1.9 before the world began And thus doth David secretly comfort himself by pressing this as knowing that the Lord was unchangeable even the same still that he had ever been Vers 7. Remember not the sins of my youth nor my transgressions c. To wit such as I have run into in my riper years For by mentioning the sins of his youth in the first branch David intended not to imply that he had not sinned since that time or that he had no cause to be troubled for any sins but those of his youth but rather hereby he sought to humble himself before God that from his youth he had provoked God many wayes and that if he should deal with him according to the rigour of his justice he might charge upon him not only the sins he had more lately committed but all his evil deeds even from his youth unto that time and therefore he adds according to thy mercy remember thou me for thy goodnesse sake O Lord that is moved thereto by thine own goodnesse or to declare and make known thy goodnesse Vers 8. Good and upright is the Lord c. That is gracious and faithfull really intending and faithfully performing whatever he hath promised therefore will he teach sinners in the way for which see the Note before vers 4. Vers 9. The meek will he guide in judgement Who are meant by the meek see in the Note Psal 22.26 And for that which is said that God will guide them in judgement the meaning may be either that God will so direct them that they shall walk judiciously or in a right manner ordering all their affairs with wisedome and mature judgement or that God in judgement that is in great wisedome and provident care will guide them having in all things a fatherly respect to their weaknesse and profit Vers 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies That is his Commandments see the Note Exod. 25.16 which by Covenant the people of God are bound evangelically to keep Now to such it is said that all the paths of the Lord are mercy and truth that is all that God doth to them is done in mercy and faithfulnesse yea such see and acknowledge that there is mercy and truth in all the dispensations of Gods providence towards them Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in and so make the meaning to be that all that God hath appointed his people to doe is for their good and out of mercy and faithfulnesse to them it is injoyned them Vers 11. For thy names sake O Lord pardon mine iniquity for it is great This last clause for it is great is not added as a reason to move God to pardon his iniquity for properly and in it self the greatnesse of sin is an argument why God should punish rather then why God should pardon but rather it is added as a reason why he did so earnestly beg pardon of God namely because his iniquity was great and therefore was the liker to endanger him and lay the more heavy upon his conscience as if a sick man should say to his Physician Help me I beseech you for I am very sick or as a reason why he pleaded that God would pardon him for his names sake that is of his own goodnesse and for his own glory see the Note 1 Sam. 12.12 namely because his sin was so great that nothing but Gods free grace and infinite mercy could give him hope of pardon Yet withall it is true that where the party begging pardon doth truly repent and believe even the alledging of the greatnesse of a mans sin may have some force of an argument to move God to pardon because the glory of Gods mercy and grace is hereby the more magnified according to that of the Apostle Rom. 5.20 where sin abounded grace did much more abound However by the iniquity which he saith was great may be meant some particular greater sin which lay sore upon his conscience or his sins in generall collectively considered Vers 12. What man is he that feareth the Lord c. This question may imply the paucity of those that truly fear God and withall their wonderfull happinesse What man is he that feareth the Lord as if he had said There are not many such but oh great is the happinesse of that man that doth thus fear God! At least this question implyes how universally true that which he saith is concerning those that fear the Lord What man is he that feareth the Lord as if he should say Whoever he be that doth this him shall he teach in the way that he shall chuse that is he shall be taught of God in the way that God himself doth prescribe or approve or rather God shall direct him what way to chuse in all his businesses and streights whatsoever he shall not be left to his own choice but God shall direct him what way to chuse Vers 13. His soul shall dwell at ease The man that lives in a prosperous condition is said to live at ease see the Note Job 12.5 and accordingly the meaning of these words is that he that feareth the Lord shall long enjoy plenty of all blessings temporall and spirituall even to the full content and ease of his mind and after that eternal rest and joy in heaven And indeed though the righteous be often much afflicted which their not fearing God as they ought to doe may bring upon them and have not all things as they would themselves yet in regard of the inward sweet content of their minds they may be well said to dwell at ease
words in thy sight are added either 1. to imply that God judged it evil according to that usuall phrase in the Scripture of doing that which was evil in the sight of the Lord or 2. to intimate that it was a wickednesse very displeasing to God there being in the phrase used an allusion to men that are wont to discover their displeasure in their countenances when they are angry which agreeth well with that which is said of this very sin of Davids with the wife of Urijah 2 Sam. 11.27 the thing which David had done displeased the Lord or rather 3. hereby to aggravate his wickednesse that he had not feared to doe that in the sight of the Lord which he was very carefull to hide from the eye of man The greatest difficulty in these words is why David should say that he had sinned only against God seeing the wrong that he had done to many by his sins was so notorious as to Bathsheba and Urijah and those that were slain with him and to all that he had drawn in to be instrumentall to him in his sins and that thereby took occasion to blaspheme yea to the whole kingdome who were by these foul sins exposed to Gods wrath and actually indeed involved in the miseries of a civill war when Absalom and Sheba rebelled against him Now though to this some answer that Davids meaning was that God was the only Judge that could punish him for the evil he had done and that because kings have no other tribunal above them by which they can be tryed and condemned so that though when subjects sin they may be said to sin against God and the king yet when kings sin it may be said of them in regard of their subjection to punishment that they only sin against God and others that his meaning was that God only knew the evil he had done and so they would make this expression Against thee thee only have I sinned parallel with that Matth. 18.15 If thy brother shall trespasse against thee c. that is by a private offence which thou only knowest Yet I conceive the true answer is this that these words Against thee thee only have I sinned and done this evil in thy sight are to be taken as spoken not simply but comparatively as if he had said Though I have many waies sinned against men yet the wrong I have done to man is nothing in comparison of the wrong and dishonour and contempt I have done unto thee O Lord and so consequently my grief for the injury I have done to men is nothing in comparison of the anguish I find in my soul for the offence I have committed against thy Majesty and for despising thine eye that was upon me And indeed by the like phrase the captivity of the Jews in Babylon is called an evil an only evil Ezek. 7.5 that is the greatest evil that ever befell that nation And this agrees fully with that acknowledgement David made of his sinne when Nathan charged him with it I have sinned saith he against the Lord. Neither could any thing be spoken if we thus understand the words that could tend more clearly to the aggravating of his sinnes and the discovery of the danger of his condition and consequently to make way to pardon then this doth to wit that he had sinned against the great God of heaven and earth that had done so great things for him because this is indeed the greatest aggravation of all sinne whatsoever that it is an offence against God and because from hence he could not but inferre that however his sinnes might be hidden from men yet they could not be hidden from God though man had no power to punish him yet that could not free him from Gods judgements though men should excuse or extenuate his sinnes yea though all the world should acquit and absolve him yet enough it would be for ever to wound his soul that his own conscience told him he had sinned against God That thou mightest be justifyed when thou speakest and be clear when thou judgest 1. Some referre this to the first words of the Psalm vers 1 2. Have mercy upon me O God c. that thou mightest be justifyed when thou speakest c. that is that it may be clearly seen that thou art faithfull and just in making good thy promises which may be referred either to the generall promises made in the Word concerning Gods pardoning penitent sinners as that Deuter. 30.1 2 c. or to that particular promise God had made to David of a perpetuall kingdome that should be settled on his seed and be clear when thou judgest that is that men may not say when thou correctest thy servants that thou dost not stand to thy promises Again 2. some referre these words to the clause immediately going before Against thee thee only have I sinned c. that thou mightest be justifyed when thou speakest and clear when thou judgest for the clearing whereof they say that this particle that that thou mightest be justifyed c. doth not imply that this was the end of Davids sinning but that this was a supernaturall event that followed thereupon David doth not say that he sinned purposely that God might be justifyed but that this event did through the all-ruling providence of God follow upon his sinning against God that God was justifyed in what he had spoken and cleared when he judged And if it be questioned wherein God was justifyed and cleared by occasion of Davids sinne to this they answer 1. that Gods faithfulnesse was hereby singularly approved in that notwithstanding David had provoked the Lord to displeasure by committing such grosse sinnes yet God continued faithfull in making good his promises to him both those generall promises of being mercifull to him in his justification and salvation and that more speciall promise of giving him a seed that should have an eternall kingdome settled upon him which was made good to him yea and that too by Bathsheba with whom he had sinned or 2. that Gods justice and faithfulnesse was hereby manifestly set forth in that though God failed not to make good his promises to him yet withall he did also make good the evil he had threatned against him by the prophet Nathan and was most just in bringing that evil upon him So that whereas when David fell so foulely with whom God had made a covenant that of his seed he would raise a Saviour to his Church some might be ready to cavill that now there was no likelyhood that from a man thus fallen from the state of holinesse a seed should be raised by whom Gods elect should be saved and thus some blame might be charged upon God for suffering one whom he had so highly honoured thus to fall David here on the contrary professeth that his sinne was so farre from being any just ground of the least aspersion that could be cast upon God that rather by his sin the justice and
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
Arthur Jackson ANNOTATIONS Upon The five Books immediately following the Historicall Part of the OLD TESTAMENT Commonly called the five Doctrinall or Poeticall Books To wit The Book of Iob the Psalms the Proverbs Ecclesiastes and the Song of Solomon WHEREIN First all such passages in the Text are explained as were thought likely to be questioned by any Reader of ordinary capacity Secondly in many places the grounds of divers Scripture-expressions are set forth and other things noted needfull to be known that are not so easily at the first reading observed And thirdly many places that might at first seem to contradict one another are reconciled Intended chiefly For the Assistance and Information of those that use constantly every day to read some part of the Bible and would gladly alwaies understand what they read if they had some man to help them The third Part. By ARTHUR JACKSON Preacher of Gods VVord at Faiths under Pauls Prov. 2.3 4 5. If thou criest after knowledge and liftest up thy voice for understanding If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord and find the knowledge of God Chrysost Homil. 13. in Genesin Sicut aromata quanto magis digitis teruntur tanto majorem natura sua flagrantiam reddunt ita Scripturis usu venit ut quanto quis illis est familiarior tanto magis videre possit latentem in illis thesaurum pluresque percipere infallibilium divitiarum fructus LONDON Printed by ROGER DANIEL for the Authour and are to be sold by severall Booksellers MDCLVII To my loving and dearly Beloved neighbours and friends the Inhabitants of the Parish of Faiths under Pauls Dearly beloved in the Lord HAd there been nothing else to have put me upon this Dedication but the great respect which you shewed to my Predecessour Reverend Mr. Geree that alone had been abundantly enough to have commanded this Respect from me to you The contributing of 30l. per annum to his widow so long as she lived and the raising of a considerable portion of money for one of his children after her decease that was left without any provision was such a Testimony of the high esteem you had of that your pious Pastor as is not I think to be parallelled by that which hath been done by any other Congregation And I have purposely made this honourable mention of it that when there is the like occasion it may be an example to many others But I have other inducements to move me to what I here now doe The greatest part of this Work such as it is hath gone through my hands since I was called by you to undertake the charge of your souls and therefore by reason of the speciall Interest you now have in me I know none that may challenge a more speciall Interest in these my poor labours then you may do The design indeed of the Work looks farther then you even to the common good of all that shall seek for some help herein for the understanding of this part of the Holy Scripture But yet because the support the Author hath of late years received from you hath contributed so much to the carrying on of the Work he cannot but think it most equall that it should tender its first service to you and that too the rather because many of you by reason of your calling are like to be very instrumentall in spreading it abroad into the hands of others To you therefore my dear Brethren together with as many affectionate desires of your spirituall good as my poor heart can hold do I here present this 3. part of my Annotations and do indeed own it as a speciall mercy of divine Providence to me considering how far my daies were declined ere I was called to dispense the word of Grace amongst you that the thrid of my life should be drawn out so far beyond mine own expectation that I should now have the opportunity of leaving behind me this pledge and memoriall of my thankfull acknowledgement of your love and kind respects to me in the extent whereof amongst you I think I may glory as much as can well be expected in these broken times as likewise of the tender affection which I bear to you all and that continually I have you in my heart to use the Apostles expression Phil. 1.7 that I may by all possible means to the utmost of my power advance the spirituall and eternall good of your souls Only now I beseech you let me close this tender of my service herein with this Request that you would not by looking on this Dedication and minding the Book no farther make that a vain and empty complement which I present unto you with a reall desire of advancing the stock of your saving knowledge in the great things of Gods law and which I hope through Gods Blessing may turn to profit in this regard if you will be pleased attentively to read over these Notes together with these Scriptures which their design is to unfold Oh my Brethren as you desire to growingrace and in the knowledge of our Lord and Saviour Iesus Christ be much in reading the Scriptures the Oracles of God Hearing hath the preheminence for awakening Conscience But Reading in my poor judgement carries with it some kind of peculiar advantage for the edifying and establishing of the minds of Christians in point of solid knowledge As for these particular Books which are here explained I think I may safely say without any blame-worthy reflection upon the rest of the Scripture that they are the choicest pieces of the Old Testament The Scripture is the Paradise the garden of God upon earth and these Poeticall Books are as I may say as so many goodly knots in the midst of this garden wherein the discoveries that are made of divine truths are set forth with the intricacies and elegancies of many florid figurative expressions purposely to render them the more delightfull to us Solomon himself saith as much in expresse terms concerning his Books Eccles 12.10 The Preacher sought to find out acceptable words or as it is in the Hebrew words of delight And this may well invite you with strong affectionate desires to search into those treasures of wisdome which are therein so pleasingly conveyed to us And now my dear Friends I have nothing farther to adde but my prayers for you that you may be still united more and more in the way of truth and in the bond of Christian love and peace and withall earnestly to begge your daily prayers for me that I may be still enabled through grace so to hold forth the Word of life unto you that I may rejoyce in the day of Christ that even to you-ward I have not run in vain neither laboured in vain which I hope you will not fail to doe for April 21. 1658. Your servant in the work of the Lord ARTHUR JACKSON A Preface or Advertisement To
the READER REader when I first undertook this Work of writing these Annotations upon the Scripture there was not as I remember any piece of this kind extant in English save only the Geneva marginall Notes But since that time blessed be God the father of lights abundance of help hath come flowing in by more able Hands Besides the two volumes of the Annotations of our English Divines and the Translation of the Dutch Notes more lately published much hath been done in this very way for the clearing of the difficulties in severall Books of the Scripture by many particular men Yea upon two of the Books which here I have undertaken to explain so much hath been done I mean by Mr. Caryl in his elaborate Comments upon Iob so far as he hath gone and by Dr. Reynolds in that choice piece of his upon Ecclesiastes which we have in the great English Annotations that they may well give abundant satisfaction to those that read them But why then do I proceed in this Work especially considering that Item given by Solomon in one of these Books that of making many Books there is no end and much reading is a wearinesse of the flesh I answer truly and briefly first that I have found so much sweet content and delight in this study that I can hardly perswade my self to give it over Secondly that the reiterated perswasions of many of my Reverend Brethren that I would go on in this work hath been a very great encouragement therein to me and thirdly that I cannot but hope that the plainnesse of the Expositions if nothing else will make them accepted by many The greatest thing that hath troubled me in this work was that when I came to commit it to the Presse I found it rise to so far greater a bulk then either of my two former Volumes But for this I desire the Reader would consider First that the stile and expressions of these Poeticall Books are farre more dark and difficult and fuller of many knotty intricacies then those books that were the subject of the former Volumes and likewise that the clearing of the scope and dependance of many passages herein is a work of much labour as will be most especially found in the books of Ecclesiastes and the Song of Solomon both which must needs make the Annotations the larger Secondly that in this Volume I have undertaken to open together with the Translation of the Text which we have in our Bibles the different Translations that are put in the margin because I found many of them judged most agreeable to the Originall which I seldome did in the other Volumes And this also hath much lengthened the Notes and thirdly that to shorten the work I have as often as I could referred the Reader to the Exposition of the like passages and expressions in other places the frequency whereof therefore I hope will be no occasion of dislike to any Yea in some places I have been forced to leave the Reader of himself to have recourse to former Expositions for as for Instance for the word Selah and many other words frequently found in the Titles of the Psalms should I have inserted a severall Reference even these with others of the like nature would very much have swelled the book In a word though the work be larger then I intended yet I hope it will be the more profitable I studied brevity so far as it might not prejudice the perspicuity of the Notes The good Lord command a blessing upon it where ever it goeth and if thou Reader findest it so with thee I know I shall have thy prayers which I shall account a great return of Christian love to him who is Thine in the Lord Iesus ARTHUR JACKSON ERRATA Pag. 40. line 31. for overturns read indangers p. 57. l. 6. for to overwhelm r. so overwhelm p. 69. l. 3. for whose troopes r. whole troops p. 70. l. 19. for as is r. as it is p. 80. l. 43. for nor r. not p. 88. l. ult for escretly r. secretly p. 194. l. 10. r. or 3ly l. 13. r. or 4ly p. 196. l. 7. dele spoken p. 209. l. 2. for stone r. brasse p. 221. l 23. dele more p. 393. l. 9. for work r. word p. 432. l. 15. for Chro. r. 1 Chro. p. 779. l. 1. for effect r. affect p. 844. l. 3. for see the Note 2 Cor. 12.8 r. See 2 Cor. 8.12 p. 850. l. 39. for anger r. danger p. 869. l. 36. for forget r. forgoe p. 878. l. 13. for better r. bitter p. 879. for 23. r. 29. p. 869. l. 36. for were their r. were not their p. 919. l. 23. for worldly men r. worldly wise men Eccles Cant. P. 35. l. 33. for ver 15. r. ver 5. p. 41. l. 30. they promote r. they may promote p. 103. l. 43. for retained r. returned p. 130. l. 42. for into r in to p. 149. l. 10. for but when c. r. and when by faith we do open to him yet because c. p 168. l. 38 for people r. gospel p. 188. l. 25. and according dele and. p. 206. l. 9. for The last r. In the last p. 218. l. 38. for if the word comes r. if they come p. 225. l. 12. for given the r. given from the. ANNOTATIONS Upon the Book of JOB CHAP. I. THere was a man in the land of Vz whose name was Iob c. I That this book was written by some of those holy men of God that wrote by the inspiration of the holy Ghost cannot be doubted For we see that this history is spoken of as a part of the Oracles of God committed to the Iews Iam. 5.11 you have heard of the patience of Iob and have seen the end of the Lord and by the Apostle Paul a passage of it to wit that chap. 11.13 is cited in 1 Cor. 3.19 It is written he taketh the wise in their own craftinesse Indeed who it was that wrote this book is altogether uncertain only we may say that they build upon the fairest conjectures that hold Moses was the writer of it that it was the first scripture that was written As for these first words There was a man in the land of Vz c. It is hard to say what the land of Uz was where Iob dwelt and of whom it was so called whether of Uz the son of Arum the son of Shem Gen. 10.23 or of Huz the son of Nahor Abrahams brother Gen. 22.25 or of Uz the grandchild of Seir. Gen. 36.28 That it lay Eastward of Canaan and bordered upon the Sabaeans and Chaldaeans is evident in the story and the most probable opinion seems to be that it was Uz in the land of Edom or whereof the land of Edom was a part Lam. 4.21 Rejoyce and be glad O daughter of Edom that dwellest in the land of Vz and the rather because Teman also the country of Eliphaz one of Iobs friends and neighbours Chap. 2.11
these judgements which God hath laid upon thee dost thou still maintain thy self to be sincere and upright Being brought so low at the very point of death wilt thou still deny thy hypocrisie Take heed by acknowledging thy hypocrisie blesse God give glory to God and so die or curse God and die that is thou hadst as good discover by a desperate blasphemy at last what thou hast formerly been that so dying it may be seen that God hath dealt justly with thee in all that he hath laid upon thee But because in the third verse this phrase of retaining his integrity is used concerning Iob in a way of commendation the more ordinary exposition of these words I take to be the best which is this Dost thou still retain thine integrity That is after all these calamities and vain patience dost thou yet retain thy integrity alas what doth it profit you to what end do you still hope in God and pray to him and blesse him He still as a persecuting enemy pours out his wrath more and more upon you rather therefore curse God and die where by cursing God is meant as before chap. 1.11 whatever might tend to Gods reproach and this his wife like an infernall fury adviseth him to either as intimating that he had as good die cursing of God as blessing him since thereby he should at least satisfie his grieved and afflicted spirit or else as prescribing this as a means to put an end to all his insufferable miseries to wit by provoking God with his blasphemy to kill him outright Vers 10. But he said unto her Thou speakest as one of the foolish women speaketh As if he should have said Thou dost not now wife speak like thy self this had not wont to be thy language even those women that are most silly and foolish most profane and irreligious most desperately violent in their passions could not speak more Atheistically and wickedly then thou hast now spoken more indeed like those idolatrous women that use to revile their sencelesse Gods then like a woman who had been instructed in the knowledge of the true ever living God and one that had hitherto carried her self as one that feared him Shall we receive good at the hand of God and shall we not receive evil These words imply many reasons why it is fit that men should patiently endure those many afflictions that sometimes fall upon them 1. Because it is not fit that wretched man should bind God to his will and prescribe him what he should do to wit that he should still lade him with his blessings and never intermix any sorrows with them 2. Because the many blessings which he hath bestowed upon us far surpassing the evils he inflicts may well bind us by way of thankfulnesse to be content that he should exercise his dominion over us and afflict us when he seeth cause without any murmuring against him 3. Because the good he doth for us proves him a loving father and therefore should assure us that even in the evil he inflicts he seeks our advantage The cup which my Father hath given me shall I not drink it saith Christ Iohn 18.11 and so Heb. 12.9 We have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the father of spirits and live In all this did not Iob sin with his lips That is not so much as with speaking a hasty and impatient word which was indeed a high degree of patience Iames 3.2 If any man offend not in word the same is a perfect man and able also to bridle the whole body See the note chap. 1.22 Vers 11. Now when Iobs three friends heard c. That is his three speciall choice and most intimate friends to wit Eliphaz who is called the Temanite either because he was of the stock of Teman the son of Eliphaz the son of Esau Gen. 36.11 or else because he was of the land of Teman mentioned Ier. 49.7 and Bildad who is called the Shuhite perhaps because he was of the stock of Shuah the son of Abraham by Keturah Gen. 25.2 perhaps of some country or city so called and Zophar the Naamathite so called also for some such like reason it may be from the city Naamah Iosh 15.41 As for Elihu of whom mention is made chap. 32.2 he came not it seems with these his three friends but standing by as perhaps many others did and hearing their conference he brake out also and spake his mind It is said by some that these men were Kings but no such thing do we find in the Scripture Men they were doubtlesse of eminent learning and piety as by their discourse with Iob doth every where appear yea such to whom the Lord used to appear in dreams and visions Now a thing was secretly brought to me saith Eliphaz chap. 4.12 13. and mine ear received a little thereof in thoughts from the visions of the night as likewise men of great years and experience whence is that of Elihu concerning these men chap. 32.6 7. I am young and ye are very old I said Daies should speak and multitude of years should teach wisdome and Iobs faithfull friends doubtlesse they were and in their love to him came now to visit him and spake all they said to him out of a sincere desire of his good though they erred fouly in judging of his cause All which made the harsh censures which afterward they passed upon him the more bitter and grievous to be born For they had made an appointment together to come to mourn with him and to comfort him to wit because it is a kind of ease to an afflicted man to see that others pity him and compassionate his case neither can words of comfort be acceptable unlesse they come from those of whom he is perswaded that they have a fellow-feeling of his sorrows Vers 12. And sprinkled dust upon their heads toward heaven It seems there were two severall waies of sprinkling dust sometimes they did barely sprinkle it upon their heads concerning which see the Notes Iosh 7.6 but sometimes again they took the dust and threw it up into the air so letting it fall back upon their heads for so we read also of the Iews that were enraged at Pauls preaching Acts 22.23 They cryed out and casting off their cloths threw dust into the aire and this circumstance of their throwing the dust toward heaven might signifie either that it was a day of grievous darknesse and affliction that was come upon them yea a day of dismall confusion wherein things were turned upside down and earth and aire as it were mingled together or else that the spectacle they beheld was such that they might well wish the heavens were overclouded with darknesse that they might not behold it Vers 13. So they sat down with him upon the ground seven daies and seven nights That is say some Expositours many daies and many nights
his conception because it could not be then known that a man child was conceived but the night of his birth But there is no necessity that we should thus understand the words for as Esa 48.8 Thou wast called a transgressour from the womb is the same with Thou hast been a transgressour from the womb So here the night wherein it was said a man child is conceived is to be understood in the same sense as if he had said the night wherein a man child was conceived from this verse to the beginning of the 42 chapter in the originall the Penman of the holy Ghost hath expressed all that passed betwixt Iob and his friends c. in meeter Vers 4. Let that day be darknesse This may be understood figuratively let it be alwaies a sad and sorrowfull day but I rather conceive that it was meant properly let it be alwaies a pitchy dark day even as darknesse it self The like may be said also concerning the last clause of this verse neither let the light shine upon it Let not God regard it from above c. That is let not the Lord afford that day the light of the Sun from above nor other the influences of the heavens that we enjoy a succession of light and darknesse fruitfull times and seasons it is from Gods care and providence over the world and hence is that expression which Moses useth concerning the land of Canaan Deut. 11.12 The eyes of the Lord thy God are alwaies upon it from the beginning of the year even unto the end of the year So that when Iob wisheth that the Lord would not regard that day from above it is all one as if he had wished that God would not mind it nor yield it the least of those blessings which he affords to other daies Vers 5. Let darknesse and the shadow of death stain it c. That is a most extreme darknesse to wit first a darknesse like death that may be the very image and shadow of death or 2. a darknesse like that wherewith dead men are overwhelmed that lye buried in their graves or 3. a stifling killing darknesse such as where damps and thick vapours that are in deep pits that strike men suddenly dead or 4. a dismall horrible darknesse like enough to kill men with the very terrour of it for hereto hath that clause reference also in the end of the verse Let the blacknesse of the day terrifie it that is make it terrible to men All this may be comprehended under this phrase of the shadow of death and when Iob wished that such a darknesse might stain the day whereon he was born the ground of the expression is this that darknesse takes away the glory of a day and hides the beauty of all things whatsoever Vers 7. Lo let that night be solitary let no joyfull voice come therein That is whereas the night is usually the time of feasting dancing and all kind of jollity as at marriages and all other times of festivity and rejoycing whatsoever let it not be so on that unhappy night wherein I was conceived but quite contrary let it be solitary still and silent yea let the darknesse thereof be so terrible all the stars in heaven withdrawing their light that neither man nor beast may dare to stir or move either within dores or without Vers 8. Let them curse it that curse the day who are ready to raise up their mourning That is all that in the bitternesse of their sorrows are wont to curse the day as being weary both of life and light let them curse that night wherein I was conceived and boâ—n Some expositours understand this of fishermen and marriners and that because they read the last clause of this verse according to the translation which is set in the margin of our Bibles who are ready to raise up a Leviathan Such mens mouths are usually full of most fearfull execrations and curses and especially when they are imployed in taking whales that huge fish which is called a Leviathan chap. 41.1 And that because the fishing for the whale is a businesse of great charge and greater danger so that when they have seized upon one and are ready to raise him up if by any mishap they loose him again they are wont violently to break forth into all kind of fearfull imprecations against that unlucky and unfortunate day because great losses cause great passions specially in such ungodly wretches and therefore say they Iob here wisheth that these men might curse the night of his conception and to this we may adde too that some referre this to the cursing of those marriners who as they sail along lighting at unawares upon some place where they are ready to stirre or raise up a whale do thereupon seeing themselves in such imminent danger curse the day that they entred upon that voyage or that brought them within the reach of this sea-monster now ready to sink their vessell and drown them all Again others by Leviathan understand the Devil metaphorically so called to whom many authours in like manner apply that place Esa 27.1 In that day the Lord with his sore and great and strong sword shall punish Leviathan the piercing serpent even Leviathan that crooked serpent and so conceive these words to be meant of those furious men that in their passions are wont to wish the Devil might take either themselves or others that are the occasion of their misery Let them curse it that in the extremity of their impatience not only use to curse the day but also are ready ever and anon in their rage to raise up a Leviathan that is to call upon the Devil to take them But now if we read the words according as our Translatours have rendered it Let them curse it that curse the day who are ready to raise up their mourning There is another exposition may be given of these words which seems far more apt and easie to wit that whereas there were usually in those times certain persons both men and women that were hired to howle and lament at funeralls or any other times of great calamitie and dismall sorrow and that because they could doe it artificially they were trained up to it and had certain sad and dolefull ditties wherein they did in a solemn and passionate manner curse sometimes the day of those sad accidents sometimes those that were the occasion of it to which custome many places of Scripture clearly have reference as Amos 5.16 They shall call the husband-man to the mourning and such as are skilfull of lamentation to wailing And so again Ier. 9.17 2 Chron. 35.25 Mat. 9.23 Ezek. 30.2 Ioel 1.15 These now that were so ready and prepared at all times to raise up a mourning or to call their company together to mourn these I say Iob desires might be imployed to curse the night wherein he was conceived And happily some one ditty they might have fullest of bitter imprecations that was called a
Leviathan Vers 9. Let the stars of the twilight thereof be dark c. The stars are a great ornament to the heaven like so many spangles or Oes of gold set in the Canopy of heaven they are also a great delight and comfort in the night and of speciall use for the direction of sea-men and others To expresse therefore what cause he had to be troubled that ever he was conceived Iob here wisheth the night of his conception might not have a star shining in it that it might have no mixture of lightâ— no not in the twilight of the evening nor in the dawning of the morning called here in the Hebrew the eye-lids of the morning because the beams of the Sun the eye of the world do then first discover themselves but desireth that rather it might be a perpetuall night then that any mixture of light by the approach of the morning should any whit abate the terrour of its darknesse Let it look for light but have none which expression is used as an aggravation of the nights darknesse that there should be a long expectation of light and then at last their expectation should be frustrate Vers 10. Because it shut not up the dores of my mothers womb nor hid sorrow from mine eyes To wit either that I might not have been conceived or at least that I had not been born and so might never have seen those sorrows that now I have lived to see for here Iob begins to render the reason why he had cursed both the day of his birth and the night of his conception and therefore this may be referred to both Vers 12. Why did the knees prevent me c. That is why did the midwife so carefully prevent my falling upon the earth by receiving me so charily into her lap that I might be afterward washed and swadled and nursed up why did she not rather suffer me to fall from the womb to the earth where I might have lyen and perished presently and it may well be which some think that in these expressions Iob alludes to that execrable custome used in those times by unnaturall parents who were wont to cast out their children assoon as they were born and there to leave them upon the cold earth naked and helplesse whereto the holy Ghost also seems to have respect in that remarkable place Ezek. 16 3 4 5. Thy father was an Amorite and thy mother an Hittite and as for thy nativity in the day thou wast born thy navell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all none eye pitied thee to do any of these unto thee to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born Vers 13. For now should I have lyen still and been quiet c. It is evident that Iob speaks here only of the rest of the body in the grave and the freedome which death brings from all worldly troubles and sorrows whatsoever for he speaks of the rest which befalls all men after death the bad as well as the good the wicked oppressours as well as the poor that are oppressed by them as is evident vers 17. c. There the wicked cease from troubling and there the weary be at rest But since Iob knew well enough doubtlesse and did certainly believe that when the bodies of men are laid in the graue yet their souls then passe to greater pains and miseries unlesse they be of Gods elect to whom through Christs merits an entrance is given to heaven and everlasting glory why doth Iob here make no mention of this but only speak of the rest of mens carcases in the grave as if he believed not the immortality of the soul nor put any difference betwixt the wicked and the righteous after death surely because 1. He had a kind of secret assurance concerning the blisse of his soul after death and so made no mention of that and 2. Because through the vehement perturbations of his mind at present and the violence of his passions by reason of the extremity of his sufferings he only now minded as it were and thought upon the happinesse of those that were at quiet in their graves and the thought of a second life and the resurrection of mens bodies to shame or glory they lye for the present as forgotten buried under the rubbish of his confused passions as Moses when he saw the people of God like to be cut off by the revenging hand of Gods justice did in a manner forget what he knew well enough the immutability of Gods decree and was only carried with the vehemency of his affections to the people of God and his earnest desire of Gods glory when he wished Exod 32.32 that he would forgive the people their sin or else blot him out of the book of life Vers 14. With Kings and counsellours of the earth which build desolate places for themselves That is had I died immediately either in the womb or so soon as ever I was born besides that I should have escaped all the miseries I have now suffered in the grave I should have been not one jot in a worse condition then the greatest Kings and Nobles are when they come to die for all the great pomp and pleasure they have lived in before and the great pomp of their sepulchers when they are dead for by Kings and counsellers which built desolate places for themselves are meant here the most glorious the mightiest Princes of the world that by reason of their great power and riches sought to perpetuate the memory of their name by building desolate places that is either 1. by erecting huge and stately tombes and monuments as memorialls of their buriall in those places such as were the Egyptians Pyramids c. which are called desolate places not only because the dead bodies buried there are left as it were forsaken of all friends in a desolate condition but also because such monuments were built usually not in towns and cities but abroad in the fields in solitary and unfrequented places whence is that of the prophet Ezek. 26.20 where foreshewing the destruction of Tyre he speaks as in the name of the Lord thus When I shall bring thee down with them that descend into the pit with the people of old time and shall set thee in the low parts of the earth in places desolate of old c. or 2. by rebuilding what their ancestours durst not attempt great houses or cities formerly ruined that had been a long time wast places as the Prophet calls them Isa 58.12 whereof there had been nothing but the foundations left for many generations or rather 3. by building in places formerly desolate wherein haply one would wonder how such buildings could be raised either great cities or stately houses for themselves to dwell in and that of such a huge
indignation and hot displeasure against me All kind of plagues especially those that come suddenly and swiftly are compared to arrows in the Scripture Psal 38.2 For thine arrows stick fast in me and thy hand presseth me sore and again Ezek. 5.16 But here they are principally the inward terrours wherewith his soul and conscience were wounded that are compared to arrows yea to poysoned arrows it being usuall in those daies to poyson the heads of their arrows in times of war and that because the miseries he underwent however grievous in themselves were far the more grievous and did the more torment him because they were dipped as it were in the poyson of Gods wrath and displeasure that is he apprehended that God had in his wrath and hot indignation laid these heavy punishments upon him which made them so insufferably painfull insomuch that they did with their burning drink up his spirit that is his vitall spirits and strength or his bloud wherein lye the vitall spirits according to that which the Lord saith Deut. 32.42 I will make mine arrows drunk with bloud and my sword shall devour flesh and that with the bloud of the slain c. Vers 5. Doth the wild asse bray when he hath grasse or loweth the ox over his fodder Two severall waies these words are expounded by Interpreters and haply what both say Iob did intend 1. That it is no wonder though they that lived in all plenty and peace were so quiet and still and spake nothing that might savour of impatience and discontent were he in such an estate he could do so even the bruit beasts both wild and tame yea those that have the least shadow of understanding in them the asse and the ox will be quiet when they want nothing and were they not therefore too uncharitable they might well think that he would not complain so bitterly if he had not just cause But then 2. some again understand them as spoken to shew the reason why the words that Eliphaz had spoken to him did no whit appease his grief to wit because he had said nothing that could yield true satisfaction to a troubled soul namely as he applyed what he said charging Iob with hypocrisie and that now he quarrelled with God being justly punished for his former wickednesse even the bruitest beasts saith Iob are quiet when they have whereon to feed and worse were I therefore then a beast if I should not be pacified had there been any thing in your words that might have eased or refreshed my mind Vers 6. Can that which is unsavoury be eaten without salt c. These words as those before may also be probably expounded two severall waies to wit 1. That it is not possible that any man should take pleasure in such bitter afflictions as God had mingled for him to drink yea that he should not abhorre them and complain of the bitternesse of them no more then it is possible for a man not to distaste that which is unsavoury and hath no relish in it all afflictions are grievous especially such as have no mixture of any thing that is pleasing and if the want of a little salt make men distaste meat needs must Iob distaste such bitter sorrows as he had underwent unlesse he were sencelesse and stupid or 2. That Eliphaz his speech to him had been so harsh and bitter that it was as possible for a mans palate to find relish in the white of an egge or any other unsavoury meat as for him to receive any comfort from such unsavoury speeches as he had uttered and indeed though Eliphaz spake what was most true in it self yet as he applyed it there was not the least grain of pity or prudence in what he had said and so was more likely to imbitter his spirit more and more then any whit to allay his grief or temper his passions Vers 7. The things that my soul refuseth to touch are as my sorrowfull meat Iob here proceeds still on in the metaphor he had formerly used comparing the words of Eliphaz to bitter meat now given him to feed upon to his great sorrow which heretofore he should have abhorred to touch he was forced now to swallow down that with grief which in former times he could not have endured Others understand this more generally of all the severall miseries that Iob underwent which he was forced now to feed upon though in former times his stomack would have risen against them yea some understand it of the corruption running down from his soars upon his meat by means whereof that which formerly he should have loathed to touch he was now forced to eat together with his meat But the first exposition is the best Vers 9. Even that it would please God to destroy me that he would let loose his hand and cut me off That is that God would be pleased presently to cut me off and make an end of me and not suffer me thus to languish away by degrees hitherto he hath held back his hand that though I were wounded yet his strokes might not be mortall but by this meanes my miserie is the greater and therefore my desire is if he would be so pleased that he would let loose his hand and strike home even that he would out of hand presently destroy me Vers 10. Then should I yet have comfort yea I would harden my self in sorrow That is If I were sure that God would out of hand make an end of me that would be some comfort to me and though what I suffered were never so bitter yet would I harden my self to endure it For I have not concealed the words of the holy One. This Iob gives as a reason why he desired death to wit because he had alwaies professed the truth of God and therefore knew well that death could do him no hurt but only give him an entrance into a blessed and happy estate Vers 11. What is my strength that I should hope and what is mine end that I should prolong my life This is added as another reason why he desired death and might justly doe so to wit because his condition was such that he could not hope that his life could long continue languish he might a while in that grievous misery and better it were for him to be cut off presently then to doe so but to hope he should prolong his daies it was altogether vain and that because he was not able to endure such grievous misery as he suffered his strength would not bear it Eliphaz had told him that because of the great things that God often doth in the world the poor hath hope even in their lowest condition chap. 5.16 and again vers 24 25. that if he would turn unto the Lord he should know that his tabernacle should be in peace his seed should be great and his off-spring as the grasse of the earth and that he should come to his grave in a full age c. In answer
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
sign Taurus and it riseth in our Hemisphere about the beginning of the Spring and therefore also called Vergiliae and by the chambers of the South are meant either those Southern starres which because they are near the Southern Pole and so we that dwell in the Northern Hemisphere cannot see them are therefore called the Chambers of the South as being starres that are hid and withdrawn from our sight or the dog-star and others that rise in the summer Vers 11. Loe he goeth by me and I see him not c. Having said in the foregoing verse that God doth great things and unsearchable marvellous things without number which is fully what Eliphaz had said before chap. 5.9 of which see the Note there here now Iob prooves this that Gods works are thus innumerable and unsearchable Loe he goeth by me and I see him not c. That is the Lord doth continually not only in his works of creation but also in the daily works of his Providence manifest himself to us his wisedome justice mercy power even as one that should walk up and down before us and so presents himself near at hand to be seen by us but alas it fares with me saith Iob in this as it doth with others he goeth by me and I see him not poor wretches we many times take no notice of him in his works and when we do discern any thing of God by that which he doth t is nothing comparatively in regard of that which is taught us thereby neither are we any more able to comprehend by our reason and understanding the depth of his waies and counsells with the exact reason of them though they be all most exactly just and reasonable then we are to behold him with our bodily eyes who is invisible so unsearchable are his judgements and his waies past finding out as the Apostle saith Rom. 11.33 And this Iob addes as another reason to proove what he had said before vers 3 4. to wit that it was vain for the justest man living to contend with God because when he doth afflict us we are not alwaies able to reach the reason of his so proceeding with us nor are we any waies able to guard our selves when he strikes he may come upon us on every side and take all advantages to destroy us and we not discerning him cannot possibly help our selves Vers 12. Behold he taketh away who can hinder him who will say unto him what dost thou That is if God is pleased at any time to take away from men as he hath from me their estates or their children yea if he should be pleased to take away their lives no man living can withstand him nor so much as call him into question to render a reason why he doth it his own will and pleasure being reason sufficient so that as before he pleaded mans inability to discern the waies of God so here also he pleads the weaknesse and inability of man to withstand God in any of his waies or so much as to question what he doth and that because of the unresistable power and unquestionable justice of God which whilst he did so freely acknowledge it was not likely that he would quarrell and contend with God as his friends did unjustly charge him Vers 13. If God will not withdraw his anger the proud helpers do stoope under him That is when God is angry if he do not of his own free grace upon the repentance and prayers of those he is offended with withdraw his anger if he do not receive them again into favour but resolves to proceed in his displeasure against them alas it is in vain for the strongest the wisest the justest of men to goe about to withstand him let those against whom he is angry or any that shall seek to help them oppose themselves against his proceedings either by pleading for them and defending their innocency or by seeking to resist and keep off the strokes of his displeasure the Lord will soon crush both the one and the other when in their greatest pride they exalt themselves against him not ceasing till he hath convinced them of their folly and forced them to stoop to him or at least crushed them by his power Vers 14. How much lesse shall I answer him and chuse out my words to reason with him These words may have reference to those in the foregoing verse that if the proud helpers do stoop under him that is if the Lord doth so easily quash the stoutest that in the proud conceit of their own strength or righteousnesse shall contend with him and all that shall rise up to help them herein how much lesse should be a poor weak and despised wretch be able to answer him or with a studied speech in a rhetoricall manner reason with him hoping to convince him that he hath dealt hardly and unjustly with him or else they may be referred to all that he had before spoken to wit that if neither the mountains the sea the heavens nor any other the strongest of the creatures were able to stand before his almighty power nor to endure the fury of his indignation much lesse should such a poor worm as he be able to rise up against him yea even so far as to plead his cause with him to chuse out words to reason with him Indeed he saith afterward chap. 13.3 that he desired to reason with God but that is meant only of a reasoning by way of declaring his case and condition before God this of a reasoning by way of contestation or quarrelling about the works of Gods Providence and therefore whilst he desired that he might well disclaim this Vers 16. If I had called and â—e had answered me c. The chief difficulty of this passage lies in this word called some understand it of his challenging or calling God to an account to make good what he had done or of calling God to let him plead his righteousnesse before him wherein if God had answered him condescending to give him an account of his waies or yielding to hear what he could say yet he would not believe that he had hearkened to his voice that is either he could not believe that the great God of heaven and earth should vouchsafe to hear the defence of such a poor worm as he was or else rather he would not believe that he had so farre hearkened to his voice as to accept of his defence and to determine on his side and so to acknowledge he had done him wrong as if Iob had said so farre am I from undertaking to justifie my self that if I had required liberty of God to proove mine innocency and God had given way to me herein yet would I not believe that God had thereupon hearkened to my voice and acknowledged mine innocency and that because the contrary is evident in that his hand is still so heavy upon me But then others again understand this word called of prayer and
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
though this phrase of Gods calling him may be used in reference to the manner of Gods raising men from the dead concerning which the Apostle saith 1. Thess 4.16 The Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first c. yet by the call of God may be meant simply the will and command of God as where it is said that God called for a famine upon the land Psal 105.16 that is he commanded a famine to be in the land and so our Saviour speaks of the Resurrection Ioh. 5.28 The hour is coming in the which all that are in the graves shall hear his voice c. and 3. Some understand it of Gods calling him out of this world by death and so conceive that Iob here professeth his readinesse to yield to Gods call herein and that because he knew God would one day remember him in mercy and not utterly castâ—off the work of his own hands Vers 16. For now thou numbrest my steps c This is added as a reason why he so earnestly desired to die or to be hid in the grave as he had said vers 13. till Gods wrath and indignation was over or why he had besought God that he would withdraw his hand and let him finish his daies in peace vers 6. namely because God did now at present proceed with such severity against him as one that took strict notice of all his waies that not one sin of his might scape unpunished See chap. 10.14 To which purpose also is that which follows in the next verse of Gods sealing up his transgressions in a bag that is his laying them up in store as evidences and indictments against him of which see the Note Deuter. 32.34 Vers 18. And surely the mountain falling cometh to nought and the rock is removed out of his place c. The drift of these words is either 1. To imply that God proceeded with as much fury and violence against him as when he overturns mountains and removes rocks out of their places c. or 2. To intimate that if the strongest creatures and those that seem most stedfastly setled in their places cannot stand before the indignation of the Lord much lesse could poor weak man stand before it and that therefore God needed not proceed with such over-bearing violence against him as he now did or 3. To bewail his continuing so long in so great miseries that when the strongest creatures were not able to stand before Gods power when he meant to bring them to nought and so the hope of man was destroyed by his hand as is expressed in the last clause of the 19 verse that is all things wherein vain men hope or all the vain things wherein men are wont to hope yet he a poor weak creature should hold out against so many and great afflictions and live in the midst of so many deaths or 4. To renew his old request that he might die that since all things even those that were the most like to continue were often removed and wasted out of their place so he desired it might also be with him or 5. To intimate his fear least his patience should fail and thereupon to desire that God would in pity release him surely the mountain falling cometh to nought c. as if he had said mountains and rocks will fail and how much sooner may my patience fail My strength is not the strength of stones as he had said before chap. 6.12 and therefore either remove my afflictions or remove me out of this world or 6. To shew that God proceeding so severely against him and not suffering any sin of his to passe unpunished as he had said in the foregoing verses as other creatures that seem more surely setled then man is do utterly perish by the mighty power of God so it must needs be with man he also must needs be cut off irrecoverably The mountain saith Iob falling cometh to nought and the rock is removed out of his place to wit sometimes by extraordinary earth-quakes sometimes by the violence of great flouds and inundations of waters the waters wear the stones by continuall beating and dropping upon them thou washest away the things that grow out of the dust namely when rivers or seas overflowing or breaking through the banks do with a mighty torrent sweep away all before them and thou destroyest the hope of man that is and thus after the same manner is man cut off and destroyed by death and that as concerning any hope of living again here in this world irrecoverably and this I conceive most probable to have been the drift of Iob in these words being the same in effect with that which he had said before vers 11 12. Vers 20. Thou prevailest for ever against him and he passeth thou changest his countenance and sendest him away That is it is alwaies thus be a man never so strong die he must if thou contendest with him he must needs sink under thine hand and that irrecoverably it being altogether impossible that he should resist the stroke of thine hand his comelinesse and beauty thou soon turnest into a ghastly ashy palenesse and so sendest him packing out of this world Vers 21. His sons come to honour and he knoweth it not c. This may be meant either of man after death as in reference to what he had said immediately before concerning mans passing away out of this world to wit that after that he never knoweth more what is done here in this world whether his children live in prosperity or misery it is all one to him for he knoweth not how it fares with them and then it is added to shew how absolutely men are by death cut off from all possible communion with those that remain behind them Or else it may be meant of man when he is dying to wit either that through the anguish and extremity of pain and misery which he endures he regards no earthly thing how nearly soever it concerns him be his children in a prosperous or in a mean condition he minds it not it works in him neither joy nor sorrow or else that this is one part of his misery that dying he knoweth not what shall become of his children Vers 22. But his flesh upon him shall have pain and his soul within him shall mourn Those Expositours that understand the foregoing words of man after death must needs find it too difficult to give a reason how after that this should come in But his flesh upon him shall have pain c. Yet two severall waies they alledge how this may be inferred upon that which went before though so understood for 1. Some take the words to be a figurative and poeticall expression of the sad condition of a man cut off by death his flesh upon him shall have pain alluding to the worms gnawing the flesh of his
know it may be understood as the former of the Lords punishing the wicked man in his children to wit that by punishing them he rewardeth the wicked man according to his wickednesse and he shall know it to wit because it shall be done in his life-time for his greater vexation he shall before he dies see the judgements of God fall upon his children and his conscience shall tell him that it is for his wickednesse that they are punished Or else it may be meant of the punishments wherewith he shall be punished in his own person thereby farther to aggravate the misery appointed pointed for the wicked mans portion he rewardeth him that is he doth not only recompence his sin upon his children as was expressed in the first clause but also upon himself in his own person and he shall know it that is he shall know that the evil which befalls him is the just vengeance of God upon him Vers 20. His eyes shall see his destruction c. This may be also meant either of his own personall ruine or of the joynt-ruine both of him and his even all that he hath As for the following clause and he shall drink of the wrath of the Almighty the meaning of that is that God should poure out his wrath with many sore punishments in a full measure upon him and the metaphoricall expression he useth seems to imply that the pains and terrours thereof should enter into his very bowels and that he should become as a man that is drunk and mad with the sore calamities that God should bring upon him yea purposely I conceive God is here expressed by this name Almighty to imply how grievous and insupportable those plagues must needs be that were inflicted by the wrath of an Almighty God Vers 21. For what pleasure hath he in his house after him when the number of his moneths is cut off in the midst This is added either 1. as an aggravation of the wicked mans misery when he himself is cut off by the revenging hand of God especially if it be done in the flower of his age to wit that all the pleasure he took in thinking how great and honourable his house and family would be when he is gone doth then come to nothing or 2. as a reason why the wicked man shall surely be punished not only in his children after his death but also in his own person as was said in the foregoing verse to wit because being dead himself the misery of his children cannot then trouble him or else 3. as a reason why God doth destroy the wicked mans children whilst himself yet lives as was said before vers 19. to wit because being once dead he neither takes any delight in the welfare of his posterity nor consequently is at all troubled with any miseries that they then suffer yea because wicked men do not usually take any thought what shall become of others when they are dead so it may goe well with them in their own daies let their posterity after them shift for themselves Vers 22. Shall any teach God knowledge c. They carry themselves as if they meant to teach God wisedome and knowledge that murmure against any of his proceedings as when he prospers the wicked or afflicts the righteous or that prescribe God the way of his judgements to wit whom and when and how he shall punish which they do that limit God by maintaining that he cannot punish the righteous or afflict the godly Of this therefore it is that Job here complains alledging it as a high degree of impudence that man who walks so much in the dark and hath all the knowledge he hath from God and whose wisedome at the best is mere folly in comparison of Gods unsearchable wisedome should yet dare to teach God what he should doe and so he covertly taxeth his friends of this arrogance in that they did as it were set a law to God by condemning him for a wicked man because of his grievous calamities as concluding that God could not in justice either suffer the wicked to goe unpunished or afflict the righteous Now the reason that he gives why it is such arrogance for any man to carry himself so as if he would teach God knowledge is in the last words because God judgeth those that are high shall any teach God knowledge seeing he judgeth those that are high that is seeing he is as Solomon also faith Eccles 5.8 higher then the highest the supreme judge of the whole world who rules and governs those that are highest amongst men and that exalt themselves most in their eminency princes and kings and emperours yea the very angels themselves in heaven And indeed three things are implyed herein from whence it may be strongly inferred that we ought to adore and admire the works of God we understand not and not to judge them according to the rule of our reason to wit 1. that it must needs be a high degree of presumption to question his wisedome who is so infinitely farre above all the creatures 2. that it cannot be reasonably thought that he should fail in the government of men who rules and governs those glorious and holy spirits the angels in heaven and 3. that being the supreme Governour of the world the King of kings and Lord of lords yea the Lord of the angels he must needs be infinite in wisedome yea the absolute rule of all wisedome and justice and therefore unquestionable Vers 23. One dieth in his full strength being wholly at ease and quiet c. To prove the unsearchablenesse of Gods proceedings and that it is not possible to judge what men are by that which God doth to them here in this world Job here instanceth how differently God deals with two severall men both in their life and death and yet how after death they are both alike laid in the grave and there seems to be there no difference at all Of the first he saith here One dieth in his full strength being wholly at ease and quiet that is he lives in a full estate and in much quiet both of body and spirit and so he dies also in abundance of all things when he seemed to be as healthfull and strong as ever and had as much cause still to desire to live as ever and then again vers 24. His breasts are full of milk and his bones are moistned with marrow that is there is not the least decay in his body only God is pleased suddenly to take him away by death or his milk-pails are full of milk for so this clause may be read as we see in the margin of our Bibles and his bones are moistned with marrow that is he hath a full estate and a healthfull body for if we read it thus by his milk-pails full of milk must be meant his plenty of all outward riches and pleasures Of the other man he saith vers 25. And another dieth in the bitternesse of his
speak for themselves yea perhaps sometimes when they contended with him too malapertly answering again which is a sin in servants Tit. 2.9 Now this was in Job the clearer proof both of his innocency and gentlenesse if to his servants much more to others because in those times their servants were usually perpetuall bond-slaves and both they and all that they had were so their masters that they might doe what they pleased to them even to the taking away of their lives and there was no calling them to an account for it Vers 14. What then shall I doe when God riseth up c. As if he should have said God is no respecter of persons he is farre more above me then I could be above my meanest servant and more power he hath over me to crush me then I could have over them to oppresse and crush them now therefore though man should never question me for this yet when God riseth up to wit to call me to an account and to punish me for dealing so harshly with my servant when he visiteth me namely at the time when he brings any great calamity upon me at the hour of death or at the day of judgement what then shall I doe that is how should I carry my self towards God I should not dare to look him in the face I should be afraid to appear in his presence at least I should not know what to answer him not being able any way to excuse myself nor knowing why God should hear me when I have formerly refused to hear my servants See Ephes 6.9 and Col. 4.1 Vers 15. Did not he that made me in the womb make him and did not one fashion us in the womb Here he affirms first that his servant was Gods creature as well as he the same God made them both secondly that his servant was a man a reasonable creature as well as he they were both of the same nature and he was therefore a mortall creature no lesse then his servant and thirdly that he and his servant were made after the same manner and fashioned in the same mold and so were descended of the same stock Which two last some conceive are more fully expressed if we read the last clause as it is in the margin of our Bibles and did he not fashion us in one womb But however the drift of the words is to imply that there was no cause therefore why he should tyrannize over his servant or that if he should so doe he that made them both would plead the cause of his servant Vers 16. If I have withheld the poor from their desire c. To wit by detaining their pledge or any thing else unjustly from them or by refusing to grant them any thing they desired of me or which I knew they desired though out of modesty they did not ask it As for that which is added in the next clause concerning the failing of the widows eyes who indeed are apt to marre their eyes with weeping see the Note chap. 11.20 Vers 17. Or have eaten my morsell alone and the fatherlesse hath not eaten thereof That is If I have not imparted of my provision for the feeding of the fatherlesse Yet some adde also that by this expression of not eating his morsell alone he meant to imply that even of that which was daintyest that which was provided for his own eating as any occasion was the fatherlesse had a share Vers 18. For from my youth he was brought up with me as with a father c. This clause some understand of fatherlesse boyes and then accordingly the following clause they understand of the fatherlesse of the other sex and I have guided her from my mothers womb But because there is mention made in the foregoing verses of his respect to poor widows and they are frequently joyned with the fatherlesse therefore the last clause and I have guided her c. most Expositours understand of the widow and so the meaning of this passage is that from his youth yea from his very childhood he used to be charitably affected to the fatherlesse and widows his naturall inclination which he had from his mothers womb seemed to carry him that way Indeed Solomon tells us that much of a mans naturall disposition to good or evil will often be discovered even in his childhood Prov. 20.11 Even a child is known by his doings c. and therefore Jobs intent in these words might be to imply that even in his tender years he used to pity the fatherlesse and widows and was still ready to carry them home to his fathers house and many waies to be helpfull to them Vers 20. If his loyns have not blessed me c. That is the loyns of the poor naked man whom he had clothed And the loyns of such a man may be said to blesse him that covered them with raiment either first because they being refreshed hereby do move such a poor wretch to blesse him that shewed him such mercy as it is expressed Deut. 24.13 or secondly because such a poor man will blesse him that clothed him with all his might and strength or thirdly because such an act of charity doth move God to blesse him that did it And so the phrase is much like that Gen. 4.10 where the bloud of Abel is said to cry for vengeance Vers 21. If I have lift up my hand against the fatherlesse c. Some understand this of the lifting up the hand by way of suffrage in giving his vote against the fatherlesse and others of lifting up the hand by way of giving a sign to any at his command to fall upon them But I rather take this to be the plain meaning of the words If I have lifted up my hand against the fatherlesse that is If I have threatned injured or oppressed the fatherlesse or any other poor helplesse creature when I saw my help in the gate that is when I saw well enough that the magistrates would either for favour or fear take my part and save me harmlesse Vers 22. Then let mine arme fall from my shoulder-blade and mine arme be broken from the bone That is Let some horrible judgement fall upon me worse then all I have yet suffered let me rot in pieces or be torn in pieces or let the arme that hath been so lifted up against the poor rot off from my body or let it wither or be disjoynted and become uselesse That he wisheth to himself is much like that which befell Jeroboam 1 Kings 13.4 Vers 25. If I rejoyced because my wealth was great because mine hand had gotten much To wit as ascribing all I had to mine own wit and industry For men to rejoyce with thankfulnesse when the Lord blesseth them with a great estate is doubtlesse praise-worthy Deut. 12.7 Ye shall rejoyce in all that you put your hand unto ye and your households wherein the Lord your God hath blessed you But that which Job here protests
without knowledge therefore have I uttered that I understood not c. thirdly Because it is very hard to shew why Elihu should be charged with darkning counsell by words without knowledge seeing the Lord here pleads with Iob after the same manner and urgeth the very same or the like works of God as Elihu had done whereas now we may easily conceive that Iob might well be charged with darkning counsell by words without knowledge whether we understand it of his own counsell or Gods For first he had darkned his own counsell in that he had not clearly enough expressed his meaning but in his passion had expressed himself so simply and foolishly that his words seemed to import worse then he thought to wit that there was no difference at all in Gods dealing with his faithfull servants and with wicked ungodly men and that God had not dealt justly with him and secondly he had darkned Gods counsels by words without knowledge in that he had seemed to imply for want of expressing himself fully and plainly that God had dealt with him as an enemy and that there was no more love in the prosperity of the righteous then the prosperity of the wicked nor no more wrath in the judgements of the wicked then in the afflictions of the righteous So that the Lord doth not here charge Iob with speaking that which was false but with uttering the truth unskilfully Who is this that darkneth counsell by words without knowledge As if he had said What do I hear Is this you Iob that talk thus foolishly and pettishly as if you meant to charge me with injustice whatever others might have done I expected better words from you Vers 3. I will demand of thee and answer thou me This seems to be spoken with reference to that proud challenge of Iobs chap. 13.22 Call thou and I will answer or let me speak and answer thou me wherein he gave God the choice either to object against Iob and then he would answer or to answer what Iob should object against him and accordingly therefore the Lord here puts Iob to answer to certain Questions that he propounds to him the drift whereof is to give Iob to understand that if he could not give a full and clear account of these ordinary works much lesse was he like to know his secret counsels and therefore it must needs be a high degree of arrogance to charge him with injustice whose works he was not able to comprehend and who being of infinite wisedome and power must needs be of infinite justice and holinesse too Vers 4. Where wast thou when I laid the foundations of the earth c. As if he had said Poor wretch many ages after the earth was created thou hadst not a being and how then canst thou know how it was done declare if thou hast understanding that is since you think your understanding so great that you can dispute with me and blame the dispensations of my Providence shew me I pray how this was done Vers 6. Whereupon are the foundations thereof fastned c. See the Note chap. 26.7 or who laid the corner stone thereof As the foundations so also the corner stones of a house whereby the walls are firmly joyned together do contribute much to the strength and stability of any building in allusion whereto the Lord here demands of Iob who laid the corner stone of the earth intimating that surely he did not contribute either counsell or assistance therein but that the Lord alone did it with whom therefore he might see that he was no way fit to contend Some conceive that it was of old a custome that when any glorious building was to be raised some Prince or great man was wont to lay the corner stone and that thereto these words do allude which may seem the more probable because of that which follows in the next verse Vers 7. When the morning stars sang together and all the sons of God shouted for joy To wit as men are wont with shouting and singing to expresse their joy when the foundations are first laid of any great and magnificent building Some Expositours understand the first clause literally of the stars in the firmament and accordingly they hold first that it is said they sang together because being of different magnitudes and having different motions and influences they did yet as it were harmoniously joyn together in sounding forth the praises of God as in a consort of different voices singing together in that they did shew forth the infinite power and wisedome and goodnesse of their Creatour according to that of David Psal 19.1 The heavens declare the glory of God c and secondly that they are called the morning stars either because those stars that shine in the morning are by a Synecdoche put for all the stars in generall or because from the first morning of time in the Creation of the world they sang forth the praises of God whence some would have the similitude to be taken from the singing of Birds at the first break of day And whereas against this it might be objected that the stars were not created till the fourth day Gen. 1.14 and therefore could not praise God when the foundations of the earth were lay'd to this they answer first that no more is here intended but that they praised God even at the creation and 2ly that the stars were created the first day together with the heavens light only their light was not then such as it was afterward made to be on the fourth day But then again others hold that both clauses do here express the same thing to wit that the angels who were therefore created the first day together with the highest heavens of which see the Note Gen. 1.1 did sing forth the praises of God when they saw the foundations laid of this glorious fabrick of the world for say they as they are the Angels that are called the sons of God in the second clause wherein all Interpreters agree see the Note chap. 1.6 to which some adde that the word all and all the sons of God shouted for joy is purposely inserted to imply that even those angels that afterward fell away did then at first praise God together with the rest so they are the angels also that are called in the first clause the morning stars both because they were the first and best of all Gods creatures and particularly because of their exceeding glory and brightnesse as in allusion to the brightest of all the stars the morning star for which cause also the Apostle calls the holy angels 2 Cor. 11.14 angels of light And indeed this I conceive to be far most probable because I conceive it is clear that the stars were not created till the fourth day whereas the Lord here speaks of the shouting and singing that was on the first day when the foundations of the earth were laid as is the more evident in the following verses
the heavens shall have by their influences over all things here on the earth Some indeed understand this last clause thus Canst thou order it so that thy self or other men dwelling here in the earth should have the command of the heavens above and this they judge the more probable because the Lord speaks in the following verses of mans commanding rain and lightening from above But that I conceive is no sufficient warrant for this Exposition Vers 34. Canst thou lift up thy voice to the clouds that abundance of waters may cover thee That is the land where thou dwellest And because showres of rain do usually follow the thunder and so may seem as it were to come when God by that mighty voice of his doth call for them it is not altogether improbable which some conceive to wit that in allusion hereto the Lord might ask whether Job could lift up his voice as he doth when he thunders thereby to call for showres of rain to water the earth Vers 37. Who can number the clouds in wisedome c. That is who is so wise as exactly to find out the number of the numberlesse clouds or who can stay the bottles of heaven that is who can restrain the rain in the clouds from falling down upon the earth Vers 38. When the dust groweth into hardnesse and the clods cleave fast together Some take these words to be a description of the drought that will be in the earth if the bottles of heaven were stayed as was said in the foregoing verse to wit that the earth then grows hard and the clods cleave fast together and become hard like stones But others take them to be a description of the earth when it is already sufficiently watered with rain and so it were well that the bottles of heaven were stayed when the dust groweth into hardnesse c. that is when the light dust is turned into lumps of earth or as some translate the words when the dust is turned into mire and the clods ready before to crumble into dust being moistened with rain do cleave fast together Vers 39. Wilt thou hunt the prey for the lion or fill the appetite of the young lions The drift of these three following verses is to shew first how impossible it were for man to provide food sufficient for all beasts and birds as God doth thereby to set forth the infinite greatnesse of God above man and so to imply how unfit man is therefore to contend with God and withall perhaps to intimate how unlikely it is that God should deal cruelly with his own children that is thus carefull to provide for these brute creatures and secondly how unlikely it is that man should search into Gods secret counsels that cannot comprehend how God doth these things that he sees ordinarily done He instanceth first in Gods providing food for the lion and his whelps not so much because he is the king of beasts as because the lions are of all creatures the most ravenous the providence of God being most observable in this that God should provide so abundantly for them that so they might keep within their desart places who otherwise would range about and break into towns and cities so that there would be no living for man upon the earth Vers 40. When they couch in their dens c. To wit as preparing themselves to leap out on a sudden upon any beast that passeth by Some restrain this to the young lions this being more especially observable that when being young they dare not go farre from their dens even then God by his providence doth bring as it were their prey into their mouths But I think it is better to understand it of all lions lurking in their covert places to watch for their prey Vers 41. Who provideth for the raven his food c. Amongst all fowls he instanceth likewise in the raven because they are most greedy and ravenous and therefore it is the more strange how God provides for them and their young ones When his young ones cry unto God they wander for lack of meat This which is said of their wandring for lack of meat may be understood of the old ravens that wander up and down for meat whilst their young ones do as it were cry unto God but most Expositours understand it of their young ones who being usually driven out of their nests by their dams so soon as ever they are able to fly do then wander up and down for lack of meat and indeed the Providence of God is most observable in that he directs these young things to find out the meat he provides for them Most Expositours mention many other things to set forth the Providence of God in feeding the young ravens as that the dams keep from them for some dayes after they are hatched either because they are white and so they own them not till their black feathers begin to grow out or because they are so greedy to feed themselves and that God in that time doth wonderfully feed their young ones with worms that breed in the dung with flies or a dew that comes down from heaven But because we cannot by experience find these things made good I insist not thereon CHAP. XXXIX Vers 1. KNowest thou the time when the wild goats of the rocks bring forth or canst thou mark when the hinds do calve Though it may be and is known that these creatures goe eight moneths after they conceive with young before they bring forth yet is it not strange that Job should be questioned concerning this first Because not knowing the just time when they conceive they cannot so keep their account as to know the time at least the just exact time when they will bring forth that so they might afford them any help or ease therein which though it may be truly affirmed concerning any creatures yet it must needs be more evident in these in regard they live in rocky inaccessible places where no man lives to observe the time of their bringing forth which the last clause doth more clearly expresse or canst thou mark when the hinds do calve and secondly Because hereby is implyed that if man cannot know the time when they bring forth much lesse can it be thought that man hath appointed the season when and the manner how they should bring forth but that as God alone hath given them the instinct of nature whereby they chuse to live in such rocky places so it is he also alone that hath ordered the time of their bringing forth and hath taught them how to help themselves therein Now the reason why the Lord instanceth for this in the wild-goats and hinds is because as writers constantly affirm of all creatures these do bring forth their young with greatest difficulty whence it is mentioned as a mighty work of God that by the noise of the thunder he hastens their bringing forth Psal 29.9 The voice of the Lord maketh the hinds to
undertake as a superiour judge to make void the sentence which God had passed or to order an alteration in that which God had done because when men condemn Gods proceedings they take upon them as if they could rectify that which God had done amisse As for this word also either it may be referred to the person of Job as if he had said It were no wonder that wicked ungodly men should thus exalt themselves against me but wilt thou also disannull my judgement or else to the evil which he chargeth upon him wilt thou also disannull my judgement as if he had said Is it not enough for thee to defend thy self but thou wilt also condemn me Vers 9. Hast thou an arm like God c. That is Is thy strength equall to mine Now this is added to imply that seeing it was not so he was no way fit therefore to contend with God nor to blame what he did in the government of the world whose acts of government he could in no degree imitate and who must needs be infinite in justice as he was in power and can no way fail therein as being the great Judge of all the world Vers 10. Deck thy self now with majesty and excellency c. To wit as earthly Princes use to doe when they sit in the throne of judgement or according to that majesty and glory wherewith I am adorned as it is said Psal 104.1 O Lord my God thou art very great thou art clothed with honour and majesty c. So that the drift of these words is to imply either that though he could set out himself with all the majesty wherewith any earthly prince is arayed yet he could not doe those great works mentioned in the following verses which God daily doth in the government of the world or else that he poor wretch was no way capable of that majesty and glory which was in God And indeed considering the poor condition wherein Iob now lay covered over with dust and scabs there was much sharpnesse in this Ironicall expression Deck thy self now with majestie and excellencie and aray thy self with glory and beauty Vers 11. Cast abroad the rage of thy wrath c. The drift of these words is to imply how unable Job was in his wrath to destroy the wicked here and there all the world over as God did and so the following words likewise and behold every one that is proud and abase him imply that first Job could not take notice of all that proudly exalted themselves against God whereas they were all continually in Gods eye or secondly that he could not destroy them with a look as God did according to that Hab. 3.6 He beheld and drove asunder the nations and Psal 104.32 He looketh on the earth and it trembleth Vers 12. And tread down the wicked in their place That is every wicked man in his place all the world over Some would have the drift of the words to be this that Job could not destroy them in their place that is where their power was greatest as God could But the first Exposition agreeth best with the foregoing words Vers 13. Hide them in the dust together and bind their faces in secret That is Cut them off and throw them into the grave together how many or of what condition soever they be where they may be laid low out of sight and their very memories may perish for ever This I conceive is the true meaning of these words and that phrase of binding their faces may allude to the usuall custome of tying some linnen cloth about the faces of dead men I know the words may well bear divers other Expositions as first the bringing down of wicked men to a low and poor condition where they may be as men cast out of sight and may not appear to do any hurt or secondly the casting them into prison and so the phrase of binding their faces may allude to the custome of covering the faces of those that were condemned concerning which see the Note Esth 7.8 or thirdly the forcing of them to hide themselves in the caves of the earth according to that Isa 2.10 Enter into the rock and hide thee in the dust for fear of the Lord c. But the first Exposition may justly be preferred before all the rest Vers 14. Then will I also confesse unto thee that thine own right hand can save thee That is that thou art God as I am almighty and independent of thy self able to doe what thou pleasest and consequently that thou being equall to me art strong enough to maintain thine own cause and that therefore it is no wonder that thou shouldest dare to contend with me Vers 15. Behold now Behemoth which I made with thee c. Almost all Expositours agree that it is the Elephant that is here called Behemoth and they say that because the Hebrews had no peculiar name for this beast therefore they called it Behemoth which is by interpretation Beasts and that with respect to the exceeding greatnesse of his body as it were to imply that he was the beast of beasts or that in him there were many beasts met in one and that he was full as big as two or three other beasts As for those words which I made with thee either they are added to imply that God made the Elephant as well as he made man and perhaps also that he made him on the same day when he made man to wit on the sixth day of the creation Behold now Behemoth which I made with thee that is thy fellow-creature the work of my hands as thou art or else to imply that he was created to live on the earth which may be added as in opposition to the Leviathan mentioned in the next chapter that lives in the sea and that not amongst the wild beasts but amongst those that are tame and gentle that love to live with man and that are for the use and service of man And to the same purpose also may the next clause be added he eateth grasse as an oxe to wit that he liveth not by preying upon other creatures as wild beasts do which may seem strange in a creature so terrible as that seems to be but feeds on pasture as other house-beasts do though withall I conceive the singular Providence of God is thereby likewise hinted to us in that he hath appointed grasse to be the food of this beast which had they lived by preying upon flesh as the wild beasts do in regard of the mighty bulk of their bodies one might well think they would devour all before them and that the flesh of man and beasts would scarcely suffice them Now this concerning the Elephant is here mentioned to intimate the infinite wisedome and strength of God that made him and who orders him as he pleaseth which man otherwise could not doe thereby to discover the folly of Job in contending with God and what cause he had therefore to beg
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
and indeed however the kingdome was given to Christ as he was man yet as he was the only-begotten son of God it was his by right of inheritance and therefore Christ is called the heir of all things Heb. 1.2 or thirdly to imply the priesthood of Christ to wit that upon his mediation merits and intercession wherein may be included that prayer of his for his elect people Joh. 17.5 c. all nations should be put in subjection under him And indeed Christs kingdome is ascribed to his mediation Phil. 2.8 9. He humbled himself and became obedient unto death wherefore God also hath highly exalted him c. Yea and whereas Christ alledgeth this place to prove that he did not take upon him the priestly office of himself Heb. 5.5 Christ glorified not himself to be made an high priest but he that said unto him Thou art my son this day have I begotten thee it may seem that it is alledged in reference to these following words Ask of me and I shall give thee c. for there is nothing else in the place that hath any relation to the priesthood of Christ Vers 9. Thou shalt break them with a rod of iron c. That is if they will not obey thee but shall bandy together against thee thou shalt not only break all their plots and combinations but shalt also easily and irrecoverably destroy them for ever by thine almighty eternall and unresistable power even as when men dash in pieces a potters vessel The like expression is frequently used in other places to signify the irrecoverable destruction of a people as Jer 19.11 I will break this people and this city as one breaketh a potters vessel that cannot be made whole again and so also Isa 30.14 Some conceive that by the rod of iron here mentioned is meant the word of Christ which is the sceptre of his kingdome according to those expressions elsewhere He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked Esa 11.4 and Rev. 19.15 Out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron And indeed the wicked may well be said to be destroyed by the word of God because the destruction that falls upon them is the sure effect of those threatnings wherein this destruction was denounced against them But yet here I conceive it is meant of the unresistable power of Christ namely that Christ shall destroy his obstinate enemies not only at the day of judgement but also often here in this world a notable instance whereof we have in the Jews who are so dashed in pieces that they are scattered abroad all the world over Yet some shadow there was also of this in the great victories of David over the nations that rose up against him 2 Sam. 8. and 1 Chron. 18 and 19. Vers 10. Be wise now therefore O ye kings c. He expresly addresseth his speech to kings and judges because first Gods advancing them was an engagement to them above others to serve the Lord secondly such have usually great power to draw men in to Christ or to keep men off from submitting to him thirdly one end why God hath given them their authority is that they may improve it for the drawing in of men unto Christ and fourthly being puft up with their greatnesse and the high conceit they have of their own wisedome and being withall still jealous that their subjects by embracing the Gospel will prove seditious they above others are hardliest wone to stoop to the government of Christ Yet withall under these the people also are comprehended as appears by that generall clause vers 12. Blessed are all they that put their trust in him if kings be bound to submit much more those of inferiour rank As for the expressions here used Be wise and be instructed they imply that however they might count the Gospel foolishnesse and pride themselves in their wisedome yet it would be their wisedome to embrace and believe the instruction of the Gospel and most grosse folly it would be to oppose the Lords anointed And then this word now is added Be wise now therefore O ye kings as in reference to the word then vers 5. Then shall he speak to them in his wrath c. as if he should have said Now submit whilst you may be accepted before that time comes when he will surely destroy all that have opposed him How both this and that which followeth may in some sense be applyed to David we may easily conceive Vers 11. Serve the Lord with fear and rejoyce with trembling Rejoycing and trembling are here joyned together as are fear and joy Matth. 28.8 And they departed quickly from the sepulcher with fear and great joy and it may be meant either of their carnall rejoycing in their greatnesse and prosperity as if he had said Whilst you rejoyce in your eminency above others forget not to fear and tremble before the Lord your God or else rather of their spirituall rejoycing in Christ and the wonderfull grace of God tender'd to them in him namely that they should take heed that they did not turn the grace of God into wantonnesse or Christian joy into carnall licentiousnesse but that their joy should be still temper'd with a holy fear of doing any thing that should provoke the Lord to displeasure against them Vers 12. Kisse the Son c. To wit both by way of acknowledgement of his sovereignty if you referre it to David and by way of submission to his regall power and likewise also by way of divine adoration if we understand it of Christ the only-begotten Son of God coequall with the father For that kissing signified both these we may see in the Notes upon 1 Sam. 10.1 1 Kings 19.18 and Job 31.27 As for the following words lest he be angry and ye perish from the way c. they must be referred to the Lord mentioned in the foregoing verse if ye understand the former words of David but those being understood of Christ these may farre more probably be referred to him Kisse the Son lest he that is the Son be angry c. and by perishing from the way is meant either their being cut off by the judgements of God here in this world suddenly and unexpectedly whilst they promised themselves nothing but safety or their being cut off whilst they were pursuing their projects and disabled from bringing them to effect Blessed are all they that put their trust in him That is in the Lord Jehovah or rather in his Son Christ And this clause is added both to set forth the grievousnesse of the miseries that would befall them against whom his wrath should break forth by affirming how happy they were that by trusting in Christ were secured from that danger and also to imply that though there was nothing spoken yet but of Christs
in worshipping him with all possible reverence but also that he would doe it with a truly pious heart his joy when God had delivered him should not make him the lesse but the more carefull not to offend God And thus also by opposing this promised piety to the wickednesse of his enemies whereof he had spoken in the foregoing verses he doth hereby encourage himself that God would surely hear his prayer Vers 8. Lead me O Lord in thy righteousnesse c. Some by thy righteousnesse here understand that way of righteousnesse which God hath prescribed in his word wherein David being conscious to himself of his own weaknesse desires to be guided by the spirit of God that he might not turn aside out of that way and that saith he because of mine enemies that is lest they should draw me into any way of wickednesse or that they may not find any thing in me for which to upbraid me or to insult and triumph over me and for which they might seem justly to persecute me But then others understand hereby the righteousnesse of God Lead me O Lord in thy righteousnesse that is for or according to thy righteousnesse thy faithfulnesse and justice as if he had said As thou art a righteous God faithfull in making good thy promises and so art wont to prosper the righteous and destroy the wicked conduct me safely and prosper me in all my wayes because of mine enemies that continually lye in wait for my life And thus accordingly we must understand the next clause also make thy way straight before my face that is cause me to walk right on in the wayes of thy commandements without turning aside or carry me safely through those many perplexities and difficulties that lye in my way and bring me to the end which thou hast promised Vers 9. Their throat is an open sepulchre This David saith of his enemies either only generally to imply how insatiably bloudy they were after the destruction of himself and other the faithfull servants of God even like an open sepulchre that still is ready to devour all the dead that are laid into it or else more particularly to imply first that with their speech they sought to destroy him as by their lies and slanders by tempting him to sin against God by flattering him and so endeavouring to draw him into a snare or secondly with relation to their cruell threatnings that they breathed forth nothing but slaughter and destruction against him according to that Prov. 1.12 Let us swallow them up alive as the grave and whole as those that goe down into the pit or thirdly to imply the loathsomenesse of their blasphemies against God his truth and people and other the wicked language they uttered which coming from the rottennesse and corruption of their hearts might the rather be compared to the stench of an open sepulchre And then besides in regard of their seeking to entrap him unawares he might compare them to an open grave whereinto a man in the dark may suddenly fall not seeing any danger The Apostle Rom. 3.13 alledgeth these words though spoken of Davids enemies in particular to prove the common corruption of all mankind not Gentiles only but Jews also and that because naturally there is the same fountain of corruption in all mankind and as under the person of David both Christ and all his members are described even all the regenerate so under the persons of Davids enemies all the wicked of the world are described However clear it is that what David here saith concerning his enemies is to imply his danger thereby and so to move God to protect him and destroy his enemies Vers 10. Destroy thou them O God c. Or make them guilty that is by punishing them make known their guilt let them fall by their own counsels or from their counsels that is let their counsels come to nought As for the following clause Expositours judge diversly of the casting out there mentioned cast them out in the multitude of their transgressions to wit that David prayeth that they might be cast either out of the Church or out of the kingdome or out of the world according to that Job 18.18 He shall be driven from light into darknesse and chased out of the world or that being shut out of heaven they might be cast into hell But I should rather think that the meaning is more generall to wit that David prayeth that God would not prosper them in their attempts but cast them away and utterly destroy them Vers 11. But let all those that put their trust in thee rejoyce c. Either David desires that they might rejoyce upon Gods manifestation of his love to them in their own persons or else rather that the Lords dealing with him might be to them an occasion of great joy to wit when thereby they should see how carefull God is to defend and blesse his righteous servants and to destroy their enemies And the same is intended in the last clause of this verse let them also that love thy name be joyfull in thee that is those that love thee yet withall by the Name of God may be meant his word or whatever else it be whereby God is made known Yea as the Name of those men hate is hatefull to them and the Name of those they love is delightfull to them so they that love God they love his very Name PSALM VI. The Title TO the chief Musician on Nâ—ginoth upon Sheminith For the first part of the Title see the Note upon the Title Psal 4. and concerning Sheminith see the Note 1 Chron. 15.21 This is the first of those that are commonly called the seven Penitentiall Psalms the other six are the 32 38 51 102 130 and the 143. Vers 1. O Lord rebuke me not in thine anger c. That is Correct me not in thine anger for so this word rebuke is often taken in the Scripture as Rev. 3.19 As many as I love I rebuke and chasten and by this which he desires that God would not correct him in his anger nor in his sore displeasure is meant either that God would correct him gently and moderately and so that which he prayeth against may be that severity which God useth sometimes in correcting his own children or else that God would not lay his hand upon him in wrath by way of satisfying his justice but in fatherly mercy to correct him as his child and not utterly to destroy him as an enemy according to that Jer. 10.24 Correct me but with judgement not in thine anger lest thou bring me to nothing Vers 2. Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed That is my most inward parts see the Note Job 30.17 Very probable it is which some gather from these words to wit that Davids aim in this Psalm was to set forth how he was affected in some sore fit of sicknesse or to teach Gods
servants how they ought to be affected in that condition Yet these words I am weak may be meant of his being brought low by any deadly distresse or danger and deliverance from any such distresse may be tearmed healing as Deuter. 32.39 I wound and I heal and so also the healing of the sick foul with comfort or grace as Psal 41.4 Heal my soul for I have sinned against thee Vers 3. My soul is also sore vexed c. To wit with fear of thine indignation with grief for my sins and thy displeasure and the insultation of mine enemies over me but thou O Lord how long that is how long wilt thou afflict me or how long wilt thou defer to help me but as one whose words were swallowed up with grief he only saith How long Vers 4. Return O Lord c. That is Whereas thou hast withdrawn thy self for a time from me return and be with me again to help and comfort me as formerly deliver my soul that is deliver me or save my life Nor needs it seem strange that David should so earnestly beg for life first because death is naturally dreadfull to all men secondly because the blisse of the Saints departed was not so clearly revealed under the Old Testament as it is now thirdly because the blisse of this life was by Gods appointment to them a pledge of their future life and happinesse and fourthly because he might fear that the cause of Religion which he sought to establish aright might suffer much after his departure Vers 5. For in death there is no remembrance of thee c. That is When men are dead they cannot record and praise thy name before men as I desire to doe Vers 6. All the night make I my bed to swim c. He mentions the night either because sick men are usually worst in the night or because he had then most freedome to think of his sins or his enemies that longed for his death and might with most privacy pour forth his tears before God Vers 7. Mine eye is consumed because of grief c. For weeping yea grief alone may darken and marre the eyes See Job 17.7 Vers 8. Depart from me all ye workers of iniquity Being delivered from his sicknesse or the deadly danger he was in or at least being assured of deliverance in these words either David resolves to cast off those his enemies that had been formerly familiar with him and in the mean season desired his death or else he engageth himself as by way of thankfulnesse for this mercy that he would not henceforth have any communion with any wicked men or else rather by these words he insults over his enemies telling them they might be gone with shame that had stood gaping after his death or sought it and that because the Lord had now heard his prayer and tears Vers 10. Let all mine enemies be ashamed and sore vexed c. To wit as being disappointed of what they hoped for let them return and be ashamed suddenly that is let them turn their backs and be gone with shame according to that Psal 56.9 When I cry unto thee then shall mine enemies turn back and that suddenly that is God on a sudden delivering me out of their hands PSALM VII The Title SHiggaion of David c. There are divers conjectures in Expositours but they are mere conjectures concerning this word Shiggaion as that it was the name of some Musicall Instrument to which this Psalm was to be sung or the name of some kind of Verse wherein it was composed or of some tune or some known song to the tune whereof it was to be sung That which seems most probably said is that Shiggaion is derived of an Hebrew word that signifyeth to erre and so may be translated an aberration or a song of wandring to wit either because it was sung in parts or by severall voices some singing one clause and then others another or because upon the Instrument whereon they played when this Psalm was sung they ran with their fingers from one string to another or because it was made of sundry variable or wandring verses or because therein are expressed those cares of David which made him in danger to erre or goe astray Yea because the Hebrew word Prov. 5.19 doth signifie to be delighted or to wander in love therefore some translate Shiggaion of David Davids variable or delightfull song or the solace of David As for the following words which he sang unto the Lord concerning the words of Cush the Benjamite it is most probable that this Cush was some great Courtier of Saul and of his tribe and family who had accused David to Saul upon occasion whereof David composed this Psalm I know that the most Expositours hold that it is Shimei or Saul himself that is here called Cush by interpretation the Ethiopian or blackmore and that say they to note his black malicious and hellish disposition or that there was no more hope of changing his nature and qualities then of washing a blackmore white But besides that the reasons alledged for giving either of them this name Cush have no great solidity in them and that there could be no cause at all why he might not have expressed them by name in the Psalm David seems plainly to speak of some slander that endangered his life which could not be meant of Saul nor of the revilings of Shimei Vers 2. Lest he tear my soul like a lion c. In the foregoing verse he had said Save me from all them that persecute me this therefore which he adds here in the singular number Lest he tear my soul like a lion must either be understood indefinitely of every one of those that did persecute him Lest he tear my soul c. that is lest he that persecutes me do tear me in pieces or destroy my life for soul is often taken for the person or the life of a man see the Notes Psal 3.2 and 1 Sam. 25.29 or else of Saul in particular his great enemy whom others served in their persecuting of David And by comparing him to a lion he implyes his power and cruelty thereby the rather to move God to deliver him and if this were done after Saul had made such a slaughter of the Priests 2 Sam. 22.18 David had the juster ground to compare him to a lion tearing his prey Vers 3. If I have done this c. That is this which Cush hath laid to my charge and which is thereupon commonly spread abroad concerning me to wit that he adds in the following verse that when things were all at peace in the kingdome and that Saul had given his daughter in marriage to David and preferred him as his favourite in all things then David sought to take away Sauls life that he might step into the throne If saith he I have rewarded evil to him that was at peace with me that is to Saul which the following clause doth also
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
what he had said before vers 4. concerning the multiplyed sorrows of those that hastened after other Gods But still we see he speaks of his inheritance My lines are fallen to me c. as alluding to earthly inheritances which fall to men by lot after they have been divided by lines and of this last see the Note Deut. 32.9 As for them that understand the whole Psalm of Christ they take this verse to be an expression of the precious account that Christ makes of his Church his inheritance given him of his father Vers 7. I will blesse the Lord who hath given me counsell c. That is who hath by his spirit perswaded and enclined my heart thus to chuse thee for my part and portion and so in other things also to doe what may be pleasing unto thee my reins also instruct me in the night-seasons that is by the inward and secret instinct of Gods spirit I find my thoughts affections and desires moved as to other things agreeable to Gods will so especially to this of chusing God to be my portion see the Note Psal 7.9 and this he mentions to have been done in the night when he had no body else to counsell him but God yea and constantly night after night in the night-seasons because indeed when men are free from worldly imployments and the distraction of the senses the spirit of God finds the minds of men fittest for serious and holy meditations and withall haply thereby to advance the praise of God in that by the inspirations of his holy spirit he was moved to those holy thoughts and desires at those times when men are usually surprized and overborn with drowsinesse and if awake subject rather to distracting affrightments yea often overborn by temptations to sin Indeed they that understand each passage of this Psalm of Christ do otherwise expound these words to wit that God did inwardly counsell and strengthen Christ in that time of black darknesse that was upon his spirit when the Lord in a great measure withdrawing the light of his countenance and pouring forth his wrath upon him he was thereby inwardly both in soul and body filled with most exquisite tortures through pain and grief and fear which made him cry out Father if it be possible let this cup passe from me and afterwards My God my God why hast thou forsaken me But the former Exposition is to me far the better Vers 8. I have set the Lord alwaies before me c. The Apostle Peter expresly saith that David spake this concerning Christ Act. 2.25 For David speaketh concerning him I foresaw the Lord alway before my face c. and he proves it by shewing that the words following vers 10 could not be properly and literally understood of David But yet because the Apostle there yieldeth that these words were spoken by David and it is evident that he that speaks here speaks of himself I have set the Lord alwaies before me c. therefore for the resolving of this doubt we must say that though David spake these words of himself yet it was chiefly in reference to Christ and that not only because being a type of Christ he did as it were represent Christs person but also especially because Christ was now in his loyns according to the flesh and indeed the Apostle in that place seems to render this as the reason why he applyed these words of David to Christ Act. 2.30 31. Being a prophet saith Peter and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne He seeing this before spake of the resurrection of Christ c. So that these words were spoken by David both concerning himself and concerning Christ I have set the Lord alwaies before me c. that is I have set my thoughts continually upon God as being ever present with me and that both as having respect in all things to doe his will as indeed it is said of Christ Phil. 2.8 that he humbled himself and became obedient unto death even the death of the crosse and also as â—esting solely upon him for help and support in all my troubles and sufferings Because he is at my right hand I shall not be moved that is because he is ever present with me and still ready to assist and protect me I shall not be moved from that happy condition wherein I stand I shall not lose the favour of God nor fall from my integrity nor from my hope and confidence in God And as these words are intended of Christ they imply also that he should not be swallowed up of his sorrows nor removed from his constant obedience to the will of his father Gods readinesse to assist is expressed by this phrase of his being at our right hand because the right hand is the chief strength of a man and thereby he assails his enemies and therefore this had need to be chiefly secured and protected Vers 9. Therefore my heart is glad and my glory rejoyceth c. That is my tongue see the Note Gen. 49.6 My flesh also shall rest in hope That is When my body shall be laid at rest in the earth it shall not be without hope of a joyfull resurrection For hope is here ascribed to the dead body figuratively as an earnest expectation and waiting for the manifestation of the sons of God is ascribed to the senselesse and unreasonable creature Rom. 8.19 Vers 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption This the Apostle Peter saith could not be spoken of David but of Christ only that is properly and literally and that because Davids body was left in the grave unto that day and was corrupted Act. 2.29 c. Let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us unto this day c. but he spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption and the like the Apostle Paul affirmeth concerning this place Act. 13.36 37. David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption but he whom God raised again saw no corruption But yet because David knew well that Christ should rise again as the head of that mysticall body which should all partake of the same benefit together with him and that by vertue of Christs resurrection even he also should one day be raised from the grave whence it is that Christ is called 1 Cor. 15.20 the first fruits of them that slept therefore David had doubtlesse respect also to himself in this which was principally and prophetically intended concerning Christ namely that God would not leave him for ever in the grave nor suffer him to perish in the pit of
verse how he had restrained himself from speaking evil I am purposed that my mouth shall not transgresse here he adds also what his deeds had been Concerning the works of men by the word of thy lips I have kept me c. But I rather conceive the sense of those first words to be this Concerning the works of men that is As concerning those evil works whereto men are naturally carried according to that of the Apostle 1 Cor. 3.3 Are ye not carnall and walk as men by the word of thy lips that is by the help of thy written law which I esteem no otherwise then if it had been delivered by an audible voice from heaven I have kept me from the paths of the destroyer whereby is also meant that he had kept himself from those waies of outrage violence and destruction wherein others walked so intimating that he had not suffered himself to be carried away by the ill example of others or that whereas they accused him that he wasted and destroyed the kingdome and sought the ruine of Saul and his family yet it was nothing so he had kept himself and his souldiers too from offering any violence to Saul or to the kingdome in generall according to that testimony which Nabals servants gave of Davids men 1 Sam. 25.15 the men were very good unto us and we were not hurt neither missed we any thing or which I think is chiefly intended that however his enemies had provoked him by seeking his ruine and doing him all the mischief they were able yet he had not repai'd evil with evil Yet some do otherwise understand these words by the word of thy mouth I have kept me from the path of the destroyer that is by the direction of thy word I have kept me from falling into the hands of those that would have destroyed me Vers 5. Hold up my goings in thy paths that my footsteps slip not That is Cause me to persevere in those waies of godlinesse wherein I have hitherto walked that I may not seek to revenge my self upon Saul and his followers nor may by any other temptations be made to goe astray from the waies of thy commandements and thus he implyes that what he said before of his avoiding the evil that others ran into was not spoken by way of boasting of himself and that he ascribed what he had done hitherto wholly to the grace of God Yet some take this to be rather a Petition for preservation from his enemies Hold up my goings in thy paths that my footsteps slip not that is Uphold and preserve me that I fall not into any evil which mine enemies have plotted against me Vers 7. Shew thy marvellous loving kindnesse O thou that savest by thy right hand c. Or O thou that savest them which trust in thee from those that rise up against thy right hand to wit in that they rise up against thy people and oppose thy will as they doe that seek to keep me from the throne of Israel wherein thou hast undertaken to settle me Now the kindnesse which David here desires the Lord to shew him he calls marvellous loving kindnesse because his dangers were so desperate that it would be a work of wonder if he were delivered and because it was indeed marvellous kindnesse that the great God of heaven should mind the prayers of sinfull dust and ashes and should put such a difference betwixt his elect and others they being in themselves as unworthy of any kindnesse as others are Vers 8. Keep me as the apple of the eye hide me under the shadow of thy wings See the Note Ruth 2.12 Both these similitudes do imply as Gods tender care and watchfulnesse over him so likewise his own tendernesse and how easily they might ruine him if God should not carefully preserve him Vers 10. They are inclosed in their own fat c. See the Note Job 15.27 with their mouth they speak proudly they are not afraid openly to publish their pride See the Note Psal 12.3 Vers 11. They have now compassed us in our steps c. This word now hath reference to that particular distresse of Davids which occasioned the penning of this Psalm haply that when Sauls forces had in a manner compassed him on every side 1 Sam. 23.26 However the meaning of the words is this They watch me and my followers whereever we goe so that we cannot stir a foot but they are presently upon us and are ready to beset us they have set their eyes bowing down to the earth that is they do most intentively watch me and incessantly seek my ruine they mind in a manner nothing else This phrase of setting their eyes bowing down to the earth may be meant either of their watching his steps or of their eagernesse in laying snares for him Both expressions are metaphoricall taken from huntsmen who are wont to trace the beasts they would take by the prints of their feet and when they find where they are lodged do then hemme them in with nets or otherwise and that last of setting their eyes bowing to the earth may be taken from those that with fixed eyes do levell at such beasts with their guns or darts when espying where they lye they seek to kill them Yet some think that this expression is used to imply how cunningly and closely they sought his ruine as hunters that stand silent watching for their sport or as lions that lye couching and bowing to the earth as it were to hide themselves when they watch for a prey which indeed the words in the following verse seem to favour Vers 12. Like as a lion that is greedy of his prey and as it were a young lion lurking c. See the Notes Psal 7.2 and 10.8 9 10. Vers 13. Arise O Lord disappoint him c. This seems to be desired as in reference to that he had said before vers 11. concerning his enemies compassing him about as if he had said Though mine enemy thinks now to make sure of me yet Lord prevent him deliver my soul from the wicked which is thy sword that is do not thou punish me by the ministry of thine enemies they can doe nothing without thou art pleased to make use of them and therefore deliver my soul that is me or my life from them for the wicked is here called Gods sword as the Assyrian is called his rod Isa 10.5 O Assyrian the rod of mine anger Yet some read this clause thus deliver my soul from the wicked by thy sword that is by thy power or by thy judgements as if he should have said In this extremity of danger there is none else that can deliver or thus Let thy sword free me from his fury against me for mine hand shall not be upon him according to that which David said of Saul 1 Sam. 26.10 11. Vers 14. From men of the world which have their portion in this life c. That is from those worldlings that were
anointed Or it may be understood thus Now know I that is by this victory I see by proof and experience that the Lord saveth his anointed For this Psalm might be composed after the victory was obtained Vers 7. Some trust in chariots and some in horses but we will remember the name of the Lord our God That is Our enemies or rather more generally the men of the world trust altogether in outward things some in chariots and some in horses and so never mind God but we will think on God and the great things that he hath formerly done and will trust in God and pray to God as our only help Vers 8. They are brought down and fallen but we are risen and stand upright That is Our enemies or those that trusted in their chariots and horses that were before exalted in their pride and in a lofty condition for all their bragging are now laid low enough being vanquished and slain and we that trusted meerly in the name of the Lord though we were before oppressed and in a low condition yet are now raised to a better and through Gods help are safe and sure The first clause They are brought down and fallen some understand thus whereas they were carried aloft on their chariots and horses now they are from thence cast down But then by way of opposition the following clause but we are risen c. must be understood of being raised up on chariots and horses which seems no way probable Vers 9. Save Lord let the king hear us when we call That is as some expound it Let God the great king of the whole world hear our prayers But rather I conceive it must be understood thus Save Lord let the king hear c. that is Preserve the king O Lord that when we call to him for help through thine assistance he may deliver us Or Preserve us Lord and that by making our king instrumentall for our preservation when we seek to him for help And this must be understood principally of Christ as our king and Mediator PSALM XXI Vers 1. THe king shall joy in thy strength O Lord c. To wit as thankfully acknowledging that by thine assistance he hath prevailed over his enemies In this Psalm the people are brought in blessing God for conferring upon their king those mercies which they had prayed for in the foregoing Psalm And this must be understood both of David and Christ of whom David was a type Vers 2. Thou hast given him his hearts desire c. As was desired in the foregoing Psalm vers 4. Grant thee according to thine own heart and fulfill all thy counsell How this was verified eminently in Christ see Psal 2.8 Luk. 22.15 Joh. 11.42 and 17.1 c. Vers 3. For thou preventest him with the blessings of goodnesse c. That is Thou hast bestowed many good blessings of thine own free grace and goodnesse which he neither did desire nor could deserve thou settest a crown of pure gold on his head that is thou madest him king over Israel when he dreamt not of any such thing for this is mentioned as one of those blessings which God bestowed upon him undesired Because it is by some conceived that the foregoing Psalm was composed upon occasion of Davids making war against the Ammonites therefore they understand this as spoken with reference to their kings crown 2 Sam. 12.30 He took their kings crown from off his head the weight whereof was a talent of gold with the precious stones and it was set on Davids head but this seems not so probable Taking this as spoken of Christ either it may be meant of his kingly office the kingdome of David being restored in him the son of David which had been quite lost as it were for a time or of that incorruptible crown of glory whereto after his sufferings and being crowned with thorns he was exalted in heaven See Heb. 2.7 Vers 4. He asked life of thee and thou gavest it him c. That is Being often in desperate dangers he desired that thou wouldest save his life and not suffer him to fall into the hands of his enemies and thou didst grant his request and gavest him his life for a prey even length of daies for ever and ever which was more then he desired And hereby may be meant either 1. that God granted him a long yea a very long life to the great benefit of his people for this only the Hebrew phrase may imply or 2. that the Lord did not only cause him to live to a good old age but also gave him assurance of life eternall hereafter or 3. that God granted him that his kingdome should be continued in his posterity till the coming of Christ in whom it should become an eternall kingdome And indeed if the words be understood of Christ they must be referred to his desire that he might not be swallowed up of death and to his resurrection and his obtaining of eternitie of dayes in heaven both for himself and for his members concerning which see Heb. 5.7 Rom. 6.9 Revel 1.18 Heb. 7.25 Vers 5. His glory is great in thy salvation c. That is His fame and renown is great by reason of his many glorious victories and that especially because it is so evident that thou O Lord hast taken his part and made him so victorious Understanding it of Christ it must be meant of the exceeding glory he attained by the work of mans salvation however he was scorned and despised at first concerning which see Joh. 13.31 and 17.1 and Philip. 2.9 10. Vers 6. For thou hast made him most blessed for ever c. As if he should have said Why should I goe about to number the particular blessings conferred upon him which are innumerable Thou hast made him most blessed in every regard thou hast made him exceeding glad with thy countenance See the Notes Psal 4.6 7. and 16.11 and 17.15 Vers 7. For the king trusteth in the Lord and through the mercy of the most High he shall not be moved That is He resteth upon the promises thou hast made to him meaning that 2 Samuel 7.16 concerning the perpetuity of his throne and others of the like nature and therefore his kingdome shall be established for ever Vers 8. Thine hand shall find out all thine enemies c. That is Thine hand O God shall destroy all those that being enemies to thine Anointed are also enemies to thee see the Note Psal 2.2 Or thine hand O king meaning David or Christ shall destroy all thine and thy peoples enemies they shall not be able to hide themselves or escape from thee Vers 9. Thou shalt make them as a fiery oven in the time of thine anger c. That is Through thy wrath they shall be still burning like an oven implying judgements without intermission or they shall be as those things which the fire devours and consumes when they are cast into an oven that is they shall be
therefore in a poeticall manner he speaks to the gates of the Temple calling them everlasting doors because the Ark that had been often removed from one place to another was now in the Temple to continue for ever according to that Psal 132.14 This is my rest for ever c. see also the Note 1 Kings 9.3 And by speaking to the gates to lift up themselves either first he may mean the building of them up Lift up your heads O ye gates that is Be ye built up that the Lord of glory in his Ark may enter into you or secondly the lifting up of the upper posts of the gates as if he had said Raise up and enlarge yourselves and become greater then you are because the great King of Glory is to enter in by you alluding to the custome of opening the gates of a house or city to the widest when some great Prince is to come in or thirdly the lifting up of their heads in a way of glorying and rejoycing as if he had said Triumph and rejoyce O ye gates thereby the better to set forth the solemnity and joy of the Arks removall into the Temple But secondly Doubtlesse under this type 1. he speaks to the Church the true spirituall Temple desiring that this Temple may be built up and that at her doors which are called everlasting because the Church shall continue for ever the Lord Christ the Lord of glory 1 Cor. 2.8 may be entertained with joy as their Lord and King and so he may enter and rule as king amongst them 2. to Christians the particular members of the Church or to all men in generall who being converted become the true Temples of the ever-living God 1 Cor. 3.16 at the doors of whose hearts called everlasting doors because they shall live for ever he knocks to have entrance Rev. 3.20 exhorting them to lift up their heads that is to raise up their hearts from all earthly things and to prepare them by faith that God in Christ the Lord of glory and by whose merits all his members are glorified may enter in and dwell and rule in their hearts by faith 3. as some conceive to Princes and Magistrates exhorting them to let in the Lord Christ and the Gospel and kingdome of Christ into their kingdomes and common-wealths expressing this in these tearms Lift up your heads O ye gates c. either as alluding to the custome of Magistrates sitting in the gates in those times when they judged the people or because of the great power that such men usually have either to let in or to keep out the profession of the Christian religion amongst the people and 4. to the gates of Gods holy Temple in heaven calling upon them with all joy to entertain the Lord Christ when he should after the accomplishment of the work of mans Redemption triumphantly ascend into heaven and so in these words Lift up your heads O ye gates c. there may be an allusion to those triumphall Arches which used to be set up for the entertainment of great Conquerours Vers 8. Who is this king of glory c. These words must be taken as a question propounded by David either in his own name as if he should have said But who now is this king of glory that I speak of that so he might take occasion to extoll this king of glory and shew what reason there was why they should gladly receive him or in the name of some other that might move this question as if he should have said But now if any one shall demand of me Who is this king of glory I answer the Lord strong and mighty c. I know many Expositours take them to be the supposed reply of those that were spoken to in that foregoing figurative expression Lift up your heads O ye gates c. and accordingly they conceive that this reply is made either by way of scorning and despising Christ as if they should have said What is this your glorious king that we should submit to him or else by way of desiring to be informed and satisfied concerning Christ yea they that understand the former verse of Christs ascension into heaven take these words as the reply of the Angels admiring that one clothed with a humane body should ascend above the heavens and enter in as the Lord of that Jerusalem But that which is first said of this seems most probable And however that which is answered The Lord strong and mighty the Lord mighty in battel plainly imports that it was he who being of infinite power was able to destroy those that would not submit to him and to protect his people against all their enemies both temporall and spirituall and to make them victorious over them all and it may have speciall reference to Christs conquest over Hell and death when after his Resurrection he ascended triumphantly into heaven Vers 10. The Lord of hosts c. See the Note Gen. 2.1 PSALM XXV Vers 1. UNto thee O Lord do I lift up my soul That is In thee only do I trust and hope and my hearts desire for help and comfort is only towards thee and with much eagernesse doth expect good from thee In the Hebrew this Psalm is so composed that we have all the letters of the Hebrew Alphabet one after another in the first letter of every verse except only in two or three verses and that as we may probably conceive that being a Psalm of singular excellency and speciall use it might by this help be the better remembred The like elegancy there is in the 34 37 111 112 119 and 145 Psalms Vers 2. I trust in thee let me not be ashamed To wit as they use to be that when they have hoped for any thing with great confidence and have boasted of their hope yet at last have been disappointed Vers 3. Yea let none that wait on thee be ashamed c. To wit neither by their own disappointments nor mine For this last some adde because if he should fail of his hopes he knew this would be a great discouragement to others that waited to see what the issue of Gods dealings with him would be Let them be ashamed which transgresse without cause that is that causlesly afflict and trouble me and oppose me in the businesse of the kingdome promised me see the Note Psal 7.3 Yet some conceive that by them which transgresse without cause is meant those that out of distrust do causlesly fall away from God and others understand it of all wicked men whatsoever all sin against God being in true judgement altogether unreasonable and causlesse But the first Exposition is the best Vers 4. Shew me thy waies O Lord c. That is the waies wherein thou hast appointed thy people to walk Or Shew me thy waies that is the waies thou usest to take with thy children as namely how gracious thou art unto them though thou dost usually afflict them how faithfull in
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
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
conceive it as evident that he intends hereby to shew that it was whilst he was sorely terrified in conscience and perhaps also under the heavy pressure of some sicknesse or some other outward affliction that he kept silence and confessed not his sins to God So that the meaning of the words is this When I kept silence that is As long as I forbear to goe to God confessing my sin and begging mercy at his hand but did still dissemble and conceal my sins and sought ease otherwaies my bones waxed old that is my strength decayed or my inward parts were pained and withered and parched see the Note Job 30.17 he alludes to sores that corrupt and fester whilst they are concealed from the Chirurgeon through my roaring all the day long to wit by reason of the terrours of Gods wrath that were upon him as if he had said though I powred forth my sorrow with cries more like the roaring of a beast then the complaints of a reasonable man neither that nor any thing else gave me any ease but rather encreased my misery as long as I neglected to acknowledge my sins Vers 4. For day and night thy hand was heavy upon me c. To wit in terrours of conscience and perhaps likewise in some grievous outward affliction see the foregoing Note my moisture is turned into the drought of summer that is my radicall moisture is dried up as the moisture of the earth is dried up in the heat of summer see the Note Psal 22.15 Vers 5. I acknowledged my sin unto thee and mine iniquity have I not hid c. David repeats it here thrice and with three severall expressions that at length he acknowledged his sins to God thereby to imply how full his confession was and that he hid nothing from him And again by that word I said in the third clause I said I will confesse my transgressions the freedome of his confession is also implyed namely that after some deliberation with himself he voluntarily resolved upon it as believing assuredly that he should find mercy with God and thou forgavest the iniquity of my sin that is thou didst remit the punishment of my sin for so the word iniquity is sometimes taken see the Note Psal 31.10 thou didst withdraw the stroke of thine hand that was upon me or thou forgavest the evil and guilt that was in my sin that is thou didst assure me that thou hadst pardoned it and so my torment was presently eased Vers 6. For this c. That is say some Expositours for the pardon of sin But rather we must understand it thus For this that is Because thou dost so readily forgive those that confesse their sins and seek to thee for mercy or because thou hast dealt thus graciously with me therefore shall every one that is godly pray unto thee in a time when thou mayest be found that is whilst yet there is grace offered before death for after death there is no seeking for mercy yea indeed at the hour of death men are hardly wonne to seek God in a right manner or before thou hast pronounced an irrevocable sentence against them or before thou dost withdraw thy spirit and grace from them even whilst they feel their hearts stirred within them to fly to the Lord for mercy and so they seek the Lord with all their hearts for then is the Lord near at hand to hear mens prayers Isa 66.2 Jer. 29.13 whereas if they quench these motions of Gods spirit the Lord perhaps may resolve never so to strive with them any more Surely in the flouds of great waters that is in the greatest troubles see 2 Sam. 22.17 they shall not come nigh unto him that is to overwhelm or hurt him so far shall he be from being punished in wrath for his sins that even when there is in the place where he lives a deluge of overflowing calamities though he may be in very desperate dangers God will secure him And this therefore David applyes to himself in the next verse or proves it from his own example Vers 7. Thou art my hiding place c. See the foregoing Note and likewise the Notes Psal 17.8 and 27.5 thou shalt compasse me about with songs of deliverance that is by affording me many deliverances on all sides thou shalt give me occasion to sing many songs of praise unto thee It may also imply that God would give to those that were about him or to the whole people of God occasion to praise him both on his and their own behalf Vers 8. I will instruct thee c. Some take this to be inserted as Gods answer to the profession David had made in the foregoing verse of his confidence in God as if he had said Thou mayest well rely upon me for I will instruct thee c. see the Note Psal 25.4 I will guide thee with mine eye that is by keeping a watchfull provident eye over thee or by discovering to thee my watchfull care over thee which shall put thee in mind to avoid every evil way as Christ counselled Peter by casting his eye upon him Luk. 22.61 But I rather take these to be still the words of David As Psal 51.13 upon his own repentance David promiseth to stir up others to repent too Then will I teach transgressours thy waies c. so here likewise having repented and obtained pardon from God and found great comfort therein he undertakes to instruct others and to perswade them likewise directing his speech as to every man apart by himself I will instruct thee c. I will guide thee with mine eye that is by that which I have seen and whereof I have had experience in my self or rather by keeping a watchfull eye and looking to thee with much solicitous care as indeed Gods people ought to watch over one another Vers 9. Be ye not as the horse or mule that have no understanding c. As if he had said Hearken to my counsell and by my example be brought to repent and to turn unto the Lord Be not like brute beasts that will not be ordered by words whose mouth must be held in with bit and bridle lest they come near to hurt thee to wit to bite or kick thee implying that God had also waies to tame men if they would be stubborn against him which are the sorrows mentioned in the following words Vers 10. Many sorrows shall be to the wicked c. As if he had said If wicked men will not repent and turn unto the Lord their consciences will be often galled with the apprehensions of Gods wrath and besides many outward plagues will the Lord bring upon them the bit and bridle wherewith God subdues such refractory spirits and at last they must expect the weeping and wailing of hell but he that trusteth in the Lord mercy shall compasse him about that is he shall have comforts and blessings on all sides and shall be preserved from all dangers the Lords protection
his revenge or lest he should deliver him up into Sauls hands whom he knew now to be his enemy and many such like Vers 5. They looked unto him and were lightned c. This he speaks of those of whom he had said before vers 2. the humble shall hear thereof and be glad they saith he looked unto him to wit unto God in prayer with faith and hope waiting upon God see the Note Psal 5.3 and were lightened see the Note 2 Sam. 22.29 It may also be read as it is in the margin they looked unto him and they flowed unto him and then the meaning is that encouraged by the Lords delivering him they did in great numbers and with much earnestnesse alacrity and boldnesse not doubting of good successe flee unto the Lord for succour and their faces were not ashamed see the Note Psal 25.2 Vers 6. This poor man cryed c. This some take as spoken by David of himself and indeed very frequently in the Psalms David tearms himself poor and afflicted as Psal 40.17 But I am poor and needy c. and so in many other places yet rather they are the words of those of whom he had spoken in the former verse that admiring the goodnesse of God in Davids deliverance do here alledge it for their own encouragement This poor man say they cryed and the Lord heard him this poor persecuted man destined to death and despised of all men he cryed and the Lord heard and delivered him Vers 8. O tast and see that the Lord is good c. That is say some Expositours Make tryall rest and rely upon the Lord alone and see whether you shall not find that God is very good to them that trust in him and indeed the faithfull find much sweetnesse in it when they can cast all their cares upon God But rather it is meant of observing the proofs that God gives of his goodnesse such as was that of Gods delivering him out of the hands of Achish O tast and see that the Lord is good that is Mark and observe it by experience that being affected therewith as you must needs be if you be not senslesse and stupid it may yield much pleasure and delight unto your souls see 1 Pet. 2.3 Blessed is the man that trusteth in him to wit because God will be sure to doe good to such Vers 9. O fear the Lord ye his Saints c. This is prescribed as the means whereby men may make sure that God will be in a speciall manner good unto them and more particularly the aim of these words is to perswade men not to take any other course to provide for themselves as by deceiving and oppressing others which may appear by the following clause for there is no want to them that fear him God will give them what they desire or give them a contented mind without it Vers 10. The young lions do lack and suffer hunger c. This many understand of rich and great oppressours men ravenous as lions see the Note Job 4.10 But there is no reason why it may not be as well understood of the beasts themselves to wit that young lions that are strongest and most ravenous shall sooner be hunger-bitten then they that seek the Lord that is that fear God shall want any thing that is good for them See the Note Psalm 22.26 Vers 11. Come ye children hearken unto me c. This expression David useth either as a Prince because such they usually stiled fathers see the Note 2 Kings 5.13 or rather as a prophet because such were esteemed spirituall fathers and therefore the prophets disciples were called the sons of the prophets 2 Kings 2.3 and Christ called his disciples children Joh. 13.33 Little children yet a little while I am with you and so did Paul the Galatians whom he had converted Gal. 4.19 and that to make known how dearly he loved them thereby to render them the more willing to hear and embrace his counsell Or else it may be spoken as in the name of God as knowing that he spake and wrote by the inspiration of Gods spirit according to that 2 Sam. 23.2 The spirit of the Lord spake by me and his word was in my tongue Vers 12. What man is he that desireth life and loveth many daies that he may see good That is that he may enjoy a blessed and happy life both here and hereafter see the Notes Job 7.7 and Psal 21.4 It is expressed by way of interrogation to imply that if any man do really desire this they must take the way that is here afterward prescribed and how strange it was that all men should pretend a desire of this and yet so few should really desire it as is evident because so few take the right way to attain it This with the four following verses is alledged by Peter 1 Pet. 3.10 c. Vers 13. Keep thy tongue from evil c. Though all evil-speaking is here forbidden yet more especially that whereby a man deceives or wrongs his neighbour for still he seeks to make good that he that fears God shall be well provided for and needs not use any unlawfull means to help himself as is clear in the following clause and thy lips from speaking guile and that expression keep thy tongue implyes how slippery the tongue is and prone to offend if it be not with much watchfulnesse restrained Vers 14. Depart from evil and doe good Though this also may be understood generally of all good and evil yet more particularly it is meant of avoiding the doing of any injury to our neighbours and seeking to doe them all the good we can and by joyning these two together we are taught that as it is not enough barely to abstain from wronging any body so neither will God be pleased if we defraud or oppresse some and then with goods so gotten do good to others And besides that expression Depart from evil may imply both 1. that men will be continually followed with temptations to evil which therefore they must most carefully avoid 2. that the purity of man consists rather in abandoning the evil which we have done then in keeping our selves pure from evil Vers 15. The eyes of the Lord are upon the righteous c. Because they that thus walk in the fear of the Lord not daring to return evil for evil but making peace with those that are enemies to peace may seem likely to be exposed to many injuries this that follows is added for their encouragement For this first clause see the Note Psal 11.7 Vers 18. The Lord is nigh unto them that are of a broken heart c. That is whose hearts are even broken so that they are no other then as dead men by reason of the extremity of their miseries and sorrows and then withall those that are greatly humbled hereby and afflicted in spirit through grief and fear of Gods displeasure because of their sins Vers 20. He keepeth all
his bones not one of them is broken The meaning is that God preserveth the whole man every member of his body and much more then his soul Yet this must be understood with subordination to the Crosse God will preserve his bones unlesse the breaking of any one of them may tend to the eternall good of his soul Vers 21. Evil shall slay the wicked c. That is His sin shall destroy him or more particularly The evil he practiseth against the righteous shall prove his own ruine yet some understand it of the evil of punishment to wit that the wicked man shall by the judgements that God brings upon him be irrecoverably cut off and they that hate the righteous shall be desolate or shall be guilty See the Note Psal 5.10 Vers 22. The Lord redeemeth the soul of his servants See the Note Psal 31.5 PSALM XXXV Vers 1. PLead my cause O Lord with them that strive with me c. To wit who would gladly live peaceably with them but that they are so implacably contentious and will not let me be quiet In this first clause David desires that the Lord would maintain his innocency against those that falsly accused him in the next fight against them that fight against me that he would withstand those that did unjustly persecute him And thus he doth ingage God in his quarrel as knowing that the cause was Gods as well as his who had chosen and anointed him to be king Vers 2. Take hold of shield and buckler c. That is either shield or buckler therewith to defend me that they that presume so much upon their armes may find that there is a God who is armed with such power for the defence of his servants that against that their armes shall nothing avail them Vers 3. Stop the way against them that persecute me c. That is that they may not flee away and escape out of thine hands or rather that they may not come at me to hurt me say unto my soul I am thy salvation that is make me to know by experience that thou hast undertaken my defence or assure me inwardly by thy spirit that thou wilt save me from mine enemies And it may well be that in this expression he alludes to those that intending to relieve a place besieged are wont by messages to assure them before-hand that they will come to their succour Vers 4. Let them be turned back c. That is Let them be put to a shamefull flight or Let them be disappointed of their purposes and not be able to goe on forward with the evil they have plotted against me Vers 5. Let them be as chaff before the wind c. As if he had said As they have driven me up and down from one place to another so let them be scattered and flee before thee or let them be ever in a restlesse condition driven up and down with the inward terrours and affrightments of their own minds and consciences not thinking themselves safe in any place see the Note also Job 21.18 and let the angel of the Lord chase them as if he should have said Yea in stead of the wind let an angel of far more force and might then the mightiest wind pursue them so that they may not have any breathing time And this may be meant either of a good or an evil angel as we see in Saul 1 Sam. 16.14 Vers 6. Let their way be dark and slippery and let the angel of the Lord persecute them That is Let the way whereby fleeing they seek to escape be fearfull dangerous and troublesome as if he had said Let them not know what course to take nor be able any way to escape but fall at last under the stroke of thine avenging hand Whilst a man may goe leasurely he may goe safely though it be in the dark and in a slippery way but being forced to flee in such a way by the secret pursuit of an angel what hope can there be of escaping That this is the meaning of these words we may see by the like expression Jer. 23.12 Wherefore their way shall be unto them as slippery waies in the darknesse they shall be driven on and fall therein Vers 8. Let destruction come upon him at unawares c. That is against him that persecutes me indefinitely see vers 3. or it may be meant particularly of Saul Vers 10. All my bones shall say Lord who is like unto thee which deliverest the poor c. This he speaks as in reference to that which he had found by his own experience That expression which he useth All my bones shall say Lord who is like unto thee c. some understand as if he had said thus I who am at present quite consumed nothing in a manner but skin and bones shall notwithstanding extoll thy great name But doubtlesse it is rather an hyperbolicall expression of the strong desires he should have to set forth Gods praise if he vouchsafe to take his part against his enemies All my bones shall say Lord who is like unto thee as if he should have said Not my soul only but my whole man all the members of my body yea all my inward parts will be so affected with thy goodnesse and so inflamed with a desire to praise thee that my very bones though senslesse could they speak would break forth into thy praises and cry out Lord who is like unto thee To which purpose there are many expressions elsewhere not much unlike to this as that Psal 84.2 My heart and my flesh cryeth out for the living God and that Psal 5.8 Make me to hear joy and gladnesse that the bones which thou hast broken may rejoyce and that Job 31.20 If his loyns have not blessed me c. concerning which see the Note there Vers 12. They rewarded me evil for good to the spoyling of my soul To wit as seeking to take away my life whereby the soul is stripped or spoyled of the body or as seeking to deprive me of all that might be any help or joy or comfort to me as to spoyl me of all my goods to drive me from my countrey and from the presence of my God in his worship and ordinances Vers 13. But as for me when they were sick c. and consequently when they were in any other misery my clothing was sackcloth I humbled my soul with fasting and my prayer returned into mine own bosome concerning which last clause there are many different Expositions and divers of them seem equally probable For some conceive that these words imply his perseverance in praying for them my prayer returned into mine own bosome as if he had said I found my self still as mindfull of them as earnest to call upon God for them as ever and so was ready still to renew my prayers for them again and again upon all opportunities Secondly others think that David hereby intended to signify the sincerity of his prayers to
grounds that what he doth is not evil or that however no evil shall befall him thereby he shall scape well enough or by applauding himself for doing those things wherein he pleaseth himself though he doth displease God out of a brutish stupidity and contempt of God untill his iniquity be found to be hatefull to wit by the wrath of God that it brings upon him or the meaning of this clause may be that by his so flattering himself he is found to be hatefull either because this applauding of themselves in their wickednesse is to all men that are not desperately Atheisticall a most hatefull thing or because by thus emboldening themselves they proceed to such degrees of wickednesse that at length they become detestable both to God and man Vers 3. The words of his mouth are iniquity and deceit c. That is they tend to iniquity and deceit he hath left off to be wise and to doe good that is he refuseth all instruction and suppresseth the very light of nature in him whereby men are enabled to know what is good and what is evil and so never minds the doing of that which is good but rather gives over the doing of that good which at first he did though with a false and unsound heart Yet some understand this still of the words whereby the wicked man flattereth and deceiveth himself in his evil waies whereby he comes at last to be given over to a reprobate sense so that he makes no difference between good and evil Vers 4. He deviseth mischief upon his bed c. Which implyes both that he is violently bent upon evil in that he will break himself of his rest that he may contrive mischief and that his own wicked heart is the chief cause of it in that of his own accord he meditates evil when he hath no outward enticement or evil example to draw him thereto he setteth himself in a way that is not good he is resolved to runne on in his unwarrantable wayes he abhorreth not evil to wit no evil whatsoever though he may not be guilty of every sin yet he doth not avoid it because he abhorres it Vers 5. Thy mercy O Lord is in the heavens and thy faithfulnesse reacheth unto the clouds It is said Psal 57.10 thy mercy is great unto the heavens and Psal 108.4 above the heavens but the meaning of all these expressions is the same namely that the mercy and faithfulnesse of God in making good what he hath spoken are infinite and above our reach and understanding and all the creatures in heaven and earth do declare the same Some conceive that this is inserted here as by way of admiring that God should bear with and doe good to such Atheisticall wretches as these he had now spoken of But rather the drift of these words is to declare Davids assurance that notwithstanding all this horrid impiety of so many desperate wretches yet he knew well that God was in the midst of all these confusions infinitely good and mercifull and just as is farther expressed in the following verse Vers 6. Thy righteousnesse is like the great mountains c. That is it is firm and unmoveable or rather agreeably to those expressions in the former verse it is infinitely high and great above our reach or eminently conspicuous that all men may see it thy judgements are a great deep that is thy just and righteous dealings in the government of the world are incomprehensible and past finding out or they are very great as the ocean being manifest above and beneath yea in every place which way soever we cast our eyes Vers 7. How excellent is thy loving kindnesse O God! c. Some understand this likewise and that which followeth in the two next verses of the kindnesse which God sheweth to all the creatures But rather from the kindnesse of God to all the creatures he inferres here that his loving kindnesse to his children must needs be far more excellent Therefore the children of men put their trust under the shadow of thy wings therefore thy people poor sinfull frail creatures however they see the wicked triumph do securely cast themselves upon thy fatherly providence see the Note Psal 17.8 Vers 8. They shall be abundantly satisfied with the fatnesse of thy house c. That is with abundance of the choicest blessings both temporall spirituall and eternall which thou hast stored up for them that are of thy houshold family Thus I conceive these words may be generally taken only then we must remember that earthly blessings can only be said to satisfy Gods servants in that they enjoy them as pledges of Gods fatherly love to them and providence over them Yet I conceive it is chiefly meant of spirituall and heavenly blessings as 1. that they shall be refreshed and comforted even to the full satisfaction of their souls and to the rendring of them contented with their condition in other regards whatever it be with the graces and comforts wrought in them by the word and spirit of God and especially the clear manifestation of his love and favour to them thereby and so this may be tearmed the fatnesse of Gods house in relation to the Tabernacle or in relation to heaven because the righteous in these joyes of Gods spirit have as it were a tast of the joyes of heaven before-hand and 2. that they shall be abundantly satisfied with that fulnesse of joy and glory they shall have in heaven Gods dwelling-place so that they shall not hunger nor thirst any more nor desire any thing but what they there enjoy And thou shalt make them drink of the river of thy pleasures that is thou shalt yield them a constant never-failing supply of those pleasures which thou only canst give or which from thee shall successively flow in unto their souls And this also must be understood as the former clause of all the comforts which God affords his people both in this life and that which is to come but especially of those which they enjoy by the light of Gods countenance which as by these expressions David would imply are as meat and drink unto the faithfull Vers 9. For with thee is the fountain of life c. This seems to be added in reference to the foregoing words and thou shalt make them drink of the river of thy pleasures for to make good this David affirms here that God is the fountain of life both because he hath life in and of himself and because all the life that is in the creature both temporall spirituall and eternall flows from him as rivers from their fountains and so shall for ever he being an ever-springing fountain of living waters that can never be drawn dry And because God by his spirit doth work that life of faith and grace which is the spirituall life of his people in relation thereto David might say with thee is the fountain of life However the following clause must accordingly be
shalt diligently consider his place and it shall not be To wit because he shall be grubbed up by the roots See the Note Job 20.9 Vers 11. But the meek shall inherit the earth c. See the former Note vers 9. and who are meant by the meek Psal 22.26 and shall delight themselves in the abundance of peace that is in their great plenty of all good things or rather in the inward tranquillity of mind which they shall enjoy that peace of God which passeth all understanding Phil. 4.7 whilst the wicked are disquieted with continuall troubles Vers 12. The wicked plotteth against the just and gnasheth upon him with his teeth To wit out of malice and envy See the Note Psal 35.16 Vers 13. The Lord shall laugh at him c. See the Note Psal 2.4 for he seeth that his day is coming that is the day appointed by the Lord for the punishment of the wicked So that by his day may be meant either the day of the Lord as the day of vengeance is called Joel 2.1 or the wicked mans day as Job 18.20 of which see the Note there as the time when the woman with child comes to be in pain is called her hour Joh. 16.21 yea it may refer to that day when that mentioned in the two following verses shall come to passe Vers 15. Their sword shall enter into their own heart c. where the wound must needs be mortall The meaning is that their mischievous attempts against the righteous shall prove their own ruine And their bowes shall be broken that is their plots and practises shall be frustrate See the Note 1 Sam. 2.4 Vers 16. A little that a righteous man hath is better then the riches of many wicked To wit 1. Because the wicked do often enrich themselves by unjust means and so have much vexation and trouble with them and likewise thereby do treasure up wrath against the day of wrath whereas the righteous with a little well gotten have much peace of conscience with hope of heaven hereafter 2. Because the righteous use theirs well and are the better for them whereas the wicked abuse theirs many wayes and are in many respects the worse for them 3. Because the righteous enjoy what they have from hand to mouth as the gifts of God and the pledges of his fatherly love and care over them and so it is to them as manna from heaven and hereby they enjoy much sweet comfort and are fully satisfied with what they have whereas the wicked have none of this joy nor satisfaction by their wealth 4. Because God by his blessing doth usually make that the righteous enjoy to be more effectuall for their good then is the abundance of the wicked a little course fare makes them more healthfull and strong then the wicked are with all their plenty And 5. because the wicked enjoyeth not his wealth long as the righteous man doth and this indeed agrees best with the following words Vers 17. For the arms of the wicked shall be broken c. That is the power of their great wealth see also the Note Psal 10.15 but the Lord upholdeth the righteous that is he will maintain and support them though they be in never so weak a condition Vers 18. The Lord knoweth the daies of the upright c. That is he takes care of them at all times and doth daily supply their necessities see the Note Psal 1.6 or he knoweth their condition at all times and accordingly provides for them he knows their wants and dangers and how and when to help them or as he knoweth and hath appointed the time how long they shall live so accordingly he provides for them neither can any power of the enemy cut short their daies and their inheritance shall be for ever that is the estate they have shall be continued to them and shall be transmitted to their posterity for many generations yea and besides this some also adde after all they shall have in heaven an eternall inheritance Vers 19. They shall not be ashamed in the evil time c. This may be meant of any time of publick calamity or particularly of that evil time mentioned in the following clause to wit the time of famine and in the daies of famine they shall be satisfied that is God will provide for them making them well content with their portion though it be but little whilst the wicked in abundance have never enough But all these temporall promises must be understood with exception of the Crosse Vers 20. But the wicked shall perish c. To wit in the daies of famine of which mention was made in the foregoing verse or whilst the righteous are saved they shall perish even in their plenty and the enemies of the Lord shall be as the fat of lambs to wit when it is burnt upon the altar or when it melts away before the fire and so thereby may be also covertly implyed that the wicked in their greatest prosperity are but as beasts fatted for the slaughter into smoke shall they consume away that is they shall perish suddenly and utterly not the least memoriall of them being left behind them Vers 21. The wicked borroweth and payeth not again c. To wit because the curse of God following him though he tryes by all waies right or wrong to enrich himself yet he falls into poverty But now some understand it of his neglecting to pay his debts out of base covetousnesse which suffers him not to part with what he hath though thereby he defraud others or of his not being able to pay them by reason of the excessive rate whereat he lives and so they conceive that this is added to shew that the wicked know not how to make a good use of their estates thereby to make good what he had said before vers 16. A little that the righteous man hath is better then the riches of many wicked But the first exposition is the best and accordingly we must understand the following clause but the righteous sheweth mercy and giveth to wit that God blesseth him so that he hath both for himself and for others too Vers 23. The steps of a good man are ordered by the Lord c. This also some understand of the Lords guiding him by his spirit to doe that which is good and right in his eyes and the next clause and he delighteth in his way they understand thus that it is a delight to the righteous man to walk in Gods waies But surely David speaks still of the outward prosperity of the righteous to wit that God by his providence guides them in all their affairs so that they may find good successe and prosper therein and the next words are added to shew the cause hereof namely that God is pleased with their waies as finding them carefull to approve themselves to him in all things and therefore he prospers them and indeed some understand that last clause thus and
themselves safe under Gods protection under the expression of refusing the waters of Shiloah that goe softly and rejoycing in Rezin and Remaliahs sonne But though there may be in these words an allusion to these brooks that watered Ierusalem yet I doubt not but the river here directly intended the streames whereof shall make glad the city of God is the presence of God amongst them who is the fountain of all good and by whose beneficence just matter of gladness and ioy was continually derived to them and so in the following verse that which is here figuratively expressed is clearly explained There is a river the streames whereof shall make glad the city of God c. God is in the midst of her she shall not be moved c. for which see the Notes Psal 16.8 and 21.7 Yea and because the ministry of the word and the operations of Gods spirit are the chief evidences of Gods gracious presence amongst his people it may be figuratively applyed to either of these that they are the river the streames whereof make glad the city of God see Joh. 7.38 Vers 6. The heathens raged the kingdomes were moved c. Though some understand this last clause of the shaking of those kingdomes by the avenging hand of God that raged against his people yet I rather take it that both these clauses intend one and the same thing to wit that many nations of the heathens did in a rage rise up in a tumultuous manner against Gods people And then by way of opposition it follows he uttered his voice that is the Lord thundered from heaven or the Lord promised deliverance to his people or he gave some manifest tokens of his indignation against them and miraculously helped his people without any humane meanes for to this purpose the like expressions are used 2 Sam. 22.8 c. or his will and command was that it should so be and then the earth melted that is the inhabitants of the earth or the enemies that had as it were overspred the face of the earth fainted and perished and were gone in an instant Now though this may be generally understood as that which hath and doth befall the Church in all ages yet more probable it is that the prophet here speaks of some particular deliverance which was the occasion of penning this Psalm Vers 7. The Lord of hoasts is with us c. See the Note Gen. 2.1 the God of Iacob is our refuge see the Note Psal 20.1 Vers 8. Come behold the works of the Lord what desolations he hath made in the earth To wit by the mighty havock he hath made amongst the enemies that from severall countries were gathered together against his people Now this also may be understood either of the great works that God hath done for his Church in all ages or of that particular upon which this Psalm was composed Vers 9. He maketh wars to cease unto the end of the earth he breaketh the bow c. As if he should have said By this which God hath done you may see that he can and doth when he is pleased put a full end to all the wars throughout the world The expression is much like that Esa 2.4 they shall beat their swords into plow-shares and their speares into pruning-hooks nation shall not lift up sword against nation neither shall they learn war any more Vers 10. Be still c. This is here inserted to shew that by those judgements fore-mentioned which God had executed he did in effect say to men as is here expressed Be still and know that I am God I will be exalted among the heathen to wit either by their submission to me or by their confusion And it may be spoken either to his own people that they should quietly wait upon God without fear or murmuring or troubling themselves to seek help elsewhere or rather to his enemies who worshipped false Gods that they should give over their rage against Gods people or that without any tumultuous disturbance of affections they should seriously consider what God had done and thereby know that the God of Israel was the only true God against whom there was no contending see the Note Psal 4.4 PSALM XLVII Vers 1. O Clap your hands all ye people c. That is all ye tribes of Israel for so this expression is sometimes used see Psal 66.8 and Zach. 11.10 or all ye nations of the world For because of those words vers 5. God is gone up with a shout the Lord with the sound of a trumpet it is probably conceived that the solemn removing of the Ark either by David or Solomon which was done with much joy with shouting and with the sound of a trumpet 2 Sam. 6.14 15. 1 Kings 8.3 c. was the occasion of composing this Psalm and because that was a shadow and type of the ascension of Christ into heaven it must be principally understood of the joy of all nations therein Vers 2. For the Lord most high is terrible c. To wit to all that are his and his peoples enemies And this also is meant of Christ whom God hath made King over all the earth as is expressed in the following words he is a great King over all the earth see the Note Psal 2.8 Vers 3. He shall subdue the people under us and the nations under our feet This may be meant of the nations round about that were subdued by the people of God in the daies of David But especially it must be understood of the calling of the Gentiles of whom the Israelites might say that they were subdued unto them and brought under their feet either with reference to Christ who was of the stock of Israel and is the head of the Church or because they were brought in by the Gospel preached by the primitive Church of the Jews the Apostles and others and so being joyned to them were brought under the government of Christ amongst them the branches of the wild olive-tree being graffed in amongst them Rom. 11.17 for which see Isa 2.2 3 4. And that this must be understood of this spirituall subduing of the Gentiles is evident because the Psalmist speaks of such a subduing as was to be matter of such exceeding great joy to the people that were subdued as is expressed before vers 1. O clap your hands all ye people c. Vers 4. He shall chuse our inheritance for us c That is Having taken us for his adopted sons and daughters he will set apart for us that inheritance that he hath promised us Now as this is spoken in reference to the Israelites the inheritance here intended was partly the land of Canaan which was never conferred upon them in the full extent as it was at first promised till the daies of David and Solomon see the Notes Gen. 15.18 but principally the kingdome of heaven whereof Canaan was a type But as it refers to the Church of Christ both of Jews and
loving kindnesse only to that place as if they thought not of it any where but there but 1. because that was the sign of Gods dwelling amongst them as his people and so hereby he would imply that they thought of that love he bare them as his peculiar people whereof the temple was a token and pledge and 2. because there they heard out of his word of the tender love he bare them and were by these thoughts stirred up and encouraged to pray unto him But this as the rest must be especially applyed to the Church the true Temple of God Vers 10. According to thy name O God so is thy praise unto the ends of the earth c. Some make this a parallel place with that vers 1. Great is the Lord and greatly to be praised and so understand it thus that as Gods Name is above all names God infinitely excelling all the great ones of the world so is his Name accordingly exalted with transcendent praise throughout the world Others give the sense of the words thus Thou art known and accordingly praised unto the ends of the earth or whereever thy Name shall be heard thou shalt be praised for thy wonderfull works or whereever the fame of this great deliverance afforded thy people shall be spread or generally the fame of all thy noble acts accordingly shalt thou be praised throughout all the earth or which to me seems the best that which thou hast revealed of thy self thou dost indeed make good by thy glorious works and so givest all the earth occasion to praise thee Thy right hand is full of righteousnesse to wit in regard of the many and many proofs thou givest of thy righteousnesse by preserving thy people and destroying their enemies yea in regard that thou art holy and righteous in all that thou doest Vers 11. Let mount Sion rejoyce let the daughters of Iudah be glad That is the people of Judah to wit because of Gods judgements on their enemies see the Note 2 Kings 19.21 or the lesser cities towns and villages of Iudah which were as daughters to the mother city Ierusalem see the Note 2 Sam. 20.19 Vers 12 Walk about Sion c. This is a poeticall description of the continued splendour statelinesse and strength of the city Ierusalem and so also under that figure of the spirituall magnificence the large extent and strength of the Church in the daies of the Gospel For this calling men to view her round about was to imply either 1. that they should not find that there was the least breach made in her walls or that her towers bulwarks or palaces were any way defaced notwithstanding the late engagement of her enemies against her see vers 4 5 c. or 2. how beautifull spacious and for strength impregnable that city was Yet is not this city thus represented as if her ourward fortifications could make her invincible but as appearing in these glorious signs of Gods love and care and blessing upon her to be the city God had chosen to dwell in and thereby impregnable as he had said before vers 3. Vers 13. Consider her palaces c. Some render it Raise up her palaces that is highly esteem and commend them but the translation in our Bibles best agreeth with the former expressions Consider her palaces to wit how they stand still in their full beauty or how beautifull and strong they are that ye may tell it to the generation following to wit how miraculously God hath preserved them or how many and how splendid they are And herein also as some learned men observe is covertly implyed that there was a time coming when the beauty of that earthly Jerusalem should not be to be seen that so we might expect that what is spoken here of the beauty and perpetuity of that earthly Jerusalem must be chiefly made good in that spirituall Ierusalem the Church of Christ Vers 14. For this God is our God for ever and ever c. As if he had said This God whom we assuredly know to be the only true God who hath chosen Ierusalem to be his dwelling-place and thereupon hath thus beautified and protected it is our God and so will be for ever and ever see Isa 25.9 PSALM XLIX Vers 1. HEar this all ye people c. The scope of this Psalm being to shew that neither wicked men had any cause to glory in their prosperity nor the righteous to be dejected with their adversity because it concerned all men to know this that they might not stumble at this seeming strange dispensation of Gods Providence as all naturally are prone to doe therefore he calls upon all to hear and urgeth diligent attendance that they should hear and give ear to imply the excellency of what is here taught and mens backwardnesse to learn it Yea and there may be a prediction covertly hinted that this Psalm should be preserved for the use of Gods people of all nations Vers 3. My mouth shall speak of wisedome c. This he adds to stir up attention the rather calling those things he meant to deliver wisedome and understanding either to assure them that however some things he should speak of might seem common and triviall as that which he delivers here concerning the necessity of every mans dying c. yet in truth it was a great point of wisedome seriously to lay these things to heart or else by way of opposing the judgement of worldly men who count it the only wisedome to gather riches by any means whatsoever whereas indeed as here is shewed true wisedome teacheth to slight and vilify these transitory things and the meditation of my heart shall be of understanding that is I will utter nothing rashly but what after serious meditation I shall find very usefull to make men truly wise and understanding Vers 4. I will encline mine eare to a parable c. What is meant by a parable see in the Note Numb 23.7 And by saying I will encline mine eare to a parable he implyes two things 1. that he would deliver nothing but what God by his spirit did reveal to him so nothing but what was weighty and right for he would hearken to the spirit instructing him before he would undertake to instruct others according to that Isa 50.4 The Lord God hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary he wakeneth morning by morning he wakeneth mine eare to hear as the learned and 2. that he would himself hearken to those instructions which he gave to others in this Psalm for in this expression I will incline mine eare he seems to allude to musicians that are wont to bow their eares to their Instruments to mark whether they be exactly tuned or no. I will open my dark saying upon the harp meaning in this Psalm which he intended should be sung with a harp And here he calls that which he had to
deliver a dark saying not because of the obscurity of the expressions wherein he meant to deliver it as is evident by that expression he useth I will open my dark saying but to imply that the things he meant to speak of were deep and profound mysteries and such as to naturall men would be dark riddles such as is that which followes in the next verse that a good man hath no cause to be afraid in the day of distresse and trouble c. So that the drift of the whole verse is to shew how deep and weighty the things were of which he intended to speak Vers 5. Wherefore should I fear in the dayes of evil when the iniquity of my heels shall compasse me about This is that parable and dark saying which in the foregoing verse he promised to entreat of in this Psalm and because he had said that he would encline his own eare to hear what he delivered for the instruction of others he propounds that which he meant to deliver in his own person though he intended it should be received as a common truth which might likewise be applyed to any other of Gods faithfull servants wherefore should I fear in the dayes of evil c. 1. By fearing here may be meant a mans being terrified at the apprehension of any approaching evil or a mans being dismayed or discouraged at any thing that seems strange or unreasonable to him according to that vers 16. Be not thou afraid when one is made rich c. 2. By the daies of evil may be meant either the daies of any affliction or distresse or persecution or the time of old age or death or as some would have it the day of judgement 3. By the iniquity of his heels is meant either the iniquity of his own waies and works the sinfull courses wherein he had walked and some limit it also to those unjust waies whereby he had supplanted others and caused them to fall according to that Joh. 13.18 He that eateth bread with me hath lift up his heel against me and consequently the punishments which his evil deeds would bring upon him or else the iniquity of his adversaries in persecuting and pursuing him close at his heels or in laying snares to intangle him Now accordingly may these words be severall waies expounded Wherefore should I fear in the daies of evil when the iniquity of my heels shall compasse me about that is Wherefore should I doe any thing to make my self rich and great in the world or to help my self in any streights I fall into which should afterwards overwhelm me with fear in the daies of Gods wrath when the punishment of the evil I have done shall encompasse and insnare me or pursue and overtake me or 2. Wherefore should I suffer my heart to sink with fear in the daies of any distresse that befalls me or when sicknesse and death shall surprize me whch I may well look upon as the fruits of mine own iniquities as if he should have said There is no cause why I should fear in such times of calamity and distresse yea though they were mine own iniquities that brought me to be insnared and compassed herewith And the reason of this is given afterwards vers 15. to wit because he was assured of Gods love to him and that God would in due time deliver him from all his troubles yea even from the power of death it self which wicked ungodly men could not expect But God saith he will redeem my soul from the power of the grave for he shall receive me Or 3. thus which I like the best wherefore should I fear in the daies of evil c that is when wickednesse reigns and ungodly men rage seeking to insnare me and pursue me at the heels when I am pressed or compassed about with afflictions and calamities publick or private there is no cause why I should be dejected with fear and that because as is expressed in the following part of the Psalm whilst mine enemies trust in outward perishing things I trust in the Lord who though he may suffer wicked men to persecute his righteous servants for a time and that perhaps by way of correcting them for their iniquities yet in due time he will not fail to deliver them and to break the pride of their great enemies This I conceive is the best exposition of the words only I may adde that some conceive it is death which he tearms here the iniquity of his heels and that because to Christ and his members death is indeed no more but the bruising of their heel Gen. 3.15 1 Cor. 15.55 57. Vers 6. They that trust in their wealth and boast c. This is added as a reason of that which was implyed in the foregoing verse why the children of God should not doe any thing to enrich themselves that should afterwards expose them to the fears which usually follow a guilty conscience in the daies of evil or why they ought not to be dismayed and troubled at the prosperity of wicked men or to be afraid in the daies of adversity when ungodly great men do persecute and oppresse them namely because riches are such vain things and so unable to help those that have them in greatest abundance in the daies of evil They that trust in their wealth to wit as thinking themselves sufficiently defended thereby and so securely despising the judgements of God and undertaking in a manner whatever they please in the confidence of their great wealth and so they that boast themselves in the multitude of their riches that is that are puft up with their great estates as if they had gotten all by their own policies and labour c. and so live in all pomp pride and excesse despising and wronging others alas they trust and glory in a vain shadow that can doe them no good in an evil day and they that fear their greatnesse are indeed afraid of a shadow as is expressed in the following verses Vers 7. None of them can by any means redeem his brother c. To wit from dying as is expressed vers 9 or from the power of death when he is dead by procuring that he may be restored to life again And if a man cannot doe this for his brother much lesse can he doe it for himself Vers 8. For the redemption of their soul is precious and it ceaseth for ever That is Their soul is so precious that nothing can be given of sufficient value for the ransome of it and therefore there can never be any way found to redeem it Vers 10. For he seeth that wise men die likewise the fool and the brutish person perish c. Some by wise men here understand those that have so much understanding as to make use of their wealth and by the fool and the brutish person such as defraud themselves of the comfort they might take in their riches and only hord up wealth that they may leave it to others others
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
that were laid thereby for the ruine of Gods faithfull servants But I rather think that these words are to be referred both to Doegs tongue and likewise to the rasour whereto his tongue is compared for as his tongue is compared to a sharp rasour because as a sharp rasour doth sodainly and easily as it were with a touch take off all the hair to the very roots yea and may wound deeply in stead of shaving if it goes awry so Doegs tongue had sodainly with a few words speaking caused not only fourscore and five of the Priests to be cut off but also all the inhabitants of Nob yea even their children and sucklings 1 Sam. 22.19 so it is also compared to a sharp rasour working deceitfully because as a rasour may be said to work deceitfully when in stead of trimming a man it doth as in a trice when no such thing is feared cut a mans throat so it might be said also of Doegs tongue that it did work deceitfully because being created for Gods glory and the good of men he had therewith deceived Saul making him believe that Ahimelech had conspired with David against him when there was no such thing and thereby had also brought ruine upon Ahimelech and his family to whom he had carried himself with all fairnesse a little before when he was with him in the Tabernacle Vers 3. Thou lovest evil more then good c. See the Note 1 Sam. 22.10 Vers 4. Thou lovest all devouring words c. This is spoken with reference to that horrid massacre of the Priests and the inhabitants of Nob 1. Sam. 22.18 19. wherein such multitudes were on a sudden swallowed up and all by means of Doegs wicked tongue to which he the rather ascribes this act of devouring in allusion to the naturall use of the tongue in drawing in the meat to the throat which is to be swallowed down Vers 5. God shall likewise destroy thee for ever c. To wit as thou hast destroyed the Priests of the Lord he shall take thee away and pluck thee out of thy dwelling place though being become great through Sauls favour thou mayest judge thy self unmoveable and root thee out of the land of the living that is and cut off thee and all thy posterity as thou didst destroy not the priests only but their children too see also the Note Psal 27.13 Vers 6. The righteous also shall see and fear That is Though wicked men may close their eyes and refuse to take notice of it yet the righteous shall observe it and finding hereby how sure God is to take part with his servants against those that oppresse them it will not only make them afraid of doing any such evil as Doeg hath done but will also cause them every way to fear God the more not abandoning the profession or waies of godlinesse when they see the wicked triumph Vers 7. Loe this is the man that made not God his strength but trusted in the abundance of his riches c. As was evident in that he was not afraid to offend God that he might enrich himself and strengthened himself in his wickednesse that is encouraged himself in the wickednesse he had committed or sought to advance himself and to make himself great and mighty by that his wickednesse Vers 8. But I am like a green olive-tree in the house of God c. As if he had said Though I be now in a poor despised condition and banished from the Church and people of God yet I doubt not but that I shall therein continue in a flourishing estate enjoying with others the comfort of Gods Tabernacle and yielding fruit delightfull and profitable both to God and man see the Note Psal 23.6 Now the ground of this his hope he adds in the next words I trust in the mercy of God for ever and ever Vers 9. I will praise thee for ever because thou hast done it c. That is thou hast destroyed Doeg or thou hast made me like a green olive-tree or thou hast caused me to trust in thy mercy For it may be referred either to any of those things which God had already done for him when he composed this Psalm as his delivering him from the plots of Doeg and others who might often have ruined him encouraged by the successe of Doeg in the evil he had brought upon the priests of the Lord had not God wonderfully preserved him or to those things which he knew God would doe as the destruction of Doeg and the reducing of him to a flourishing estate amongst the people of God of which he speaks through the assurance of faith as if it were done already I will praise thee for ever because thou hast done it as if he had said What others are too often wont to ascribe to chance or to themselves I ascribe wholly to thy providence over me And I will wait on thy name that is being encouraged by this experience I will wait on thee thy power grace and favour or thy word and promises see the Notes Psa 5.11 20.1 Yea some limit it to that particular promise made to David concerning the kingdome As for that last clause for it is good before thy saints either it may be referred to that waiting upon God which he had promised it is good before thy saints to wait upon thy name that is it will be good and profitable to stir up them to wait likewise upon God in the like cases or it is good before thy saints that is thy saints will account it good to wait upon thee or else it may be referred to the Name of God I will wait upon thy name for it is good before thy saints that is thy name is good before thy saints However wicked men though God doth never so much good for them are not sensible of it but rather thy name is hatefull and dreadfull to them yet to thy saints it is good they know it to be so and have had experience of it and therefore to them it is amiable and delightfull they hope in it and call upon it and the rather it will be such to them when they shall hear of this mercy afforded me PSALM LIII The Title TO the chief Musician upon Mahalath It is generally held that this was the name of some musicall Instrument or some known song to the tune whereof this Psalm was to be sung Vers 1. The fool hath said in his heart c. This Psalm is the same almost with Psalm 14 only in some few places there is some little difference and therefore for this see the Notes there Some say that because that which is here delivered is so necessary to be often thought on therefore David left it upon record in two severall Psalms Vers 5. There were they in great fear where no fear was c. As if he had said And so those that are now such a terrour to others shall come to be terrifyed themselves those desperate
brought us into the promised land thou didst still manifest thy fatherly care over us in that thou didst yearly refresh the land with seasonable showrs and thereby didst renew the strength of that thine inheritance see the Note Exod. 15.17 when it was dryed up and spent wearied as it were with the scorching heat of the Sun so that it grew faint for want of water and not able to yield fruit any longer This I conceive is the meaning of this place Yet some understand it of Gods refreshing his people his inheritance see the Note Deut. 4.20 with the showrs of the Gospel see the Note Deut. 11.11 Vers 10. Thy congregation hath dwelt therein c. This is added to shew the reason why God did yearly blesse the land with such encrease namely that his people might be provided for whom he had planted there and that the rather because it was indeed almost a miracle that such a spot of ground as Canaan was should nourish so many millions of people which is not now sufficient as some report to nourish the thousandth part of them Thou O God hast prepared of thy goodnesse to wit this land or rather this fruitfull encrease of the land for the poor that is thou givest so great an encrease that even the poor are provided for or thou hast provided liberally for thy poor people and so he calls them either to intimate that their condition would have been soon poor enough if God had not so provided for them and in reference to their poor condition in the wildernesse or in Egypt or their ancestours and all to magnify Gods goodnesse in setting his heart upon such a wretched people See the Note Deut. 26.5 Vers 11. The Lord gave the word c. Here David begins to speak of the victories God had given his people wherein he insists the longer because the praysing God for some late victories obtained was one chief thing intended in this Psalm The Lord gave the word that is By vanquishing their enemies for them God put a triumphant song into the mouths of his people or he caused the tidings of severall glorious victories to be brought to them great was the company of those that published it that is in every town and village the women came out for the word in the original here is in the feminine gender and that in great multitudes to sing songs of triumph concerning which custome see the Note 1 Sam. 18.6 That this may be also applyed to the publishing of the glad tidings of Christs victories over the world and death and Hell by the ministers of the Gospel who bring this treasure to men in earthen weak vessels I deny not but that it should be here intended I cannot see Vers 12. Kings of armies c. This may be taken as that song of triumph which the women should sing implyed in the foregoing verse or else as the words of David wherein he continueth the relation of the Churches victories Kings of armies that is Kings attended and furnished with divers and mighty armies did flee apace to wit as stricken with great terrour yea the words in the originall did flee did flee may imply that they were often and suddenly put to flight and that they fled severall waies and farre away see Deut. 28.25 And she that tarried at home divided the spoile that is the women that stayed at home and the meaning is either that the souldiers had such rich spoile that at their return they had much to give away amongst their wives and daughters and friends or that the enemy was so wholly vanquished that the women did not fear to goe out to gather the spoile that was left in the field and so the mighty became a prey to weak ones And this may be applyed also to the victories of the Church in the daies of the Gospel over her enemies spirituall and temporall Vers 13. Though ye have lien among the pots c. This also may be taken as a part of the womens song before mentioned wherein they encourage the people of God or rather as the words of the Psalmist wherein from the great things he had recited which God had done for his people he encourageth them to trust in God for the time to come Though ye have lien amongst the pots that is though ye may be for a time in great darknesse and distresse in great streights and poverty kept in the basest bondage and drudgery like kitchin-scullions that lay themselves down to sleep amongst the pots or as some say like those scullions in an army which may be indeed particularly intended because the Psalmist is here speaking of war that skulk by night amongst the pots there to shelter themselves from the cold winds and rain so are all-over besmeared with dirt and smoak and soot yet shall ye be as the wings of a dove covered with silver and her feathers with yellow gold that is God will bring you again to a very prosperous condition and make you glorious by deliverance Yea and it may also imply that those afflictions should not impair their spirituall dignity and beauty but should rather promote it in that their faith and courage and other graces should shine the more brightly And how this may be applyed to that purity and glory wherewith Christ shall clothe those that were most wretched and loathsome in their naturall condition we may easily conceive As for his comparing them to doves see the Note Psal 55.6 Vers 14. When the Almighty scattered kings in it c. That is in the land of Canaan Gods inheritance mentioned vers 9 it was white as snow in Salmon to wit say some expositours with the bones of the slain scattered thereon But considering how this is joyned with the foregoing verse I rather think that in saying the land was white as snow in Salmon on the lofty tops whereof they say the snow used to lye all the year long David intended to signify that by those victories God had given them the land was brought as it were miraculously into a flourishing prosperous and joyfull condition which whitenesse signifieth that was in a darksome and dolefull condition before Vers 15. The hill of God is as the hill of Bashan a high hill c. Here David begins to set forth the chief priviledge which God had afforded his people and which was indeed the fountain from whence all other blessings did flow in unto them namely that God had chosen to dwell amongst them as his peculiar people for to intimate this he extols mount Sion whether they were now carrying the Ark the sign of Gods presence equalling it with or exalting it above all other hills whatsoever in this regard For so the words must needs be understood as they are render'd in our Translation The hill of God is as the hill of Bashan c. as if he had said Though Sion the hill of God be but a barren and a small low hill of
things and Joh. 15.26 when the comforter is come whom I will send unto you from the Father or 3. which I like the best because in an usuall scripture-phrase thou hast received gifts for men is as much as to say receiving thou hast given gifts unto men as in Hos 14.2 that which is render'd in the margin of our Bibles Take away all iniquitie and give good is in the originall and receive good that is take and give good to thy people and so Exod. 25.2 that which is in our Translation speak unto the children of Israel that they bring me an offering is in the original that they take for me an offering and so it is here thou hast received gifts for men that is thou hast taken and given gifts unto men and thereupon that follows vers 19. Blessed be the Lord who daily loadeth us with benefits Yea for the rebellious also that is those that do long stand out rebelliously against the Gospel as is expresly evident in many of the Jews that would not submit to Christ when he preached the word of life unto them and yet after the ascension of Christ were wonne to the Christian faith and received the gifts of the holy Ghost that the Lord God might dwell among them that is amongst those that were wonne to joyn themselves to God in Christ as his people and that partly in Gospel-ordinances the outward signs of Gods presence among them and partly in their hearts by faith and other gifts of his spirit and afterwards eternally in heaven And so these words do imply that Christ did not ascend into heaven that he might be far off from his Church but rather that he might be the more effectually present amongst them by the gifts of his spirit according to that promise Matth. 28.20 feeding them with his own body and bloud and teaching and guiding them in the waies of life by his own holy spirit Thus we see how this place must be understood of the ascension of Christ But yet I see not why the words may not be understood as they are by many other of our best Expositours as spoken to God and that with relation to the carrying up of the Ark into Sion after many glorious victories that God had given to David over his enemies though withall mediately and principally they were meant of Christs triumphant ascension into heaven of whom David we know was a speciall type For indeed to the type the words may be very fitly applyed as well as to Christ 1. because in Sauls time by the enemies frequent distressing the Israelites the glory of the God of Israel had been much obscured whereas now by Davids subduing the heathen the glory of God was highly exalted again therefore in relation to Davids taking the strong and high places of the enemy or rather of the advancing of Gods glory thereby and his triumphant going up into Sion in the Ark the sign of his presence David speaks thus to the Lord that had given him these victories and had brought his enemies into bondage to him Thou hast ascended on high thou hast led captivity captive and 2. because not God but his people yea and many of the wicked rebellious ones amongst them were enriched by the spoils of their enemies and the tribute they were forced to pay as a ransome for their lives and liberty and yet it was God that had brought them into subjection therefore he addeth those words thou hast received gifts for men yea for the rebellious also and 3. because by these victories which David and his people had obtained over their enemies God had made it evident that he dwelt amongst them as his peculiar people for their protection and assistance therefore is that last clause added that the Lord God might dwell among them But however whether we referre it to the type or antitype there is doubtlesse in the severall expressions here used an allusion to the custome of Princes riding in triumph after some great victories obtained as namely 1. to their ascending up into their triumphant chariots or their riding up in their chariots to some place of eminency such as was the Capitol in Rome 2. to their leading of their prisoners bound before them and 3. to their casting of medals and pieces of money to the people as they rode in triumph amongst them Vers 20. Vnto God the Lord belong the issues from death That is He hath many and divers waies to deliver his people from the most desperate dangers see the Note Psal 3.8 And this is here mentioned with that which follows as an effect of the ascension of Christ Vers 21. But God shall wound the head of his enemies c. That is He shall wound them mortally and the same is repeated again in the next clause and the hairy scalp of such a one as goeth on still in his trespasses that is as persevereth obstinately in opposing Christ and his Church only because long shaggy and bushy hair was usually worn by men out of pride makes those that wear it to look the more fiercely therefore this expression of wounding their hairy scalp may probably imply that God would irrecoverably wound his proudest fiercest enemies Yet some understand it of Christs vanquishing our spirituall enemies as conceiving the words have relation to that old promise that the seed of the woman should break the serpents head Vers 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea That is God hath decreed or promised that though his people should be in as desperate danger as they were when formerly they fought with Og that terrible giant and mighty king of Bashan yet he would cause them to return with triumph laden with the spoils of their vanquished enemies as he did then and though they should seem to be in the very jaws of death as when they went through the red sea yet he would deliver them and bring them safe out of all their dangers as he did then So that this phrase of bringing his people again from Bashan c. doth either imply his causing them to return with victory from fighting with their enemies or rather that their deliverances from such desperate dangers should be as a resurrection from the dead as if God should have brought them back again from the grave As for those first words The Lord said c. the meaning is not that God had then made any such expresse particular promise but that thus much was intended in the generall promises that he had made for the preservation of his people or that thus much might justly be concluded from that former experience they had had of the great things that God had done for them Vers 23. That thy foot may be dipped in the bloud of thine enemies c. See the Note Psal 58.10 Vers 24. They have seen thy goings O God c. This may not unfitly be understood
17 and that vers 8. is expresly applyed to Christ Zach. 9.10 Vers 1. Give the king thy judgements O God c. This prayer may be understood as made by David either in his own name or in the name of the people Give the king thy judgements O God and thy righteousnesse unto the kings son that is to Solomon For though some by the kings son in the second clause understand Solomons posterity yet I rather think it is Solomon that is here called both the king and the kings son this being peculiar to him and which could not be said either of Saul or David that sat in the throne before him that he was made king by right of succession of Gods appointment as the son and heir of David the king Only withall we must also include Christ who as man was the son and heir of David Luk. 1.32 the Lord God shall give unto him the throne of his father David and in regard of his divine nature the Son of God the great King of heaven and earth And then for the thing desired for Solomon in these words it is that God would enable him to govern his people justly according to that form of righteousnesse prescribed in his Word for by Gods judgements and Gods righteousnesse is meant either the knowledge of that way of righteous government prescribed in Gods law or those gifts and graces which God was wont to give to magistrates that they might justly govern the people or an ability and holy will to govern according to that exact pattern of Gods righteous governing the world So that it is in effect the same with that which Solomon begged of God for himself 1 Kings 3.9 But now as these words are referred to Christ the accomplishment is most clear for as the Father committed all judgement unto the Son Joh. 5.22 so he adorned his humane nature with a fulnesse of all grace requisite hereunto see Isa 11.2 3 and therefore some note that in reference to Christ this is spoken rather by way of prophesying what should be and by way of congratulating the graces and just government of Christ then of praying that this might be Vers 2. He shall judge c. That is When thou hast thus fitted him for the government of thy people as is before said then he shall judge thy people with righteousnesse and thy poor with judgement and most fitly might this be said of Christ the true Melchisedech see the Note Gen. 14.18 of whom it was prophesied Isa 32.1 Behold a king shall reign in righteousnesse See also Isa 11.4 and the Note Psal 43.1 Vers 3. The mountains shall bring peace to the people and the little hils by righteousnesse That is say some Expositours By reason of the righteousnesse of his government there shall be such peace that the barrennest parts of the kingdome shall be husbanded and shall yield the fruits of the earth in abundance which is indeed the usuall effect of peace see the Note 1 Kings 4.25 But rather I conceive it is a metaphoricall expression as if he had said that all kind of peace and prosperity should grow up and flourish in every part of the kingdome the earth should yield as fair a crop of peace and prosperity as of other the fruits of the earth as we use to say of any thing that is plentifull that it may be found growing under every hedge And the mention that is made of the mountains and hils is either only because Judea was a mountainous and hilly countrey or else to imply how the kingdome should in every place flourish in this regard as it is a sign of the universall fruitfulnesse of a land when even the mountains the most barren places do yield a rich encrease or that even those places should be safe and peaceable where wild beasts and robbers were wont to lurk However in this prophesy of the peace of his government there is an allusion certainly to the name of Solomon concerning which as also how this may be applyed to that peace which Christians enjoy by Christs subduing Satan sin and death see the Notes Gen. 14.18 2 Sam. 12.24 and 1 Kings 4.24 And withall observable it is how this agrees with that of the prophet Isa 32.17 And the work of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever Vers 5. They shall fear thee as long as the sun and moon endure c. This may be understood either as spoken to the king for whom he had hetherto prayed and so the meaning must be that because of his wisdome and justice in governing his kingdome the people should reverence and fear him and yield him willing and ready obedience as it is indeed expressely said of Solomon 1 Kings 3.28 that all Israel feared the king for they saw the wisdome of God was in him to doe judgement or else rather as spoken to God They shall fear thee c. as if he had said By the righteousnesse of the kings government O God religion shall be promoted and men shall be brought willingly and sincerely to fear and serve thee But now because it is said that this should be as long as the sun and moon endure c. that is to the end of the world this must needs be referred to Christ whose kingdome must continue for ever For we see in the later end of Solomons reign there was a great defection to idolatry amongst the people and at last his own servants rose up against him and when his son came to the throne ten of the tribes revolted from him Vers 6. He shall come down like rain upon the mowen grasse c. That is Whereas tyrants are like storms of wind and hail that destroy the fruits of the earth he shall be like sweet showrs that make the fruits of the earth to grow up and flourish because by the justice of his government the people of God shall flourish in every regard But especially is this accomplished in the kingdome of Christ by whose doctrine for which see the Note Deut. 32.2 and by the righteousnesse and goodnesse of whose government the Church shall flourish and be enriched with all kind of blessings especially spirituall their hearts shall be cheared with comfort and they shall bring forth abundantly the fruit of a holy life and conversation besides that it might be the more fitly said He shall come down like rain because his kingdome is in a speciall manner from above Joh. 3.31 see also Hos 6.3 Vers 7. In his daies shall the righteous flourish c. That is There shall be many righteous ones and they shall be exalted and be prosperous in every regard which most fitly suits with Christs kingdome who not only blesseth the righteous but makes men righteous and by the preaching of the Gospel amongst the Gentiles did wonderfully encrease the number of them and abundance of peace so long as the moon endureth see the Notes above vers 3
the covenant blessings which they enjoyed above other nations as the Ark the Urim and Thummim their sacrifices and sacraments and sabbaths and all other legall rites which were also signs and shadows of good things to come and 3. the signs whereby the prophets were wont to shadow forth the things which they foretold were to come to passe And this some conceive is added as in opposition to what they had said before of their enemies vers 4. they set up their ensigns for signs as if they had said Whilst we daily see the signs of our enemies subduing us our signs of Gods favourable presence amongst us we see not And then it followeth there is no more any prophet neither is there among us any that knoweth how long where by their not having any prophet may be meant that they had no ordinary teacher to instruct and comfort them in their great afflictions and by their not having any that knoweth how long may be meant that they had none endued with an extraordinary spirit of prophesie that could inform them how long their troubles would continue according to that Lam. 2.9 the law is no more her prophets also find no vision from the Lord. Or else both clauses may intend the same thing to wit that they had not as formerly any prophet amongst them Now however it be clear that thus it was with the Jews under the tyranny of Antiochus Epiphanes for which see 1 Maccab. 4.46 yet I see not why it may not be also meant of the Babylonian captivity For though Ezekiel and Daniel were prophets amongst the Jews in Babylon yet because it is evident that Ezekiel began not to prophesie till the fifth year of Jehoiachins captivity Ezek. 1.2 and that we read not of his prophesying any longer then till the 25. year of that captivity Ezek. 40.1 or at the most till the 27. year Ezek. 29.17 and for Daniel we read not that he taught the people as a prophet and when and how long he prophesied is very uncertain it may well be that for a time either before or after the prophesying of Ezekiel and Daniel they were in Babylon without any prophet at all amongst them Vers 12. For God is my king of old working salvation in the midst of the earth That is openly in the view of all men all the world over And hereby the Church encourageth her self in that prayer in the foregoing verse that God would pluck his right hand out of his bosome to destroy her enemies namely because God was her king however now for a time he afflicted her and seemed to withdraw himself from her and so had been of old see the Note above vers 2. and because all the salvation that had been ever wrought for any upon the face of the earth was his work and the same therefore he could doe for his people again See also the Note Psal 44.4 Vers 13. Thou didst divide the sea by thy strength thou brakest the heads of the dragons in the waters That is Thou hast destroyed Pharaoh his Nobles and army who are tearmed Sea-dragons or Crocodiles in allusion either 1. to the cruelty of the Egyptians in slaying the male-children of the Israelites or 2. to their pursuing them through the red sea or 3. to the situation of Egypt that lay close upon the sea and was besides plentifully watered with that great river Nilus wherein there were many Crocodiles and Sea-dragons as is evident by a like expression which the prophet Ezekiel useth concerning Pharaoh Ezek. 29.3 Thus saith the Lord God Behold I am against thee Pharaoh king of Egypt the great dragon that lyeth in the midst of his rivers Vers 14. Thou brakest the heads of Leviathan in pieces c. That is of Pharaoh see Isa 27.1 and 51.9 But why are there many heads here ascribed to Leviathan I answer either 1. thereby the better to represent the dreadfulnesse of this adversary of Gods people by setting him forth not as an ordinary whale but as some many-headed monster or as a Sea-monster that had a head as bigge as many heads as the Elephant is for this cause called Behemoth that is Beasts see the Note Job 40.15 or 2. to expresse hereby the destruction of Pharaohs Princes and Captains together with himself and that either by tearming them the heads of Pharaoh or by speaking of them as of so many severall Leviathans Thou brakest the heads of the Leviathans that is of every one of those Sea-monsters Pharaoh and all his great ones with him And gavest him to be meat to the people inhabiting the wildernesse of which expression there are severall expositions given by Interpreters as 1. that being drowned in the red sea and so made meat for the fish therein they hereby became meat also for the people inhabiting the adjacent wildernesse that lived much upon the fish of that sea or 2. that their dead carcases being cast upon the shoar as is expressed Exod. 14.30 became meat for the birds and beasts of prey that were in the forementioned wildernesse who are called here the people inhabiting the wildernesse as elsewhere the ants are called a people not strong and the conies a feeble folk Pro. 30.25 26. and the locusts a strong nation Joel 1.6 and indeed this exposition I conceive very probable or 3. that the Israelites being gotten safe over the red sea or the nations that dwelt in the wildernesse there did even glut and satiate themselves with the spoil of their dead carcases and did long after live upon the wealth which they got by that means Vers 15. Thou didst cleave the fountain and the flood c. Some understand this of Gods causing fountains and rivers to break forth out of the earth in severall places for the watering of the ground But rather it is meant of Gods miraculous cleaving the rocks in the wildernesse that springs and rivers of water might thence break forth for the use of Gods people there Exod. 17.6 Numb 20.11 And so likewise the following clause thou driedst up mighty rivers some understand of the ordinary drying up of rivers when God is so pleased but rather it is meant of Gods dividing Jordan before the Israelites wherein it is said that he dryed up mighty rivers in the plurall number either because many rivers did run into Jordan or rather because Jordan had at that time overflowed all her banks and so became as it were many severall rivers Vers 19. The day is thine the night also is thine c. To wit as being created and governed by thee and that for thine own service thou hast prepared the light and the Sun where by the light is meant either the light wherewith the night is enlightened which was last named in the foregoing clause to wit the moon and stars or else rather that light which God did create the first day Gen. 1.3 and which afterwards he placed in the Sun vers 13. Vers 17. Thou hast set all the
spirit thus to doubt of Gods goodnesse and faithfulnesse to his servants but I will remember the years of the right hand of the most High that is the great works which by his almighty power he hath in all ages wrought for the deliverance of his people Though the remembrance of these things hath not hitherto prevailed over my doubts and fears yet doubtlesse when I have seriously laid them to heart they will at length prevail to strengthen my faith and hope in God Vers 11. I will remember the works of the Lord c. That is Though at first this doth not appease my spirit yet I will still and still meditate on the great things God hath done for his people as being abundantly sufficient to comfort me in my sorrows surely I will remember thy wonders of old see the Note Psal 25.6 And hereby he intimates that as we use not to question the love of an old friend that hath been many years faithfull to us so it would be very injurious to question Gods goodnesse and faithfulnesse to his servants which had been approved by experience of many generations in that however he hath afflicted them for a time yet at last he hath alwaies wrought wonderfully for them Vers 13. Thy way O God is in the Sanctuary That is in the Temple or in the Heaven However the meaning is that the works of God are hidden from the eyes of the world as the holy things of the Temple might not be seen by men or which is all one in effect that the works of God are above the reach of humane reason as those things in the heaven are only to be discovered by faith see the Note Psal 36.5 Yet some do otherwise understand this expression as namely that the proceedings of Gods providence amongst his people might be known in the Sanctuary according to that Psal 73.16 17 concerning which see the Note there Vers 15. Thou hast with thine arm redeemed thy people c. To wit after thou hadst suffered them to be in bondage in Egypt for many years together as if thou hadst meant to cast them off for ever for this seems to be alledged to discover his acknowledged weaknesse in those thoughts of his before mentioned vers 7 8 9 the sons of Iacob and Ioseph that is all the tribes of Israel But though some conceive that all the tribes are here called the sons of Ioseph because they were all nourished by Ioseph as a father yet I rather conceive that by the sons of Joseph are only meant the tribes of Ephraim and Manasseh and that they are severally mentioned either by way of honour to Joseph by whose means the whole posterity of Abraham was preserved or out of respect to the future numerousnesse and dignity of the tribe of Ephraim by whose name the whole kingdome of the ten tribes was afterwards called or rather because the sons of Joseph were born in Egypt which the other sons of Jacob were not and yet their posterity and that as two distinct tribes were delivered out of Egypt together with the rest Vers 16. The waters saw thee O God the waters saw thee they were afraid c. That is At thy presence they flew back and were divided the depths also were troubled that is even the deep sea was divided to the very bottome Vers 17. The clouds poured out water c. See the Note Exod. 14.24 thine arrows also went abroad see the Note 2 Sam. 22.15 Vers 19. Thy way is in the sea c. That is Thou canst make a way for thy people through the greatest dangers as appeared by thy leading the Israelites through the red sea and thy foot-steps are not known that is thy wayes in the government of thy Church are not to be discovered by humane reason as that way through the red sea was a way which no man could have thought of or found out when God had carried his people that way there was no following by the track that they left behind them in regard the waters presently returned and covered the ground again so that when the Egyptians would have followed them they could not passe through Vers 20. Thou leddest thy people like a flock c. That is with all possible tendernesse love and unwearied providence And by saying that God led them like a flock he implyes also that it was not by their own arms or strength or wisdome that they were protected from dangers as they went but merely by the watchfull care of God over them By the hand of Moses and Aaron mean and obscure and contemptible men no way likely by so high a hand to have carried the people of God out of the dominions of such a potent prince as Pharaoh was PSALM LXXVIII Vers 1. GIve ear O my people to my law c. That is to my doctrine which from God I shall deliver to you and which must therefore be as a law to you for the ordering of your lives see the Note Psal 1.2 and so the Apostle calls the Gospel which he preached his Gospel Rom. 2.16 As for those words O my people if we look upon this Psalm as composed by David it is no wonder that he should call the Israelites his people he being their king and if Asaph or any other holy man of God composed it he might tearm them his people either as being his country-men as Jeremy doth Jer. 9.2 or as being called of God to be their teacher What may be probably thought concerning the time when this Psalm was composed see in the folloing Notes vers 9. Vers 2. I will open my mouth in a parable I will utter dark sayings of old By the opening of the mouth in Scripture is usually meant a beginning to speak or else to speak after some deliberation sincerely and plainly and freely And some conceive that the relating and applying of ancient histories is here called parables and dark sayings either because as the Apostle saith 1 Cor. 10.11 all these things happened unto them for types or because there are many holy instructions covertly couched under these examples or because the providences that are here related in Gods continued goodnesse to such a stiff-necked people as Israel was must needs be riddles to humane reason But for this see the Notes Numb 23.7 and Psal 49.4 In Matth. 13.35 we find this place alledged by the Evangelist who saith that Christ taught the people in parables that it might be fulfilled which was spoken by the prophet saying I will open my mouth in parables c. But the drift of those words was not to signify that the Psalmist did herein prophesy concerning the manner of Christs teaching his meaning is only this that in regard of Christs teaching by parables that might be well said of Christ which the Psalmist here speaks of himself only these words here dark sayings of old the Evangelist renders things which have been kept secret from the foundation of the world because
heart desire and delight and purpose and resolve to be going in those waies that lead to thy house that he may enjoy thy presence there so that the thoughts of his heart are continually upon that Yet some understand this last clause of those whose hearts are set to walk in the waies of Gods commandements Vers 6. Who passing through the valley of Baca make it a well c. That is who do chearfully passe through any difficulties which they meet with in the way as they goe up to Gods house Some think that there was a valley through which some of the Israelites were to goe as they went up to Zion that was called the valley of Baca. But because the word Baca may be rendered tears or mulberry trees as it is in the margin of our Bibles the meaning of these words seems to be this who passing through the valley of tears to wit by reason of the many troubles and difficulties they meet with in their way or through the valley of mulberry trees that is through dry and sandy desarts because in such places mulbery trees are wont to grow make it a well that is forget their thirst by reason of their eagernesse to goe up to Gods house and that dry valley is to them all one as if it were a valley full of springs and wells of water or they make it a well that is rather then they will be hindered from going up to Gods house with much labour they dig wells and springs of water all the way as they goe for the refreshing of themselves and the encouragement of others that are to goe that way and where the ground will not yield any springs they digge pits or make cisterns for the receiving and keeping of rain-water so that all the way along it seems to be as a well It may also be rendered who passing through the valley of mulberry trees make him a well and then the meaning must be that the remembrance of God to whom they are going is to them as a well of living waters to refresh their spirits it makes them not mind their thirst but goe chearfully on through all difficulties The rain also filleth the pools that is through Gods grace and favour to them the pits and cisterns they have digged and made are filled with rain or by their longing desire and hope of meeting with their God in Zion they are refreshed as with showrs of rain Vers 7. They goe from strength to strength c. That is In stead of being wearied with their journey they shall rather gather strength as they goe and grow stronger and stronger so eager they shall be in going up to Gods house It may also be rendered they goe from company to company and then the meaning is that they goe up by troops or companies or that as they goe along one troop doth ever and anon overtake another or that out of the great alacrity of their spirits as they goe along sometimes they joyn themselves to one company sometimes to another that they may hear Gods praises and talk together of Gods mercies till they all meet together at last in Zion Vers 8. O Lord God of hosts hear my prayer c. To wit for bringing me again to enjoy thy presence in thy Sanctuary And because he calls God here the Lord God of hosts some hereby are induced to think that David composed this Psalm when by following his wars abroad he was hindered from resorting to Gods house as at other times he was wont to do Vers 9. Look upon the face of thine anointed That is Look favourably upon me whom thou hast anointed to be king Yet because David was a type of Christ there may be also a request included in these words that God would be favourable to him in and through the mediation of that his promised Messiah Vers 10. I had rather be a dore-keeper in the house of my God then to dwell in the tents of wickednesse That is I had rather be in the meanest condition where I might daily worship God then to be in the highest place of honour and power or in the stateliest habitations of the great ones of the world or any other where wickednesse reigns Yet some also think that the word tents is used to imply their unstable and flitting condition However it may well be which some say that this is the rather added for the encouragement of the sons of Korah to whom this Psalm was committed as appears in the Title who were porters or door-keepers in the house of God as is clear 1 Chron. 9.19 and 26.1 Vers 11. For the Lord God is a Sun To wit in that he doth enlighten and enliven his Church when as all the world besides lye under darknesse and the shadow of death and in that he doth chear and warm and comfort the hearts of his people by his lightsome countenance and is the fountain from whence all blessings and comforts are derived to them The Lord will give grace and glory That is saving grace here and the glory of heaven hereafter or he will receive them into his grace and favour and afterward raise them to great dignity and honour Vers 12. Blessed is the man that trusteth in thee To wit though he be for a time deprived of thy presence in the Sanctuary PSALM LXXXV Vers 1. LOrd thou hast been favourable unto thy land c. That is Thou hast formerly of thine own free grace shewed mercy to thy people whom thou didst plant in the land of Canaan and amongst whom thou wert pleased to dwell there thou hast brought back the captivity of Iacob that is thou hast formerly delivered thy people out of bondage And it may be meant either of their deliverance out of Egypt if this Psalm were composed for the use of the faithfull when they were under the Babylonian captivity or else of their deliverance out of Babylon if it were composed after that when they were under the tyranny of Antiochus or else in generall of all former deliverances when their enemies about them had brought them into bondage See also the Note Psal 14.7 Vers 4. Turn us O God of our salvation See the Note Psal 80.3 Vers 6. Wilt thou not revive us again c. See the Notes Psal 71.20 80.18 Vers 7. Shew us thy mercy O Lord. As if they had said Be mercifull to us for on thy mercy alone we depend and yet hereof for the present there is not the least appearance But see the Notes Psal 4.6 and 50.23 Vers 8. I will hear what God the Lord will speak c. This may be taken either as spoken by the Psalmist in his own name or in the name of all the faithful jointly together as if they were one person And it is added by way of correcting that which went before as if he had said What do I mean thus to complain I will rather patiently with still silence wait upon God
most High thy habitation See the Note Psal 90 1. This may be taken as spoken to the man that trusteth in God whoever he be But those words which is my refuge do rather induce me to think as is before noted vers 3. that the Psalmist here speaks to his own soul Vers 11. For he shall give his angels charge over thee c. Why the devil urged this as a promise made particularly to Christ Matth. 4.6 we may see by that which is noted Gen. 28.12 Vers 13. Thou shalt tread upon the lion and adder c. That is they shall be as so many worms under thy feet But I take it to be a generall promise made to those that shall trust in God as is before expressed to wit that no adverse power of any creature whatsoever whether of beasts men or devils shall be able to hurt them that God would deliver them from their most desperate dangers and dreadfull enemies whether by open violence or secret policies seeking their hurt yea that they should not only be delivered from them but should also vanquish them and subdue them and trample them under their feet Vers 14. Because he hath set his love upon me therefore will I deliver him c. This is spoken in reference to that which went before as if the Lord had said Because by his trusting in me he hath thus manifested that he truly loves me and knows me therefore I will not fail to deliver him For it is clear that here the Lord is brought in engaging himself by promise to him that trusts in him And some conceive that this is added as Gods charge given to his angels whereof mention is made before vers 11. Vers 16. With long life will I satisfy him c. To wit not in this world only see the Note Gen. 25.8 but especially also in the world to come see the Note Psal 21.4 And some conceive that this is particularly promised in reference to the foregoing promises of preservation from the pestilence And shew him my salvation see the Note Psal 50.23 PSALM XCII The Title A Psalm or Song for the sabbath day See the Note on the Title Psal 30. Vers 1. It is a good thing to give thanks unto the Lord c. To wit especially on the sabbath this being one of the chief holy services of that day Vers 2. To shew forth thy loving kindnesse in the morning and thy faithfulnesse every night That is To praise thee night and day even continually without ceasing Yet these words may also have respect to the set times that were appointed in those daies for the service of God Vers 3. Vpon the harp with a solemn sound It is in the Hebrew Higgaion for which see the Note Psal 9.16 Vers 4. For thou Lord hast made me glad through thy work c. To wit in that by thy works thou dost clearly discover all thy glorious excellencies and especially thy fatherly providence over thy poor children And this may be meant both of the work of creation for the remembrance whereof the sabbath was instituted when on the seventh day God rested from all the work that he had made Gen. 2.2 and likewise of Gods works of providence towards his Church and people Vers 5. O Lord how great are thy works c. That is how wonderfull and unsearchable It may be meant of Gods works both of creation and providence in generall But I conceive that this is prefixed particularly with respect to that which follows concerning the flourishing of the wicked for a time that they may be destroyed for ever and the misery of the righteous for a while followed with great prosperity and glory And thy thoughts are very deep that is incomprehensible see the Note Psal 36.6 Vers 6. A brutish man knoweth not neither doth a fool understand this To wit this which was said before concerning the greatnesse and unsearchablenesse of Gods works and counsels and of the delight which may be taken therein vers 4 or else rather this which followeth vers 7. Vers 7. When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever That is As the grasse the faster it grows the more it flourisheth the sooner it is cut down so the more the wicked prosper the nearer they are to their ruine But then in this their condition is worse because they shall never spring again as the grasse doth but shall be destroyed for ever See also the Note Psal 37.2 Vers 8. But thou Lord art most high for evermore This is added to imply that though wicked men might flourish for a time seem to carry all before them yet these things came not by chance but were ordered justly wisely though in waies which are far above our reach for all this may be clearly inferred from this that the Lord is most high for evermore that because being such he sees all orders all that is done in the world being the supreme judge not subject to change as all things here below are he must needs be constantly alwaies alike an enemy to the wicked and sure therefore to repay them according to their ways neither is it any wonder though he deferres a while the punishment of the wicked here in this world seeing he hath eternity before him wherein to doe it hereafter nor that we cannot understand how all things tend to these holy ends seeing his waies are farre above our waies yea farre above our understanding Vers 9. For lo thine enemies O Lord for lo thine enemies shall perish c. The Psalmist repeats this again and again to imply that so it shall certainly be and for the greater assurance of this he also speaks of it as of a thing which men might behold even done already Vers 10. But my horn shalt thou exalt like the horn of an Vnicorn c. A beast which cannot be subdued and taken see Job 39.9 10. And therefore most Expositours conceive that this was spoken of the great glory and invincible power of Davids kingdome see the Note Deut. 33.17 1 Sam. 2.1 10. Numb 23.22 and Psal 75.10 I shall be anointed with fresh oyl that is I shall be cheared with Gods favour endued with the graces of Gods spirit and shall abound with all outward blessings see the Notes Psal 23.5 and 45.7 And it is like it was spoken with reference to Davids being anointed king Vers 11. Mine eye also shall see my desire on mine enemies c. As if he should have said They shall be certainly and soon destroyed But see also the Notes Job 22.19 Psal 22.17 and 37.34 and 91.8 Vers 12. The righteous shall flourish like the palm-tree c. To wit whereas the wicked shall be as the grass as was said before v. 7. And I conceive that the righteous are compared to this tree because it is always green flourishing lives very
afflict the righteous God will at length reduce things into a right order again pouring forth his wrath upon the wicked and abundantly blessing his righteous servants which may be meant either of this life or of that which is to come And then for the next clause and all the upright in heart shall follow it if we refer the former clause to the judgement of the last day then the meaning of it must be that all the upright shall earnestly long for this and follow after it in their desires or shall cleave to it and approve of it or if we referre it to that which God will doe here in this world then the meaning must be that when the righteous shall see judgement thus executed upon wicked men they shall the more chearfully follow after Gods favour in a way of righteousnesse though for a time they suffer therein as seeing that in the conclusion God will not fail both to reward the righteous and punish the wicked Vers 16. Who will rise up for me against the evil doers c. To wit to help me It is as if he had said No man will none but God as it follows in the next verse Vnlesse the Lord had been my help my soul had almost dwelt in silence And thus the Psalmist proves here by his own example what he had said before vers 13. that God would not utterly forsake his people Vers 18. When I said My foot slippeth thy mercy O Lord held me up That is When I apprehended my self in some danger or when I gave my self for lost at least my carnall heart began to conclude within me Well I am now gone there is no hope of escape He compares himself to a man standing on the very brink of some deep precipice or to a man flying before his enemies where the very slipping of the foot is enough to cause his utter ruine See also the Notes Psal 38.17 and 56.13 Vers 19. In the multitudes of my thoughts within me c. That is In the midst of those many and manifold griefs and cares and fears that perplex my spirit whilst I silently within my self think of many things concerning mine own innocency and miseries and dangers the prosperity and wickednesse of mine enemies and thy displeasure against me thy comforts delight my soul that is the comforts which I take in thee or which thou hast given me in thy Word and dost work in me by thy spirit do chear me up even in the midst of these perplexities And one of these comforts may be that which follows in the next verse Vers 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law That is say some Expositours Dost thou judge as wicked tyrants do are thy proceedings in judgement any way like to theirs that oppresse men under a pretence of law and justice Doubtlesse that cannot be and therefore it cannot be that thou shouldest forsake or oppresse thy people But I rather take it thus Though oppressours in the throne sit in thy seat represent thy person yet when they abuse the law to injure men canst thou favour such men or approve such waies Doubtlesse thou dost abhorre them the more because they sit in the throne see Psal 5.5 Vers 23. And he shall bring upon them their own iniquity c. That is the evil which they have unjustly sought to bring upon others which is farther expressed in the next clause and shall cut them off in their own wickednesse see also the Note Psal 7.16 PSALM XCV Vers 1. O Come let us sing unto the Lord c. That this Psalm was penned by David though it be not here expressed is evident by that of the Apostle Heb. 4.7 Vers 2. Let us come before his presence with thanksgiving To wit in the Tabernacle the place of Gods spirituall presence It is in the Original let us prevent his face which may also imply a making hast to get thither every one striving who should be there first or a going thither to praise God freely and of their own accord before God did any way exact it of them or force them to it Vers 3. For the Lord is a great God and a great king above all Gods See the Note Deut. 10.17 Vers 4. In his hand are the deep places of the earth the strength of the hills is his also Or the heights of the hills are his also The meaning is that the whole earth even from the centre and the lowest foundation thereof to the tops of the highest mountains is born up ordered and governed by his power and providence and consequently all things high and low hidden and apparent as being all the work of his own hands Vers 6. Let us kneel before the Lord our maker To wit not only in respect of our naturall being as we are his creatures but also in respect of our spirituall being as he hath made us his adopted children and regenerated us by his spirit and made us new creatures as we are his workmanship created in Christ Iesus to good works Eph. 2.10 For that this last is included the following verse may probably induce us to think See also the Note Deut. 32.6 Vers 7. For he is our God and we are the people of his pasture and the sheep of his hand c. That is his peculiar people whom he hath engaged himself in a speciall manner to feed guide govern and protect as a shepheard doth his flock yea and that not merely by the hand of a servant but by his own immediate power and providence whence is that of our Saviour Joh. 10.27 28. my sheep hear my voice c. neither shall any man pluck them out of my hand see also the Notes Psal 77.20 and 23.1 2 3 4. And indeed it is probable that the Psalmist did purposely thus expresse himself not we are the sheep of his pasture and the people of his hand which might seem most proper but we are the people of his pasture and the sheep of his hand to imply 1. that Gods people were indeed as unable to help and provide for themselves as sheep were without a shepheard and 2. that though they were Gods flock yet they were a rationall flock and ought therefore to take notice of the care of their shepheard and to praise him for it As for the last clause To day if ye will hear his voice that must be joyned to that which follows in the next verse To day if ye will hear his voice harden not your hearts c. yet withall it seems to be added with reference to that which went before to wit to imply 1. that the speciall interest they had in God and the speciall care he took of them was evident in that the voice of his Word and law instructing them in the way of life was daily heard amongst them and 2. that therefore by hearing this his voice they were to approve themselves to be truly
exceeding terrible to those that will not submit to his government for here he sets forth Christ as it were appearing from heaven to pour forth his wrath upon his enemies in the black darknesse of some stormy cloud much according to that description which we have of Gods proceeding in judgement against men 2 Sam. 22.8 for which see the Notes there And the drift of this is partly to make his people the more fearfull of disobeying his commands and partly to let them see how able he is to confound at his pleasure both his and their enemies I know some do understand this of Christs coming in the clouds with power and great glory to judge the world Matth. 24.30 but I see no reason why we should restrain the words to that As for the next clause righteousnesse and judgement are the habitation of his throne the meaning may be that the Lord Christ will make men holy just and righteous yea by the imputation of his righteousnesse perfectly such and that by his Word and spirit he will cause them to doe that which is just and right in all their waies But see also the Note Psal 89.14 Vers 3. A fire goeth before him and burneth up his enemies round about That is His judgements like a consuming fire shall destroy all his enemies see again the Notes 2 Sam. 22.8 13 15. Psal 50.3 Vers 4. The earth saw and trembled This may be meant either of the earth it self or of the inhabitants of the earth who shall will they nill they see the unresistable power and wrath of the Lord Christ and tremble at it See the Notes 2 Sam. 22.8 Psal 46.6 and 60.2 and 76.8 Vers 5. The hills melted like wax at the presence of the Lord. To wit by the fire and lightnings mentioned in the foregoing verses And this also may be meant either of the hills literally to wit that the Lord in his wrath can quickly consume them or else of the great ones of the world or those whose hearts do most swell and rise against God that they shall faint and fade away when the Lord breaks forth in his wrath against them See the Note Psal 22.14 Vers 6. The heavens declare his righteousnesse c. That is the angels or the judgements of God manifested from heaven whether by tempestuous storms thunder and lightening or otherwise see the Note Psal 50.6 the people see his glory to wit as it is manifested in his righteousnesse and judgements And this implyes the calling of the Gentiles Vers 7. Confounded be all they that serve graven images c. Upon the consideration of the glory and divine majesty of Christ the king of the Church the Psalmist breaks forth into this expression of his detestation of all idol-worship and his desire of the enlargement of Christs kingdome and it is as if he had said Let the glory of this king make all idolaters ashamed and even confounded for their former brutish folly and so come in and submit to him or else let them be confounded and destroyed And herein there is also a prophesy implyed that when Christs kingdome was erected by the preaching of the Gospel this should be done As for the last clause worship him all ye gods the Apostle doth expresly understand it of the holy angels Heb. 1.6 where to prove that Christ was preferred above the angels he cites this place And again when he bringeth in the first-begotten into the world he saith And let the angels of God worship him But though the angels are included and thence the place is so cited by the Apostle yet it may be also extended to all that are called gods see the Note Exod. 22.28 yea to the heathens idol-gods worship him all ye gods as if he had said Let every thing that is falsly esteemed and worshipped as God yield and submit it self to this true God and king of his Church Vers 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgements That is they heard by the preaching of the Gospel of Christs coming into the world to erect his kingdome in his Church after he had vanquished all his and their spirituall enemies and of his governing his Church with all exact righteousnesse and particularly of the confusion and ruine of idolaters and the spreading of his kingdome throughout the world and this was matter of great joy to them Now though this may be truly said of the whole Church yet this joy is here particularly ascribed to the Jews both because they were to have the first fruits of this joy and likewise because the Gospel of the kingdome was to goe out from them into all the world And then also it is said Sion heard rather then Sion saw both because they were to rejoyce in the hope hereof before it was accomplished in that it was revealed to them before-hand by the predictions of the Prophets and also because the kingdome of Christ was to spread it self so into the farthest parts of the world that they should rather hear the report of it then see it But see also the Note Psal 48.11 Vers 9. For thou Lord art high above all the earth c. To wit as having all things throughout the whole earth in subjection under thee thou art exalted far above all gods that is far above all principality and might and power and dominion c. Eph. 1.21 See also the Note Deut. 10.17 Vers 11. Light is sowen for the righteous c. Upon the promise made in the foregoing verse he preserveth the souls of his saints c. because it might be objected that they are often in a very afflicted condition by way of preventing this objection the Psalmist adds these words Light that is joy see the Note Esth 8.16 is sown for the righteous that is it is promised to and in and through Christ it is prepared for the righteous and in good time they shall be sure of it though for a time no such thing may be seen as it is with seed when it lyes covered under ground according to that Col. 3.3 ye are dead and your life is hid with Christ in God and that 1 Joh. 3.2 it doth not yet appear what we shall be yet at last it shall spring up and shall by degrees as the corn doth grow and encrease and as the light that shineth more and more unto the perfect day Prov. 4.18 till at last they shall reap a full harvest of joy in heaven Vers 12. Rejoyce in the Lord ye righteous c. See the Note Psal 32.11 and give thanks at the remembrance of his holinesse that is give praise to his holy name acknowledge that all the good you enjoy comes from him But see the Note Ps 30.4 PSALM XCVIII Vers 1. O Sing unto the Lord a new song c. See the Note Psal 33.3 for he hath done marvellous things This may be understood both of some wonderfull victory that God gave David over
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
the covenant betwixt God and them whence it is that Moses and Samuel are joyned together as Gods chief favourites in this regard Jer. 15.1 Though Moses and Samuel stood before me yet my mind could not be toward this people But however this is here alledged to stir up the people both to worship God as he had exhorted them to do in the foregoing verse and also to trust in him as their Lord and king namely from the example of these holy men of God in former times that were eminent for their piety in calling upon God and from the manifestation of Gods love to his people both in raising up such men to intercede for them and in his readinesse to hear them when they prayed to him as it is expressed in the following words they called upon the Lord and he answered them Yet some also adde to this that the Psalmist intended herein to imply that if God shewed so much favour to his people upon the intercession of Moses and the Leviticall priesthood much more ought Christ to be extolled by whose eternall priesthood men are perfectly reconciled unto God Vers 7. He spake unto them in the cloudy pillar To wit which was upon the Tabernacle See for Gods speaking to Moses and Aaron there Exod. 33.9 10 11. and the Notes Numb 12.5 and 16.19 Vers 8. Thou answeredst them O Lord our God c. To wit Moses and Aaron to whom the Lord returned a gracious answer when they interceded for the people yea and Samuel may be here included also though that which is said in the foregoing verse of Gods speaking to them in the cloudy pillar were meant only of Moses and Aaron As for that which follows thou wast a God that forgavest them though thou tookest vengeance of their inventions I conceive it is spoken of the whole body of the people and that the meaning is that when God had threatned or was many a time ready utterly to destroy the whole people for their rebellions yet upon the intercession of Moses and Aaron and Samuel he yielded to spare them for their sakes and so forgave them and still preserved the body of the people though withall he did often take vengeance on many particular persons when they committed idolatry or otherwise followed their own hearts lusts though therein they did manifestly transgresse the commandements of God For I see no reason why we should limit this which is said here of their inventions as some do to their plots and conspiracies which they devised against Moses and Aaron and Samuel Nor doth that exposition seem so probable which some Expositours give of these words thou wast a God that forgavest them to wit Moses and Aaron though thou tookest vengeance of their inventions that is though thou didst punish them for their sins by not suffering them to goe into the land of Canaan PSALM C. Vers 1. MAke a joyfull noise unto the Lord all ye lands This implyes a prophesy of the calling of the Gentiles But see the Note Psal 66.3 Vers 3. It is he that hath made us and not we our selves we are his people and the sheep of his pasture See the Notes Psal 95.6 7. Vers 4. Enter into his gates with thanksgiving and into his courts with praise See the Note Psal 84.2 PSALM CI. Vers 1. I Will sing of mercy and judgement c. Two severall waies this promise of David is expounded by Interpreters and both seem very probable to wit 1. that David doth here promise to praise God for his goodnesse and mercy to his penitent servants and for his judgements executed upon the obstinate and rebellious or more particularly for the judgement which God had executed upon Saul for some conceive that this Psalm was composed when Saul was newly cut off by the Philistines or which he knew God would execute upon him and the mercy which he had shewn to himself in preserving him from the rage of Saul and haply for opening such a fair way for the settling of him in the throne of Israel or at least the mercy which he knew God would shew him in bringing him to the kingdome long since promised him and then the following clause is clear unto thee O Lord will I sing that is I will speak of these things to thy praise and glory Or 2. that David doth here undertake that he would in this Psalm as it were by way of a vow to God and a solemn protestation before all the Church declare with what clemency and justice he meant to govern the kingdome when he should be settled in the throne how gentle and good every way he would be to the good and how zealous to punish the wicked And if we take it thus which seems most agreeable to the sequele of the Psalm then the meaning of the following clause seems to be this unto thee O Lord will I sing that is I will in my song thus engage my self out of a desire thereby to glorify thee by whom only I was appointed to so great honour and by whose grace only I hope to be enabled thus to govern the kingdome Vers 2. I will behave my self wisely in a perfect way c. To wit by avoiding what ever is evil with all possible circumspection And indeed this is expresly affirmed of David in his private life 1 Sam. 18.14 And David behaved himself wisely in all his waies O when wilt thou come unto me To wit to assist me with thy grace herein or rather to settle me in the kingdome promised me that I may then make good what I now promise As for the following clause I will walk within mine house with a perfect heart that which is intended thereby seems to be this that he would walk holily and righteously not in publick only but even within his own walls his court or his private house so that even those of his own family should not be able to lay any evil to his charge yea and that he would be watchfull to keep his own houshold too from every scandalous way Vers 3. I will set no wicked thing before mine eyes That is say some I will not make any evil course of other men a pattern for me to follow But rather I take it thus I will set no wicked thing before mine eyes to wit neither by desire nor purpose no nor by suffering it so near as I can to come into my thoughts Vers 4. A froward heart shall depart from me c. The meaning of this may be that he would not allow in himself that perverse rebellious spirit whereto naturally he was enclined or else that he would not converse with those that were of a froward spirit which indeed agrees best with the following clause according to our translation I will not know a wicked person that is I will not own any such nor shew them the least respect or favour Vers 5. Whoso privily slandereth his neighbour him will I cut off c. To wit
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
of fowls about a house by throwing of handfulls of corn to them thou openest thine hand that is thou givest them food liberally and they are filled that is fully satisfied Vers 29. Thou hidest thy face c. That is Thou forbearest to shew thy self any longer favourable to them to wit by withholding food from them by refusing to uphold them in their being as formerly they are troubled that is sorely distressed or they waste away see the Note Psal 30.7 thou takest away their breath they die and return to their dust that is to the dust of which they were created see the Note Gen. 1.20 Vers 30. Thou sendest forth thy spirit they are created thou renewest the face of the earth That is Though trees plants and herbs yea all living creatures die continually yet others by that vigour vitall spirit which God gives them do as continually spring up in their room so the face of the earth by a fresh succession of creatures is constantly renewed one generation passeth away and another generation cometh Eccles 1.4 So that by those words thy spirit here may be meant either that principle of life which God gives unto all things that live whereby the unreasonable creatures do both live breath which Solomon calls Eccles 3.21 the spirit of the beast that when they die goeth down to the earth or else that almighty quickning power whereby this life is wrought in the creatures and whereby therefore all things are preserved in their being and therefore some conceive it is said that God sends forth his spirit and they are created because this is the proper effect of the holy spirit of God Ver. 31. The glory of the Lord shall endure for ever the Lord shall rejoyce in his works That is The Lord shall preserve uphold his creatures that he may still delight himself in them Yet most Expositours conceive that in these words the Psalmist doth at least imply his desire that men might so acknowledge Gods bounty goodnesse in the creatures so use them to his glory that God might not repent that he had made them but that he might still rejoyce in them so still preserve them Vers 32. He looketh on the earth it trembleth he toucheth the hills they smoke Either to imply that it is indeed the mercy of God that he continueth his creatures or to imply how carefull men had need to be to give God cause to rejoyce in his works he sheweth here that by experience we may see how easily he could destroy the whole world in that an angry look from God will make the earth to tremble the least touch of his displeasure will burn up the mountains which is evident in the earthquakes the thunder lightnings that do often discover the mighty power of God but was most terribly discovered at mount Sinai when the Law was given whereto haply he doth here allude Vers 34. My meditation of him shall be sweet c. That is say some Expositours shall be pleasing to God But rather the Psalmist means that his meditating on the goodnesse of God in his wonderfull works should delight and refresh his heart and so make him praise God with much chearfulnesse as is expressed in the next words I will be glad in the Lord. Vers 35. Let the sinners be consumed out of the earth c. To wit because they give not God the glory due to him as the Creatour and governour of the whole world but by polluting and abusing his creatures through sin do keep the Lord from rejoycing in his works see vers 31. PSALM CV Vers 1. O Give thanks unto the Lord c. The first fifteen verses of this Psalm are a part of that Psalm which David composed to be sung at the removing of the Ark from the house of Obed Edom to the city of David and it was the first Psalm that was put into the hands of the Levites to be sung by them for so much therefore of this Psalm see the Notes 1 Chron. 16.7 22. Vers 16. He called for a famine upon the land c. See 2 Kings 8.1 he brake the whole staffe of bread see the Note Levit. 26.26 Vers 19. Vntill the time that his word came c. That is Joseph was laid in iron as it is said in the foregoing verse untill that came to passe which he had foretold when he interpreted the dreams of Pharaohs chief butler and baker that had been prisoners with him untill it came to be known to Pharaoh what a man he was to wit that he had the gift of interpreting dreams then the word of the Lord tried him that is that gift given him of God to interpret dreams or his interpreting of Pharaohs dreams which was given him of God made known what he was a man truly endued with a spirit of prophesy and thereupon Pharaoh did highly esteem him Thus many Expositours do understand these words But I rather conceive that the 1st clause untill the time that his word came hath relation not to that which went before concernīg Josephs imprisonmēt but to the following clause the word of the Lord tried him that accordingly the words are to be thus understood that until the time that his word came that is until that came to pass wch God had revealed to Joseph in his dreams concerning the great honour whereto he should be exalted or untill that came to passe which God had spoken that is which God had decreed concerning Joseph or untill Josephs word came that is till the condition which God had decreed concerning Joseph came to be discovered which was formerly unknown the word of the Lord tryed him that is so long the decree of God thus revealed to him in a dream being so long deferred before it was accomplished did try his faith and patience and constancy in his bondage and imprisonment Or it may be said that the word of the Lord tryed him because that word which God revealed to him in a dream being told his brethren was the occasion of all his sufferings wherewith he was tryed even as gold is tryed in the fire Vers 22. To bind his princes at his pleasure c. That is Pharaoh gave Joseph such absolute rule over his whole kingdome that it was in his power if he saw cause even to punish and imprison his princes and teach his senatours wisedome to wit by punishing them if they did any thing amisse or by the example of his wisedome in governing the people and that especially in that particular policy of his in ordering the corn that the land of Egypt yielded in the seven plenteous years implying that the wisest of the Egyptians such as were Pharaohs senatours that were made such for their eminent wisedome might learn wisedome of Joseph I know the first clause some understand only of Pharaohs princes being so obliged to Joseph and in such subjection to him that they were
people or commonwealth by themselves but that he would make a nation of Moses Numb 14.12 15 though afterwards upon the intercession of Moses he determined to destroy those only that had then murmured and to bring their children into the promised land Vers 28. They joyned themselves also unto Baal-Peor c. That is Forsaking the Lord their true husband they did adulterously prostitute themselves to Baal-Peor as if he had been their husband as indeed Baal signifyeth a Lord or husband Yet haply the rather is this expression here used because they did also commit fornication with the daughters of the Idolaters But see the Notes also Numb 25.1 2 3. And ate the sacrifices of the dead that is the sacrifices that were offered to dead stocks and stones instead of the living God or to Idols that were memorials of some that had been famous men amongst them long since dead and gone Vers 31. And that was counted unto him for righteousnesse c. The meaning is that God did approve of this fact of Phinehas though it was done without the warrant of any ordinary authority and that of his free grace he was pleased with it And accordingly the drift of the following words unto all generations for evermore is to shew that Gods acceptance of this noble act of his was testifyed unto all generations by conferring the high priesthood upon him and his posterity for ever see the Notes Numb 25.12 13. Vers 37. Yea they sacrificed their sons and their daughters unto devils See the Notes Lev. 17.7 and 18.21 and 2 Kings 16.3 Vers 39. Thus were they defiled with their own works c. To wit as a whore is defiled with her whoredomes as the following words expound it and went a whoring with their own inventions for which see the Note Judg. 2.17 Vers 47. Save us O Lord our God and gather us from among the heathen c. As if he had said Seeing thou hast thus in all ages been gracious to thy people notwithstanding their many provocations afford us we beseech thee the like favour in our captivity and dispersion But see also the Notes above vers 1. and 6. and 1 Chron. 16.35 Vers 48. Blessed be the Lord c. See the Note above vers 1 and let all the people say Amen praise ye the Lord see the Note Psal 41.13 PSALM CVII Vers 2. LEt the redeemed of the Lord say so c. The drift of this Psalm is to set forth Gods praise in regard of his wonderfull providences towards all mankind and first by shewing how miraculously he preserves them in the severall streights whereinto they often fall And accordingly the Psalmist doth in the first place relate how miraculously the Lord doth often deliver poor pilgrims and travellers when loosing their way or wandring up and down in strange countreys and in desart places they fall into great dangers For that these are the redeemed of the Lord whom here he invites to praise the Lord is evident in the following description of their miseries vers 4 5. where he speaks of their wandring up and down in wildernesses hungry and thirsty c. to wit such as travelling into forreign parts for merchandise or any other occasions or being banished or otherwise driven by force out of their own countreys do loose themselves in desolate wildernesses and so are in danger to fall or do fall into the hands of robbers or other enemies that surprize them and make slaves of them and yet are afterwards by the mighty power of God delivered from all these miseries for with reference to their falling into the hands of such enemies is the last clause added Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy Vers 3. And gathered them out of the lands from the East and from the west from the North and from the South In the Hebrew it is and from the sea whereby though usually in the Scripture the west is intended and that because the mediterranean sea lay on the west of Judea yet here by the sea the South is meant and that because both the red sea and the great Ocean lay Southward of Judea But that which is chiefly observable for the understanding of these words is 1. that the Lord is said to have gathered these lost pilgrims or travellers that are here stirred up to praise his name because he fetcheth them in from their banishment their wandrings or captivity to their own countrey or some place of abode or some place where they may be furnished with things necessary for them and 2. that it is said that he gathered them out of the lands from the East and from the west c. to imply that God doth this in all quarters of the world that we might not think that he speaks only of the desarts of Judea he shews that by the speciall providence of God men are delivered often out of these streights all the world over Vers 4. They wandred in the wildernesse in a solitary way c. That is having lost their way which they might easily doe in those sandy desarts where the winds do usually blow the sands over the waies where men have gone they wandered up down not knowing which way to goe they found no city to dwell in that is no place where they might make their abode or no place inhabited by men amongst whom they might find any direction or refreshing Vers 5. Hungry and thirsty c. To wit because having spent their provision by reason of their long wandring up down after they had lost their way no new supply in those solitary desarts was to be had no not so much as of water to quench their thirst which in those hot places must needs be great their soul fainted in them that is they were continually ready to faint not only through weaknesse and wearinesse but also through grief and anguish of spirit Vers 6. Then they cried unto the Lord c. This is meant not only of the faithfull people of God for the Psalmist speaks here of the providences of God towards all mankind but of all men in generall who being in great streights are wont by the very instinct of nature to cry unto God for help yea and God often hears the cries of such men both for the clearer discovery of his own goodnesse and the fuller conviction of their spirits Vers 9. For he satisfyeth the longing soul c. That is he satisfyeth the thirsty with drink which they longed for and filleth the hungry soul with goodnesse that is with good food see the Note Psal 103.5 And thus these two clauses have clear reference to that vers 5. hungry and thirsty c. Vers 10. Such as sit in darknesse c. This is the second instance which the Psalmist gives of Gods wonderful deliverances namely of his delivering those that are in prison bondage Such as sit in darknesse that is in dark prisons
dungeons see the Note Psal 88.7 being bound in affliction and iron that is with iron fetters or chains which did sorely afflict them Psal 105.18 or being bound not only with iron chains but also with the cords of penury and all manner of afflictions out of which they can no more free themselves then they can shake off their fetters see Job 36.8 Vers 11. Because they rebelled against the words of the Lord and contemned the counsell of the most High That is either the word written or at least the law of nature written in all mens hearts see the Note above vers 6. Vers 12. Therefore he brought down their heart with labour c. That is he humbled their proud hearts with sore afflictions hard bondage see the Note Psal 90.10 they fell down that is before their enemies and so became captives or they fell into thraldome or lay in great distresse or they were dejected in spirit and there was none to help that is to comfort or deliver them Vers 17. Fools because of their transgression and because of their iniquities are afflicted To wit with sicknesse as is clear in the following verses And this is the third instance here given of Gods miraculous deliverances of men Vers 23. They that go down to the sea in ships c. The ground of this expression is either because the banks of the sea are higher then the waters that beat upon them or because of the low land which is by the sea side whether men must goe down from the higher parts of the land when they intend to go to sea that do business in great waters to wit either merchants that trade by sea Rev. 18.17 or rather marriners fishermen And this is the fourth last instance of Gods miraculous deliverances of men Vers 24. These see the works of the Lord his wonders in the deep Though the sea be full of wonders yet this is doubtlesse principally meant of those wonders related in the following verse to wit how suddenly God raiseth tempests of incredible violence what mighty mountains of waters there will be then raised in the sea and how calm the Lord makes all as suddenly again Vers 27. They reel to fro c. To wit through the swimming of their heads which is indeed usuall with men that are sea-sick in a storm or rather the rolling of the ships this way that their being driven about sometimes one way sometimes another according as the winds blow the sea-men having no power to order their ships and are at their wits end that is their art and skill fails them and they know not what course to take Vers 32. Let them exalt him also in the congregation of the people praise him in the assembly of the elders That is in the most publick assemblies as those usually are where the magistrates meet But withall the elders may be particularly mentioned not only because such wise men were best able to judge of these wonderfull works of God but also because there was most need that the rulers of the people should learn to stand in awe of the mighty power of God Vers 33. He turneth rivers into a wildernesse c. In the following verses the Psalmist sets forth the providence of God by shewing the strange and unexpected changes which he often makes in the world as first here his making fruitfull places barren and barren places exceeding fruitfull Vers 34. A fruitfull land into barrennesse c. In the Hebrew it is into saltnesse for which see the Notes Deut. 29.23 and Judg. 9.45 Vers 36. And there he maketh the hungry to dwell c. To wit either because those that were very poorly provided for there before in a manner famished do after this live there very comfortably in great abundance or else because poor people being forced from their native countries by war oppression or penury do remove thither invited by the fruitfulness of the place that they may prepare a city for habitation Vers 38. He blesseth them also so that they are multiplyed greatly c. This is the second great change here mentioned which God often makes in the world to wit that he mightily encreaseth advanceth the inhabitants of cities kingdomes then diminisheth brings them low again As for the next clause suffereth not their cattel to decrease the contrary is thereby implied to wit that he doth exceedingly encrease them Vers 40. He poureth contempt upon princes causeth them to wander in the wildernesse c. See the Notes Job 12.21 24. And this is the third great change which God often makes in the world to wit that he pulls down those that are on high and raiseth those that are in a low condition Vers 41. Yet setteth he the poor on high from affliction and maketh him families like a flock That is exceeding numerous It may also imply that God would guide and protect them as a shepheard doth his flock as in opposition to that which was before said of princes that he causeth them to wander in the wildernesse c. Vers 42. The righteous shall see it and rejoyce c. As seeing hereby that it shall be well with them see the Note Job 22.19 and all iniquity shall stop her mouth see the Notes Job 5.16 and Psal 63.11 PSALM CVIII Vers 1. O God my heart is fixed c. The seven first verses of this Psalm we had before almost word for word Psalm 57.7 c. and the rest of this Psalm we had before Psal 60.5 for which therefore see the Notes in both those Psalms PSALM CIX Vers 1. HOld not thy peace O God of my praise Many of our best Expositours take the word praise actively as if he had said O God whom I desire alwaies to praise or O God who hast alwaies given me occasion to praise thy name appear in my defence and be the same to me still that thou hast alwaies hitherto been that I may praise thy name But others take it passively as if he had said O Lord thou art he in whom only I glory accounting it my greatest praise that I am thy servant and have an interest in thee and in whom alone all my praise doth consist because thou upholdest me in my just cause whilst others cry out against me as a perfidious wicked man I beseech thee appear still in my defence And indeed this last I conceive the most probable and that because this seems to be prefixed as by way of opposition to that which follows in the next verse for the mouth of the wicked and the mouth of the deceitfull are opened against me as if he had said Because wicked men do slander me I appeal to thee for my justification as the witnesse and patron of mine innocency and therefore whilst they cry out against me with full mouth as a pestilent enemy to the state be not thou silent on whom I wholly depend
all power and majesty the Lord thy Benjamin the son at thy right hand as was said of Christ vers 1. shall strike through kings c or 2. as spoken to Christ concerning God the Father O Christ the Lord thy father shall stand by thee at thy right hand to aid thee and to destroy all thine enemies for thee or 3. as spoken to the people of God concerning Christ as if he had said Be not dismayed O ye servants of Christ for as the Lord your Saviour sits at the right hand of his Father in glory and majesty so he will also be at your right hand to assist and prosper you and to execute judgement on all your enemies Vers 6. He shall judge among the heathen c. That is He shall rule as king amongst the heathen or rather he shall punish and destroy his enemies of all nations not the Jews only but the Gentiles also which is clear by the following words he shall fill the places with dead bodies that is with dead bodies lying unburied which also may imply the multitude of the slain in that they that were left alive should not be able to bury their dead he shall wound the heads over many countries that is he shall destroy the mightiest of princes that oppose him Vers 7. He shall drink of the brook in the way c. Some conceive that hereby the havock that Christ should make amongst his enemies is farther set forth for they make the meaning of the words to be this that Christ should make such a slaughter amongst them that as a conquerour he might drink the bloud of his enemies which should run down as a brook or stream according to that expression Numb 23.24 Behold the people shall rise up as a great lion and lift up himself as a young lion he shall not lye down untill he eat of the prey and drink the bloud of the slain and hereby they say is signifyed Christs satiating refreshing and delighting himself in the destruction of his enemies But there are two other expositions that are far more probable and indeed of these it is hard to say which is the best The first is that hereby the Psalmist sets forth the alacrity heat and fervency of Christ in pursuing his enemies He shall drink of the brook in the way therefore shall he lift up the head that is being in the pursuit of his enemies he shall no where stay to rest and refresh himself but quenching his thirst a little out of any brook that he meets with in the way he shall presently lift up his head again and shall again follow his enemies close at the heels And this exposition some learned Expositours do the rather approve because by the coherence of these words with the two foregoing verses it may seem that the Psalmist doth still prosecute his prophesies concerning the victories of Christ But then the second is that these words are meant the first branch of his humiliation or passion and the second of his resurrection and exaltation For by those words He shall drink of the brook in the way they say is meant either 1. the poor and mean condition wherein Christ lived as a pilgrim and stranger here in this world like that of those that have no other drink but the water that runs in brooks and rivers to quench their thirst wherein they say also that David whilst he lived obscurely in desolate places for fear of Saul was a type of Christ and then by the lifting up of his head must be meant the glory whereto afterwards Christ was exalted or 2. the death and passion of Christ As waters in the Scripture do usually signify afflictions and sorrows see the Notes 2 Sam. 22.5 and Psal 42.7 so drinking of these waters may signify either that a man is drowned and overwhelmed in these floods of afflictions because when a man is drowned the water will run into his bowels as we may see in that Psal 69.1 2. Save me O God for the waters are come in unto my soul c. for which see the Notes there or else a voluntary submission to the afflictions which a man undergoes according to that of our Saviour Joh. 18.11 the cup which my father giveth me shall I not drink it But now as drinking of a cup may signify the undergoing of a certain portion of afflictions and miseries so on the other side drinking of the brook may signify an undergoing of the highest degrees of all miseries and sorrows because a brook of waters may signify a confluence of all kind of miseries So that when it is said here of Christ He shall drink of the brook in the way the meaning is that all the miseries due to men for sin should as a torrent come pouring in upon him Having spoken so much in the foregoing verses concerning the victories of Christ under those metaphoricall expressions of striking through kings of filling the places with dead bodies c. lest we should hence think that his kingdome should be an outward worldly kingdome the Psalmist doth therefore adde this concerning his suffering and so entring into glory He shall drink of the brook in the way that is as he passeth through this world or whilst he is in the way of accomplishing the will of God for the salvation of men passing through this vail of tears he shall drink of the troubled brook of many bitter sufferings he shall undergoe all the wrath that was due to man for sin therefore shall he lift up the head that is he shall rise victoriously out of the grave he shall triumphantly ascend up into heaven and shall there sit down at the right hand of his Father See also the Note for this phrase of lifting up the head Psal 3.3 PSALM CXI Vers 1. PRaise ye the Lord c. See the Note Psal 25.1 This is the first of the Alphabeticall Psalms wherein we have all the Hebrew letters perfectly according to their order without omission of any and they are in the beginning of every clause of the Psalm the first eight verses being divided into two clauses and the two last into three And just so it is again in the following Psalm Vers 2. The works of the Lord are great sought out of all them that have pleasure therein As if he had said Though profane ungodly men discern not the transcendent excellency that is in Gods works and that because they regard them not and therefore search not into them yet they that take delight in searching into them they discover and in a good measure understand the exquisite excellency that is therein Vers 3. His work is honourable and glorious c. Some understand this peculiarly of the glorious work of Gods delivering the Israelites out of Egypt because they conceive the Psalmist speaks of this in the following verses But I rather take it as spoken generally that whatever God doeth is full of majesty and glory And which the Psalmist
here adds because therein consists the chief glory of his works his righteousnesse endureth for ever that is whatever God doeth he doeth it in faithfulnesse and righteousnesse unto his people yea even then when he may seem to doe that which is contrary to what he hath promised them Vers 4. He hath made his wonderfull works to be remembred To wit by his word given them wherein those wonderfull works of his are recorded or by those memorials of his glorious works which he ordained to be kept amongst them such as were the pot of mannah the rod of Aaron and the festivals which they were appointed to observe as the Passeover the Pentecost the feast of Tabernacles or because the works that God wrought for the Israelites were so exceeding wonderfull that they were not only worthy for ever to be remembred but such indeed as that it wat not possible they should ever be forgotten Vers 5. He hath given meat unto them that fear him c. That is to his people Israel and he useth this expression unto them that fear him either because they were then the only people that worshipped God in a right manner or because what he did for them was done for their sakes amongst them that did truly fear him As for the mercy here spoken of He hath given meat unto them either it may be meant in generall of Gods providing food convenient for them that have feared him in all ages as he did for Elijah and others or rather more particularly of Gods feeding the Israelites in the wildernesse with manna from heaven And the reason of this is given in the next words he will ever be mindfull of his covenant because of the covenant he had made with them God did this though they were a murmuring and rebellious people Vers 7. The works of his hands are verity and judgement c. That is All that God doeth in the government of his Church is full of truth and faithfulnesse exactly according to what he hath promised and full of judgement being exactly just in every regard And this some conceive may be added in particular reference to that work of God mentioned in the foregoing verse in giving the Israelites the heritage of the heathen wherein God approved his truth in performing the promise he had made to his people and his justice in rooting out those wicked nations As for the next clause all his commandements are sure for which see the Note Psal 19.7 I conceive that under this word his commandements both the promises and threatnings annexed to his commandements must necessarily be comprehended and so they may be said to be sure both because they do surely reveal the will of God to us and because what is promised and threatned therein shall certainly come to passe However this clause seems to be added to that which went before concerning Gods works purposely to shew what a clear agreement there is betwixt his works and his word his works continually making good the sure truth of all that he hath revealed in his word commandements Vers 8. They stand fast for ever and ever c. That is God hath established his commandements that they shall never be changed but they shall be found perpetually true together with all the promises and threatnings annexed thereto whatever carnall reason may in the hour of temptation judge to the contrary and are done in truth and uprightnesse that is they are composed and ordained according to the exact rule of truth and righteousnesse so that they cannot be charged with the least falshood or unrighteousnesse Vers 9. He sent redemption unto his people c. Many understand this particularly of the Lords delivering the Israelites out of Egypt by the hand of Moses whom he sent unto them and that because in the next words he hath commanded his covenant for ever he seems to speak of the covenant which God made with them at the giving of the Law which was presently upon their deliverance out of Egypt But yet it may be meant more generally of all the deliverances of the like nature which God had afforded his people and that as they were shadows of their Redemption by Christ whence it is that the Psalmist speaks in the next words of the covenant which God made with them for life eternall which was grounded on that great work of Christs Redemption and whereto they were strongly obliged because he had so redeemed them As for the expression here used he hath commanded his covenant for ever see the Notes 1 Chron. 16.15 and for the following clause holy reverend is his Name that is added as an argument to stir up men to be carefull of keeping covenant with God Vers 10. The fear of the Lord is the beginning of wisedome c. Having said in the foregoing verse that Gods name was holy and reverend hence the Psalmist takes occasion to presse upon men the fear of God The fear of the Lord is the beginning that is the foundation of wisedome there is never any true wisedome in men till they begin to fear God a good understanding have all they that doe his commandements the wisedome of others deserves not comparatively the name of understanding his praise endureth for ever that is the praise the approbation and the glorious reward which such a man receives from God or rather the praise of God PSALM CXII Vers 2. BLessed is the man that feareth the Lord. By describing the blisse of those that fear God the Psalmist seems to make good what was said in the close of the foregoing Psalm that the fear of the Lord is the beginning of wisedome Vers 2. His seed shall be mighty upon earth c. That is exceeding numerous and of great power in every regard the generation of the upright shall be blessed see the Note Psal 37.26 Vers 3. Wealth and riches shall be in his house and his righteousnesse endureth for ever Severall waies is this last clause understood by Expositours For 1. some take it to be added in the praise of the man that feareth God to wit that notwithstanding he abounds in wealth yet he is not corrupted thereby as many are but still holds fast his righteousnesse 2. others understand it of his renown amongst men to wit that though men may seek to overcloud his righteousnesse with false accusations yet it shall still shine forth gloriously and be for ever renowned amongst men 3. others conceive it is added as the cause why there is still wealth and riches in the house of the man that feareth God to wit because whilst the iniquity of the wicked both in getting and using their riches doth soon wast their great estates his is preserved by his constant righteousnesse and 4. others understand it of his perseverance in the waies of righteousnesse and the never-failing reward thereof Vers 4. Vnto the upright there ariseth light in the darknesse c. And that severall waies as 1. when they are for a
time under great distresse and heavinesse and yet then God brings them into a prosperous condition again or gives them much joy after their heavinesse 2. when God keeps them free in times of some common calamity and 3. when they are inwardly cheared with the consolations of Gods spirit even in their greatest afflictions Wicked men even in the sun-shine of their greatest prosperity not having any assurance of Gods favour are indeed under darknesse and in their distresses they are quite overwhelmed with sorrow but then the man that fears God is full of joy through the light of Gods countenance shining into his heart even under the darknesse of his saddest calamities see the Note Esth 8.16 As for the following words he is gracious and full of compassion and righteous though many Expositours hold that they are spoken of God and that herein a reason is given why unto the upright there ariseth light in darknesse namely because God is gracious yet methinks the dependance of this clause upon the foregoing words shews clearly that it is spoken of the upright man there mentioned this being the reason given why light ariseth to the upright in darknesse namely because the upright man is gracious c. Vers 5. A good man sheweth favour and lendeth he will guide his affairs with discretion It is in the Hebrew with judgement that is justly and judiciously see the Note Psal 25.9 But in our Bibles it is rendered with discretion which consists in many things as in ordering his affairs and estate with such frugality and wisedome that he may still have to give to the poor in considering when and where it is fit to give and when and where to lend in not being too prodigall nor too penurious in proportioning his charity according to the persons to whom he affords it and many other particulars of the like nature Vers 6. Surely he shall not be moved for ever See the Notes Psal 15.5 and 16.8 and 55.22 Vers 9. He hath dispersed c. To wit by distributing his alms amongst many and that with a full hand and chearfully as the husbandman scatters his seed when he sows his land And so though his alms be given away yet his righteousnesse remains as it followeth in the next words he hath given to the poor his righteousnesse endureth for ever for which see the Note above vers 3. His horn shall be exalted with honour see the Notes 1 Sam. 2.1 and 2 Sam. 22.3 Vers 10. The desire of the wicked shall perish This may be understood generally of Gods frustrating all the carnall desires of wicked men yet because in the foregoing words the Psalmist speaks of their fretting at the prosperity of the righteous The wicked shall see it and be grieved c. it is most probable that these words are also more particularly meant of the disappointment of all the plots and devices which the wicked desired to have effected for the ruine of the righteous PSALM CXIII Vers 1. PRaise O ye servants of the Lord. The Levites may hereby be more peculiarly intended whose speciall office it was continually to sing forth the praises of God but all the faithfull servants of God may be comprehended Vers 3. From the rising of the sun unto the going down of the same the Lords Name is to be praised That is all the world over to wit because the glory of God is manifestly discovered in his works all the world over Yet herein may also be implyed that all nations were to have the glory of God in the work of mans Redemption discovered unto them by the preaching of the Gospel Vers 4. The Lord is high above all nations c. See the Note Psal 97.9 A chief thing intended is that God far excels in his majesty and glory all the great ones that are in the world And his glory above the heavens see the Note Psal 8.1 Who is like unto the Lord c. See the Note Exod. 15.11 Vers 6. Who humbleth himself to behold c. That is to undertake the care and government of the things that are in heaven so that as glorious creatures as the angels are it is an abasement to the most high God to mind or regard them and in the earth yea the meanest of them as is expressed in the following verse He raiseth up the poor out of the dust c. Vers 8. That he may set him with princes even with the princes of his people Where it is a greater honour to be a prince then to be a prince elsewhere and a greater advantage in other regards because of Gods speciall favour to them above other princes and the great things that God usually doeth for his people above other nations Vers 9. He maketh the barren woman to keep house c. To wit by giving her many children thereby to make up a full family see the Note Psal 68.6 PSALM CXIV Vers 1. WHen Israel went out of Egypt the house of Iacob from a people of a strange language See the Note Psal 81.5 Vers 2. Iudah was his Sanctuary c. That is The children of Israel the chief of the tribes being here put for the whole body of the people became a holy people unto the Lord being sanctified and set apart from all other nations to be a peculiar people unto himself in whom he would be glorified amongst whom he would make himself known be worshipped and served as in his temple and Sanctuary according to that 2 Cor. 6.16 ye are the temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people and Israel his dominion that is they became a people subject unto his dominion over whom he would rule as their king by his word and spirit And this is said to have been done when God brought the Israelites out of Egypt because then by the many miracles which God wrought for them he made it manifest that he had taken them to be a peculiar people unto himself and because by that great work of their Redemption he had indeed purchased them to be his people Vers 4. The mountains skipped like rams and the little hills like lambs That is At the giving of the Law the mountainous tops of Sinai and Horeb and the little rising hills therein or the mountain of Sinai and other adjacent mountains and hills did move and shake as apparently as when the rams and lambs in a flock do leap and skip and therefore it is said Exod. 19.18 that the whole mount quaked greatly see also the Note Psal 29.6 Vers 7. Tremble thou earth at the presence of the Lord at the presence of the God of Iacob Having demanded in the foregoing verse why the mountains skipped like rams c. here the Psalmist as by way of answering that question adds these words Tremble thou earth at the presence of the Lord c. as if he had said Surely it
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
they might remove the Ark to Jerusalem 2 Sam. 6.1 But yet withall by that passage vers 22. The stone which the builders refused is become the head stone in the corner which is in so many places of the New Testament applyed to Christ that vers 25 26 Save now I beseech thee O Lord c. Blessed be he that cometh in the Name of the Lord which the inhabitants of Jerusalem applyed to Christ as the promised Messiah Matth. 21.9 it is as evident that whilst David speaks in this Psalm of himself those things which had befallen him his principall aim was hereby prophetically to foretell those things that concerned Christ that was to spring out of his loins And as for this exhortation O give thanks unto the Lord c. it may be taken as spoken by David or by the people of God that principally with respect to that great mercy in exalting David to be their king or rather in giving Christ to be their king Saviour Vers 3. Let the house of Aaron now say that his mercy endureth for ever For this and the following verse see the Notes Psal 115.10 11. Vers 7. The Lord taketh my part with them that help me c. See the Note Psal 54.4 therefore shall I see my desire upon them that hate me see the Note Psal 91.8 Vers 10. All nations compassed me about Though of Christ it may be literally and truly said of whom David was a type that all nations do set themselves against him yet understanding the words of David himself it cannot be otherwise meant then of the neighbouring nations unlesse we take it as a figurative expression All nations compassed me about as if he had said All the world is set against me I can no where be safe or quiet Vers 12. They compassed me about like bees c. Though it is not without some contempt that he compares his enemies to bees yet withall he seeks hereby to imply how he was continually stung and vexed by them not knowing how by any means to avoid them And see also the Note Deut. 1.44 As for the following words he doth thereby shew farther how easily they were ruined they are quenched as the fire of thorns which though they be soon set on fire and make a mighty crackling noise and yield for a time a more terrible blaze then greater wood will do yet alas they are soon consumed in their own flame and so the fire will be presently out and they will â—arce leave â—o much as any ashes behind them Vers 13. Thou hast thrust sore at me that I might fall To wit Thou O Saul or indefinitely Thou O mine enemy Vers 15. The voice of rejoycing salvation is in the tabernacles of the righteous c. This may be here laid down as a generall truth for indeed all Gods righteous servants are sure to see the salvation of God they only can will truly rejoyce in Gods salvation But here doubtlesse it is added in reference to that particular mercy for which this Psalm was composed And the meaning is that all the faithfull throughout the land should every one even in their own private dwellings rejoyce for that salvation which God had wrought for David being glad to see the day whereon so great a change was wrought that especially because they knew that his exaltation to the throne tended to the great good of the whole kingdome And so the following words the right hand of the Lord doth valiantly may be added as that triumphant song which should be sung in the tabernacles of the righteous Vers 17. I shall not die c. To wit by the hand of mine enemies It is as if he had said Mine enemies have long thirsted sought after my death indeed for many years together I have been as it were continually in the very jaws of death I have been looked upon no otherwise then as a lost dead man but I see God hath determined otherwise of me he hath reserved me for his praise I shall not die but live declare the works of the Lord. How this may be applyed to Christ whom the pains of death could not hold we may easily conceive Vers 19. Open to me the gates of righteousnesse c. That is the gates of Gods Sanctuary which are called the gates of righteousnesse 1. because there the most righteous God had chosen the Sanctuary for his habitation 2. because there the word of God was taught the only rule of true righteousnesse 3. because there the people of God were cleansed from their sins by the sacrifices that they offered up unto God so were presented righteous in Gods sight 4. because there they worshipped praised God which was a chief part of their righteousnesse 5. especially because God required that they should be a righteous people that presented themselves there in his presence did therefore enjoyn that none that were unclean should be admitted to be there And indeed this reason seems to be implyed in the following verse This gate of the Lord into which the righteous shall enter Now this David speaks to the Priests Levites that had the charge of the doors of the Sanctuary in reference to that festivity for which this Psalm was composed whereon he had gathered the people together that they might praise God for his mercy to them see the Note above vers 1. And it is expressed in a poeticall manner with a kind of triumphant joy Open to me the gates of righteousnesse as if he should have said Those gates from which I was so long banished which I did so long so earnestly desire to see Let them be now opened to me my company I will goe into them I will praise the Lord. Vers 20. This gate of the Lord c. That is of the Lords house into which the righteous shall enter according to that Isa 26.2 Open ye the gates that the righteous nation which keepeth truth may enter in Now some learned Expositours conceive that in these words David doth covertly intimate what a change there should be in matters of religion now God had exalted him to the throne to wit that whereas in Sauls time the worship of God had been neglected or at least polluted by profane ungodly wretches now by the encouragement that should be given to religion the house of God should be more carefully frequented that by such as did truly fear his Name Vers 22. The stone which the builders refused is become the head-stone of the corner That is the chief foundation corner-stone This with the three following verses seem to be the words of the people congratulating the inauguration of their new king as those expressions therein may well induce us to think it is marvellous in our eyes we will rejoyce be glad But however for the meaning of the words First doubtlesse they are meant of David As builders
more of the way that leads to heaven then men do know the way that leads from one place to another when they are in a strange countrey see also the Note Psal 39.12 Vers 20. My soul breaketh for the longing that it hath unto thy judgements at all times That is My spirit fails or faints within me or my soul in her eager desires after thy judgements is as the broken chawned earth when it gapes after the rain or I do so earnestly long after thy judgements that my heart doth even break through grief when I cannot come to enjoy them Vers 21. Thou hast rebuked the proud that are cursed c. That is Thou hast destroyed the proud contemners of thee of thy laws for the word rebuked see the Note Psal 6.1 which do erre from thy commandements that is that out of pride stubbornnesse refuse to walk in the waies that God hath enjoyned them Now the drift of the Psalmist in alledging this was to imply that even by the judgements of God upon those that despised his laws he might well be quickned in a holy endeavour carefully to observe them Vers 22. Remove from me reproach contempt c. That is Free me from that reproach contempt which wicked men have cast upon me for I have kept thy testimonies therefore have I no way deserved those foul aspersions but indeed it is for my keeping so close to thy testimonies that they have reproached me or for I have kept thy testimonies that is I have not been ashamed of thee thy service I have not abandoned thy truth thy waies because of their reproaches therefore I hope thou wilt clear mine innocency against thē that falsly accuse me Vers 23. Princes also c. As if he had said Not only the meaner sort of people but even Princes did sit speak against me to wit not only as they casually met together in private but especially when they sat in counsell together yea when they sat in the seat of judgement for so much those words did sit speak against me seem to imply but thy servant did meditate in thy statutes to wit thereby to comfort my self to strengthen my faith to learn how to carry my self in such a condition And hereby he would imply also that their speaking against him did no way beat him off from the waies of piety but rather encouraged him in them Vers 24. Thy testimonies also are my delight my counsellors David seems to speak here as a prince that doth nothing without the advice of his privy counsell And this he opposeth to that in the foregoing verse as if he had said Whilst princes sat together took counsell against me I betook my self to thy testimonies they were the men of my counsell as it is in the Originall Vers 25. My soul cleaveth unto the dust c. To wit through extreme distresse danger or through grief terrours of conscience but see the Note Psal 44.25 quicken thou me according to thy word see the Notes Psal 71.20 and 80.18 Vers 26. I have declared my waies c. That is all my streights and sorrows temptations sins every state condition wherein I was all my businesses and undertakings I have still made them known to thee thou heardest me to wit in doing for me what withall I then desired of thee teach me thy statutes as if he had said hear me therefore in this as thou hast done formerly for other things Vers 27. Make me to understand the way of thy precepts so shall I talk of thy wondrous works That is the wonderfull works that thou shalt work in doing this for my poor soul how herein thy power hath been magnified in my weaknesse or the wonderfull works recorded in the word for which see the Note above vers 18. And the drift of this is to set forth either 1. that if God would teach him then he would be ready upon all occasions to teach others or 2. how it would chear him in his afflictions making him with great joy to talk of the wonders of Gods word if the Lord would effectually teach him the way of his precepts And indeed unlesse men understand Gods word it is not possible they should take any delight in talking of it Vers 28. My soul melteth or as it is in the Hebrew droppeth for heavinesse The meaning is either that his soul did melt away as it were into tears drop by drop or that his strength did by little and little wast and passe away like water Vers 29. Remove from me the way of lying c. This may be meant either of the way of errour in doctrine or of the way of sin which may be called the way of lying because it deceives those that walk in it men are usually drawn thereinto by the false impostures of the world the devil And this he desires may be removed from him because he knew that his own corrupt nature was inclinable thereto though for the present he walked in the way of truth as he professeth in the next verse And accordingly we must understand the following clause grant me thy law graciously that is let me have that still to be the rule of my life imprint it in my heart that I may live according to the directions thereof Vers 31. I have stuck unto thy testimonies O Lord put me not to shame That is say some Expositours Suffer me not to fall into any such sinfull course as may expose me to shame amongst men likewise fill mine own conscience inwardly with confusion But rather his desire is that God would not by denying his requests or hiding himself from him in his troubles frustrate the hopes that he had in him so overwhelm his spirit with shame confusion give occasion to wicked men to insult over him but rather that he would give him cause still to persevere in the waies of his commandements with full assurance of his love favour Or else his request in these words may be only this that God would not suffer wicked men to reproach him for his care endeavour to keep his commandements Vers 32. I will run the way of thy commandements c. That is I will chearfully zealously observe thy commandements when thou shalt enlarge my heart which is meant of working in him 1. a greater measure of knowledge for so in regard of his great knowledge it is said of Solomon 1 Kings 4.29 that God gave Solomon wisedome understanding exceeding much largenesse of heart c. see the Note there 2. more strong degrees of love to God to his word c. as Paul expresseth his ardent love to the Corinthians 2 Cor. 6.11 O ye Corinthians our mouth is open unto you our heart is enlarged 3. especially an encrease of comfort joy through the assurance of Gods love favour in Jesus Christ for thus also
Horrour hath taken hold upon me because of the wicked that forsake thy law That is it causeth a grievous terrour trembling to seize upon me to wit out of zeal for Gods glory indignation against such wicked wretches for their presumptuous and grievous sins partly also out of grief for the sore punishments which he knew their wickednesse would bring upon them haply the common calamities they might also bring upon others And some adde also that their wickednesse made him afraid of his own falling into the like enormities Vers 54. Thy statutes have been my songs in the house of my pilgrimage That is in the daies of my pilgrimage here in my earthly tabernacle see the Note Gen. 47.9 or whilst I lived in exile wandring up and down from one place to another And by saying that Gods statutes were his songs he means either that he made or sung Psalms songs concerning Gods statutes or else that the remembrance meditation of Gods statutes was as delightfull to him as songs and that in his exile though he were then subject to many miseries griefs fears were deprived of the comfort of Gods Ordinances of serving God in his Sanctuary yet then the meditation of Gods statutes yielded him much refreshing comfort as travellers use to delight themselves to take away the wearisomenesse of their journey by singing songs together as they goe along so did he delight himself in the time of his exile by thinking on Gods statutes Vers 55. I have remembred thy Name O Lord in the night c. To wit when others slept when men do usually take greatest liberty to sin against thee or when sorrow doth ordinarily lye heaviest upon men then did I remember thee to wit with joy see the Note Job 35.10 And then those words are added have kept thy law because indeed they that do often and seriously keep God in their thoughts they must needs be rendred carefull to observe his commandements Vers 56. This I had because I kept thy precepts To wit all these benefits before mentioned or more particularly with reference to what he had said in the two foregoing verses this that I have been thus comforted in my greatest afflictions that Gods statutes were my songs in my pilgrimage c. Yea some refer this both to his comforts to his afflictions This I had that is thus I was persecuted thus I was comforted because I kept thy precepts Vers 57. Thou art my portion O Lord c. See the Note Psal 16.5 I have said that I would keep thy words to wit that I may be sure to keep mine interest in thee which I have chosen as the only happinesse I desire Vers 59. I thought on my waies c. That is the waies wherein I was to walk before I did any thing I considered seriously with my self whether it were warrantable or no turned my feet unto thy testimonies that is I was carefull to doe that only which was agreeable to thy word Or thus rather I thought on my ways that is on my former course of life turned my feet unto thy testimonies that is where I found that I had gone awry I reformed my life according to thy testimonies Vers 62. At midnight I will rise to give thanks unto thee c. Where I can have no respect to the applause of men but only to approve my self unto thee who seest in secret but see also the Note above vers 55 because of thy righteous judgements see the Note above vers 43 Psal 19.9 Vers 66. Teach me good judgement knowledge c. To wit that I may not only know thy law but also may be able thereby to judge rightly of things that differ may not mistake errour for truth evil for good for I have believed thy commandements that is I have been fully perswaded that they were thine and have accordingly embraced them as worthy to be obeyed as if he should have said Teach me therefore to understand them more fully that I may more fully believe embrace obey them Vers 69. The proud c. See the Note above vers 21 have forged a lie against me see the Note Job 13.4 but I will keep thy precepts with my whole heart as if he should have said their lies shall not beat me off from the obedience of thy laws or thereby I shall be best able to stop their mouths or at least I shall be sure that their lies plots against me shall never doe me any hurt Vers 70. Their heart is as fat as grease That is it is grosse and carnall and through outward pomp plenty puffed up with pride arrogance sottish stupid unteachable as indeed when mens hearts are overgrown oppressed with fat such men are usually noted to be dull foolish senselesse void of feeling see the Note Job 15.27 stiffe hard obstinate according to that Isa 6.10 make the heart of this people fat which is expressed by the Evangelist Joh. 12.40 in these words He hath blinded their eyes hardened their heart Vers 73. Thy hands have made me fashioned me c. See the Note Job 10.8 Some conceive that the first words Thy hands have made me are particularly meant of the creation of his soul the next fashioned me of the forming his body However the ground whereon he infers the following request give me understanding that I may keep thy commandements may be twofold 1. because being Gods creature he was thereby obliged to serve him therefore desires herein assistance from God 2. because God is indeed the readier to doe good unto man because he is the work of his hands Vers 74. They that fear thee will be glad when they see me c. That is when they shall see that thou hast instructed me in the knowledge of thy law and that hereby I am brought to keep thy commandements we may adde too when they shall see that all thy promises are in the conclusion made good to me they shall rejoyce not only on my behalf but also on their own see the Note Psal 34.2 because I have hoped in thy word that is considering that this befell me because I hoped in thy promises this shall encourage them to expect the same grace Vers 75. I know O Lord that thy judgements are right c. That is all those judgements wherewith thou dost either punish the wicked or correct thy righteous servants as is evident by the following clause that thou in faithfulnesse hast afflicted me Yet if by judgements here be meant Gods precepts then we must understand this place thus as if he had said Though thou hast sorely afflicted me yet I know that every passage of thy word is just right that it is in faithfulnesse that thou hast afflicted me Vers 76. Let I pray thee thy mercifull kindnesse be for my comfort That is Though
words for I do not forget thy commandements that is though I may sin through frailty yet my constant desire is that I may keep thy commandements PSALM CXX The Title A Song of Degrees There are here fifteen Psalms together that have all this Title Some say because they were culled out by the Jews to be sung at their severall stages or stations as they went up from Babylon to return back to the land of Canaan others because they were sung by the Levites on their solemn festivall daies or else at the dedication of Solomons Temple upon the fifteen steps or stairs whereby they went up by degrees to the house of the Lord. And indeed we read of certain stairs that were in Solomons Temple 2 Chron. 9.11 And the king made of the algume trees terrises or as it is in the margin stairs to the house of the Lord which some conceive to be the same that are called Neh. 9.4 the stairs of the Levites to which the prophet Ezekiel may seem to allude Eze. 40.6 But the most probable reasons that are given why these Psalms were called songs of degrees I conceive to be these 1. Because they raised up their voices to a very high strain in singing these Psalms or haply sung them in tunes wherein they raised their voices by degrees still higher higher as it is said 2 Chron. 20.19 that the Levites stood up to praise the Lord God of Israel with a loud voice on high or 2. because they were sung by the Levites standing in some high place from whence the people might the better hear them or 3. because they are Psalms of choicest use greatest excellency even as a man of eminency above others is 1 Chron. 17.17 tearmed a man of high degree Vers 3. What shall be given unto thee or what shall be done unto thee thou false tongue As if he had said Thou lookest for some great reward and preferment from men but alas what is the recompence that shall be given thee to wit from the Lord. To which an answer is given in the next verse Sharp arrows of the mighty c. But now it may be read as it is in the margin what shall the deceitfull tongue give unto thee or what shall it profit thee and then it is all one as if he had said Alas thou wilt gain nothing by it meaning thereby first that no profit would thereby redound to him others he might bring into great danger and distresse but he the whilst should get nothing by it and none but men desperately wicked would hurt others without hope of any advantage to themselves and 2. that all their slanders fraudulent dealing would come to nothing because God would vindicate the innocency of his servants retort the evil intended against them upon the heads of those that sought to mischief them Vers 4. Sharp arrows of the mighty c. That is the mighty God of heaven earth shall suddenly bring upon thee see the Note Deut. 32.23 plagues sorrows and terrours that shall pierce as deeply and give thee as sore deadly wounds as do the sharpest arrows shot by a mighty man wherewith thou shalt be long tortured according to the torments of him that should be burnt with coals of juniper which is said because as they say juniper wood being of a saltish fat and gummy substance doth make a very scorching fire and the coals thereof do burn exceedingly And some there are that conceive that by these arrows of the mighty are meant those terrours of conscience which should stick like poysoned arrows in their bosoms that by the coals of juniper are meant the everlasting torments of hell But now if we read the words as they are in the margin of our Bibles It is as the sharp arrows of the mighty man with coals of juniper then as in reference to the other translation of the foregoing verse What shall the deceitfull tongue give unto thee or what shall it profit thee the drift of the Psalmist herein is to shew what a mischievous thing a false slanderous tongue is as if he had said whilst it yields no benefit to the slanderer it is extremely mischievous to them that are slandered by him It is as the sharp arrows of the mighty with coals of juniper that is they wound as deeply and deadly as do such arrows see the Note Psal 57.4 that unawares when men are absent think not of the danger they are in and the torment thereof is as the burning of juniper coals For as juniper wood according to the report of those that write of the nature of it is 1. soon set on fire 2. the fire in it spreads with much violent rage and makes a mighty crackling noise 3. the coals thereof scorch burn exceedingly 4. they retain fire very long whilst they are covered over with ashes so 1. the slanderous tongues of wicked men do soon raise up false reports of the righteous 2. these false reports will spread apace with great clamours and noise 3. they bring upon men much bitter sorrow 4. they are not easily suppressed when they are once raised but even when they seem extinct some jealousies thereof will be still nourished in mens breasts And to this some adde that as juniper coals burn sorely whilst they yield a very sweet smell so the tongue of the slanderer doth often sorely mischief a man under a shew of speaking fairly friendly of him Vers 5. Woe is me that I sojourn in Mesech c. A people that were descended from Meshech one of the sons of Japhet Gen. 10.2 often mentioned in the prophesy of Ezechiel as chap. 27.13 elsewhere Many there are that think they are the same people that were afterwards called Scythians and at this day Muscovites that the rather because these nations were of old famous archers men of great might for drawing the bow Mesech may fairly be derived of an Hebrew word that signifyeth to draw that I dwell in the tents of Kedar that is amongst the posterity of Kedar the son of Ishmael Gen. 25.13 that dwelt in tents and these are those that were called Arabians a savage nation that had no settled dwelling-place but in their tents were still wandring up down like beasts for their prey And indeed both these nations were people fierce barbarous great robbers and such as made nothing of taking away the lives of any that came in their way Yet it was not because David ever dwelt amongst these nations that he thus bewails himself here Wo is me that I sojourn in Mesech c. but he speaks it either of the Philistines as some conceive amongst whom David was sometimes forced to hide himself or rather of his own countrey-men that to set forth their barbarous cruelty inhumanity that especially in their seeking to take away his life by their false slanders as if a man should say
another but Jerusalem must now be the settled place where we shall constantly meet to worship God even unto the coming of the promised Messiah Vers 3. Ierusalem is builded as a city that is compact together That is whose buildings first did not stand scattering some in one place some in another as it useth to be in villages but were joyned closely handsomely together that in a well-contrived order with a very comely proportion uniformity in the structure 2. whose inhabitants were as firmly knit together with all possible unanimity and harmony of affection being joyntly subject to the same government making profession of the same religion All which is here spoken of Jerusalem with relation doubtlesse to her former condition because in former times there had been two if not three towns in the place where Jerusalem stood the one inhabited by the Jebusites which was called the fort of Zion the other by the Israelites who did accordingly live under severall governments made profession of severall religions till David took the fort of Zion then it seems he built all the vacant places in between these two towns and compassed them both with the same walls so did perfectly unite them together and make of them one well-compacted city And this is noted here by way of extolling the beauty glory of this city purposely thereby to settle in the hearts of the people an high esteem of it which was the only foundation of all their safety and welfare that they might still own it as the city which God had chosen to be the only peculiar place of his worship and the royall seat of that kingdome under which they were to live in subjection unto all succeeding generations Vers 4. Whether the tribes goe up c. To wit at the three solemn feasts the tribes of the Lord unto the Testimony of Israel that is unto the Ark which is called the Testimony see the Note Numb 17.4 or unto the Tabernacle or the Temple where the Ark was whence the Tabernacle is usually in the books of Moses called the Tabernacle of testimony Vers 5. For there are set thrones of judgement c. That is God hath appointed that the supreme Courts of Judicature both civill ecclesiasticall shall alwaies be there see the Note Deut. 17.8 or more particularly that the Regall throne for David his successours shall alwaies be there as is expressed in the following clause the thrones of the house of David Vers 8. For my breâ—hren companions sakes I will now say Peace be within thee Least any should suspect that in transferring the Ark into Zion his own city in speaking so much for Jerusalem in the foregoing verses he aimed at his own glory the establishment of his own kingdome therefore he protests here that he desired that Jerusalem might flourish not out of any self respects but for his brethren and companions sakes to wit the whole Israel of God throughout the land who were his brethren and companions in the fellowship of the same faith and religion that because he knew that the safety happinesse of them all depended upon the welfare of Jerusalem in that God had established that to be the seat of the Sanctuary and kingdome neither could they be happy any longer then they enjoyed Gods Ordinances there and lived under the government of that kingdome PSALM CXXIII Vers 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens As if he had said Finding all things in outward appearance hopelesse desperate here below I look up unto thee O Lord in whom there is hope for thy people in their greatest extremities And indeed if this Psalm was composed for the use of Gods people as it is probably thought by many Expositours when they were in Babylon or under the persecution of Antiochus Epiphanes they might well then say that they had no hope in the world but in God only Vers 2. Behold as the eyes of servants look unto the hands of their masters and as the eyes of a handmaid unto the hands of her mistresse so our eyes wait upon the Lord our God c. The faithfuls waiting upon and looking up unto God may here be compared to servants looking to the hand of their master or mistresse in three regards especially 1. as servants slaves of old did wholly depend upon the good will pleasure of their masters mistresses for their food raiment and whatever else they wanted not daring to challenge any thing but patiently waiting to receive what they were pleased to give them so the faithfull do quietly wait upon God for a supply in all their necessities 2. as such servants when they were beaten were wont to cast back their eyes sadly upon the hand of their master or mistresse that beat them even by their mournfull looks begging as it were for mercy so are Gods servants wont to look with weeping eyes unto the Lord when ever he corrects them 3. as such servants however they were wronged yet were not allowed to revenge themselves nor to lift up a hand against those that injured them in such thraldome they lived in this regard that they might not carry either sword or any other weapon about them and therefore whenever they were injured they still had recourse to their masters for aid expecting that they should take their part defend them against those that injured them so also it is with Gods servants they look up still to God to whom vengeance belongs for protection help against those that oppresse and afflict them And indeed this last is most agreeable to the sequele of the Psalm wherein they complain how exceedingly they were oppressed by their enemies As for that last clause untill that he have mercy upon us as it implyes their confidence that God would help them so also their resolution patiently to wait upon God till he were pleased to help though he deferred it never so long PSALM CXXIV Vers 1. IF it had not been the Lord who was on our side now may Israel say c. Some Expositours conceive that David speakes here in generall of all the wonderfull deliverance which God had wrought for the Israelites in all ages But because of those words now may Israel say I rather think that he speakes here of some particular deliverance upon occasion whereof this Psalm was composed wherein it was unquestionably clear that God alone had saved them by his almighty power as haply that from Absaloms conspiracy or that from the invasion of the Philistines 2 Sam. 5.17 18 or some other of the like nature Vers 3. Then they had swallowed us up quick c. That is They had utterly destroyed us that as speedily as a man is swallowed up that falls into deep waters for that he alludes thereto in this expression is evident in the following verse Vers 4. Then the waters
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
2. that therefore he did not desire deliverance out of his miseries because of any righteousnesse of his own but only that he should doe it of his own free grace mercy as is also more fully expressed in the following verse Vers 4. But there is forgivenesse with thee c. That is Thou art hast declared thy self to be a God ready to forgive poor penitent sinners or there is forgivenesse to be had from thee if men seek it as they ought to doe that thou maist be feared that is that thou maist be worshiped by men in a right manner for fear here is taken as it is often elsewhere in the Scripture for the whole worship of God Gods readinesse to forgive poor penitent sinners to deliver them out of their troubles is the great encouragement to draw men to serve God and to pray to him for mercy when they are in misery as the Psalmist now did that as children seek to their father fearing to offend him even because of his goodnesse Ver. 6. My soul waiteth for the Lord more then they that watch for the morning c. That is more eagerly then they that watch in the last watch of the night do wait for the first breaking of the day either because they watch abroad in dangerous times perhaps too in tedious weather or else merely because being tired with long watching they long for the morning that then they may goe take their rest See the Note also Psal 119.148 Vers 7. With the Lord there is mercy with him there is plenteous redemption That is He is infinitely gracious to pardon the sins of his people though never so many great and as infinitely able by innumerable incredible waies and means to deliver them out of all their troubles and miseries Vers 8. And he shall deliver Israel from all his iniquities That is He will pardon and deliver them from all their sins which have been the causes of their sufferings and that for the merits of Christ their Redeemer and so consequently he will deliver them also from all their sufferings sorrows PSALM CXXXI Vers 1. LOrd my heart is not haughty nor mine eyes lofty c. It is in the Hebrew my heart is not lifted up c. which was according to that law which God gave for the king of Israel that his heart be not lifted up above his brethren Deut. 17.20 But for the better understanding of these words we must know that David might speak them either with respect to the time before he was settled in the throne of Israel professing hereby that however Sauls flattering Courtiers had continually reported of him that he sought Sauls ruine and out of pride ambition sought to step into his throne yet the Lord the searcher of all hearts knew that he did never of himself aspire to nor look after any such worldly greatnesse but did still refer himself to the will of God being content to be in whatever condition God was pleased to dispose of him or else with respect to the times when he sat in the throne of Israel that accordingly he protests in these words that though God had exalted him to the highest pitch of honour that man upon earth can be capable of in that he had made him both a prophet and a king had set him in the throne promised to the Messiah the only-begotten Son of God had furnished him with excellent gifts suitable to this dignity yet his heart was not exalted hereby to think highly of himself neither did he carry himself in his place proudly arrogantly his utmost ambition being still only this that he might be serviceable to God and his people neither saith he do I exercise my self in great matters or in things too high for me that is I have kept my self within the bounds of my calling have not in the confidence of mine own wisedome power undertaken things that were above my reach neither did I of my self undertake to be a prophet or king nor have I sought to enlarge my dominions or attempted any thing of the like nature but as I was called thereto of God to whose will in all things I submitted my self Vers 2. Surely I have behaved quieted my self as a child that is weaned of his mother c. By quieting himself he means that he had bridled himself from suppressed in himself all those inordinate motions desires wherewith ambitious men that would be over-wise provident for themselves do usually disquiet both themselves others whereunto himself was naturally enclined as well as others And he compares himself to a child that is weaned of his mother which he repeats again in the last clause of the verse my soul is even as a weaned child not to imply that he was as free from all pride ambitious desires after great things and revengefull thoughts as such infants are for to imply this it had been enough to have said that he was as a child without adding that of a child weaned of his mother as we see in the like expression of our Saviours Matth. 18.3 Except ye become as little children ye shall not enter into the kingdome of heaven but rather to imply his quiet recumbency upon God in any estate condition whatsoever that as a child that is weaned from the breasts of the mother is notwithstanding no way sollicitous for it self how it shall be fed but still hangs upon the mother and rests upon her for every thing whatsoever though it have not what it naturally most desires the milk of the breast yet it is contented to be fed with what the mother gives it so did he wholly cast his care upon God as one that could doe nothing for himself and even when the Lord was pleased to withhold from him what he expected to keep him in a low afflicted condition yet he patiently still submitted himself to Gods good will pleasure was contented to be what God would have him Vers 3. Let Israel hope in the Lord from henceforth and for ever As if he should have said Let all the Israel of God therefore learn by mine example to have mean thoughts of themselves that so accordingly they may not trust in themselves but in God alone And indeed because the performance of Gods promises made to David concerning his being settled in the throne tended so much to the common good of the whole Israel of God well might his confidence that God would perform his promises made to him encourage them also to hope in the Lord. PSALM CXXXII Vers 1. LOrd remember David all his afflictions Because Solomon made use of some verses of this Psalm to wit vers 8 9 10. almost word for word in his prayer at the dedication of the Temple 2 Chron. 6.41 42. for which see the Notes there it is hence evident that this Psalm was composed before that time
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
intimation that they hoped that God would carry them back into their own land and that then they would chearfully sing the songs of Zion though in a strange land they could not doe it And so also some understand the following verse Vers 5. If I forget thee O Ierusalem c. That is say some Expositours so as not earnestly to long after and to wait for the promised restauration of poor Jerusalem which our enemies do so scorn despise and so as not to be most ready to sing the songs of Zion if God should ever carry us back thither to see Jerusalem again in a flourishing condition though now indeed we can neither play nor sing or rather If I forget thee O Ierusalem to wit so as to give my self to musick and merriment whilst thou art in so sad a condition let my right hand forget her cunning that is let my skill fail me of playing upon musicall instruments that gift wherewith God hath honoured me for his service or let a dead palsey seise upon my right hand that I may never play on instrument more see also the following Note Vers 6. If I do not remember thee c. See the foregoing Note let my tongue cleave to the roof of my mouth that is let me be stricken with an apoplexy that I may not be able to sing or to speak But indeed these imprecations are no more in effect then as if they had said that they might well expect some notable judgement from God upon them if they should thus forget Jerusalem If I preferre not Ierusalem above my chief joy that is If I do not esteem desire pray for the happy recovery and flourishing estate of Jerusalem more then any thing that might yield me the greatest joy for mine own particular or rather if I rejoyce in any thing more then in the restauration of Jerusalem or till I see Jerusalem in a better condition if I prefer not my mourning for Jerusalem before the chiefest joy that can betide me Vers 7. Remember O Lord the children of Edom c. To wit how they carried themselves towards thy people in the day of Ierusalem that is in the day of her destruction as it is said of the Ethiopians Ezek. 30.9 great pain shall come upon them as in the day of Egypt that is in the day when Egypt was destroyed see also the Notes Job 18.20 and Psal 37.13 And how they carried themselves is expressed in the following words who said Rase it rase it even to the foundations thereof the meaning whereof is that they with much delight assisted and encouraged the Babylonians in the destruction of Jerusalem as is largely related by the prophet Obadiah vers 11 12 13 14. But now the drift of this prayer of the holy Levites is that as they remembred Jerusalem to pity her so God would remember the cruelty of her enemies to punish them for it covertly to assure the poor Jews that this in his own good time God would certainly doe that because God had foretold this by his prophets concerning the Edomites in particular and that with speciall respect to their unthankfulnesse to the children of Israel who had formerly spared them as brethren Deut. 2.4 5. when they first entred the land of Canaan as Obad. 10. for thy violence against thy brother Iacob shame shall cover thee thou shalt be cut off for ever so in many other places of which therefore in these words Remember O Lord the children of Edom the Levites desire the Lord to be mindfull Vers 8. O daughter of Babylon c. That is O thou great and mighty empire of Babylon now in the prime of thy beauty glory or O thou nation O ye people of Babylon see the Note 2 Kings 19.21 who art to be destroyed which they speak with confidence because this the prophets had foretold as Isa 47.1 c. and in many other places happy shall he be that rewardeth thee as thou hast served us to wit because it shall be counted an honour to them that they have executed Gods vengeance upon such a wicked cruell people because God would recompence this with outward prosperity successe and many earthly blessings Yet some take this as only implying their desire that they might be happy that should so return the cruelty of the Babylonians into their own bosoms Vers 9. Happy shall he be that taketh and dasheth thy little ones against the stones The Psalmist may seem herein to have respect to that place in Isaiahs prophesie where this very thing is expresly foretold concerning the Babylonians Isa 13.16 Their children also shall be dashed to pieces before their eyes c. And his aim herein was to set forth that though this were in it self an act of horrid cruelty yet they that should so use the Chaldeans should be honoured for it because they had exercised the same cruelty towards Gods people PSALM CXXXVIII Vers 1. I Will praise thee with my whole heart c. See the Note Psal 9.1 before the gods will I sing praise unto thee that is before princes great ones see the Note Psal 107.32 for these are often called gods in the Scripture see the Note Exod. 22.28 or before the angels who are present indeed in Church-assemblies as was signified by the images of the Cherubims in the Sanctuary And thence it is that Paul saith that women ought to have a covering on their heads in the holy assemblies 1 Cor. 11.10 because of the angels Vers 2. I will worship towards thy holy temple c. See the Notes Psal 5.7 28.2 praise thy name for thy loving kindnesse for thy truth to wit in setling me in the throne of Israel according as thou hadst promised me for thou hast magnifyed thy word to wit in the promise thou hast made concerning the Messiah the greatest good that ever thou didst make known to thy people or thou hast magnified thy word that is thy faithfulnesse in making good thy word or the infallible truth unresistable power of thy word above all thy name that is above all thy other glorious attributes to wit in that men were chiefly ravished with the admiration of Gods accomplishing the promises which he had made to David concerning the kingdome the promises seemed before hand so unlikely to be performed that when God had fully brought all to passe that he had promised the faithfulnesse of God was so admired herein that comparatively nothing else was thought of Vers 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul That is Though thou didst not presently deliver me yet a gracious answer I had of my prayer in that thou didst inwardly strengthen my faith and patience and courage and so didst support me from sinking under that pressure of afflictions that lay upon me enabledst me quietly chearfully still to wait upon thee Vers 4. All the kings of the
c. That is words of falshood and treachery and their right hand is a right hand of falshood to wit in that their confidence in their own power will deceive them or that they are wont to deceive those to whom they promise assistance yea that often their power is imployed in practises of treachery and falshood Yet some would more particularly restrain this to their swearing falsly with hands lifted up to heaven concerning which custome see the Note Gen. 14 22. or to their breaking the promises they had made which they had confirmed by clapping of hands together according to that Prov. 11.21 though hand joyn in hand the wicked shall not goe unpunished And indeed it is well known that Saul did often doe that which was contrary to the oaths promises whereby he had engaged himself to David Vers 9. I will sing a new song unto thee O God See the Note Psal 33.3 Vers 10. It is he that giveth salvation unto kings That is that takes speciall care to preserve and prosper them and without whom even kings are not able by their own power to preserve themselves Vers 11. That our sons may be as plants c. As if he should have said And this I desire chiefly that being delivered from the rage of mine enemies thy people may live under my government peaceably prosperously That our sons may be as plants grown up in their youth that is that they may be like young flourishing plants and indeed except trees sprout out fairly whilst they are young and tender they seldome thrive or grow up to any height afterwards But see the Note also Psal 128.3 Vers 14. That there be no breaking in nor going out c. That is no going out to war against an invading enemy or against enemies that have wronged them or no going out into captivity nor no flying out of the land to avoid the rage of invading enemies or oppressors that there be no complaining in our streets that is no publick wailings outcries upon any sodain uprores tumults amongst them any tidings of distasters befallen them or dangers approaching by reason of any enemies invading them or upon any other calamity whatsoever PSALM CXLV The Title DAvids Psalm of praise This is the last of the Alphabetical Psalms wherein all the Hebrew letters are found one after another in the begining of the verses one only excepted But see the Note Psal 25.1 Vers 1. I will extoll thee my God O king c. This title of king David here gives unto God either because he meant in this Psalm to set forth the glorious works of God as he was the king of the whole world and in Christ more peculiarly the king of his Church or else as desiring to acknowledge that he himself though a king was Gods vassal that he above other kings did in a speciall manner hold his kingdome from and under God and I will blesse thy name for ever and ever see the Note Psal 89.1 Vers 4. One generation shall praise thy works to another That is One generation after another in every generation God shall work works of wonder that shall put men upon praising his name or The men of one generation shall praise thy works to others of a succeeding generation and so shall stir up them to doe the like Vers 7. They shall abundantly utter the memory of thy great goodnesse c. That is the many glorious things which they remember thou hast done out of thy great goodnesse and so by this means they shall likewise perpetuate the memory of them in succeeding generations and shall sing of thy righteousnesse to wit as it follows in the next verses The Lord is gracious and full of compassion c. Vers 14. The Lord upholdeth all that fall c. That is that are in danger to fall or that are ready to sink under any affliction And so likewise the same may be meant in the following words and raiseth up all those that be bowed down that is those that are even now tumbling down or that are in danger to yield under their burdens And yet some understand the first clause of Gods bearing up those that are ready to fall the second of Gods raising up those that are fallen or that are overpressed crushed down with sicknesse or any other affliction or sorrow whatsoever But however his meaning is only that whenever any are upheld from falling or raised up again when they were fallen it is the Lord only that doth uphold them and raise them up Vers 15. The eyes of all wait upon thee c. To wit in that by the instinct of nature which God hath planted in them they seek for their food in the way that God hath ordered and established for the feeding of them see the Note Psal 104.21 and thou givest them their meat in due season see the Note Psal 104.27 Vers 16. Thou openest thine hand c. See the Note Psal 104.28 satisfiest the desire of every living thing that is thou givest unto each of them severally such meat as according to their kind they desire and are pleased with Vers 21. Let all flesh blesse his holy name for ever ever That is all men see the Note Psal 65.2 Yet some extend this to all living creatures PSAL. CXLVI Vers 3. PVt not your trust in Princes c. To wit that so God may have all the praise and glory for in the two foregoing verses the Psalmist had stirred up Gods people to praise the Lord nor in the son of man that is nor in any men whoever how great soever they be that because however they are but men poor frail creatures in whom there is no help that is no power to help not so much as to help themselves and much lesse therefore to help others Vers 4. His breath goeth forth c. As if he should have said Though any man should be both able willing to help yet there were no trusting in him because he may die on a sudden His breath goeth forth he returneth to his earth that is the earth of which he was formed in his first creation and wherein it is decreed he must at last be laid in that very day his thoughts perish that is all those great designs which he had in his thoughts and consequently whatever he had purposed and determined to doe for those that depended on him do vanish away and come to nothing Vers 7. The Lord looseth the prisoners So that the meanest that are may trust in God And indeed that which is here said concerning Gods setting prisoners at liberty may be also extended to the freeing of those that are in any great streights or under thraldome and oppression see the Notes Psal 107.10 and 116.16 Vers 8. The Lord openeth the eyes of the blind c. This may be also extended 1. to the curing of all other desperate bodily infirmities whatsoever 2. to the
reason why this Proverb which is the very same with that before vers 5. almost word for word is so presently repeated again may be with reference to the foregoing Proverbs for having spoken vers 7. how men in their poverty are forsaken of their friends because it is usuall with men to professe much love and to make great promises to men in their prosperous estate which if they fall afterwards into poverty they never make good therefore this may be again here repeated concerning Gods usuall severity in punishing such perfidious lyars and that because such men might have perished in their poverty for want of relief from their friend though it may be from God by reason of their piety they may find good as was implyed in the foregoing verse Vers 10. Delight is not seemly for a fool much lesse for a servant to have rule over princes Under that expression Delight is not seemly for a fool some conceive that the contrary is implyed to wit that not delight but a rod rather is fit for a fool correction rather then recreation as was said before chap. 10.13 And those that by delight here do particularly understand pastime recreation to wit that this is fit only for those that have wearied themselves in good imployments and is not seemly for fools that never busie themselves in any such way they conceive of the comparison that Solomon here frames thus that if delight or pleasure which is but meer vanity be not seemly for a fool much lesse can authority that over princes which is a matter of so great consequence be seemly for a servant who is usually foolish and knoweth not how to manage so great a preferment Yea and some because of the opposition of a servant in the second clause do understand both clauses of servants that it becomes not a foolish servant to be brought up in delight pleasure much lesse is it seemly for such an one to have rule over princes But commonly by delight Expositours understand a joyfull pleasant life together with all things wherein worldly men are wont to delight as delicious fare gorgeous apparell stately houses health and wealth c. and this they say is not seemly to wit in the eyes of God good men for a fool that is a wicked man that because such a man will be hardened hereby in his wickednesse and flatter himself from hence that God delights in him and will abuse all that he enjoyeth to his own other mens undoing And accordingly they understand the last clause also much lesse for a servant that is a wicked man who is alwaies of a servile disposition to rule over princes that is over good men And they give the sense of the Proverb thus that if all outward contentments are too good for wicked men much more authority over Gods righteous servants But though this exposition is very right in other regards yet because I conceive the last clause must be literally understood of servants princes I rather take the drift of this Proverb to be this that if delight and prosperity in outward things be not seemly for a wicked fool because through his folly he will abuse them to his own and others hurt much lesse can it be seemly for a servant to rule over princes because such when they are exalted know not how to carry themselves in their places and so are wont to be proud and insolent and to tyrannize over them that are under their power Vers 11. The discretion of a man deferreth his anger c. That is it makes him slow to anger though the world counts those men fools that will patiently suffer injuries yet it is indeed a high part of wisdome to doe so and it is his glory to passe over a transgression that is to take no notice of it or to forgive it though most men also look upon this as a base and disgracefull thing see the Note chap. 16.32 Vers 12. The kings wrath is as the roaring of a lion c. To wit which is the king of beasts but his favour is as dew upon the grasse see the Notes chap. 16.14 15. Vers 13. A foolish son is the calamity of his father c. See the Notes chap. 10.1 and 17.21 and the contentions of a wife are a continuall dropping to wit either 1. because even as a stone will be worn away with continuall dropping of water upon it so the continuall quarrels and brawlings of a wife will wear out the patience yea the health strength and life of the most stout-hearted men or 2. because as when rain drops through the roof of a house upon the walls timber boards and houshold-stuffe yea upon those that dwell in the house as they are at their work or at their meat or sleeping in their beds this must needs soil marre and â—ot both house and houshold-stuffe be tedious to the inhabitants and make them at last to leave their dwelling so the contentions brawling of an unquiet wife do not only disturb the whole family and make them weary of their dwelling but also in particular is such a continuall vexation to her poor husband who cannot turn her out of doors as he may an ungracious son that he cannot with any peace or content abide in the house with her but is many times forced to goe abroad and leave his house and calling whereby their estate also is ruined and sometimes utterly to forsake her Vers 14. House and riches are the inheritance of fathers and a prudent wife is from the Lord. That is say some Though a father leaves his son never so great an estate yet that cannot procure him a prudent wife that God only can bestow upon him or A good wife is to be esteemed a more divine gift then any inheritance that can be left a man by his fathers But rather the ground of this expression is this that there is a more especiall providence of God in procuring a man a prudent wife then a great estate and that humane wisdome industry doth usually strike a greater stroke in providing houses and riches for men then in providing good wives for them and that because 1. Parents are usually more sollicitous to get rich wives for their sons then prudent wives 2. a good wife is hardly to be found and hardly to be known it is God only that knows exactly what a wife will prove and so it is an easier matter to purchase house and lands then to procure a good wife and 3. it is God only that gives wisdome knits hearts together Parents may contrive marriages for their children but God disposeth of their affections as he pleaseth Vers 15. Slothfulnesse casteth into a deep sleep c. The meaning may be either 1. that it maketh a man to give up himself to immoderate sleeping whereby time is lost his calling neglected or 2. that it makes men stupid and blockish and lumpish
cannot easily dive to find what is there or like waters that are in a deep pit or well or far somewhere under ground which cannot easily be gotten up and that because it is in a manner impossible to know what is in the heart of a man for what man knoweth the things of a man save the spirit of a man which is in him saith the Apostle 1 Cor. 2.11 especially when he shall set himself to dissemble conceal his purposes And some think too that man is here mentioned in opposition to women who are usually more inclinable to blab forth all that is in their thoughts but a man of understanding will draw it out that is a wise man will many times by the prudent observation of mens gestures and actions the words that fall from them and the company that they keep by propounding questions to them and entring discourse with them as if they minded something else guesse very right concerning that which is in their hearts Vers 6. Most men will proclaim every one his own goodnesse but a faithfull man who can find The meaning of this is very easy But if we read the first clause as it is in the margin of our Bible most men will proclaim every one his own bounty c. then the meaning may be either 1. that it is usuall with men to boast of the great good they have done or which they intend to doe for others but that it is rare to find a man that really hath done what he saith he hath done or that doth faithfully make good his great promises or 2. that it is easier to find men that are bountifull to others then to find faithfull men that injure no man or then it is to find one that is a faithfull good man in every regard or 3. that amongst the many that will boast of their bounty there are but few to be found that are faithfull therein that is that do good to others sincerely for Gods sake with a good conscience and out of unfeigned love to those to whom it is done Vers 7. The just man walketh in his integrity his children are blessed after him To wit the rather because he will be sure to leave nothing to his children but what was well gotten because many times such children by reason of the good example and education of their parents are also righteous themselves But see the Note also Psal 37.26 Vers 8. A king that sitteth in the throne of judgement scattereth away all evil with his eyes Either the meaning is in generall that where the magistrate doth look to see judgement carefully and constantly executed upon offenders wickednesse will not there dare to appear or else it may be meant particularly of the supreme magistrate to wit that when he keeps a watchfull eye over the whole kingdome this will suppresse all vice amongst the people or rather that when he doth use to sit in the judgement-seat in his own person and doth not leave all to be done by inferiour judges this his care to see things with his own eyes and accordingly to judge of them will be a singular means to restrain the people from much evil thaâ— because he is not in such danger to be corrupted and is wont to punish with greatest severity by reason of the majesty of his person is most terrible to offenders Yet the meaning of this expression may be also that such a king may wiâ—h a frown awe his people from doing evil Vers 10. Divers weights and divers measures both of them are alike abomination to the Lord. As namely when men keep a lesser wherewith to sell to those that are simple and may be easily gulled and a greater for the wiser sort But see the Notes chap. 11.1 and 16.11 and Deut. 25.13 Vers 11. Even a child is known by his doings c. That is By that which is commonly and generally done by a young child in his gestures speeches and actions a very probable discovery may be made concerning him whether his work be pure or whether his work be right that is whether that which he doeth for the present be pure and right as it ought to be whether there be a work of saving grace wrought in him and so whether that which he doeth proceeds from an honest upright heart and consequently whether he be like to take a good course when he comes to mans estate Vers 12. The hearing ear and the seeing eye the Lord hath made even both of them Solomons drift in mentioning this may be to imply either 1. that therefore God must needs hear and see whatever is spoken or done by men for which see the Note Psal 94.9 or 2. that therefore God can give or withhold the use of these senses to men as seemeth good to himself and consequently that it is fit that men should be thankfull to God for them not abuse them in any sinfull way but use them to his glory and for those ends for which they were especially given them of God as namely their ears to hear the instruction of wisdome and their eyes to view Gods works both of creation and providence to look into those holy writings which God hath given men for the well-ordering of their lives yea and that when men do thus use them in a right manner it is fit that they should acknowledge that this also is the gift of God and that it is not of themselves But then again this may be understood of a spirituall ability to see and to hear And indeed severall of our best Expositours do understand it particularly thus that the seeing eye of the teacher or of the magistrate whereby he looks to the well-ordering of the people the hearing ear of the people whereby they hearken to the instruction of their teachers and the command of their superiours are both from God so that neither are therefore to insult over the other but that the welfare of kingdomes and commonwealths procured hereby is wholly to be ascribed to God Vers 15. There is gold and a multitude of rubies c. As if he should have said Many such precious things there are in the world which worldly men do highly esteem but the lips of knowledge that is wise gracious speech are a precious jewell that is far more precious then those precious things before-mentioned see the Note chap. 3.14 And hereby may be meant both what a treasure it is for a man to be able to speak wisely and learnedly and likewise what a precious priviledge it is to be instructed in the word and wisedome of God by such a man Vers 16. Take his garment that is surety for a stranger c. See the Notes chap. 6.1 and 11.15 The meaning may be only this that if a man be so foolish as to be surety for strangers whom he knoweth not we may be assured that such a man will in time be brought to such poverty that sooner or
together with that the other may be also implyed Vers 29. The glory of young men is their strength and the beauty of old men is the gray head See the Note chap. 16.31 The drift of this Proverb is to shew that both young and old have their severall ornaments and so have need of one another and ought to respect one another Vers 30. The blewnesse of a wound cleanseth away evil so do stripes the inward parts of the belly Some take this to be spoken by way of similitude thus As by cutting and launcing the body which doth usually leave blew scars behind it as in letting bloud or making issues c. a great deal of corruption is usually let out of mens bodies and by that means they are cured of very dangerous diseases so sharp corrections which pierce as it were even to the very entrails do purge men from sin or so do stripes cleanse men even from their inward and secret sins But I see not but that both clauses may be understood of the benefit of correction The blewnesse of a wound cleanseth away evil sharp reproofs or corrections whether from God or man which are as blows that make men black and blew oâ— wounds that leave a blew scar behind them do make men abandon their evil waies And then the following clause so do stripes the inward parts of the belly is added to shew either that such sharp corrections do purge away even the secret evils of the mind which are as the inward parts of the belly as well as the wickednesse of the outward man or else that then corrections are in this way profitable to men when they affect men inwardly and wound their very hearts and souls with pain and sorrow wicked men will not be reformed but by exceeding sharp corrections CHAP. XXI Vers 1. THe kings heart is in the hand of the Lord as the rivers of water he turneth it whethersoever he will That is As husbandmen and others do carry the water of rivers by trenches water-courses and pipes into their grounds or elsewhere which way they please or rather As God by his Providence turneth the rivers sometimes one way and sometimes another and sometimes causeth them to turn backward a quite contrary way to that wherein they were before going as seemeth good in his own eyes so doth he also turn about the thoughts affections and desires even of kings themselves to will and nill what he will have them sometimes for the benefit sometimes to the hurt of their subjects and often contrary to what they had determined And this is noted as most remarkable in kings because by reason of their great power and pride they seem able to doe almost what they please and are usually so violent and head-strong in their resolutions that there is no diverting them from what they have purposed or said they will doe being herein indeed like the heady and violent streams of some great rivers that carry all before them with unresistable fury whereas yet notwithstanding they have not so much as their own wills at their own disposing but God over-rules them as he pleaseth Vers 2. Every way of a man is right in his own eyes c. See the Notes chap. 14.12 and 16.2 Vers 3. To doe justice and judgement c. To doe unto all men that which is every way equall and just and that not out of any carnall affections but out of true judgement and approbation of justice is more acceptable to the Lord then sacrifice that is then any of the services enjoyned by the ceremoniall law and consequently then any outward act of Gods worship enjoyned by the moral law such as prayer and hearing the word c. and that because God doth more delight in the solid and substantiall services enjoyned by the law then in those that are merely externall and ceremoniall and because he is better pleased with those duties that are profitable to men then with those that seem more immediately to have respect unto himself Vers 4. An high look and a proud heart and the plowing of the wicked is sin The difficulty of this Proverb lyes chiefly in the last clause Some of our best Expositours do literally understand by the plowing of the wicked their labouring in their particular callings which they say is sin in them because unto them that are defiled and unbelieving is nothing pure Tit. 1.15 And thus they make the drift of this Proverb to be the setting forth of the misery of wicked men by shewing that in all things they doe they sin against God not only in those things which are simply evil in themselves such as are their proud thoughts and high looks their ambitious aspiring after things that are too high for them but also in all their naturall and civill actions which not being evil in themselves yet become sin to them and that because the men being evil nothing can be good that proceeds from them as a corrupt tree cannot bring forth good fruit Matth 7.18 By the wickednesse the pride other filthy corruptions that are in their hearts all their actions must needs be defiled But then by the plowing of the wicked some do understand figuratively the plots and projects and busy endeavours of wicked men for which see the Note Job 4.8 that these are said to be sin because they are all for some sinfull practise or other yea for many and manifold sins and mischiefs and indeed it may be rather understood of the mischief they endeavour to doe because men in their pride care not what mischief they doe yea and this is elsewhere called plowing Psal 129.3 The plowers plowed upon my back they made long their furrows As for that translation of this clause which is set in the margin of our Bibles and the light of the wicked is sin if that be received then the meaning must be either 1. that wicked men are wont to glory in their sin so far are they from hiding and bewailing their sins that they exalt themselves therein as counting it their only splendour and glory or 2. that their wisdome and quick-sightednesse in all affairs wherein they are wont proudly to vaunt themselves tends to sin and carries them into many sinfull courses or 3. that their good works though they make a splendid shew before men are an abomination to the Lord or 4. that their endeavouring to exalt themselves and to be eminently conspicuous above others is sin or 5. that their great prosperity pomp and glory in the world wherein they much pride themselves is an occasion of much sin to them Vers 5. The thoughts of the diligent tend only to plenteousnesse c. That is when a man doth wisely before-hand think and contrive how to manage his affairs if he do afterwards diligently prosecute what he hath contrived he must needs grow rich but of every one that is hasty only to want that is the thoughts of those that are hasty to
by some judgement of God and that unto eternity or else he shall be utterly ruined undone to wit by some other severe sentence pronounced against him whereby his mouth shall be judicially stopped that he shall never bear witnesse more or at least he shall be so discredited that no man will hear or regard his testimony and all this shall be because his own tongue will discover him by reason that such an one scarce ever speaks constantly the same thing but will be ever and anon contradicting himself but the man that heareth that is that speaketh nothing but that whereof he hath been an ear-witnesse or an eye-witnesse nothing but what he knoweth to be certainly truth speaketh constantly that is he is alwaies in the same tale and affirmeth still constantly the same thing and that with confidence boldnesse and therefore he shall not by death or by any judiciall sentence or by his own shame be taken off from bearing witnesse yea men will be desirous to hear his testimony in any cause whatsoever I know this Proverb is otherwise expounded by some as 1. thus A false witnesse shall perish but the man that heareth that is that hearkeneth to the law of God which doth expresly forbid all bearing of false witnesse against our neighbour speaketh constantly to wit because he shall not perish or be cut off or 2. thus He that heareth others chusing rather to hear then to speak rashly and falsly shall likewise be heard by others he shall alwaies in time and place have opportunity enough to speak and men shall readily hearken to him But the first exposition is clearly the best Vers 29. A wicked man hardeneth his face c. Some understand this Proverb particularly with reference to the foregoing verse of the impudency of wicked men and the advisednesse and warinesse of the upright in bearing witnesse in any cause But it is better to understand it generally A wicked man hardeneth his face that is he will impudently without any blushing yea though it be against the checks of his own conscience set his countenance to out-face any man either in denying and opposing clear truths or in excusing or defending manifest evils and let him be admonished or reproved he will with a brazen face maintain his waies not yielding to but rather insulting over those that oppose him and without the least remorse on he will goe like a traveller that sets his face against wind weather being resolved upon his journey whatever he endures in it But as for the upright he directeth or considereth his way that is he is watchfull over his waies that he may not goe awry and when he hath done amisse being reproved he will acknowledge his fault repent and amend what is amisse The opposition betwixt the two branches of this Proverb may be conceived thus The wicked man is impudent and therefore carelesse how he walks but the upright is sober and modest and therefore carefull rightly to order all his waies CHAP. XXII Vers 1. A Good name is rather to be chosen then great riches c. That is a good repute and report amongst men gotten by well-doing and loving favour rather then silver and gold that is the love and respect of those amongst whom a man lives especially of those that are for wisdome and piety and dignity eminent above others when it is procured by that which is truly amiable and commendable in him Now both these are preferred before great riches 1. Because both these spring from vertue and piety and so are the peculiar blessings of the faithfull whereas the worst of men do many times most abound in wealth 2. Because by these much good may be obtained which by riches cannot be gotten Riches do often bring men into great danger when men of good report and well-beloved shall either be free from the malice and envy and violence of men or at least they shall find many that will be ready to aid and secure them Again such men usually enjoy much quiet and peace and are free from those vexations and troubles and suits at law wherewith rich men are continually perplexed yea and riches and advancement in the world are many times procured by a mans good report and the favour that he enjoyeth amongst men whereas on the other side no riches can buy off infamy nor redeem a mans reputation when it is once lost 3. Because riches are fading transitory blessings whereas a good name continueth and makes a man live as it were after he is dead and is a great honour to his children after him And 4. because a good name and good esteem amongst men do render a mans speeches and actions the more acceptable unto men they enable him to doe much the more good in the places where he lives are an encouragement to others in well-doing which riches are not Vers 2. The rich poor meet together c. That is say some when the rich declining in their estate the poor by degrees growing in wealth come at length to be of equall estates Or thus Though in regard of their outward condition there is a vast difference between the rich the poor the rich being honoured as if they were more then men the poor despised abused as if they were beasts and not men yet in many things they meet together are every way alike they are both of the same nature made after Gods image they have the same Lord Creatour in their birth death are both alike c. And indeed the words will bear both these expositions But yet the more obvious ordinary exposition I take to be the best to wit that the rich poor because there are both of the one the other in all places according to that Mat. 26.11 ye have the poor alwaies with you do often occasionally meet together converse one with another yea they do usually seek out one another as having mutually need one of another the Lord is the maker of them all that is they are all his creatures it is God that makes the one rich and the other poor and that in great wisdome because without this difference in mens outward condition humane societies could not subsist see the Note chap. 14.31 And this is added to imply that as the poor ought not to envy or maligne the rich so neither should the rich grow proud despise or oppresse the poor Vers 3. A prudent man foreseeth the evil c. To wit the mischief that is like to befall him in any way he is going or action he is undertaking or the evil which his enemies have plotted to bring upon him as indeed wicked men are usually seeking the ruine of the righteous or rather the judgements of God approaching whether private or publick which he discovers before-hand by observing the wickednesse committed meditating on the judgements threatned or by taking notice of some present signs discoveries of Gods
may be either 1. that as a drunkard being besides himself nor well seeing or knowing what he doeth whilst he thinks to catch at a rose or any other flower or fruit doth in stead thereof lay hold on some thorn or briar and so sorely pricketh and scratcheth himself and is exposed to the laughter and derision of all that are about him so when a fool void of true wisdome and understanding thinks with a great deal of gravity to make use of some wise parable he doeth it so sillily that he thereby wrongs and shameth himself and becomes ridiculous to those that hear him or 2. that as a thorn runneth up into the hand of a drunkard and yet he feels it not so any wise saying in the mouth of a fool tends to his shame either because he doth foolishly make use of it or because it discovers the wickedness of his life not agreeable thereto but yet all the while he never perceiveth it But now if by the going up of a thorn into the hand of a drunkard be meant a thorns happening to come into a fools hand or his holding or lifting up a thorn or a goad in his hand then the meaning of the Proverb seems to be that as a drunkard being deprived of the use of his reason and having such a thorn or goad in his hand doth usually abuse it to his own hurt and the hurt of others pricking and scratching therewith sometimes himself and sometimes others that are about him so a senslesse wicked fool is so far from well using any wise and holy sentences any religious speeches or passages of Scripture that he doth usually pervert and abuse them according to that of the Apostle Peter 2 Pet. 3.16 where speaking of some obscure passages in Pauls Epistles he saith which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction and doth thereby many waies hurt both himself and others himself both because his perverting and profaning and abusing of such holy sentences and speeches doth notably discover his folly and wickednesse to his shame and may perhaps secretly gall his conscience but also because such a mans tongue shall condemn him and his judgement shall be the greater and then others not only because he seeks thereby to jear and abuse the holy servants of God but also because it must needs be a vexation to every good man to hear a wicked profane fool so basely mischievously to abuse sacred things and because many are brought hereby even to abhor religion it self And this I conceive is the fairest exposition of the words Only let me adde that because by a parable in Scripture sometimes a taunting proverb is meant see the Note Numb 21.27 therefore the meaning may be also that as a drunkard having got a thorn in his hand is wont to lay about him therewith doth usually hurt both himself others so doth a fool usually when he hath gotten a taunting parable in his mouth he is ready therewith to abuse every man that comes nigh him though indeed by reproaching others he doth chiefly wrong and abuse himself Vers 10. The great God that formed all things both rewardeth the fool and rewardeth transgressours This may be understood three severall waies as namely that the great God who being the Creatour is therefore the Lord of all the creatures doth 1. punish according to their deserts both those that sin through folly ignorance those that sin wittingly against conscience or 2. doth reward any good done by such men with temporall blessings or 3. doth give food raimēt all other necessaries both to fools to wicked ungodly men as well as to the wise righteous according to that Mat. 5.45 He maketh his sun to rise on the evil on the good sendeth rain on the just on the unjust this he cals rewarding them because these outward things are such things as Lords are wont to give to their bond-slaves as their pay for their labour But now if we read this Proverb as it is in the margin of our Bibles A great man grieveth all he hireth the fool he hireth also transgressours then the meaning must be either 1. that usually the great men of the world do vex oppress all that live under their power to the end they may the better bring their purposes to pass are wont to hire for their souldiers servants officers the worst sort of men both fools knaves both those that are void of all true wisdome goodnesse those that are desperately wicked that will not stick to aid them in all their detestable designs or 2. that great men tyrants are wont to lay heavy taxes upon the people then to bestow what they wrest thus from their subjects upon fools and parasites Vers 11. As a dog returneth to his vomit so a fool returneth to his folly This Proverb is cited by Peter 2 Pet. 2.22 And the drift of it is to shew 1. how filthy loathsome a thing sin is like a dogs vomit 2. how abominable a thing it is to return to a forsaken sin 3. that usually fools forsake their sins for a time not because they begin to hate the sin but merely because of the terrors of their consciences or some evil their sins have brought upon them as the dog casts up what he hath eaten not because he dislikes the meat but because it griped his stomack made him sick 4. how brutish wicked fools are that will return to those very sins that have perhaps lately brought such gripings of conscience and other great miseries upon them even as a dog licks up his vomit forgetting the pains which a little before it had wrought in his bowels Vers 12. Seest thou a man wise in his own conceit there is more hope of a fool then of him That is of a simple ignorant or a wicked man and that because the one will be instructed the other will not the one sins of ignorance the other against knowledge then besides God resisteth the proud giveth grace to the humble Ja. 4.6 Vers 13. The slothfull man saith There is a lion in the way c. See the Note ch 22.13 Ver. 14. As the door turneth upon his hinges so doth the slothfull upon his bed That is he turneth now one way then another but still continues in his bed as the door still continues upon the hinges Which is said either to shew the vanity of the sluggards good purposes that though sometimes he may move himself as intending to rise yet presently he turneth to his rest again or else the absurdity of his sloth that though he be awake and be weary with lying or have slept so exceeding long that his sleeps become short and troublesome and that makes him so often tosse up and down yet rise he will not Vers 15. The slothfull hideth his hand in his
as it is in the Originall shall be set on high to wit in that safety that men are on some high rock where the waters cannot drown them or in some inaccessible high fortresse above the reach of danger Vers 26. Many seek the rulers favour c. To wit in any cause which they have to be decided by law but every mans judgement cometh from the Lord who orders the hearts tongues of judges to give sentence as he pleaseth Yet this may be understood more generally of mens seeking the favour of great men in any respect whatsoever It is in the Originall the face of the ruler because the favour of men is usually seen in the chearfulnesse of their countenance And then the meaning of the following clause but every mans judgement cometh from the Lord must be either that great persons can doe nothing to those that seek their favour whether good or evill but as God by his Providence is pleased to order it or else that God is the great judge that shall at the last day passe sentence of eternall salvation or damnation upon men that in regard thereof his favour was rather to be sought then the favour of all the great men that are in the world CHAP. XXX Vers 1. THe words of Agur the son of Iakeh even the prophecy c. Many of the Hebrews hold that it is Solomon that is here called Agur But because the reasons which they give from the signification of these words Agur the son of Iakeh are extreamly forced because the style of this chapter is so different from that of Solomons Proverbs and because that which follows vers 8. Give me neither poverty nor riches feed me with food convenient for me is so unsuitable to Solomons condition a Prince so glorious great upon whom God bestowed such abundance of wealth there is no question to be made but that this Agur the son of Iakeh was some other man that was famous for his eminent wisdome and that given him by the speciall inspiration of Gods spirit it may be in the dayes of Solomon though that be the more questionable because he is not named amongst the wise men of his time 1 Kings 4.31 or rather in the daies of Hezekiah whose servants collected all the last recited Proverbs from the beginning of the 25. chapter unto this place so his Proverbs are here added together with Solomons Nor need it seem strange that these sayings of his are called a prophecy because as teaching is often in the Scripture tearmed prophecying so any holy doctrine especially when given by divine inspiration may be called a prophecy The man spake unto Ithiel even unto Ithiel Vcal who were certain men in those times to whom he delivered these following instructions I know that severall of our best Expositors do hold that by Ithiel and Vcal here Christ is meant Ithiel being equivalent to Immanuel so signifying the union of two natures the divine humane in the person of Christ as likewise Gods gracious presence with us in through the Lord Christ only they say Immanuel signifieth God with us Ithiel by a nearer application God with me Vcal importing Christs omnipotency because the word signifieth I shall prevail But for my part I see no clear ground in these words for this great mystery but doe rather understand the place plainly thus that this Ithiel Vcal were the friends or the disciples of Agur or it may be his sons or his scribes to whom he dictated all that followeth in this chapter Vers 2. Surely I am more brutish then any man c. To wit in of my self in regard of any knowledge that I have attained by mine own endeavours I am the simplest of men others have more knowledge then I have and have not the understanding of a man that is the understanding wherewith man was at first created or which is requisite for man or the understanding of any mean ordinary man And it may indeed well be that Agur was some mean unlearned man that the wisdome he had was by the extraordinary revelation of Gods spirit as it was also with the prophet Amos chap. 7.14 15. I was a herdman and a gatherer of sycomore fruit c. As for the scope of these words some conceive that Agur being desired by Ithiel Vcal to inform them in some matters of high concernment or to resolve them concerning some difficult questions or generally to impart unto them some of that great wisdome which God had conferred upon him he first gave them this modest answer not unlike to that of Socrates Hoc tantum scio quod nihil scio as if he should have said Alas why do you seek these things of me that am the simplest of men am ignorant of many things that it were fit I should know Again others hold that being to propound certain hard questions to them that were above the reach of mans understanding therefore he begins with this acknowledgement of his own weaknesse and ignorance that to shew that men are not to weary their minds with a curious enquiry into such high questions but modestly to keep themselves within the bounds of the Scripture contenting themselves with the knowledge of those things which God hath there revealed to them Or rather lastly his drift seems to be in the beginning of his speech to lay down this conclusion that both himself all other men are naturally ignorant of all saving knowledge can no otherwise attain it but by the revelation of God in Christ as he hath manifested himself in his holy word And to the same purpose is that which followeth Vers 3. I neither learned wisdome c. Some understand this first clause of the knowledge of men in naturall civill things so they conceive that Agurs purpose therein was to shew that as he knew very little by his own naturall understanding so neither had he been trained up as a scholar for the learning of such kind of wisdome by the instruction of others and that therefore he was not fit to teach others that had not been himself formerly taught by others And then for the second clause nor have the knowledge of the holy that they understand of the knowledge of the angels who are called the Saints or the holy ones Dan. 4.13 17 8.13 or of the holy prophets in former times and so they conceive the drift of these words to be all one as if he had said that considering the weightinesse difficulty of those things he was to speak of he could not but acknowledge his own insufficiency such things being fitter to be discoursed of by angels or by the holy inspired prophets then by him But I conceive both clauses are to be understood of true saving wisdome knowledge I neither learned wisdome nor have the knowledge of the holy that is I have not learned heavenly wisdome by the instruction
their own hurt There is a time saith he wherein one man ruleth over another to his own hurt to wit not only because they grow the worse by their honour and the bolder in all kind of wickednesse but also because the wrath of God falls at last the more heavily upon them for the abuse of the power that God had put into their hands in their oppressions and tyranny and other wickednesse they have committed sometimes the people rise up against them and destroy them and sometimes God himselfe powres forth his judgements upon them Now the observation of this course of Gods Providence Solomon here mentions thereby to teach men with wisdome and meeknesse quietly and contentedly to submit thereto and to study to make good use of it Vers 10. And so I saw the wicked buried c. This place is very obscure in the Original and is accordingly translated severall wayes by Interpreters And hence it is that some understand the first clause only of the prosperous life and death of wicked men I saw them highly honoured in life and death who had come and gone from the place of the holy that is who had long peaceably enjoyed the power and honour of supream Magistracy or who being desperately wicked wretches had yet covered their wickednesse with a shew of religion coming and going frequently from the house of God And then the second clause they understand of the neglect and contempt of the godly and they were forgotten in the City where they had so done that is those that were truly godly and had really and sincerely done that which the other did only make a shew of were driven into corners at least they were slighted and no notice in a manner taken of them and so they were buried in forgetfulnesse And of this it is they say that Solomon passeth that censure this is also vanity to wit that wicked men and hypocrites should have so much honour done to them whilst the righteous live and dye in so great obscurity But according to our Translation the whole verse is to be understood of wicked Rulers thus And so I saw the wicked buried As if he had said Though I observed that the power which God suffered tyrants to exercise for the oppression of others tended at last to their own hurt as was said in the foregoing verse yet withall I saw that many times they have lived in high esteeme to the last dying peaceably and being buried honourably with great pomp and solemnity with funerall Orations statues and monuments erected for them Who had come and gone from the place of the holy that is who had all their lives time with great state and majesty in the sight of the people come and gone from the royall throne or seate of judicature which is the seate of the holy God see the Notes Deut. 1.17 2 Chron. 19.6 Psal 82.1 The expression here used is much like that which we often meet with in the Scripture of the Magistrates going in and out before the people Numb 27.17 and is used to imply that they lived and dyed peaceably in the place of Magistracy as likewise the great state wherein they had lived amongst the people And then for the following words And they were forgotten in the City where they had so done Some take them to be added for the further setting forth of their seeming happinesse in that there was after their death no talke of their wickednesse in the place where they acted so much villany so that not only in life and death but even after death also they seemed to be happy But I rather take this to be added by way of discovering the vanity of their prosperous estate in that though they lived and dyed in peace and honour and with a shew of great applause yet within a while they were forgotten they lived like Gods but they dyed like men yea indeed as they had lived like beasts so being laid in their graves they were forgotten like beasts those that before flattered them being then silent if not exclaiming against them and so their name and memory rotted together with their dead carcases And accordingly Solomon closeth what he had here said of these wicked tyrannicall Rulers with this censure this is also vanity to wit to live in such pomp and power and honour and to be buried with such magnificent solemnity and yet within a while to be quite forgotten this being also no advantage to them in regard of their eternall condition because in the midst of all their pomp and glory amongst men the Lord abhorres them and the more they have flourished here the greater will their punishments be hereafter Vers 11. Because sentence against an evill work is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Hereby the reason is hinted why such wicked Governours and Tyrants as Solomon had now spoken of doe live and dye in their wickednesse and both in life and death are applauded amongst men it is because God doth usually forbeare wicked men a long time and it is the guise of all wicked men from hence to embolden themselves in their evill wayes Vers 12. Though a sinner doe evill an hundred times c. That is never so often see the Note Chap. 6.3 and so haply he commit the same sin never so often and his dayes be prolonged to wit through Gods forbearing to punish him which he abuseth to the afflicting of the righteous and consequently for that this is implyed the following words shew though a godly man suffer evill many and many times and his dayes be shortned yet surely I know as if he had said What ever dreaming sinners may vainly imagine yet this I know of a certainty that it shall be well with them that feare God which feare before him that is it shall be in the end well with them that feare God truly and sincerely God himselfe bearing them witnesse that seeth their hearts or that feare him meerly out of an awfull respect to his presence and all-seeing eye that avoyd evill and doe good not for feare of man or for feare of shame or punishment but sincerely out of respect to God and as desiring to approve themselves to him whose eye is upon them in all their wayes Vers 13. But it shall not be wâ— with the wicked c. In true judgement it is never well with wicked men because their very prosperity ripens their sinnes and fits them for judgement But that which Solomon intends here is that even in regard of his outward prosperity it shall not be alwayes well with the wicked he shall not alwayes escape the judgement of God will at last fall upon him and so in the end it shall not be well with him but on the contrary exceeding ill Neither shall he prolong his dayes to wit not alwayes nor according to his desire and expectation see the Note Psal 55.23 God in his wrath
children are their oppressors and women rule over them As namely first when they are voyd of judgement and understanding and unexperienced in matters of State unable to keep any secret not knowing how to govern themselves and much lesse to govern others secondly when they are sensuall wholly given to play sport and pastime to please their appetite and pamper themselves but altogether carelesse and unmindfull of those things that most concern them Thirdly when they are inconstant and fickle easily drawn away with any evill counsell that is given them Fourthly When they are impatient and soon angry pettish froward and such as cannot endure to be crossed in their wills and fiftly when they love to be praised and flattered and so are easily gulled and deceived by those that will speake them fair fawn upon them And thy Princes eate in the morning that is when after the example usually of their foolish King they doe wholly give up themselves to pleasure and sensuality gluttony and drunkennesse for this is intended by eating in the morning and that either 1. because this implyes that they spend their whole time night and day in sleeping riot and excesse or 2. because to do a thing in the morning is in the Scripture phrase to doe it with mens utmost endeavours according to that Isa 5.11 Woe unto them that rise up early in the morning that they may follow strong drink see the Note also Psal 5.3 Or 3. because the morning is the best part of the day and fittest for our weightiest imployments whereupon it seems Princes were wont in the morning to sit in judgement and in counsell whence is that Jer. 23.12 Oh house of David thus saith the Lord Execute judgement in the morning c. and therefore when Princes doe feast themselves at that time it is a signe they prefer their pleasure their glutting and pampering of themselves before their affaires of greatest importance And this must needs tend to the ruine of a land Though a King be a child yet if his Princes and Counsellors be prudent and sober men things may goe the better but if they also mind nothing but their pleasure all things must then needs run to ruine Vers 17. Blessed art thou O Land when thy King is the Son of Nobles c. Though descent from noble and royall progenitors may be here included because such mens education doth usually render them the fitter for the royall dignity and their high descent doth often engage them to tread in the steps of their noble progenitors and withall because when Princes are so nobly borne and come to the throne by lawfull succession the people are commonly the more ready to reverence and obey them yet doubtlesse by the sonne of Nobles is chiefely meant a person nobly qualified generous wise and vertuous not given to pleasure but of a publick and heroical spirit and minding princely and publick imployments As Saul by calling Jonathan the sonne of the perverse rebellious woman intended that he was a perverse rebellious son 1 Sam. 20.30 so here Solomon by the sonne of Nobles intends a Prince seasoned with noble and honorable endowments regarding his honour above life and much more above pleasure and gaine And so likewise for the following words When thy Princes eate in due season the meaning is that a land is happy when the Princes are temperate and moderate in eating and drinking not feasting all night till the breake of the next day not preferring their bellies before their weightiest affaires but first dispatching their businesse and then refreshing themselves with meate and drink for strength and not for drunkennesse that is so as to repair and uphold health and strength and not meerly to satisfie their lust and make themselves drunke whereby strength is usually rather impaired then preserved Vers 18. By much sloathfulnesse the building decayeth c. This Proverbial expression is inserted here with respect to what was said before ver 16. concerning the misery of a land where the Governours are childish and voluptuous and the drift of it is to shew that as a house will by degrees decay and at last fall to the ground if the owner doth thorough carelessnesse and sloath neglect to repaire it in time the wind and weather will make breaches in the roofe of it thorough which the raine dropping in will rot the timber and walls and so at last downe it will come so likewise the strongest Kingdomes and Common-wealths will by degrees be weakened and at last utterly ruined if Princes who by their places are to be amongst the people healers Isa 3.7 and repairers of the breaches Chap. 58.12 do thorough their childishnesse or their sloath and luxury disregard the great work of government and neglect in time to make up the breaches and to cure the distempers that are in their Countryes Vers 19. A feast is made for laughter and wine maketh merry but money answereth all things If this verse be taken as an entire sentence a part by it selfe then the drift of it is only to shew the usefulnesse or the command of money above other things in all outward affaires In all outward blessings every thing hath its limited use one thing is good for this and another thing for that feasts are made to procure laughter and wine is good to make the heart chearfull and merry but money is good for the procuring of all things whatsoever that will command not only feasts and wine but also cloathing and houses and whatsoever man can want or desire Let men call for what they will money will help them to it so that a man that hath money needs not want any thing the world can afford But rather it seems to be added with respect to that which went before as namely either first with respect to the foregoing verse to shew why by sloathfulnesse mens houses come to ruine to wit because such sloathfull persons doe give themselves to feasting drinking mirth and jollity and so never mind the supporting of their houses families and estates but doe continually wast what they have till all be ruined their money still going out for the defraying of these their riotous expences Or else secondly which I conceive most probable with respect to that which was said before ver 16. concerning the misery of a land where the Princes are foolish and riotous shewing that thus it must needs be because such childish and voluptuous Princes are all for feasting and merriment and for the procuring of these things their treasure is day after day exhausted A feast is made for laughter and wine maketh merry As if he had said Thus such Princes doe spend their dayes in making feasts and drinking wine that they may laugh and be merry but money answereth all things that is it is their money that procures these and what ever else they desire for the satisfying of their lusts and that they may not therefore want supplyes thereof they are wont to oppresse
of the Law the persecutions of the world and the danger of all judgements and afflictions whatsoever whereto agreeth that promise concerning Christs kingdome Isa 4.6 And there shall be a tabernacle for a shadow in the day time from the heate c. See also the Notes Psal 17.8 91.1 121.5 6. And then by the Churches sitting down under his shadow with great delight is meant 1. Our putting our selves under his protection and government by owning him thorough faith as our Lord and Saviour 2. our abiding and persevering in our faith and union with him Joh. 15.4.3 The quieting of our hearts and spirits by this meanes from all feares and terrors that glorious rest foretold by the Prophet Isa 11.10 which Christ promiseth to all that embrace him by a lively faith Come unto me all ye that labour and are heavy laden and I will give you rest c. Mat. 11.28 29. see also Joh. 16.33 and which Believers have in all ages enjoyed by him Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ 4. The full satisfaction which this yields to the soules of Believers causing them to sit down and without seeking any farther to place their whole happinesse and content in him alone and 5. the unexpressible delight and joy that doth hereupon cheare and revive their hearts And his fruit was sweet to my tast As if she had said My beloved reapes no fruit nor benefit by me but I reape abundance of fruit and benefit by him not only refreshing under his shadow but also fruit too the golden apples I gather from this my deare and precious apple-tree whereon I dayly feed by faith and find much sweetnesse therein And by this fruit is meant 1 all the workes of his Prophetical Priestly and Kingly office all that he did and suffered for our redemption and salvation the very meditation whereof yields exceeding great delight to the faithfull and 2ly all the spirituall blessings purchased for us and imparted to us thereby as the Gospel the fruit of his lips with all the promises and consolations thereof and all other Gospel ordinances and so likewise Remission of sin justification sanctification with all the fruits of righteousnesse wrought in us thereby our adoption the consolation of his Spirit that hidden Manna Revel 2.17 and what ever other benefits we enjoy through him but especially the hope of glory and life eternall with respect to which fruit it is that Christ is called the tree of life which is in the midst of the paradice of God Revel 2.7 For all these doe yield most sweet and pleasant delight to the soules of those that are made partakers thereof whence are those expressions we meet with in the Scripture Psal 119.103 How sweet are thy words unto my tast yea sweeter then honey to my mouth And Psal 34.8 O tast and see that the Lord is good And 1 Pet. 2.2 3. As new borne babes desire the sincere milk of the word that ye may grow thereby if so be that ye have tasted that the Lord is gracious All the sweets of earthly delights have no relish in them to a true Christian in comparison of the sweetnesse that he finds in Christ and his benefits Vers 4. He brought me to the banquetting house Here the Spouse relates how her beloved had formerly or at present manifested his singular love to her by bringing her into his banquetting house It is in the Original the house of wine and accordingly they translate this place thus He brought me to the wine-cellar and suitably hereunto because wine-cellars are low vaults under ground dark raw and cold but yet withall well stored and fraught with wine that cheareth the heart Psal 104.15 they understand this passage of the great refreshing comforts which Christ doth usually afford his people when he hath brought them for reasons best known to himselfe into an estate of deep and dismal affliction and sorrow That condition of darknesse and trouble which is in it selfe as a dungeon to the Spouse is by Christ made a wine-cellar Psal 119.71 It is good for me that I have been afflicted 2 Cor. 1.4 As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. But reading the place as it is in our translation He brought me to the banquetting house I conceive that by Christs banquetting house here is meant the Scripture or the publick assemblies and ordinances whereto when the Saints are brought thorough the secret swaying of their hearts by his Spirit besides the communion which there they enjoy with Christ and with their brethren he there entertaines and feasts them with all variety of dainties the divers gifts and graces of his Spirit together with the sweetest of comforts working in them joyes unspeakeable and glorious And his banner over me was love They that expound the foregoing words of this verse of Christs making the afflicted estate of his Church to be as a wine-cellar to them doe accordingly understand this clause thus that in the afflictions of his people Christ the Captain of their salvation by the manifestation of his gracious presence amongst them and the love he beares them doth as with a banner displayed cheare them up proclaiming defence to them and resistance against their enemies according to that Isa 59.19 When the enemy shall come in like a floud the Spirit of the Lord shall lift up a standard against him But reading the foregoing words as they are in our Bibles He brought me to the banquetting house I conceive that accordingly in this following clause and his banner over me was love Solomon alludes to the custome of Captains hanging up their Banners or Ensignes over their heads when they made any great feasts thereby to adde the more glory and splendor to their entertainments and the Churches maine intent in these words is to shew that Christ by the manifestation of his love in the preaching of the Gospel doth exceedingly glad and rejoyce her heart And indeed the preaching of the Gospel may well be compared to a Standard a Banner or Ensigne displayed whose Motto or Device is LOVE and that in severall regards 1. Because the great work of preaching the Gospel is to lift up Christ crucified as a Banner displayed in the eyes of all nations to unfold and display before men all the heavenly mysteries of Gods eternall counsell concerning mans salvation and so to publish and make knowne that wonderfull love of God in giving his own Son to dye for poore sinners And hence are those expressions Joh. 3.14 As Moses lifted up the serpent in the wildernesse even so must the Son of man be lifted up to wit in the preaching of the Gospel and Gal. 3.1 O foolish Galatians before whose eyes Jesus Christ hath been evidently set forth crucified amongst you and Eph. 3.8 Vnto me is this grace given that I should preach among the Gentiles the unsearchable riches of Christ that is
all that is his all his graces and glorious excellencies and he hath the command of all that I have And this seems also to be another of those passages which are often repeated as the burden of the Song See the Note above vers 7. He feedeth among the lilies As if she should have said He feeds his flock in fruitfull pleasant flowred and sweet pastures such as may well be called gardens rather then meadows and therefore it is no wonder though I have set my heart upon him and do thus triumph in his love Some take the word He feedeth passively and so would have the meaning to be that the graces and services of his Saints are the choice dainties whereon Christ feeds sweet and pleasant as lilies And then of those that understand it actively of his feeding his flock among the lilies as before chap. 1.7 some say it is meant of his feeding his Saints in his heavenly Paradise with sweetest pleasures and delights But others again understand it better of the Church here below to wit either that Christ exerciseth his Pastoral office among pure and lovely Christians lilie-white Saints and such as grow up as lilies Hos 14.5 or that he feedeth his flock with goodly Scripture truths and mysteries or with very precious and sweet Ordinances Or yet in more generall tearms this expression may imply either that Christ is very sweet to his Spouse or that he deals bountifully with his people and carries himself with much sweetnesse towards them Vers 17. Vntil the day break and the shadowes flee away c. Some referre this to the last clause of the foregoing verse He feedeth among the lilies until the day break and the shadowes flee away and accordingly they would have the meaning to be this that Christ doth the work of a Pastor amongst his pure and precious flock feeding them with his holy Ordinances until the morning of life eternall shall drive away the shadowes of this world and then there will be no farther need of the word and Sacraments but he will converse with his Saints in a more glorious manner and shew himselfe to them face to face in the splendor of his heavenly kingdome unto all eternity But taking the words as they are placed and joyned together in our Bibles Vntil the day break and the shadowes flee away turne my beloved c. The mystical sense is farre more cleare namely that the Church finding that her beloved had withdrawne himselfe which was hinted in the foregoing Note doth here call upon him to returne againe and that as one not able to endure his absence turn my beloved or rather that she desires of him being now present and having now much cheared her with a gracious visit that when ever he should see cause to withdraw himselfe from her as there are times indeed when Christ doth hide himselfe from his Church and people Isa 45.15 Verily thou art a God that hidest thy selfe O God of Israel the Saviour he would be ready upon all occasions to returne to her help and comfort againe As for the first branch of this verse Vntil the day break and the shadowes flee away some take it to be all one in effect as if the Church had desired that this Christ would doe so long as there was a succession of day and night that is as long as the world should continue As if she had said As long as the Sunne shall break out day after day in the morning and as long as upon Sun-setting the shadows shall flee away the ground of which expression is because in the evening the shadowes doe runne out in length as seeming to flee away according to that of the Prophet Jer. 6.4 Woe unto us for the day goeth away for the shadowes of the evening are stretched out be ready seasonably to come in to my refreshing And so they make this place parallel with that Psal 89.29 36 37. concerning which see the Notes there and that this until is all one in effect as if the Spouse had desired it might never be otherwise see the Note above ver 7. But I rather take these words Vntil the day break and the shadowes flee away to be a Periphrasis of the day of Christs second comming which is elswhere called the day of the Lord 1 Thes 5.2 and the day of Christ 2 Thes 2.2 and with respect to the generall Judgement that shall then be the great and the terrible day of the Lord Joel 2.31 By the darknesse of the night in the Scripture is usually meant times of ignorance and sinne as Mic. 3.6 Night shall be unto you that you shall not have a vision and it shall be dark unto you that ye shall not divine and the Sunne shall goe down over the Prophets and the day shall be dark over them and Eph. 5.8 Ye were sometimes darknesse but now are ye light in the Lord. And so also times of trouble and sorrow as in Lam. 3.1 2. I am the man that hath seene affliction by the rod of his wrath He hath led me and brought me into darknesse and not into light And againe by the day is often meant a time of knowledge and holinesse and comfort and joy as in 1 Thes 5.5 Ye are all the children of light and the children of the day c. And Rom. 13.12 13. The night is farre spent the day is at hand let us therefore cast off the works of darknesse and let us put on the armour of light Let us walk honestly as in the day c. See the Note also Esth 8.16 And so here by the day break and the shadows fleeing away is meant the breaking forth of the Lord Christ that Sun of righteousnesse in the brightnesse of his glory at the day of his second comming and the fleeing away of all the shadowes of ignorance and sinne and misery thereupon for as upon the breaking forth of the morning light the darknesse of the night which is nothing else but the shadow of the earth interposed betwixt us and the Sunne doth sodainly vanish away and as the shadowes of the Ceremoniall Law as they are called Col. 2.17 Heb. 10.1 did all flee away at the day of his first comming so in the shining forth of that glorious morning of the day of his second comming as it is called Psal 49.14 All the shadowes of sinne and ignorance and sorrow shall be sodainly chased away after which there shall be no more any night but the Church shall be for ever in a state of perfect light and joy That therefore which the Church here desires of Christ is that he would alwayes constantly even unto the day of his second comming be ready at hand to come in to her help and comfort in all times of tribulation and desertion and so support her and stirre up the graces that were in her that she might persevere unto the end I know some limit this request of the Spouse to the faithfulls desire
and more peculiarly the King of Zion and to their astonishment and joy observe and consider how much his magnificent state did excell that of Solomon which is much the same with that Zach. 9.9 Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy King cometh unto thee 3. That by the crowne wherewith his mother crowned him is meant either those faithfull soules that by the preaching of the Gospel are wonne and converted to Christ or the glory and honour which the Church hath in all ages yielded to Christ by owning his soveraignty by placing all her hope of salvation in him and spreading abroad throughout the world by the preaching of the Gospel the glory of his person and kingdome the great love he hath showne to his people and the great things he hath done for them Both which we may the rather pitch upon 1. Because the Scripture speakes of the Church the Congregation of the faithfull as the mother of Christ Revel 12 1-5 and in the Church by the word of faith Christ is conceived Gal. 4.19 My little children of whom I travel in birth againe untill Christ be formed in you and Christ himselfe did professe whilst he was upon earth that he esteemed and honoured them as his mother Matth. 12.50 2ly Because Christ is indeed by the faith of the Saints honoured in the world as the king of Israel Joh. 1.49 When Christ ruleth in his Church by the scepter of his word and people submit to his law and government they then set the Crowne upon his head and thence it is that Christ said of his Disciples Joh. 17.10 that he was glorified in them And 3ly Because the Scripture doth speake of the faithfull that are by the Church converted and wonne unto Christ as his glory and crowne as Isa 62.3 Thou shalt also be a crowne of glory in the hand of the Lord and a royal diadem in the hand of thy God And indeed if a people converted to Christ may be tearmed the Crowne of that Minister by whom they are converted as the Apostle calls the Philippians his joy and crowne Phil. 4.1 and a good wife may be tearmed a crowne to her husband Pro. 12.4 well may the faithfull who are the Spouse of Christ a chosen generation and a royal Priesthood 1 Pet. 2.9 be said to be the crowne wherewith his mother crowned him yea and the rather haply may Christ be said to be crowned by his mother the Church of the Jewes because his first converts were gathered there And 4. By the day of his espousals and the day of the gladnesse of his heart is meant the time when a people are by the Gospel wonne to the faith whence is that of the Apostle 2 Cor. 11.2 I have espoused you unto one husband that I may present you as a chast virgin to Christ for then doth the Lord begin to rejoyce in such a people even as a Bridegroome rejoyceth over the Bride Isa 62.5 Yea and some doe apply this particularly to the glory and dignity wherewith Christ was crowned after his resurrection Heb. 2.9 which might also be called the day of his espousals and of the gladnesse of his heart because he had then procured his Church to be presented to him as a glorious Spouse even as Eve after Adam awoke from sleep was presented unto him which was to the Lord a matter of great triumph and joy CHAP. IV. Vers 1. BEhold thou art faire my love behold thou art faire Here it is cleare that Christ the Bridegroome doth extoll the beauty of the Church his Spouse and that by way of a kind reply to that discovery she had made of her high esteeme of him if the later part of the foregoing Chapter be as it is by many understood of her We had the very same expression before Chap. 1.15 for which see the Note there yet some apply this particularly to the Church of the Jewes Thou hast doves eyes within thy locks Having extolled the Spouses beauty in generall he proceeds to set forth her beauty in many particulars the severall members of the Church or the manifold graces wherewith she is adorned And accordingly begins with her eyes the most eminent and beautifull part The first words Thou hast doves eyes were also opened before Chap. 1.15 But here they are repeated with an addition Thou hast doves eyes within thy locks haply in allusion to the custome of Brides having their haire hanging loose about them which made their eyes shine forth from between their locks with the more beauty and lovelinesse Now first because by these dove-like eyes I conceive the Churches Teachers are here principally meant though some understand thereby faith the first and chiefe of all Christian graces without which it is impossible to please God Heb. 11.6 and others adde Magistrates to Ministers to make up the Churches two eyes and 2. Because the locks seeme to be mentioned here as an ornament to the eyes therefore it seemes most probable that the drift of this expression Thou hast doves eyes within thy locks is to shew 1. that in the publick assemblies of Gods people the Teachers as the eyes and lights of the Church are most conspicuous and 2. that such full assemblies when they receive the word into believing hearts and thrive under their teaching are as the locks to the eyes a great ornament unto their Teachers Phil. 4.1 Thy haire is as a flock of goates that appeare from mount Gilead Or that eate of mount Gilead as it is in the margin that is that feed on mount Gilead a fruitful soile where the cattell that were bred were fat and faire The Spouses beauty is farther here set forth by shewing that her haire which indeed the Apostle tearms a womans glory 1 Cor. 11.14 was as great an ornament to her head as such a flock of goates were to mount Gilead in the eye of those that from a farre did look up and behold them grazing there and that because her haire was thick and long fine and soft and bright and curled and kept in neate and good order and therein like to a long flock of goodly goates going close together whose haire also especially when they were fat and in good liking used to be curled and long whence it was that they made coverings or curtaines for the Tabernacle of goates haire for which also see the Note 1 Sam. 19.13 In all which as likewise in the following similitudes it is very observable how Pastoral-like the expressions still are And hereby is meant spiritually either the Churches outward profession of religion which is indeed a great ornament to her or her good workes or more particularly the pure and holy thoughts and meditations in the minds and heads of the faithfull still ascending heaven-ward which though they be innumerably many yet by the watchfulnesse of the Saints are kept in good order as a flock of goates by the shepheard or rather the multitude of believers
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
loving Titles which Christ here gives to his Church which is the maine rhetorick of his love see the Notes chap. 2.2 14. 4.7.10 That which is most observable is that Christ manifests such fervent affections to his Church notwithstanding her deadnesse and faylings and was as earnest for admission as if it had been for his own good whereas it was meerely for hers and that all this the Church alledgeth by way of condemning her selfe For my head is filled with dew and my locks with the drops of the night To wit whilst in the night season I have stood long waiting without doores in expectation of being let in by thee Some conceive that Christ doth here plead for admission by mentioning the spirituall gifts and graces that he brought along with him for his love to wit the refreshing showers of his Word and the comforting and cooling dew of his Spirit according to that of the Prophet Hos 14.5 I will be as the dew unto Israel But questionlesse as in allusion to the inconveniences that lovers undergoe whilst in cold and frosty nights they waite at the doores of their lovers in hope at last to be let in by them Christ speakes here either of the contempt and hard usage that he met with out of the Church all the world over that he was there locked out of doores and despised and that as a motive to perswade the Church to let him in or else rather of the great affronts and hard usage he underwent to wit in his servants the Ministers whilst he waited so long to bring his chosen ones unto repentance And in relating this the Spouse still seekes to aggravate her base usage of her beloved that was willing to endure so much for her sake Vers 3. I have put off my coate c This may be understood either as spoken softly to her selfe by way of arguing with her selfe why she was loth to doe what her beloved desired or else as the answer which she returned aloud to his request and that either to intimate her discontent against him for coming so unseasonably or meerely by these frivolous pretences to excuse her not coming to open the dore to him I have put off my coate how shall I put it on I have washed my feet how shall I defile them These last words are grounded upon the custome of those hot Easterne Countries where they used to goe bare legged and in a great measure bare footed and so were constantly wont to wash their feete when they went to bed both to wash off the dust and sweat and likewise to coole their feete that they might the better compose themselves to a quiet and setled rest And both clauses imply that being laid in her bed it would be too much trouble to dresse her selfe againe that she might goe to open the dore and let him in all which she still relates by way of judging her selfe for this her folly and unkindnesse Now that which is spiritually signified hereby is that when Christ calls the best to repentance to a couragious profession of the truth and to a holy Gospel-like conversation they are hardly perswaded hereto and are wont to make many vaine delayes and to pretend many foolish excuses I have put off my coate c. As if the Church had said I have put off and given over that strict and forward profession I formerly made of Religion and have laid my selfe down in the soft and warme bed of sensuall ease and security I have freed my selfe from all those griefes and feares and troubles wherewith I formerly perplexed my selfe and am quite rid of those persecutions and afflictions I formerly underwent and lie snugging covered over head and eares with worldly delights and contentments and must I againe betake my selfe to these hard duties of Christianity repentance and mortification and such like and must I againe expose my selfe to the sufferings I am now freed from to follow thee This is hard to flesh and blood Corrupt courses never want fleshly shifts and excuses see Luk. 11.7 Vers 4. My beloved put in his hand by the hole of the dore That is Because I opened not the dore to let him in my beloved assayed to open the dore himselfe namely by putting in his hand that is the finger of his hand at the key-hole or some chink or craney thereabouts or by putting in his hand at some little window or hole that was in or neare the dore that so he might lift up the latch or thrust back the lock or the bolt whereby the dore was barred against him And the spirituall meaning of this is that Christ by the effectuall motions of his Spirit conveyed secretly into the heart of his Spouse did seek to open her heart even by removing that selfe-love or that love of worldly things or any other lusts and corruptions that had been the bolt whereby her heart had been locked against him And indeed the Spirit is called in Scripture the finger of God that which in Matth. 12.28 is expressed thus If I cast out Devils by the Spirit of God in Luk. 11.20 is expressed thus If I with the finger of God cast out Devils And so likewise the hand of God as in Act. 11.21 where it is said of the Disciples that preached the Gospel that the hand that is the Spirit of the Lord was with them and a great number believed And my bowels were mooved for him That is When I saw how earnestly desirous he was to get in and how to that end he stood striving in the cold night to open the dore I was inwardly much mooved to wit with pitty and strong affection towards him and with shame and sorrow for my keeping him out so long And that which is hereby intended is that by the strong and effectuall workings of Christs Spirit in the hearts of the faithfull they are usually brought to repent of their former neglect of him and to be carried out with strong affection toward him Vers 5. I rose up to open to my beloved c. To wit as her Beloved had desired her to doe see the Notes above ver 2. Chap. 3.1 And my hands dropped with myrrhe and my fingers with sweet-smelling myrrhe upon the handles of the lock The word in the Original which we translate sweet-smelling myrrhe doth properly signifie myrrhe passing or running about so called either 1. Because the best and purest myrrhe is such as flowes freely of its own accord or 2ly Because it is such as will passe readily in way of traffique as we call that money which is no way like to be questioned currant money Gen. 23.16 Or 3. Because it was myrrhe the smell whereof would passe out and spread abroad every way Now Expositors goe two severall wayes in expounding this which the Spouse here saith concerning the dropping of her hands and fingers with myrrhe for 1. Some conceive that she would hereby set forth that to render her selfe the more
that cometh up from the Wildernesse c For these first words see the Note Chap. 3.6 But for the following words leaning on her beloved they are added here with respect to the Spouses supposed loving and familiar carriage of her selfe to her beloved in her leaning upon him as she went along with him for that this was an expression of familiarity and love is evident by the mention that is made of the custome of Kings leaning on the hands of their great favourites 2 Kings 5.18 7.2 Very many Expositors take these to be the words of the Bridegroom and accordingly conceive that Christ doth herein admire and extoll the faith and love of his Spouse the Church and rejoyceth and glorieth in her happy coming up out of her wildernesse-estate that she might thus associate her selfe with him her Lord and Redeemer Againe others think that it is the Bride the Church that speakes this of her selfe in a third person Who is this that cometh up from the wildernesse leaning on her beloved and that too as admiring at and rejoycing in her exceeding great happinesse in that she enjoyed so neare and sweet communion with Christ her beloved and propounding it to be considered as a matter of wonder by others But I rather think that as before Chap. 3.6 so here likewise they are the words of the friends of the Bridegroom or Bride or some others that must be supposed to have met them by the way and that therefore in our Bibles they are included in a parenthesis by themselves And accordingly they must be taken as a joyfull acclamation of the holy Angels or other the faithfull servants of Christ wondering either 1. at the neare conjunction and deare love that was betwixt Christ and his Church or 2ly at the springing up of some new Church in some place where there had been no Congregation of believers before and their being conducted by Christ thorough the wildernesse of the world or 3. at the former Churches growth and encrease her strength and zeale for Christ and her stedfast and unmoveable faith and patience by reason of her neare union with and constant dependance upon her beloved Saviour But yet considering that the foregoing words and those which follow after are most probably thought to be the word of the Spouse methinks it is the clearest way to take this also which some Expositors doe as spoken by her only in the name of others Who is this that cometh up from the wildernesse leaning on her beloved As if she had said Thus will people now again extoll my happinesse Every one that beholds me will admire my blisse in that familiarity and love that is betwixt me and my beloved However by this phrase of the Churches leaning upon her beloved the Holy Ghost doth imply not only her entire love to Christ but also her dependance upon him by faith that the Church is weak in her selfe as the Vine that would sink and fall down to the earth were it not that she clings fast to her wall or pole only by casting her selfe upon his merits and resting in all things upon him for help and assistance he is a sure support to her and doth strongly beare her up see Joh. 15.5 2 Cor. 3.5 Jer. 10.23 I raised thee up under the apple-tree there thy mother brought thee forth there she brought thee forth that bare thee Very many learned Expositors doe take these also to be the words of the Bridegroom to the Bride And accordingly they make the spiritual sense of the words to be either 1. that when the Church lay in a sad and deplorable estate that naturall estate wherein she was conceived and brought forth by her mother like a child cast out in the fields under a tree unpittied and ready to perish and indeed the Prophet compares man in his naturall estate to such a child cast out in the open field and so left in a sad and desperate condition Ezek. 16.4 5. then Christ did by his free grace raise her up and bring her to that glorious condition which at present she enjoyed or 2ly that when the Church lay under the tree of the forbidden fruit that is under the guilt of that first sinne whereby all mans posterity were destroyed then Christ did love her and raise her out of that misery and by the Ministry of the Gospel in the Primitive Church she was born againe But because in the Hebrew pricked Bibles the words are in the masculine gender as spoken to a man therefore the most of our Protestant Expositors do take them to be the words of the Spouse to her beloved And so according to the letter of the Parable the Spouse may be supposed to speak this by way of putting him in mind of the place in his mothers house where they began first to set their affections one upon another to wit that finding him asleep under an apple-tree there she awakened him and so upon that occasion their hearts from thence-forth were mutually knit together whereupon it is that as rejoycing in the very place where he was borne she addes those words in a kind of rapture of joy There thy mother brought thee forth there she brought thee forth that bare thee But now for the spirituall sense intended by the Holy Ghost with reference to Christ and his Church 1. Some conceive that by the apple-tree here is meant the Paradice of God in heaven the place of Christs repose in glory and that it is said that the Church did there raise up her beloved because by the prayers and zeale of the faithfull in those times Christ was moved to visit her from heaven and so there that is where the people of God did waken him by their prayer according to that expression used concerning prayer Psal 44.23 Awake why sleepest thou O Lord the Sonne of God was incarnate and brought forth by his mother the Virgin Mary Again 2ly Some understand by the apple-tree that tree of grace and life to wit the Gospel of Christ The Spouse had before compared her beloved to an apple-tree Chap. 2.3 for which see the Note there Now it seemeâ— in allusion hereto because in the Gospel the wonderfull love of Christ and the hope of life and salvation is made known to poore sinners the Church here tells Christ that finding him there she raised him up to come in to her help and comfort in her misery and sorrow and then she addes there that is under this discovery of Christ and the way of salvation by the Ministry of the Gospel thy mother brought thee forth that is the Primitive Church did conceive thee and by preaching professing and practising of the word and by suffering for the truth did bring thee forth as it were into the world and that not without many bitter throes and hard labour as the word in the Original signifieth which may be referred both to the anguish of true penitents that are brought in to Christ and to the
in distresse and sorrow sometimes because of the calamities that God brings upon him but alwaies by terrours of conscience and distracting fears for here Eliphaz undertakes again to make good what he had before said chap. 5.3 to wit that the Lord doth alwaies pour forth his wrath upon wicked men here in this world according to their demerits as in direct opposition to that which Iob had said chap. 12.6 The tabernacles of robbers prosper and they that provoke God are secure and to that end he alledgeth here the continuall distresse and anguish of spirit wherein they live even in their greatest prosperity to which he adds and the number of years is hidden to the oppressour Now though there be severall interpretations given of these words Some taking them thus that God hath in his secret counsell appointed to the oppressour how long he shall live and when he will cut him off and others thus That God will cut short the years of the oppressour he little knows how suddenly yet even this also is alledged I conceive to the same end and the number of years is hidden to the oppressour that is he is alwaies in fear not knowing how long he shall enjoy his prosperous estate or how soon he shall be cut off for though good men know not how long they have to live no more then wicked men yet this is peculiar to wicked men that they are in continuall perplexity of spirit concerning their end and this is that which Eliphaz intends in these words But however observable it is that in setting forth the misery of wicked men herein Eliphaz doth particularly insist on the fears of the oppressour for herein he doth doubtlesse covertly strike at that particular sinne whereof he thought Iob was guilty as having been a great man and a man of authority in the place where he lived as we see he afterward tells him in expresse tearms chap. 22.6 Thou hast taken a pledge from thy brother for nought and stripped the naked of their clothing Vers 21. A dreadfull sound is in his ears c. That is He is troubled with the sad reports of near-approaching evils or he is ever and anon affrighted as if he heard some sound or noise of danger wherein it is very likely that he aimed at that which Iob had bewailed in himself to wit that God scared him with dreams and terrified him with visions chap. 7.14 As for the following clause in prosperity the destroyer shall come upon him that I conceive is added to shew that there is reason enough why he should be afraid when he seems to be in the safest condition namely because even when he is in his greatest prosperity he shall suddenly be destroyed Vers 22. He believeth not that he shall return out of darknesse c. That is as in prosperity he fears a day of darknesse and distresse that is coming upon him so when that day is come there 's no perswading him that he shall ever any more see better day he utterly despairs that ever he shall be delivered from that misery and distresse those troubles and fears that are come upon him and to shew also that his fears herein are not groundlesse he adds and he is waited for of the sword that is in stead of being delivered from his present misery there is indeed a sword waits for him to cut him off Vers 23. He wandreth abroad for bread saying where is it c. Though the meaning of this may be that being brought to extreme poverty he wanders about to beg his bread or seeks by any sinister means to supply his want being anxious and full of care where to get bread to put into his mouth yet the most and best Expositours understand it more generally to wit that the wicked man in his greatest prosperity even through the terrours of his conscience apprehending that an evil day is coming doth hunt about to store up for himself with as much impatience and greedinesse as if he were in danger to perish for hunger and yet all the while his own heart tells him that all his endeavours will be in vain misery and destruction will at length come upon him which is that Eliphaz intends in the following words he knoweth that the day of darknesse is ready at his hand that is he is confident that it is nigh at hand and that it will not be long ere he shall be cut off Vers 24. Trouble and anguish shall make him afraid c. That is both outward troubles and inward terrours of conscience shall affright him they shall prevail against him as a king ready to the battel that is with an unresistable power for kings when they go forth themselves in person to war are wont to go out with mighty armies and in the battel have usually the flowre and strength of the army with them and so ordinarily they are a great terrour when they come and bear down all before them with a mighty violence Vers 25. For he stretcheth out his hand against God and strengtheneth himself against the Almighty Here Eliphaz gives the reason why God doth so severely punish the wicked man as is expressed in the foregoing verses namely because by his opposing the people of God by his bold blaspheming of God by his scornfull vilifying his threatnings and judgements and his desperate opposing the will of God in all things whatsoever he doth in a manner set himself to fight against God Now in expressing this in the second clause he mentions God by this attribute the Almighty and strengeheneth himself against the Almighty purposely to imply the folly of such daring boldnesse in those presumptuous wretches that are not afraid to lift up their hand against him who is an almighty God and able therefore to doe with them whatever he pleaseth Vers 26. He runneth upon him even on his neck upon the thick bosses of his bucklers Many of our best Expositours understand this of God for say they Eliphaz having in the former verse set forth the impudence of the wicked man in fighting against God he adds here that thereupon He that is the Almighty God runneth upon him that is upon the wicked man even on his neck upon the thick bosses of his bucklers for the bucklers which they used in warre had alwaies thick bosses in the midst out of which came a sharp piece of iron or steel like the head of a spear by reason whereof an enemy could not run in upon a man armed with one of these bucklers without manifest perill to himself and thence is this expression of running in upon the thick bosses of his bucklers as if he should have said even as when a mighty man is provoked by the insolency of one that is no body in his hands he runneth upon him for all his bucklers and other weapons wherewith he is armed and taking him by the neck throws him down and disarmes him so doth the Lord usually deal with those insolent
wretches that dare thus exalt themselves against him for all their great wealth authority and power wherewith they think themselves safely shielded as with armour or proof God runs in upon them takes them by the neck or throat and crushing them down to the ground strips them of all those things whereon they rested with so much confidence and indeed the like expression Iob useth in the following chapter vers 12. speaking of Gods severe dealing with him He hath saith he broken me asunder he hath also taken me by my neck and shaken me to pieces But now others again understand this of the wicked man and indeed considering the whole context as it is in our Translation I cannot see how it can be understood otherwise having said in the former verse that he stretcheth out his hand against God c. in these words yet farther to set forth his incredible arrogance and insufferable impudence Eliphaz adds that he runneth upon him that is upon God even on his neck upon the thick bosses of his bucklers meaning that notwithstanding the almighty power wherewith God is armed to destroy all those that rise up against him yet such is the desperate daring boldnesse of these wicked wretches that they make no more of rushing upon the pikes of his displeasure then if they had to deal with some weak man whom they could easily vanquish and subdue Vers 27. Because he covereth his face with his fatnesse and maketh collops of fat on his flanks This is the reason that is given why the wicked man dares carty himself so proudly against God to wit because he is grown rich and great and lives in much prosperity pampering himself with pleasure and so thereupon is puffed up with pride and obdurate against all fear even to the exalting of himself against God his Creatour for thus the spirit of God doth frequently in the Scripture expresse the prosperity and pride of wicked men as we may see Deut. 32.15 Iesuâ— waxed fat and kicked c. Psal 7.10 They are inclosed in their own fat with their mouth they speak proudly and so in many other places and that say some Expositours because the fat in man hath no feeling and the fatter men are the lesse subject they are to fear Vers 28. And he dwelleth in desolate cities and in houses which no man inhabiteth which are ready to become heaps Many good Expositours understand this of the misery which God at last brings upon those men that do so proudly set themselves in defiance against God as is expressed in the foregoing verses and by their dwelling in desolate cities and in houses which no man inhabiteth which are ready to become heaps they conceive is meant either that through extreme poverty having neither house nor home they are glad to get into any old ruinate houses there to lye and shelter themselves or that through very terrours of conscience they get into such desolate and unfrequented places merely to avoid the society of men or else that by the people that rise up against them not able any longer to endure their oppression and tyranny they are driven from the places where they have formerly lived and so forced to hide their heads in such desolate and solitary places as it was with Nebuchadnezzar who was driven from men and had his dwelling with the beasts of the field But I say as the Context runs in our Translation it is methinks evident that this is also added farther to set forth that great prosperity of the wicked man which is the cause of his exalting himself against God for having said that he covereth his face with his fatnesse c. he adds here And he dwelleth in desolate cities and in houses which no man inhabiteth which are ready to become heaps wherein may be implyed both their exceeding wealth and greatnesse in that they were able to rebuild desolate cities and ruinated great houses and castles either merely to get them a name or for the safety of their persons as tyrants are wont to doe according to the former expression chap. 3.14 With kings and counsellers of the earth which built desolate places for themselves of which see the Note there and likewise their mighty oppression and tyranny in that they dwelt in cities which they had made desolate and poor by their impoverishing the inhabitants and in houses from which they had driven the inhabitants by their cruell dealing with them and then seized upon them for their own use Vers 29. He shall not be rich c. Considering that Eliphaz speaks still of that wicked man that exalts himself against God because of his fat and great estate as is expressed in the former verses the meaning of these words He shall not be rich must needs be either that he shall not attain that height of riches which he propounds to himself or that he shall not continue rich though he be rich for the present yet he shall at last come to poverty as is explained in the following clause neither shall his substance continue and therefore also is that clause added neither shall he prolong the perfection thereof upon the earth whereby either the same thing is expressed again in other words to wit that he shall not long continue in such a glorious condition or else the meaning must be that he shall not continue his name upon earth by leaving his great estate and honour to his children and his childrens children which is the perfection of a worldlings greatnesse and glory Vers 30. He shall not depart out of darknesse That is he shall never get free from those miseries and sorrows which God shall bring upon him I know indeed there are some Expositours understand this of the wicked man 's not daring to go forth from those secret hiding places whereto he hath retired himself and that because through the inward terrours of his conscience he is afraid as Cain was least every man should kill him But the first exposition to me seems farre more easie and clear The flame shall dry up his branches c. By the wicked mans branches many Expositours understand particularly his posterity and so conceive that Eliphaz herein aimes at Iobs losse in that particular but others do I conceive better understand this clause more generally to wit that the wicked man being here compared to a flourishing tree by this that the flame shall dry up his branches is meant that by the fire of tribulation or by the fire of Gods wrath all his riches and honour and children and whatever else it is that makes his estate so flourishing and glorious shall be withered and dryed up yea that all his hopes and designs and endeavours shall be brought to nothing As for the following clause and by the breath of his mouth shall he go away though the meaning thereof may be as some take it that together with the breath of his mouth he shall perish or rather that he shall die or be cut
nation or we his people for thus they speak of themselves as one body with their forefathers to shew that the wonders wrought for their forefathers were a just ground of encouragement for them We have the like expressions Psal 81.5 and Hos 12.4 Vers 7. He ruleth by his power for ever c. As if he had said And therefore what he hath done for his people in former times he can doe still his eyes behold the nations to wit to observe their waies to rule and overrule them as he pleaseth let not the rebellious exalt themselves to wit because this omnipotent all-seeing God can easily destroy them Vers 10. Thou hast tryed us as silver is tryed That is with very sore and many afflictions as silver is tryed in a hot fire and many times see Psal 12.6 and the Note upon Job 23.10 yet not to destroy us but to purge away our corruptions and therefore when God tryeth his people with lighter afflictions he saith on the contrary Isa 48.10 Behold I have refined thee but not with silver or as silver Vers 11. Thou broughtest us into the net c. That is into bondage or into great streights and dangers on every side thou laidest affliction upon our loins that is by sore afflictions thou hast bereaved us of all strength and made us exceeding weak and feeble or thou hast suffered men to bind us in chains or thou hast layd very heavy burdens of affliction upon us or thou hast caused men to use us like pack-horses beating us and laying intolerable burdens upon us Vers 12. Thou hast caused men to ride over our heads c. That is we lying upon the ground as those do that are wounded in battel our enemies ride over our heads or they ride us like beasts because they that ride upon beasts are lifted up above their heads or do as it were fit or lean over their heads However the meaning is only this that their basest enemies having brought them into subjection did insult over them and abuse them with all possible cruelty scorn and contempt And indeed we have the like expression Isa 51.23 But I will put it that is the cup of trembling into the hand of them that afflict thee which have said to thy soul Bow down that we may go over and thou hast laid thy body as the ground and as the street to them that went over Vers 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams That is with the smoke arising either from the whole burnt-offerings of rams or from the fat of rams which in peace-offerings was only burnt upon the altar for this it is that is here called incense to shew that how unsavory soever it might be in it self yet through Christ of whom all these sacrifices were types it was a sacrifice of a sweet-smelling savour unto God Yet some understand this of incense that was burnt with their sacrifices Vers 17. I cryed unto him with my mouth c. Some conceive that these words with my mouth are added to shew the certainty of this truth that God is most ready to hear the prayers of those that call upon him as if a husbandman should say to prove that God is most ready to blesse the work of his hands that is industrious in his calling With these hands of mine did I till this ground and sow it and thus and thus God was pleased to blesse my labours But for this see the Note Psal 3.4 And he was extolled with my tongue to wit by my returning him praise when he had granted my requests or by my praying for God is greatly exalted by his servants flying to him in all their necessities as their only hope and refuge Vers 18. If I regard iniquity in mine heart the Lord will not hear me That is If I have any evil intention in that which I beg of God according to that Jam. 4.3 Ye ask and receive not because ye ask amisse that ye may consume it upon your lusts or if I wittingly allow my self in or give my self over to any sin whatsoever praying but the whilst through inward self-flattery delighting in any sin and purposing to nuzzle my self therein yea though it should be only some inward lust of my heart God would not regard my prayers This I conceive is the drift of these words yet it may well be also that the Psalmist intended hereby to justify himself against the slanders of his enemies Vers 20. Blessed be God which hath not turned away my prayer nor his mercy from me So that though he did not regard iniquity in his heart as is said before ver 18. yet he ascribes it wholly to the mercy of God that his prayers were not rejected PSALM LXVII The Title TO the chief Musician on Neginoth See the Note on the Title of the 4. Psalm Vers 1. God be mercifull unto us and blesse us and cause his face to shine upon us There seems to be a clear allusion in these words to that form of prayer used by the Priests in blessing the people Numb 6.25 26. for which see the Notes there as also Psal 31.16 But yet what is here desired the following verse doth more fully shew Vers 2. That thy way may be known upon earth thy saving health among all nations As if they had said We do not desire merely that it may be well with us but that thy way that is thy dealings with thy people which are all mercy and truth Psal 25.10 see the Note there may be known upon earth that is to all the inhabitants of the earth and thy saving health among all nations that is and that the way which thou hast ordained for the saving of thy people may be known amongst all nations Because the sad calamities which the Church did often lye under were as a stumbling-block to other nations through their misunderstanding Gods intentions therein and kept them off from joyning themselves to the Church therefore the people of God do here desire that God by the discovery of his favour to his people would let all the world see his way to his people c. to wit how dearly he loves them how tenderly carefull he is over them to provide for them to protect and deliver them and to order all things for their salvation and not for their destruction that so this might bring in the heathen nations to joyn themselves to the Church of God So that by the way of God here is meant 1. generally all the waies of his speciall goodnesse and mercy to his people and 2. more particularly and especially that way of his saving health as it is expressed in the second clause that is that way which God hath ordained for the eternall salvation of his people through Christ whence it is that Christ is called the way Joh. 14.6 and Gods salvation Luk. 2.30 as also the doctrine of the Gospel is called the way of the Lord Act. 18.25 26.
This is the chief thing which the Church here desires may be made known to all nations and so the words covertly imply that great mystery of the calling of the Gentiles Vers 3. Let the people praise thee O God c. That is thee the true God abandoning their false gods whom they have hitherto served which is repeated in the following verses again and again to shew that they could never sufficiently rejoyce in or be thankfull for those inestimable benefits which they should all enjoy under the kingdome of Christ Vers 4. For thou shalt judge the people righteously c. The meaning is that though God suffereth his people sometimes to be afflicted by their enemies for their good yet he will surely deliver them at last ordering and guiding them in all things for their advantage yea and that especially by making them righteous and obedient to all his righteous commandements The like is often prophesied concerning Christs kingdome as Isa 11.4 and in divers other places Vers 6. Then shall the earth yield her encrease c. Many understand this figuratively to wit either that in all parts of the world many converts should be brought in to the Church and so the earth should yield a mighty harvest of holy men to God or else that the elect of all nations should bring forth the fruit of repentance and praise and of a holy life and conversation to the glory of God and so they say the same thing that is here intended is expressed more in the end of the next verse and all the ends of the earth shall fear him But I rather understand it literally that God should blesse his people by causing the earth to yield abundant encrease only we must know then that under this particular all other outward blessings are comprehended as the following words do also imply and God even our own God shall blesse us Vers 7. God shall blesse us c. These words are here again repeated thereby covertly to cry down as it were either the infidelity of those that would not trust in so sure a refuge or the ingratitude of those that lived upon Gods blessings but would not acknowledge the Donour PSALM LXVIII Vers 1. LEt God arise let his enemies be scattered c. As if he should have said If God do but stirre or shew himself even that will be enough for the scattering of his enemies Because this Psalm begins with the very words which were still used by Moses when the Ark was to remove Numb 10.35 it is most probable that David composed it when after his divers glorious victories over the Philistines 2 Samuel 5.20 c. he resolved to remove the Ark from the house of Obed-Edom to Zion with great triumph and joy 2 Samuel 6.12 But yet because those words verse 18. of the Psalm Thou hast ascended on high c. are by the Apostle applyed to the ascension of Christ into heaven Eph. 4.8 it cannot be denyed that David did look upon that triumphant removall of the Ark as a type of Christs glorious ascension who was indeed that angel of Gods presence Isa 63.9 whom they tempted in the wildernesse 1 Cor. 10.9 And accordingly these words may covertly contain a prophecy of the stability of Davids kingdome especially in Christ and of the subduing of all his enemies Vers 2. As smoke is driven away so drive them away c. That is Though they mount aloft for a time and seem very terrible to others as the smoke doth when at first it overspreads and darkens the skie yet let them perish suddenly but see also the Note Psal 37.20 And to the same purpose is the following clause as wax melteth before the fire so let the wicked perish at the presence of God but see the Note also Psal 22.14 Vers 3. But let the righteous be glad let them rejoyce before God c. David seems here to oppose the exceeding joy of the Israelites at the carrying of the Ark to Zion to the sad condition they were in under Saul and the judges especially when the Ark was taken by the Philistines but see also the Notes Psal 5.11 and 32.11 and 58.10 And observable also it is that whereas in the foregoing verse the wicked are said to perish at the presence of God here on the contrary the righteous are said to rejoyce before God the presence of God that is deadly to the wicked is a joy to the righteous Vers 4. Extoll him that rideth upon the heavens c. See the Notes Deut. 33.26 and 2 Sam. 22.11 by his name IAH which is an abbreviation of Iehovah of which see the Note Exod. 6.3 as Eli of Elohim but the meaning is that they should praise him who is the only true God and so hath made himself known to be and that especially in his word wherein by his name he hath distinguished himself from all the false Gods of the heathens Vers 5. A Father of the fatherlesse and a judge of the widows is God in his holy habitation That is in heaven see Deut. 26.15 or in the land of Canaan see the Note Exod. 15.13 or in his Tabernacle where he is alwaies present amongst us and ready at hand to help see Psal 26.8 But under these particulars of Gods favour to the fatherlesse and widows David intends chiefly to imply that God is ready to help his poor oppressed people when they are destitute of all outward succour Vers 6. God setteth the solitary in families c. That is He blesseth the barren with many children for they are the barren that are here called the solitary either because the reproach of barrennesse amongst the Jews made such delight much in solitarinesse not caring to be in company or rather because their houses might be deemed solitary in regard their families were not encreased with children But yet this expression of setting the solitary in families may be extended to the Lords bringing of them home to live peaceably and quietly in their own houses and amongst their kindred and friends that had been driven away and so wandered about as exiles in desarts and solitary places But the rebellious dwell in a dry land that is in a condition destitute of all comforts and where they are exposed to manifold miseries And some conceive that this is spoken in reference to the rebellious Israelites perishing in the wildernesse· Vers 7. O God when thou wentest forth before thy people c. For this expression see the Note Lev. 27.17 Vers 8. The earth shook c. See Exod. 19.18 the heavens also dropped at the presence of God sweating as it were with terrour and toil But the words both of this and the foregoing verse seem to have been taken out of Deborahs song Judg. 5 4 5 for which therefore see the Note there Vers 9. Thou O God didst send a plentifull rain whereby thou didst confirm thine inheritance when it was weary As if he should have said After thou hadst
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
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
God thou art very great thou art clothed with honour and majesty See the Note Psal 93.1 Vers 2. Who coverest thy self with light as with a garment c. That is Who dost discover thy glory which is invisible in it self by the light which thou hast created even as a king appears to men gloriously adorned with his robes of royalty And this the Psalmist recounting the works of God mentions in the first place because in the worlds creation it was the work of the first day And it may the rather be compared to a garment wherewith God doth as it were cover himself because the heaven where God is in a speciall manner present is all over covered as it were with light Who stretchest out the heavens like a curtain that is as easily as one may draw a curtain to wit the curtains of a tent under which God is pleased to withdraw himself as it were from the sight of his creatures see the Notes Gen. 1.6 and 2 Sam. 22.12 And this with that which followeth in the two next verses he addeth next because these were the works of the second day Vers 3. Who layeth the beams of his chambers in the waters c. That is Who by his watry clouds hath divided the region of the aire as it were into severall chambers from whence when he pleaseth he doth marvellously many waies shew forth his glory see the Note Gen. 1.6 who maketh the clouds his chariot who walketh upon the wings of the wind that is who guides and governs the clouds and the swift flying winds as he pleaseth see the Note 2 Sam. 22.11 12. Vers 4. Who maketh his angels spirits c. Because the Apostle doth plainly apply this to the angels Heb. 1.7 And of the angels he saith Who maketh his angels spirits and his ministers a flame of fire therefore many of our best Expositours hold that the Psalmist doth indeed speak here concerning the angels Having say they spoken in the foregoing verses concerning the heavens before he comes in the following verses to speak of the earth and the things therein he doth here insert this passage concerning the angels because they do as it were communicate both with heaven and earth as having their constant habitation in heaven yet so that they are ordinarily sent forth into the earth and imployed there in the service of God for the good of men Now they that are of this opinion as it is clear our Translatours were do thus understand the words to wit either that God made his angels of a spirituall incorporeal substance and withall lightsome bright and glorious creatures like a flame of fire or else that he made his angels spirits or winds that is active and swift in the services enjoyned them flying as speedily as the winds to doe whatever he gives them in charge and a flaming fire that is pure and simple active and fervent strong and vigorous and of a kind of fiery efficacy suddenly piercing things carrying all before them and consuming Gods enemies with unresistable violence and in all these things like unto the fire whence it is they say that some of the angels are called Seraphims that is burning and frequently the angels have appeared like fire as to Elijah 2 Kings 2.11 and to Elishâ— 2 Kings 6.17 But now on the contrary other learned men and of the best Expositours do hold that the Psalmist doth here speak of the winds and fiery meteors and accordingly they take the meaning of the words to be this that God maketh the spirits or winds to be his angels or messengers and a flaming fire that is the thunder and lightning and other fiery meteors to be his ministers according to that Psal 148.8 fire and hail snow and vapour stormy wind fulfilling his word And indeed because the Psalmist speaks in such order here of the works of creation according to the daies wherein they were created I cannot but think that he speaks in these words concerning the winds and fiery meteors in the aire But why then doth the Apostle apply this to the angels I answer 1. that some think the Apostles purpose was only to shew that what is here said concerning the winds and meteors may be also analogically said concerning the angels as God useth the winds and meteors as his messengers and ministers ordering them and imploying them as seems good in his own eyes so doth he also make use of the ministry of angels 2. that even the Psalmist in saying that God useth the winds as his angels doth also clearly thereby imply that even the angels are but Gods servants creatures made for and imployed in his service as he is pleased to order them and therefore not equall to him who is the Son of God and Lord of all things which is all the Apostle there contends for and 3. that the Psalmist speaks here of the winds and meteors as they are under God ordered and governed by the angels see the Note 2 Sam. 22.11 and that consequently he speaks therefore of the angels as they are in the winds meteors moving them clothed as it were with them that therefore the Apostle might well say that the Psalmist speaks here of the angels this last is I conceive the most satisfactory answer Vers 5. Who laid the foundations of the earth c. See the Notes Job 26.7 and Psal 24.2 Here begins the relation of Gods work of creation on the third day when he established the earth in its place and made a separation betwixt the earth and the waters and caused trees and plants and herbs to grow up therein as is expressed in the following verses Vers 6. Thou coveredst it with the deep as with a garment the waters stood above the mountains Some understand this of the earths being wrapped about with the sea as with a garment and some of Noahs sloud But it is clearly meant of the earths being at first covered round about under a deep of water Gen. 1.2 9. before the waters were separated from it which is related in the following verses Vers 7. At thy rebuke they fled at the voice of thy thunder they hasted away That is at thy thundring command at thy mighty dreadful command which every creature must needs hear and which no creature hearing it dares disobey see the Note Gen. 1.9 Vers 8. They goe up by the mountains they go down by the valleys c. That is in going to the place appointed for them nothing can stop their course but by the mighty power of God they run up the mountains and so down the valleys These words may be read as they are render'd in the margin the mountains ascend the valleys descend and then the meaning thereof must be that the waters being separated from the earth God did at the same time bring the earth into that fashion and form that now it hath being distinguished here and there with mountains and valleys or that upon the removall