which was said to be in his hand v. 14. set magistrates and judges which may judg all the people that are beyond the river all such as know the laws of thy God and teach ye them that know them not 26 And whosoever will not do the law of thy God and the law of the king u To wit concerning these matters Or which Law of God is by this my sanction now become my Law also to which I expect their punctual and ready obedience For as for the Civil Laws of the Empire Ezra neither was skilful in them nor was intrusted with the Execution of them which was committed to other hands let judgment be executed speedily upon him whether it be unto death or †Chal. â—…ing out to banishment or to confiscation of goods or to imprisonment 27 Blessed be the LORD God of our Fathers which hath put such a thing as this in the kings heart to beautifie the house of the LORD which is in Jerusalem 28 And hath extended mercy unto me before the king and his counsellors and before all the kings mighty princes and I was strengthened as the hand of the LORD my God was upon me and I gathered together out of Israel chief men to go up with me CHAP. VIII 1 THese are now the chief of their fathers and this is the genealogy of them that went up with me from Babylon in the reign of Artaxerxes the king 2 Of the sons of Phineas Gershom of the sons of Ithamar Daniel of the sons of David Hattush 3 Of the sons of Shechaniah of the sons of * Ch. 2. 3. Pharosh a i. e. One of the Sons of Pharoh whereby hâ—… is differenced from the other Shechaniah v. 5. Zecharia and with him were reckoned by genealogy of the males b Though the Males only be expressed here and in the succeeding verses yet it is more than probable they carried the Women along with them as they did carry little ones as it is expressed here v. 21. an hundred and fifty 4 Of the sons of Pahath-moab Elihoenai the son of Zerahiah and with him two hundred males 5 Of the sons of Shechaniah the son of Jahaziel c Either his onely son or the most eminent of his sons and therefore so called here and with him three hundred males 6 Of the sons also of Adin Ebed the son of Jonathan and with him fifty males 7 And of the sons of Elam Jeshajah the son of Athaliah and with him seventy males 8 And of the sons of Shephatiah Zebadiah the son of Michael and with him fourscore males 9 Of the sons of Joab Obadiah the son Jehiel and with him two hundred and eighteen males 10 And of the sons of Shelomith the son of Josiphiah and with him an hundred and threescore males 11 And of the sons of Bebai Zechariah the son of Bebai and with him twenty and eight males 12 And of the sons of Azgad Johanan ‖ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Hakkatan and with him an hundred and ten males 13 And of the last sons of Adonikam whose names are these Eliphelet Jeiel and Shemajah and with him threescore males 14 Of the sons also of Bigvai Uthai and ‖ Or 〈◊〉 as some 〈◊〉 Zabbud and with them seventy males 15 And I gathered them together to the river that runneth to Ahava d Or 〈◊〉 river of â—…ava as it is called v. 21 31. By comparing of these places it seems that Aâ—…ava was the name both of the River and of the Town or place by which it ran Either this was that River which other Writers call Adiava which runs to Assyria which thence is called Aâ—…iabene or some other River running into Euphrates and there ‖ 〈◊〉 abode we in tents three days and I viewed the people and the priests and found there none of the sons of Levi e To wit who were simple Levites and not Priests And therefore the Levites mentioned chap. 7. 7. by anticipation were not yet come to him 16 Then sent I for Eliezer f To come to me and go along with me to Ierusalem for Ariel for Shemajah and for Elnathan and for Jarib and for Elnathan and for Nathan and for Zecharia and for Meshullam chief men also for Jojarib and for Elnathan men of understanding g Who seem to have had more knowledge than pious zeal for God and his House and solemn Worship which was confined to Jerusalem 17 And I sent them with commandment g Which he might do partly by virtue of that authority which he had over them by his Priesthood and partly by that authority which he either had received or could easily procure from the King to that purpose unto Iddo the chief h The Head of the rest either by Ecclesiastical Order or Government which the Persian Kings allowed to the Jews or by some Grant or Commission from the King at the place Casiphia i Not a place near the Caspian lake as some guess from the likeness of the names for that was at too great a distance for his present purpose but some other place not far from Ahava where he knew that there was a Colledg or considerable company of Levites together and †〈…〉 I told them what they should say unto Iddo and to his brethren the Nethinims at the place Casiphia that they should bring unto us ministers for the house of our God 18 And by the good hand of our God upon us they brought us a man of understanding of the sons of Mahli the son of Levi the son of Israel and Sherebiah with his sons and with his brethren eighteen 19 And Hashabiah and with him Jeshajah of the sons of Merari his brethren and their sons twenty 20 * 〈…〉 Also of the Nethinims whom David and the princes had appointed for the service of the Levites k The Gibeonites who were devoted to this service by Ioshua and the Princes of his time Ios. 9. 21. and are said to be appointed by David and his Princes because they were confirmed by them in their former Office and more particularly applied to the several services of the Temple though this be not distinctly related in 1 Chr. 24 25 26. because his business there was to give an account only of the new constitutions and alterations made by David in those matters two hundred and twenty Nethinims all of them were expressed by name 21 Then I proclaimed a fast there at the river Ahava that we might afflict our selves before our God to seek of him a right way l i. e. A safe and prosperous journey or such a way and course as might be best for us for us and for our little ones and for all our substance 22 For I was ashamed to require of the king a band of Soldiers and horsemen to help us against the enemy in the way because we had spoken unto the king saying The
again may be referred to the servant that when he returned again he would not carry Isaac along with them 3. He might reasonably suppose that Isaac must go once thither to fetch his Wife for her coming so suddenly to him was an unexpected thing but he would not have him promise that when he had done so once he should go thither again to live there with her 7 The LORD God of heaven * chap. 12. 1. which took me from my Fathers house and from the land of my kindred and which spake unto me and that sware unto me saying * chap. 12. 7. and 13. 15 and 15. 18 and 26. 4. Unto thy seed will I give this land he shall send his angel before thee * To direct and succeed thee in this enterprize Compare Exod. 14. 19. and 23. 20. and thou shalt take a wife unto my son from thence k I doubt not of the success He might say so either by rational conjecture both from the nature of the thing and from the constant course of Gods Providence blessing him in all his concerns or by particular assurance and inspiration from God 8 And if the woman will not be willing to follow thee then thou shalt be clear from this my oath l From the obligation of this oath and from the penalties of the violation of it onely bring not my son thither again 9 And the servant put his hand under the thigh of Abraham his master and sware to him concerning that matter 10 And the servant took ten camels of the camels of his master and departed ‖ Or and. for all the goods of his master were in his hand m i. e. In his power to take without particular orders what he thought fit and necessary either for his own use or for the promotion of the present business and he arose and went to Mesopotamia unto the * chap. 27. 43. City of Nahor ‖ Which was Haran by comparing Gen. 28. 10. and 29. 4. 11 And he made his camels to kneel down without the city by a well of water at the time of the evening even the time †Heb. that women which draw water go forth that women go out to draw water 12 And he said O LORD God of my master Abraham I pray thee send me good speed this day and shew kindness n Or Mercy He makes no mention of himself nor of the merits of his master but he ascribes even temporal blessings and much more eternal Salvation meerly to Gods mercy unto my master Abraham 13 Behold * Vers. 43. I stand here by the well of water and * chap. 29. 9. Exod. 2. 18. the daughters of the men of the city come out to draw water 14 And let it come to pass o That this was not a rash and vain fancy but a special expectation and confidence wrought in him by Gods spirit appears both by the eminent prudence and godliness of this person and by the exact correspondency of the event with his prayer and by parallel examples as Iudg. 6 36. 1 Sam. 6. 7. and 14. 8. that the damsel to whom I shall say let down thy pitcher I pray thee that I may drink and she shall say drink and I will give thy camels drink also let the same be she that thou hast appointed p Heb. evidently pointed out or exactly searched out as a person meet for him for thy servant Isaac and thereby shall I know that thou hast shewed kindness unto my master 15 And it came to pass before he had done speaking that behold Rebekah came out who was born to Bethuel son of * chap. 11. 29. Milcah the wife of Nahor Abrahams brother with her pitcher upon her shoulder q According to the manner of the first and purest ages of the World wherein humility and diligence not as in this degeneration of the World Pomp and Idleness were the Ornaments of that Sex and Age. See Gen. 18. 6. and 29. 9 19 20. Exod. 2. 16. Prov. 31. 27. 16 And the damsel was †Heb. good of countenance very fair to look upon a virgin * Numb 31. 17. neither had any man known her r i. e. She was a Virgin not onely in Title and shew but in Truth for no man had known her i. e. corrupted her and she went down to the well and filled her pitcher and came up 17 And the servant ran to meet her and said Let me I pray thee drink a little water of thy pitcher 18 And she said drink my Lord s For his retinue shewed him to be a person of more than ordinary quality and she hasted and let down her pitcher upon her hand and gave him drink 19 And when she had done giving him drink she said I will draw water for thy camels also until they have done drinking 20 And she hasted and emptied her pitcher into the trough and ran again unto the well to draw water and drew for all his camels 21 And the man wondring at her t i. e. At the wonderful providence of God and the eminent answer of his prayer held his peace to wit that he might know whether the LORD had made his journey prosperous or not 22 And it came to pass as the camels had done drinking that the man took u i. e. Gave to her as that word of taking or receiving is oft used as Gen. 12. 19. Exod. 18. 12. and 29. 25. Psal. 68. 18. compared with Eph. 4. 8. a golden ‖ Or jewel for the forehead ear-ring x So the word signifies Gen. 35. 4. Exod. 32. 2 3. Or jewels for the forehead which hung down from the forehead to the nose or between the eyes So the word is used ver 47. Ezek. 16. 12. of half a shekel weight and two bracelets for her hands of ten shekels weight of gold 23 And said y Or For he had said For it is probable he enquired who she was before he gave her those presents whose daughter art thou tell me I pray thee is there room in thy fathers house for us to lodge in 24 And she said unto him I am the daughter of Bethuel the son of Milcah z So she signifies that she was Nahors Daughter not by his Concubine but by his lawful and principal Wife which she bare unto Nahor 25 She said moreover unto him we have both straw and provender enough and room to lodge in 26 And the man bowed down his head and worshipped the LORD a Giving thanks to God for his marvellous assistance hitherto and begging the continuance of his presence and blessing 27 And he said blessed be the LORD God of my Master Abraham who hath not left destitute my master of his mercy and his truth b i. e. Who hath shewed his mercy in promising all manner of blessings and his truth in performing his promises at
Jonathan thou wast slain in thine high places t Which were in thy Country and had not thy Father disinherited thee by his Sins in thy Dominions 26 I am distressed for thee u i. e. For the loss of thee For besides the loss of a true Friend and all the comfort of friendship which is inestimable he lost him who both could and undoubtedly would have given him a speedy and quiet and sure Possession of the Kingdom whereas now he met with long and troublesome interruptions my brother Jonathan very pleasant hast thou been unto me thy love to we was wonderful passing the love of women x i. e. That Love wherewith they love their Husbands or Children for their Affections are usually more vehement and ardent than Mens 27 How are the mighty fallen and the weapons of war y Either 1. Metaphorically so called to wit Saul and Ionathan and the brave Commanders and Soldiers of Israel who might have been called the chariots of Israel and the horsemen thereof Or rather 2. Properly for together with the Men their Arms were lost which was a very great aggravation of their loss and that loss seems to be at this time more irrecoverable and dangerous than the loss of their men perished CHAP II. AND it came to pass after this that David enquired of the LORD a By Urim as 1 Sam. 23. 6 9. and 30. 7 8. Thus David begins at the right end and lays his Foundation in Gods counsel and assistance which now he seeks saying Shall I go up into any of the cities of Judah b He asketh not whether he should take the Kingdom for that was appointed and known before and he would not offend God nor dishonour his Ordinances with frivolous and unnecessary enquiries but onely where he should enter upon it whether in Iudab as he supposed because of his relation to that Tribe and his interest in it or whether in some other Tribe for he doth not limit God but resolves exactly to follow his Counsels And the LORD said unto him Go up And David said Whither shall I go up And he said Unto Hebron c Which was next to Ierusalem part whereof the Iebusites now possessed the chief City of that Tribe and a City of the Priests Iosh. 21. 10 c. and in the very center or middle of that Tribe to which the whole Tribe might speedily resort when need required 2 So David went up thither and his two wives also Ahinoam the Jezreelitess and Abigail Nabals Wife the Carmelite 3 And his men that were with him did David bring up every man with his houshold and they dwelt in the cities of Hebron d i. e. The Cities or Towns belonging and subject to Hebron which was the Metropolis Ios. 21. 11 12. For in Hebron it self there was not space for them all because it was filled with Priests and with David's Court. 4 And * 1 Mac. 2. 57. the men of Judah came and there they anointed David king over the house of Judah e This they did upon just grounds because not onely the Kingdom was promised to that Tribe Gen. 49. 10. but David was Designed and Anointed by God whose will both they and all Israel were obliged to observe and obey And they Piously resolved not to neglect their Duty though they saw the other Tribes would Yet their prudent caution and modesty is observable That they make him King of Iudah onely and not of all Israel And therefore there was need of a Third Anointing to the Kingdom over all Israel which he had chap. 5. 3. But as for that First Anointing 1 Sam. 16. 13. it was onely a designation of the Person who should be King but not an actual Inauguration of him to the Kingdom and they told David saying That * â—… Sam. 31. 13. the men of Jabesh-Gilead were they that buried Saul 5 ¶ And David sent messengers unto the men of Jabesh-Gilead and said unto them Blessed be ye of the LORD that ‡ Or because ye have shewed this kindness f This respect and affection to procure him Burial For as it is and ever was esteemed an act of inhumanity to deny Burial to the Dead so it is an act of mercy and kindness to Bury him unto your lord even unto Saul and have buried him 6 And now the LORD shew kindness and truth g i. e. True and real kindness not in words onely but also in actions as you have now done to your King the Lords Anointed unto you and I also will requite you this kindness h So far am I from being offended with you for this kindness to my late Enemy that I will requite it because ye have done this thing 7 Therefore now let your hands be strengthned and †be ye valiant i Be not afraid lest the Philistines should punish you for this Fact but take good courage I will defend you for your master Saul is ‡ Heb. be ye the Sons of valour dead k Or though your Master Saul be dead and so your hearts may faint within you as if you were now Sheep without a Shepherd and also ‡ Know this for your comfort that the house of Judah have anointed me king over them 8 ¶ But Abner the son of Ner l Partly out of envy and malice against David and partly out of his own ambition and desire of Rule because he knew that Ishbosheth would have onely the name of King whilst he had the power captain of ‡ Heb. the host which was Saul's Sauls host took ‖ Or Eshbaal 1 Chr. 8. 33. Ishbosheth m Called also Eshbaal 1 Chron. 8. 33. and 9. 39. It being usual with the Hebrews instead of Baal the name of false gods to put Bosheth which signifies shame or confusion or a shameful thing as appeareth by comparing Iudg. 9. 53. with 2 Sam. 11. 21. and 2 Sam. 4. 4. with 1 Chron. 8. 34. and from Ier. 3. 24. Hos. 9. 10. the son of Saul and brought him over to Mahanaim n A place beyond Iordan whither he carried him partly to secure those Brave and Valiant Men of Iabesh-Gilead to himself and principally because this place was most remote from David and from the Philistines too and therefore here he might recruit his Forces with less disturbance than in other places 9 And he made him king over Gilead o Largely so taken for all the Land of Israel beyond Iordan as it is Ios. 22. 9. Iudg. 10. 8. and over the Ashurites p i. e. The Tribe of Asher as the Chaldee Paraphrast and others understand it and over Jezreel q A large and rich Valley scituate in the Borders of the Tribes of Zebulun Issachar and Napthali and so put Synecdochically for them all and over Ephraim and over Benjamin and over all ‡ the rest of Israel r Except Iudah as it follows 10 Ishbosheth
I am not free from his terrour and therefore cannot and dare not plead my cause boldly with him and so have nothing else to do but to ease my self by receiving my complaints as he doth in the next words Oth. thus But I am not so with my self i. e. I am in a manner besides my self distracted with the terrours of God upon me Or rather thus For I am not sâ—… with my self or in my own Conscience as I perceive I am in your eyes to wit an Hypocrite and ungodly man So this is a reason why he could speak to God without slavish fear because he was conscious to himself of his own Integrity I have a good Conscience within my self and therefore could use boldness in speaking to God provided he would not deal with me in strict justice but upon the terms of grace and mercy which he hath proposed to sinners and with allowance to humane Infirmities CHAP. X. 1. MY * Chap. 7. 16. soul is ‖ Or câ—…t off while I live weary of my life a So the sense is My Soul is weary of dwelling in this rotten and miserable Carkass Or I am from my heart or with my very soul weary of my life and therefore I may be excused if I complain Or My soul is cut off while I live i. e. I am dead whilest I live I am in a manner buried alive I will leave my complaint upon my self b So the sense is I will complain and the burden or hazard of so doing I will take upon my self and be willing to bear it I must give my sorrows vent let come on me what will as he saith Chap. 13. 13. But the words may be read interrogatively Shall I then or how can I then leave my complaint i. e. give over complaining within or concerning as the Hebrew al oft signifies my self Or they may be rendred thus I will strengthen as this Verb signifies Neh. 3. 8. my complaint against my self whereby he implies that he would not complain against God so as to accuse him of injustice but only against himself or against his own life or concerning my self i. e. I must renew and encrease my Complaints as God renews and encreases my Sorrows I will speak in or of the bitterness of my soul c My extream misery forceth my complaints from me 2. I will say unto God Do not condemn me d Or pronounce me not to be a wicked man as my Friends do neither deal with me as such as I confess thou mightest do by thy soveraign power and in rigorous justice O discover my Integrity by removing this stroke for which my Friends so highly censure and condemn me shew me wherefore e i. e. For what ends and reasons and for what sins for I am not conscious to my self of any peculiar and eminent sins by which I have deserved to be made the most miserable of all Mortals thou contendest with me 3. Is it good unto thee f Dost thou take any pleasure in it Hast thou any advantage or honour by it Dost thou think it right and just and becoming the Ruler of the World that thou shouldest oppress g By thy absolute and irresistible power without any regard to that justice and equity and clemency by which thou usest to govern mankind that thou shouldest despise h i. e. Shew thy contempt of them either by denying them common favour and protection or by destroying them †Heb. the labour of thine hands the work of thine hands i Which every Workman loves and maintains and shine upon the counsel of the wicked k i. e. By the Methods of thy Providence seem to favour the courses and practises of wicked men to whom thou givest prosperity and success whilest thou frownest upon me and other good men This may have reference either to Iob's Friends whose ungodly censures God seemed to approve by continuing Iob's Afflictions upon him Or to the Chaldeans and Sabeans who had succeeded in their wicked attempts upon Iob But it seems to be more generally meant of wicked men 4. Hast thou eyes of flesh l i. e. Of a man who is called flesh as Gen. 6. 13. Isa. 40. 6. or * 1 Sam. 16. 7. seest thou as man seeth m Man seeth outsides onely and judgeth by appearances and is liable to many mistakes and cannot search out secret faults without forcing men by cruel usage to accuse themselves But thou needest none of these Arts thou seest mine heart and mine uprightness which my Friends do not see who therefore are more excusable in charging me with hypocrisie But thou knowest all things thou needest not examine me by Tortures as thou now doest v. 6. For thou knowest that I am not wicked as he saith v. 7. and therefore do not thou deal with me as if I were wicked 5. Are thy days as the days of man are thy years as mans days n Man's time is short and uncertain and therefore he must improve his time whilest he hath it and diligently search out the Crimes of Malefactors and punish them whilest he may lest by Death he lose the opportunity of doing justice and the criminal get out of his power But it is not so with thee thou art eternal and unchangeable and seest at one view all mens hearts and all their actions present and to come and therefore thou doest not need to proceed with me in this manner by making so long and so severe a scrutiny into my heart and life 6. That thou * Ch. 14. 16. enquirest after mine iniquity and searchest after my sin o Keeping me so long as it were upon the Rack to compel me to accuse my self as men sometimes do 7. †Heb. iâ—… 〈◊〉 〈◊〉 〈◊〉 Thou knowest that I am not wicked p i. e. An Hypocrite or an ungodly man as my Friends account me and therefore deal not with me as such and there is none that can deliver out of thine hand q The sense is either 1. Thou dost not need to keep me fast in thy Prison lest I should make an escape or any should rescue me out of thy hands which none can do Therefore take off thy hand from me Or 2. If thou doest not help and deliver me none else can do it Therefore do not thou fail me which considering God's merciful Nature is a good Argument If any man oppress another he may have relief from thee who art higher than his Oppressor Eccles. 5. 8. But thou art the supreme and uncontrollable Ruler of the World and therefore thou must needs do right Gen. 18. 25. And therefore do not thou oppress me See above Verse 3. 8. Thine hands †Heb. 〈◊〉 paiâ—…s 〈◊〉 have made me and fashioned me together round about r i. e. All of me all the faculties of my soul and all the parts of my body which are now over-spread with Sores and Ulcers I
Gospel-Covenant their Children were admitted with them shall serve him it shall be accounted to the LORD for a generation h That believing seed shall be Reputed both by God and Men The Generation Or Children or People of the Lord at the 〈◊〉 formerly were â—…ut upon the Iews Contempt of Christ and the Gospel the Gentiles shall come in their 〈◊〉 and 〈◊〉 their Titles and Priviledges Compare this place with Psal. 87. 5. 31. They i shall come k To wit from Iudea and Ierusalem from whence the Gospel was first to go forth to the Gentile World to the several parts whereof the Apostles went upon this Errand and shall declare his righteousness l God's Righteousness Either 1. His wonderful grace and mercy to mankind in giving them Christ and the Gospel for Righteousness is 〈◊〉 put for Mercy or Kindness as hath been noted again and again Or 2. That Righteousness which God hath appointed for the justification of Sinners called the Righteousness of 〈◊〉 Rom. 3. 21. 22 Philip. 3. 9. which the Iews were ignorant of and would not submit to Rom. 10. 3. but the 〈◊〉 joyfully embraced or 3. His truth or faithfulness which is very frequently and fiâ—…ly called Righteousness in the performance of those exceeding great and precious Promises made and recorded in the Olâ—… Testâ—…ment and especially those two concerning the sending of the Messiâ—…s and concerning the calling of the Gentiles unto a people that shall be born m Either 1. Spiritually i. e. Born again for Regeneration is oft called a Birth as Psal. 87. 4 5. Ioh. 1. 13. 1 Pâ—…t 1. 23. and a Creation Psal. 102. 18. Or rather 2 Naturally i. e. Unto succeeding Generations Whereby David gives us a Key to understand this Psalm and â—…cheth us that he speaks not here of himself or of the Occurrences of his times but of things which were to be done in after-Ages even of the spreading of the Gospel among the Gentiles in the time of the New Testament that he hath done this n i. e. They shall declare that this is the work of God and not of Man and carried on by his only power in the World against all the Wit and force of Men. Or rather because this being added as a Proof or Demonstration of that Righteousness of God now mentioned He i. e. the Lord plainly understood here and expressed in the foregoing Verse hath 〈◊〉 oâ—… wrought it to wit his Righteousness i. e. He hath executed with his Hand what he spake with his Mouth he hath demonstrated the truth of his Promises by his Actions and by the Accomplishment of them 1. Either the Converts and Worshippers v. 27. 29. Or their seed last mentioned v. 30. Or this may be indefinitely spoken as such Verbs are oft used they shall come i. e. Some or other shall come and do the Work here mentioned to wiâ—… the Apostles and Ministers of the Gospel PSAL. XXIII The ARGUMENT The matter of this Psalm gives us some general Discovery of the time of it's writing which was when David was delivered out of his Distresses and quietly settled in his Kingdom A Psalm of David 1. THe LORD is * 〈◊〉 40. 11 Jer 23 4 Eze 34. 23. Joh. 10. 11. 1 Pâ—…t 2. 25 Rev. 7. 17. my shepherd a He hath shewed himself to be so by his gracious Providences towards me and for me and he hath taken upon him that Office and Relation to me by his enâ—…ing into Covenant with me Whereby he hath engaged himself to rule and feed and preserve and heal me and do all which Shepherds do or are oblig'd to do to their Flocks which David very well understood and had doubtless carefully performed his Duty to his Sheep and therefore he strengthens this Faith by his Consideration that God was his Shepherd and God was a much better Shepherd than he or any man could be so he might Confidently expect more than ordinary Benefits from his Conduct I shall noâ—… want b To wit any thing which is really necessary for me either for this Life or for the next But foolish man may think many things to be necessary for him which the all-wise God knoweth to be not only unnecessary but hurtful and therefore mercifully denies what men ignorantly desire to their hurt 2. He maketh me to lye down c To rest and repose my self at Noon as the manner was in those hot Countries See Cant. 1. 7. Isa. 13. 20. Ezek. 34. 15. in †Heb 〈◊〉 of 〈◊〉 〈◊〉 green pastures d Where there is both delight and plenty of Provisions he leadeth me e Left I should wander and perish Heb. He leadeth me sweetly and 〈◊〉 accommodating himself to mine Infiâ—…mities as Shepherds do to their Sheep Gen. 33. 13. Isa. 40. 11. and 49. 10. beside f Or to the Particle al being oft put for el as Gen. 1. 30. and 16. 7. the †Heb. waâ—…er of quietness still waters g Quiet and gentle Waters either put into Watering-Troughs or Running in small and shallow Channels Which are opposed to great Rivers which both affright the Sheep with their noise and expose them to the Danger of being carried away by their swift and violent Streams whilst they are drinking aâ—… them 3. * Psal. 5. 8. 19. 8. 31. 3. He restoreth h Heb. He bringeth it back Either 1. From its Errors or Wandring Or 2. Into the Body out of which it was even departing and fainting away He reviveth or Comforteth me Comp. Ruth 4. 15. 1 Sam. 30. 12. Lament 1. 11. my soul he leadeth me in the paths of righteousness i In streight and plain and safe Paths where the Sheep is neither hurt nor wearied nor in Danger of wandering By his Word he directs me to the right ways of Truth and Holiness and Righteousness and by his Spirit he inclines and inables me to chuse them and to continue to walk in them for his names sake k Not for any worth in me but meerly for the Demonstration and Glory of his Justice and Faithfulness and Goodness 4. Yea though I walk through the valley of the shadow of death l Through a dark and dismal Valley full of Terrors and Dangers as this Phrase signifies Iob. 24. 17. Psal. 44. 19. and 107. 10. 14. Ier. 2. 6. * Psal. 3. 6 118. 6. I will fear no evil m I will not give way to my Fears but Confidently rely upon God for thou arâ—… with me thy rod and thy staff n Two words noting the same thing and both designing God's pastoral Care over him expressed by the sign and Instrument of it they comfort me o The Consideration thereof supports me under all my Fears and Distresses 5. Thou preparest a table p i. e. Thou furnishest me with plenty and Variety of Provisions and Comforts before me in the presence of mine enemies p They
1. 5. 19. or to God as Deut. 10. 8. and 18. 7. Dan. 7. 10. Zech. 3. 4. Standing is the posture of Ministers or Servants So the Sence is Who shall serve God to wit with Gods acceptation and to his own Advantage in his holy place f In the place which he hath sanctified for his Service 4. * Isa. 33. 15. 16. †Heb. 〈◊〉 〈◊〉 of Hands He that hath clean hands g Whose actions and Conversations are Holy and unblamable It is here very observable that the Charecter of a right and acceptable Worshipper of God is not taken from his Nation and Relation to Abraham nor from all those costly and laborious Rites and Ceremonies of the Law in which the generality of the Israelites pleased themselves but in Moral and Spiritual Duties which most of them Grosly neglected and a pure heart h Purged from Hypocrisie and inward Filthiness and careful to approve it self to God as well as to Men ordering a Man's very Thoughts and Affections according to God's Word This is fitly added because a man may keep his Hands clean in good Measure upon meer Worldly Motives or with an evil Design or without any respect to God who hath not lift up his soul unto vanity i Either 1. Who doth not worship Idols which are oft called Vanities in Scripture Or 2. Who doth not swear vainly or falsly the Phrase here being much the same with that in the third Commandement of taking God's Name in Vain But that seems to be a quite differing Phrase and the Name of God there mentioned determins the Sence of that general Phrase to Oaths which without that Addition or something Equivalent is never to my knowledge used in Scripture in that Sence Nor do all those learned Men who so expound this place give one instance of that signification of this Phrase And for their other Argument for that Sence that this Clause is conjoyned with the next by the Conjunction Vau and therefore is to be explained by it it seems to have no weight because the same Conjunction joyns the two first Characters together and yet it is confessed that clean Hands and a pure Heart are two distinct and very differing things Or rather 3. Who doth not immoderately value and affect or ardently desire as this very Phrase of listing up the Soul doth oft signifie as Deut. 24. 15. Psal. 25. 1. Ier. 22. 27. and 44. 14. Ezek. 24. 25. Hosea 4. 8. the vain things of this present Life and World such as Honours Riches Pleasures and the like which are oft called Vain things or Vanities in Scripture as Psal. 4. 2. and 119. 37. Eccles. 1. 2. and 12. 8. And this is very fitly mentioned as a Character of a truly good Man because hereby he 〈◊〉 distinguished from all ungodly men whatsoever whose inseparable Property this is both in the Old and New Testament noted to be to love Vanity and to set their Hearts chiefly upon the Good things of this Life such as Corn and Wine Psal. 4. 2. 6 7. and to have their Portion in this Life Psal. 17. 14. and to mind Earthly things Phil. 3. 19. and to be Friends of the World Iam. 4. 4. and to Love the World and the things of the World 1. Ioh. 2. 15. Whereas good men are every where described to be such as make God their Portion Psal. 16. 5. and prize and desire his Favour and Service infinitely more than all the enjoyments of this Life yea even than Life it self Iob 23. 12. Psal. 4. 6 7. and 63. 3. and 119. 72. and such as are weaned from Earthly things Psal. 131. 1 2. and have their affections set on things above not on things of the Earth Col. 3. 2. and lay not up their Treasure in Earth but in Heaven Mat. 6. 19 20. all which is directly opposite to this lifting up the Soul to Vanity nor sworn deceitfully k Heb. unto ot with deceit i. e. Falsly or with a purpose of deceiving or injuring others thereby Under this Negative the contrary Affirmative is included that he is one who when he is called to swear doth swear in Truth in Iudgment and in Righteousness Ier. 4. 2. 5. He shall receive the blessing l i. e. The Blessings which God hath promised to his Church and People to wit Grace and Glory and all other Good things as they are summed up Psal. 84. 11. He and he only shall be truly Blessed from the LORD m Which is added significantly by way of Opposition to the Blessings which men received either from the Priests or from other men which were oftentimes given unto unworthy Persons and in that Case were without any effect or benefit whereas God's blessings are given only to good Men and are always effectual for their Good and * 〈◊〉 〈◊〉 â—… righteousness n i. e. The blessed Fruit or reward of his Righteousness as the Work is oft put for the reward of it as Levit. 19. 13. Iob 7. 2. Psal. 109. 20. Or kindness or mercy and those Benefits which flow from it which are oft called by the Name of Righteousness as Iudg. 5. 11. 1 Sam. 12. 7. Psal. 48. 11. and 112. 9. from the God of his salvation 6. This is the generation o The true Progeny which God regards Whereby he reflects upon them who boasted of and trusted to their curnal Generation or Descent from Iacob of them that seek him p To wit God mentioned in the end of v. 5. or his Face as it is more fully expressed in the next Clause i. e. That make it their Care and Study to know him and his Mind and Will and to please and serve him as this Phrase is usually understood that seek thy face q i. e. His Face by a familiar Change of the Person of which many Instances have been already Noted and his Face i. e. His Grace and Favour which is oft called God's Face as Gen. 4. 14. Exod. 33. 14 15. Psal. 16. 11. and 17. 2. and 44. 3. And so this Phrase is used 2 Chron. 7. 14. Psal. 27. 8. Hos. 5. 15. ‖ O Jacob r Selah 7. * Psal. 98. â—… Lift up your heads O ye gates and be ye lift up ye everlasting doors s So the Sence is that seek the true Church here called Iacob that desire the knowledge of it and Conversation with it in which Sence many are said to seek Solomons Face as the Phrase is in the Hebrew 1 Kings 10. 24. 2 Chron. 9. 23. and the Harlot to seek her Lovers Face Prov. 7. 15. And so this is by some expounded of the Gentiles who enquired after the true Church and finding it in Iacob were desirous to become Proselytes and to joyn themselves to the Church of Iacob or Israel But it must be remembred that the Psalmist is not here speaking of the calling of the Gentiles but only of the Character or Qualification of the
Deut. 24. 15. 2. O my God I * Psal. 22. 5. 31. 1. 34. 8. Psal. 28. 7. Rom. 10. 11. trust in thee let me not be ashamed b i. e. Disappointed of my Hope which will be reproachful to me not without Reflection upon thee of whose Power and Faithfulness I have made my boast let not mine enemies triumph over me 3. Yea let none that wait on thee be ashamed c With me and for me For if I be frustrated all that trust in thee will be discouraged and upbraided with my Example let them be ashamed d Blast their wicked Designs and Hopes which transgress e Or Prevaricate or deal Persidiously with me violating their Faith given to me * Psal. 119. 78. without a cause f Without any Provocation of mine or without any sufficient Reason 4. * Psal. 5. 8. 27. 11. 86. 11. 119. 27. 143. 8. 10. Shew me thy ways g i. e. The way of thy Precepts what I ought to do in my Circumstances and Difficulties by what Methods I may obtain thy Favour and Help Whatsoever thou dost with me as to other things grant me this Favour teach me my Duty and cause me to keep close to it notwithstanding all Temptations to the contrary O LORD teach me thy paths 5. * Psal. 26. 3. Lead me in thy truth h i. e. In the true and right way prescribed in thy Word which is oft called Truth as Psal. 119. 30. Ioh. 8. 45 46. and 16. 13. c. Or by or because of thy Truth i. e. Because thou art Faithful do thou lead or guide me as thou hast promised to do and teach me for thou art the God of my salvation i i. e. Who hast saved me formerly and hast engaged to save me and from whom alone I expect Salvation on thee do I wait all the day 6. Remember O LORD * Psal. 103. 17 106. 1. 107. 1. Jer. 33. 11. †Heb. thy bowels thy tender mercies and thy loving kindnesses k O consider thy own merciful Nature and thy former manifold Favours vouchsafed to me and to other miserable Sinners and do like thy self for they have been ever of old l Thou hast been gracious to such as I am from the beginning of the World to this day and to me in particular from my very Infancy as he oft acknowledgeth in this Book yea from all Eternity thou hast had a good Will to me and therefore do not now desist and desert me 7. Remember not m So as to lay them to my Charge * Job 20. 11. the sins of my youth n The sins committed in my young and tender years Eccles. 11. 9 10. which God frequently punisheth in riper Age Iob. 13 26. Ier. 3. 25 and therefore he now prays that God would not deal so with him nor my transgressions o Nor any of my succeeding or other sins which either have been Acted by me or may be imputed to me according to thy mercy remember thou me for thy goodness sake p Being a sinner I have nothing to plead for my self but thy free Mercy and Goodness which I now implore O LORD 8. Good q i. e. Bountiful and gracious to sinners ready to good and delighting in it and upright r Or Right i. e. Holy and True sincere in making Promises and in all his Declarations and Offers of Mercy to sinners and faithful in fulfilling them is the LORD therefore will he teach sinners in the way s Being such an one he will not be wanting to such poor sinners as I am but will guide them by his Word and Spirit and gracious Providence into the way of Life and Peace By sinners he doth not understand all that are so not such â—…s are obstinate and Proud and scornful whom God hath declared that he will not teach nor direct but will leave them to the Errors and Lusts of their own Hearts and will blind and harden them to their Ruine as is often expressed in Scripture but only such as being truly sensible of their sins do humbly and earnestly seek God for his Grace and Mercy or such as are Meek as the next Verse explains it for these he will not fail to assist and Relieve 9. The meek t i. e. The humble and lowly such as meekly submit themselves to Gods hand and word and are willing and desirous to be directed and governed by him will he †Heb. 〈◊〉 to go guide in judgment u i. e In the Paths of judgment or in the right way wherein they should walk as the next Clause explains this or by the Rule of his word which is oft called his Iudgment or Iudgments Or with Iudgment i. e. With a wise and provident Care and a due regard to all their Circumstances See Ier. 10. 24. 1 Cor. 10. 13. and the meek will he teach his way x Either Gods way which God prescribes Or his own way in which he ought to walk 10. All the paths of the LORD are mercy and truth y All the dealings of God with them yea even those that are afflictive and grievous to the flesh are done in kindness and faithfulness to them as being very necessary for them and tending to their great advantage unto such as keep his covenant z i. e The Laws or Conditions required of them by his Covenant Or as it followes his Testimonies i. e. His Precepts which are the Testimonies or Witnesses of God's Will and of mans Duty and his testimonies 11. For thy names sake a i. e. For the Honour of thy Goodness and Truth which is concerned herein O LORD pardon mine iniquity for it is great b And therefore none but such a God can pardon it and nothing but thy own Name can move thee to do it and the pardoning of it will well become so great and good a God and will tend much to the Illustration of thy Glory as the greatness and desperateness of the Disease advanceth the Honour and Praise of the Physician Or this may be urged not as an Argument to move God but as the Reason that moved him to pray so earnestly and that for God's Names sake Or though as this Particle is oft rendred as Exod. 34. 9. Psal. 41. 4. and elsewhere it be great Possibly he speaks of his sin against uriah and Bathsheba Or for or though it be much or manifold For the Hebrew word signifies both great and much 12. What man is he c i. e. Whosoever he be whether Iew or Gentile whether more innocent or a greater Sinner which is my Case that feareth the LORD him shall he teach in the way that he shall choose d i. e. Which God appointeth or approveth Or which he i. e. such Person should chuse for the future Tense is oft put Potentially and so as
i At last I took up a full Resolution that I would no longer dally nor deal deceitfully with God nor vainly seek to hide my sins from the all-seeing God but that I would openly and Candidly Confess and bewail all my sins with all their Aggravations and humbly implore the pardon of them and thou forgavest the iniquity of my sin k i. e. The guilt of my sin Or Thou didst take away the Punishment as this Hebrew word oft signifies of my sin Or my exceeding sinful sin two words signifying the same thing being here put together by way of Aggravation according to the manner of the Hebrews Selah 6. For this l i. e. Upon the Encouragement of my Example and thy great mercy Vouchsafed to me in Answer to my hurable Confession and Supplication shall every one that is godly pray unto thee †Heb. in a time of finding Psal. 69. 13. Isa. 55. 6. in a time when thou mayest be â—…ound m Heb. in the time of finding thee the Pronoun thee being easily and fitly repeated out of the next foregoing Clause i. e. While he may be found as it is expressed Isa. 55. 6. or while he is near Psal. 69. 13. in an acceptable and seasonable time while God continues to offer Grace and Mercy to sinners before the decree bring forth Zeph. 2. 2. and Sentence be passed or executed upon them By which Clause he seems to intimate the Difference between the Godly who pray and Cry earnestly to God for Mercy in its season and the wicked who will do so when it is too late and the season is lost surely in the * Psal. 69. 1 â—… flood of great waters n i. e. In the time of great Calamitles which are frequently Compared to great Waters they shall not come nigh unto him o To wit so as to overwhelm or hurt him Or God will set him in an high and safe place out of the reach of them as he provided an Ark for Noah when the Deluge came to which Peradventure he alludes in this place 7. * Psal. 9. 9. 27. 5. Thou art my hiding place thou shalt preserve me from trouble thou shalt compass me about with songs of deliverance p i. e. With such great Deliverances on all sides as will give just occasion to sing forth thy Praises Selah 8. I will instruct q This and the next Verse are the Words Either 1. Of God whom David brings in as returning this Answer to his Prayers and the proâ—…ession of his trust in God Or rather 2. Of David himself who having received sinâ—…lar Favours from God and having declared what the Godly would do upon that 〈◊〉 v 6. he noâ—…â—…rtakes to instruct the wicked what thy should do Which he doth Partly to express his thankfulness to God for delivering himself and his Zeal to advance the Honour and Service of God in the World Partly as an Act of Justice that he might make some amends to those whom â—…e had injured and provoke them to Repentance whom by his sins he had Scandalized and either drawn to sin or incouraged and hardened in sin which he was Obliged and did promise to do upon this or the like Occasion Psal. 51. 13. and Partly for the discharge of his Office and Duty as he was both a King and a Prophet and a good Man in all which Capacities he was Obliged to indeavour the Conversion and Salvation of sinners thee r Thee Oh sinner whosoever thou art who hast no understanding but art a wicked Man as the two following Verses explain it He speaks this to the Generality of impenitent Sinners as the next Verse shews which begins in the plural Number Be not ye c Onely he expresseth it here singularly as appealing and applying himself particularly to the Conscience of every individual Person which he thought the most effectual way of proceeding as he had found in himself when Nathan applyed his indefinite Discourse to him saying Thou art the Man and teach thee in the way which thou shalt go s i. e. In which thou oughtest to walk the Future Tense oft noting a mans Duty as Gen. 20. 9. Mal. 1 6. †Heb I will Counsel thee mine eye shall be upon thee I will guide thee with mine eye t I will lend thee the Eyes of my Mind Or I will be to thee instead of Eyes as the Phrase is 〈◊〉 10. 31. to advise and direct and Caution thee which I am able to do not only by those Gifts and Graces which God hath given me but also from my own Experience I will guide thee as the Rider doth his Horse to which the person to be guided is Compared v. 9. Or as a Master doth his Scholar Or as a guide doth him who knoweth not the right way Or the Words may be thus rendred I will give thee Counsel mine Eye shall be upon thee as it is more fully expressed Gen. 44. 21. Ier. 24. 6. and 40. 4. i. e. I will watch over thee and instruct or admonish thee as I have Occasion 9. Be ye not as the horse Or as the mule 〈◊〉 16. 3. which have no understanding u Be not such brutish and sottish Creatures as I have been not having Reason or Grace to govern your selves nor hearkening to the Counsels and Admonitions of others whose mouth must be held in with bit and bridle lest they come near unto thee x Lest they should come too near to thee so as to Bite or Kick thee But neither is this the Common practise of Horses or Mules of which he seems to speak nor is this the proper use of a Bit or Bridle to keep them from so doing but rather to bring them nearer to the Rider for his use and to keep them under his Conduct and Power from whom they are otherwise apt to run away The words therefore are and may be otherwise rendred because they do not Or will not come near unto thee To wit for thy Service unless they be forced to it by a Bit or Bridle And so all the anâ—…ient Translators understand it 10. Many sorrows shall be to the wicked y This is an Argument to enforce the foregoing Admonition if any men will be Refractory and unruly God hath many ways to Curb and Chastise them and bring them to his Will but he that trusteth in the LORD z Who relyes upon his Providence and promise for his Preservation and Deliverance and commits himself to God's Care and Conduct waiting upon him in his way and not turning aside to Crooked or sinful Paths for Safety or Satisfaction mercy shall compass him about 11. Be glad in the LORD and rejoyce ye righteous and shout for joy all ye that are upright in heart PSAL. XXXIII The ARGUMENT This Psalm contains a Celebration of God for his great and glorious Works both of Creation and Providence 1. REjoyce in the LORD
Though this be the Disposition and Carriage of mine Enemies towards me and therefore I can expect no good from them yet thou O Lord blessed be thy Name art of another Temper they are cruel and perfidious and unrighteous but thou art infinite in Mercy and Faithfulness and Righteousness and Loving kindness as it here follows and therefore though I despair of them yet I trust in thee as other men do for these Reasons v. 7. O LORD is in the heavens n Or is unto as the Prefix Bâ—…th oft signifies as Gen. 11. 4. and elsewhere and as it is here explained in the following Clause the Heavens As it is on the Earth of which there was no question so it reacheth thence to the Heavens i. e. It is infinite and Incomprehensible and thy faithfulness o The truth both of thy Threatnings against thine and mine Enemies and of thy Promises made to me and other good Men. reacheth unto the clouds p i. e. Is far above our reach greater and higher than we can apprehend it 6. * Job 11. 8. Rom. 11. 33. Thy righteousness q In all thy Counsels and Ways in the Government of the World is like †Heb. the Moâ—…tains of God Psal. 71. 19. the great mountains r Either 1. Stedfast and unmoveable Or 2. Eminent and Conspicuous to all men Or rather 3. Very high and out of our reach For so it agrees best with the foregoing and following Expressions thy * Job 7. 20. 1 Tim. 4. 10. judgments s i. e Thy Executions of thy Counsels or thy Administrations of the Affairs of the World and of thy Church are a great deep t i. e. Unsearchable as the Ocean is in some Parts O LORD * thou preservest man and beast u The worst of Men yea and the Brute-beasts have Experience of thy Care and Kindness and therefore I have no Reason to doubt of it 7. How †〈…〉 excellent is thy * 〈◊〉 103. 4. loving kindness x Or thy Mercy For it is the same Word which is used and so rendred v. â—… The Sence is though all thine Attributes now reckoned and the rest of them be excellent and Glorious yet above all thy Mercy is most Excellent or Precious and amiable as being most necessary and beneficial unto us poor sinful miserable Men. O God! therefore the children of men put their trust under the shadow of thy wings y i. e. Cheerfully commit themselves to thy Care and Kindness notwithstanding their own Sinfulness and the Rage and Power of their Adversaries against all which thy Mercy is a sufficient security 8. They z i. e. Those Children of Men who trust in thee as he now said * 〈◊〉 65. 4. shall be †Heb. 〈◊〉 5. 19. â—…â—… â—…4 â—… 31. 14. abundantly satisfied a Though now they are straitned oppressed and Persecuted yet they shall not onely be Protected and Supported for the present but in due time shall have all their Wants and Desires fully satisfied Heb. shall be made Drunk i. e. Shall be as it were over-whelmed with the plenty of it which they shall no more be able to comprehend than a drunken Man is able perfectly to understand and Judge of things and shall be free as drunken Men also are from all Cares and Fears Either of not obtaining it or of losing it with the fatness of thy house b With those Rich and delightful Provisions which thou hast prepared for them in thy Habitation i. e. Either in the Tabernacle where they used to Feast upon the Remainders of the Sacrifices to which also he seems here to allude Or rather 2. In Heaven which is called God's House both in Scripture as Ioâ—… 14. 2. and in divers Antient heathen Authors For the Expressions here used as are too Magnificent to be bestowed upon those Feasts or indeed upon any of the Enjoyments of this Life and do ill become him who professedly disowns the having of his Portion in this Life and declares his Expectation of Happiness in the next Life Psal. 17. 14 15. And seeing it is apparent from Heb. 11. and from many other Scriptures both of the Old and New Testament that both David and Iob and Abraham and the rest of the Holy Patriarchs and Prophets had a firm Belief and Hope of the future Life and their Felicity therein it seems most reasonable to understand all those Passages of David and the other Prophets of it which naturally and without any force may be so understood Of which number certainly this Verse and the following is one and thou shalt make them drink c Before they had Fatness i. e. Fat Meats and New Drink to note the Compleatness of their Feast of the river d Which notes both their plenty and their Constancy and Perpetuity of thy pleasures e Which thou preparest and which thou enjoyest whence it is called the joy of the Lord Mat. 25. 21. Or this notes their great Eminency for things most excellent in their Kinds are entitled to God as the goodliest Cedars Mountains c. are called Cedars of God Mountains of God c. 9. For with thee f i. e. In thy Power to give it and in thy presence to be enjoyed is the fountain g Which notes 1. Causality It is in God as in a Fountain and from him is derived to us 2. Abundance 3. Excellency Water is sweetest in the Fountain and Fountains were rare and highly prized in those hot Countries of Life h Of that Glorious and Blessed and endless Life which alone is worthy of the Name of Life this Life being onely a passage to Death and a Theater of great and manifold Calamities Although it be true that God is the Fountain both of Natural and Spiritual Life in thy light i In the light of thy Countenance or glorious Presence which then shall be fully manifested unto us when we shall see thee clearly and Face to Face and not through a Glass and darkly as we now see 1 Cor. 13. 12. Comp. Psal. 17. 15. shall we k i. e. Enjoy as seeing frequently signifies of which see on Psal. 34. 12 see light l The light of Life as it is called Ioâ—… 8. 12. Light in this Branch being the same thing with Life in the former i. e. Joy and Comfort and Happiness which is oft signified by Light as the contrary is by Darkness See Iob 29. â—… Psal. 27. 1. Isa. 9. 2. There we shall have pure Light without any mixture of Darkness The word Light is Elegantly repeated in another signification in the former Clause it is Light discovering in this Light discovered or enjoyed 10. O †Heb. drawn 〈◊〉 〈◊〉 continue m As this Word signifies Psal. 85. 5. Eccles. 2. 3. Ier. 31. 3. As thou hast begun so continue the Manifestation and Exhibition of it both in this Life and to the
he was extolled d i. e. Praised by me To wit for answering my Prayers with my tongue 18 If * Prov. 28. 9. 〈◊〉 1. 15. 〈◊〉 9. 31. 〈◊〉 .. 4. 3. I †〈◊〉 see regard e Heb. If I have or had seen or looked upon to wit with approbation and affection as Iob 31. 26. Hab. 1. 13. Men look upon what they like and turn away their Face from what they loath or hate iniquity f Any sin whatsoever and especially Idolatry which is oft expressed by this Word to which the Israelites were very prone and to which they had most powerful Temptations from the Examples and Counsels and Promises and Threats of the Idolaters in whose Land and Power they had been And so this is a Purgation of themselves from that Crime somewhat like that Psal. 44. 20 21. and in general from those gross and Reigning sins whereof they had been guilty formerly in my heart g If my Heart was false to God and did cleave to Idols or to any Wickedness although I might for some prudential Reasons forbear the gross and outward Acts. Compare Psal. 44. 17 18. If I had been guilty of that Hypocrisie wherewith mine Enemies charged me and had been a secret Favourer of Wickedness when I pretended great Piety Or If I did not Cry unto God with my Heart but onely howled for Corn and Wine c. and whilst I cryed to God with my Tongue my Heart was set upon sin or I desired onely that which I resolved in mine Heart to spend upon my Lusts. the LORD will not hear me h Or Would not have heard me as divers learned Interpreters translate it the Future being put Potentially as is usual among the Hebrews For God heareth not sinners Ioh. 9. 31. nor Hypocrites Iob 27. 8 9. Prov. 15. 29. 19 But verily God hath heard me i Which is a publick Vindication and a divine Testimony of my Integrity against all my false Accusers he hath attended to the voyce of my prayer 20 Blessed be God which hath not turned away k Or rejected or removed to wit from his sight and Audience but hath received and granted it my prayer nor his mercy l Though he had now ascribed his own Innocency and sincere Piety yet he imputeth not God's hearing of his Prayers to that but solely unto God's Grace and Mercy from me PSAL. LXVII To the chief musician on Neginoth a Psalm or Song This Psalm contains a Prayer for the Church of Israel as also for the Gentile-World whose Conversion he Prophetically describes 1 GOd be merciful unto us a Thy People of Israel and bless us and * Psal. 4. 6. caus his face to shine †Heb. with 〈◊〉 upon us b As thou hast hid thy Face and Favour from us so now do thou manifest it to us For the Phrase see Numb 6. 25 26. Psal. 31. 16. Selah 2 That thy way may be known upon earth c Nor do we desire this Mercy onely for our Comfort but also for the Advancement of thy Glory and the Propagation of the true Religion among all Nations who by the Contemplation of thy Gracious and wonderful Works to and for us will be induced to Love and serve thee and to list themselves among thy People By God's way he understands Either 1. That way wherein God Walks or the manner of his dealing with his People how Gracious and bountiful a Master thou art to all thy Servants Or rather 2. That way wherein God requires Men to walk the way of Gods Precepts the way of Truth or the true Religion as the way or ways of the Lord are frequently taken Gen. 18. 19. Iudg. 2. 22. Psal. 18. 21. and 119. 1. Act. 18. 25. 26 c. the same which in the next Clause is called his Saving Health Heb. Salvation and both together signifie the way of Salvation which the Psalmist desires may be known among all Nations which was expected by the Antient and ungodly Iews at the coming of the Messias who is called the way Ioh. 14. 6. and God's Salvation Luk. 2. 30. And so the Sence of the place is this deal so graciously with thy People Israel that thereby the Gentile-World may at last be allured to joyn themselves with them and to embrace their Religion and Messias according to that famous Prophecy Zech. 8. 23. In those days ten Men out of all Nations shall take hold of the skirt of a Iew saying We will go with you for we have heard that God is with you thy saving health among all nations 3 Let the people praise thee O God let all the people praise thee d O hasten that time when all the Gentiles shall forsake their dumb Idols and serve and Praise thee the Living God as they will have abundant cause to do 4 O let the nations be glad and sing for joy e For thy Transcendent Mercy to them in rescuing them from the Vanities and damnable Errors of their Fathers and in bringing them to the knowledge of the true God and of eternal Life for thou shalt judg f i. e. Rule and govern them as it is explained in the next Clause and as this Phrase is used the people righteously g Which is the great Commendation of any Government and the greatest Argument and Encouragement to the Gentiles to put themselves under it the rather Because they had found the Misery of Living under the unrighteous and Tyrannical Government of the Devil and of their Idolatrous and heathenish Rulers and †Heb. Lead govern h Heb. lead To wit gently as a Shepherd doth his Sheep and not rule them with Rigour as other Lords had done the nations upon earth Selah 5 Let the people praise thee O God let all the people praise thee 6 * Psal. 85. 12. Then shall the earth yield her increase i When the People of the Earth shall be Converted to the Worship and Service of the true God God will take away his Curse from the Earth and cause it to yield them abundance of all sorts of Fruits Under which one Blessing Promised under the Law to them that obey God all other Blessings both Temporal and Spiritual are Comprehended as is very usual in the Old Testament and God even our own God k He who is Israel's God in a peculiar manner by that everlasting Covenant which he hath made with us shall bless us 7 God shall bless us and all the ends of the earth shall fear him PSAL. LXVIII To the chief musician a Psalm or Song of David The occasion of this Psalm seems to have been David's Translation of the Ark to Zion which was managed with great Solemnity and Devoâ—…ion and Celebrated with some Psalms and this among the rest For the first Words are the very same which Moses appointed for such occasions Namb. 10. 35. and the following Verses pursue the same Matter with
from the Babylonish Captivity wherein he partly gives God thanks for that glorious deliverance and partly implores God's mercy in compleating that work and rescuing his People from the Relicks of their Bondage and from the vexation which they had by their Neighbours after they were returned to Canaan To the chief musician A Psalm ‖ Or of for the sons of Korah 1 LORD thou hast been ‖ Or well pleased favourable unto thy land a i. e. unto thy People in removing the sad effects of thy displeasure thou hast brought back the captivity b The Captives as that Word is used Psal. 14. 7. and 68. 18. and elsewhere of Jacob. 2 * Psal. 32. 1 Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah c So as not-to impute it to them or to continue the punishment which thou didst inflict upon them for it 3 Thou hast taken away all thy wrath d Those Calamities which were the effects of thy just wrath conceived against us ‖ Or thou hast turned thine anger from waxsag hot thou hast turned thy self from the fierceness of thine anger 4 Turn us e Either 1. Convert us As thou hast brought back our bodies to thy Land so bring back our hearts to thy self from whom many of them to this day are alienated Or rather 2. Restore us to our former tranquillity and free us from the troubles which we yet groan under from our malicious Neighbours and Enemies For this best suits with the following Clause of the Verse which commonly explains the former O God of our salvation and cause thine anger towards us to cease f He prudently indeavours to take away the root and cause of their continued miseries to wit God's anger procured by their sins 5 Wilt thou be angry with us for ever wilt thou draw out thine anger to all generations 6 Wilt thou not revive us again g Thou hast once revived us in bringing us out of Captivity give us a second reviving in bringing home the rest of our Brethren and in rebuking and restraining the Remainder of our Enemies wrath that thy people may rejoyce in thee 7 Shew us h i. e. Grant it to us as the next words explain it and as shewing signifies Psal. 4. 6. So also Psal. 60. 3. and 71. 20. Or manifest thy secret purpose of mercy to us by thy providential Dispensations thy mercy O LORD and grant us thy salvation 8 I will hear i i. e. Diligently observe And the Psalmist by declaring what he would do teacheth all the Israelites what they ought to do Or he speaks in the name of all the People of God what God the LORD will speak k Either by his Prophets or Messengers or by the works of his providence for that also hath a voice What Answer God will give to these my Prayers for * Zech. 9. 1â—… he will speak peace l For I am assured from God's gracious nature and declared will and promise that he will give an answer of peace unto his people and to his saints m Which Clause seems to be added by way of explication and restriction to shew that this glorious privilege did not belong to all that were called God's people but onely to those that were truly and really such even to his saints or holy ones but let them not turn again to folly n i. e. To sin which in Scripture is commonly called folly This is added as a necessary caution but when God shall speak peace to his People let them not grow wanton and secure nor return to their former wicked courses which if they do they will provoke God to repent of his kindness to them and to inflict further and sorer judgments upon them Others render the place And they will not or That they may not return to folly But the Particle al being prohibitive our Translation seems to be better 9 Surely his salvation o That compleat salvation and deliverance for which all the Israel of God do pray and wait even the Redemption of Israel by the Messiah of which not only Christian but even Jewish Writers understand this place and to which the following passage do most properly and perfectly belong And the Psalmist might well say of this Salvation that it was nigh because the seventy weeks determined by Daniel for this work Chap. 9. 24. were now begun this Psalm being written after Daniel's time is nigh them that fear him p The true Israel of God even all those that love and fear him By which words he both excludes all hypocritical Israelites from this salvation and tacitly assigns it to all that fear God whether Jews or Gentiles that * Zech. 2. â—… glory may dwell in our Land q And when that Salvation shall come we shall be freed from all that scorn and contempt under which we now groan and shall recover our ancient glory and the glorious presence of God the most eminent tokens whereof we have now utterly lost and the God of Glory himself even Christ who is called the brightness of his Father's glory Heb. 1. 3. comp Ioh. 1. 14. and the glory of Israel Luk. 2. 32. shall come and visibly dwell in this now despised Land 10 Mercy and truth are met together righteousness and peace r This is to be understood either 1. Of these Graces or Vertues in men So the sence is when that blessed time shall come those Virtues which now seem to be banished from humane Societies shall be restored and there shall be an happy conjunction of mercy or benignity truth or veracity righteousness or faithfulness and peace or peaceableness and concord Or rather 2. Of the Blessings of God of which the whole Context speaks And the sence is That great Work of Redemption by Christ shall clearly manifest and demonstrate God's mercy in redeeming his People of Israel and in the calling and conversion of the Gentiles his truth in fulfilling that great promise of the sending of his Son which is the Foundation of all the rest his righteousness in punishing sin or unrighteousness in his Son and in conferring righteousness upon guilty and lost creatures and his peace or reconciliation to sinners and that peace of conscience which attends upon it kave kissed each other s As Friends use to do when they meet See Exod. 4. 27. and 18. 7. So this is another expression of the same thing 11 Truth shall spring out of the earth t Either 1. Truth among men which shall be so common amongst all men as if it grew out of the earth Or rather 2. The truth or faithfulness of God which is most truly and fitly said to spring out of the earth partly because it had long been hid and buried like a root in a dry ground without any hopes of a reviving from whence yet God made it to grow as is noted Isa.
adorneth thee as a Crown doth with loving kindness and tender mercies 5 Who satisfieth thy mouth with good things e Who satisfieth all thy just desires and necessities so that * 〈◊〉 â—…0 31. thy youth is renewed like the eagles f Either 1. As the Eagle reneweth her youth by casting all her old Feathers and getting new ones whereby it seems to grow young again But this being common to all Birds would not have been appropriated to the Eagle Or rather 2. Like the youth of an Eagle As the Eagle lives long in great strength and vigour so that the old age of an Eagle is used proverbially for a lively and vigorous old age So this is a promise of a long and comfortable life 6 The LORD * 〈◊〉 146. 7. executeth righteousness and judgment for all that are oppressed g Which being a singular perfection and that wherein most of the Princes of the World were and are defective is justly celebrated in God 7 He made known his ways h Either 1. his laws which are oft called Gods ways Or â—… the manner and methods of his dealings with men and especially with his people called in the next clause his acts his merciful and gracious nature and providence which is particularly called Gods way Exod. 33. 13. compared with v. 18 19. and with Exod. 34. 6 7. and which is here described in the following Verses unto Moses his acts i His marvellous and gracious works unto the children of Israel 8 * Exod. 34. 6 â—… The LORD is merciful and gracious slow to anger k Not speedily punishing sinners but patiently waiting for their repentance and †〈◊〉 14. 18. 〈◊〉 5 10. 〈◊〉 9. 17. 〈◊〉 â—…6 15. 〈◊〉 32. 18. 〈◊〉 great of 〈◊〉 plenteous in mercy 9 * 〈◊〉 57. 16. 〈◊〉 7. 18. He will not always chide l Or contend by his judgments with Sinners but is ready to be reconciled to them to wit upon their true repentance as is manifest from innumerable Texts and from the whole scope and design of Scripture neither will he keep his anger m Which word is understood here as also Levit. 19. 18. Ier. 3. 5. Nah. 1. 2. as is evident from the thing it self and from the former clause The Hebrew is a concise language and there are many such Ellipses in it as 2 Sam. 6. 6. compared with Exod. 9. 9. and 1 Chron. 18. 6. comp with 2 Sam. 8. 6. Psal. 3. 7. Eccles. 7. 15. for ever 10 He hath not dealt with us after our sins n He hath punished us less than our iniquities have deserved as was confessed Ezra 9. 13. nor rewarded us according to our iniquities 11 For †〈◊〉 accordâ—… 〈◊〉 the height 〈◊〉 heaven as the Heaven is high above the earth so great o So much above their deserts and expectations and above the mercy which one man sheweth to another is his mercy towards them that fear him p Which clause he adds here as also v. 17 18. to prevent mens mistakes and abuses of Gods mercy and to dash the vain hopes of impenitent sinners in Gods mercy 12 As far as the east is from the west so far hath he removed our transgressions from us q The guilt of our sins from our persons and consciences The sence is He hath fully pardoned them so as never to remember them more as he promiseth Ier. 31. 34. Heb. 10. 17. 13 Like as a father pitieth his children so the LORD pitieth them that fear him 14 For he knoweth our frame r Either 1. the corruption of our natures which God is pleased sometimes to make an argument to pity and spare men as Gen. 8. 21. So the sence is He considereth that great and constant propension to evil which is naturally in all mankind and that therefore if he should deal severely with us he should immediately destroy us all So this clause contains one motive of Gods pity and the next another Or rather 2. the weakness and mortality of our natures and the frailty and misery of our condition as it seems to be explained in the following clause that we are but dust So the sence is He considereth that if he should let loose his hand upon us and pour forth all his wrath we should be suddenly and irrecoverably destroyed and therefore he spareth us * Psal. 78. 39. he remembreth that we are dust 15 As for man * Psal. 90. 5. his days are as grass * Job 14. 1 2. Jam. 1. 10 11. as a flower of the field s Which is more exposed to Winds and other violences than the Flowers of the Garden which are secured by the art and care of the Gardiner so he flourisheth 16 For * Isai. 40. 7. the wind passeth over it t A blasting or stormy wind bloweth upon it and †Heb. it is not it is gone and the * Job 7. 10. 20. 9. place thereof shall know it no more u There is no more any appearance nor remembrance of it in the place where it stood and flourished 17 But the mercy of the LORD is from everlasting to everlasting x But though we quickly decay and perish yet Gods mercy to us doth not die with us but as it was from Eternity exercised in gracious purposes so it will be continued unto eternity in that future and endless life upon them that fear him y See before on v. 11. and his righteousness z Either his faithfulness or that this branch may answer to the former his mercy or benignity this word being frequently used in both these sences as hath been proved before But it is here called righteousness to intimate that Gods kindness to the posterity of his people is not onely an act of his goodness but also a discharge of his obligation under which he put himself to them as elsewhere so Exod. 20. 6. to which this place seems to relate Hence it is called mercy to Abraham and truth to Iacob Mic. 7. 20. unto childrens children 18 * Deut. 7. 9. To such as keep his covenant a To them that perform the conditions of Gods Covenant that sincerely love and obey him Such restrictions are oft added as in the general to overthrow the presumptuous hopes of ungodly men so particularly to admonish the Israelites not to rest too much upon the priviledges of their Parents or the Covenant made with them nor to expect any benefit by it but upon condition of their continuance in Gods Covenant and to those that remember his commandments to do them b That have them much in their thoughts and practise them in the course of their lives 19 The LORD hath prepared c Or rather established Having celebrated Gods mercy to his people he now praiseth him for his excellent Majesty and universal Dominion his throne in the heavens d Which notes the eminency
sorrows of death b Dangerous and deadly calamities as bitter as death Or the cords of death compassed me and the pains of hell c Or of the grave or of death either killing pains or such agonies and horrors as dying persons use to feel within themselves ‖ Heb. found me gat hold upon me d Heb. found me i. e. surprised me Having been long pursuing me at last they overtook me and seized upon me and I gave up my self for lost I found trouble and sorrow 4 Then called I upon the Name of the LORD O LORD I beseech thee deliver my soul. 5 Gracious is the LORD e This he mentions either 1. as that which he found by experience in answer to his prayers or 2. as the argument by which he encouraged himself to pray and righteous f Therefore he will maintain me and my just cause against my unrighteous oppressors and perform his promises and save those who faithfully serve him and put their trust in him yea our God is merciful 6 The LORD preserveth the simple g Sincere and plain-hearted persons who dare not use those frauds and crasty and wicked artifices in saving themselves or destroying their enemies but wait upon God with honest hearts in his way and for his time of deliverance Which was the case of David who though he had the prospect and promise of the Kingdom yet would not make haste to it by indirect courses as by cutting off Saul when he had great provocation and fair opportunity to do it of which see 1 Sam. 24. 26. Such persons he calls simple or foolish as this word is commonly rendred not because they are really so but because the world esteems them so I was brought low and he helped me 7 Return unto thy rest h Unto that tranquillity of mind and cheerful confidence in Gods promises and providence which thou didst once enjoy O my soul for * Psal. 13. 6. the LORD hath dealt bountifully with thee 8 * 〈◊〉 56. 13. For thou hast delivered my soul i My self from death mine eyes from tears and my feet from falling k To wit into mischief and the pit of destruction 9 I will walk before the LORD l Or I shall walk c. This is either 1. the Psalmists promise to God in requital of the favour last mentioned I will therefore please God as this phrase is used Gen. 5. 24. comp with Heb. 11. 5. Gen. 17. 1. I will devote my self to the worship and service of God Or 2. his thankful acknowledgment of Gods further favour Though I be now banished from the place of thy presence and worship yet I assure my self that I shall be restored to it and shall spend my days in thy house and service which is the one thing that I desired above all other things Psal. 27. 4. in the land of the living m Amongst living men in this world See on Psal. 27. 13. 10 * Cor. 4. 13. I believed n To wit Gods promise of deliverance and of the Kingdom made to me by Samuel which I was confident he would perform in spight of discouragements and difficulties therefore have I spoken o So these words are translated as by others so by the Apostle 2 Cor. 4. 13. I have spoken either 1. what I have now said v. 9. or 2. what I have uttered to others concerning Gods promises made to me Which I was not ashamed nor afraid to publish when I had occasion because I was fully perswaded that God would make them good I was greatly afflicted p Or when I was c. or although I was c. such particles being very frequently understood The sence is And this I did even in the midst of many and sore afflictions 11 I said q Yet once I confess I spake very unadvisedly in my haste r Through hastiness and precipitation of my mind for want of due consideration as the same phrase is used Psal. 31. 22. Or in my terror or amazement when I was discomposed and distracted with the greatness of my troubles * 〈◊〉 3. 4. All men are liars s The sence is either 1. All men yea even my former friends and companions prove deceitful and perfidious all humane help faileth me so that my case is desperate if God do not help me Or 2. All men Gods own Prophets not excepted are liable to mistakes by the condition of their nature as they are men and therefore may easily deceive others and this might be the case of Samuel in his promise of the Kingdom to me Thus he questions the truth of Gods promises yet so as he doth not strike directly at God but onely reflects upon the instrument 12 What shall I render unto the LORD for all his benefits towards me t Yet notwithstanding all my dangers and my distrust of God too God hath conferred so many and great blessings upon me that I can never make sufficient returns to him for them 13 I will take the cup of salvation u I will offer the sacrifice of thanksgiving to God as this phrase seems to be explained below v. 17. where the latter clause of the verse is the same with that which here follows The phrase is taken from the common practice of the Jews in their Thank-offerings in which a Feast was made of the remainders of the Sacrifices and the Offerers together with the Priests did eat and drink before the Lord and amongst other Rites the Master of the Feast took a cup of wine into his hand and solemnly blessed God for it and for the mercy which was then acknowledged and then gave it to all the guests who drunk successively of it See 1 Chron. 16. 2 3. To which custom it is supposed that our blessed Saviour alludes in the institution of the Cup which also is called the Cup of blessing 1 Cor. 10. 16. which is in effect the same with the Cup of salvation This Metaphor of a Cup is used both of afflictions as Psal. 11. 6. 75. 9. and of comforts as Psal. 23. 5. Ier. 16. 8. and call upon the Name of the Lord x Or publish or preach in or of the name of the Lord i. e. his gracious nature and the great things which he hath done for me For he speaks of praise rather than of prayer as appears both from the former clause and by comparing v. 17. 14 I will pay my vows y The praises and sacrifices which I vowed to God in the time of my distress unto the LORD now in the presence of all his people z That they who heard my vows or understood them by the report of others might be witnesses of my payment of them and not be scandalized by my unfaithfulness in that matter 15 Precious in the sight of the LORD is the death a He sets an high price upon it he will
And so all their designs shall be abortive and never come to perfection 7 Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosom 8 Neither do they which go by say The blessing of the LORD be upon you k Which was an usual salutation given by passengers to reapers as Ruth 2. 4. So the meaning is It never continues till the harvest comes we bless you in the name of the LORD PSAL. CXXX A song of degrees This Psalm was composed by the Prophet when he was conflicting with horrors of his conscience for the guilt of his sins and imploring Gods mercy and pardon 1 OUt * Lam. 3. 5â—… Jon. 2. 2. of the depths a Being overwhelmed with deep distresses and terrors and ready to despair have I cried unto thee O LORD 2 Lord hear my voice let thine ears be attentive to the voice of my supplications 3 * Psal. 143. 2. If thou LORD shouldest mark iniquities b Observe them accurately and punish them severely as they deserve O LORD who shall stand c In thy presence or at thy Tribunal No man can acquit himself or escape the sentence of condemnation because all men are sinners Eccles. 7. 20. Iam. 3. 2. To stand is a judicial phrase and notes a mans being absolved oâ—… justified upon an equal tryal as Psal. 1. 5. Rom. 14. 4. where it is opposed to falling 4 But there is forgiveness with thee d Thou art able and ready to forgive repenting sinners that thou mayest be feared e Not with a slavish but with a child-like fear and reverence This grace and mercy of thine is the foundation of all Religion and Worship of thee in the world without which men would desperately proceed on in their impious courses without any thought of repentance 5 I * 〈◊〉 27. 14. 〈◊〉 1. wait for the LORD f That he would manifest his favour to me in the pardon of my sins my soul doth wait and in his word g Wherein he hath declared his merciful nature Exod. 34. 6 7. and his gracious purpose and promises for the pardoning of sinners do I hope 6 My soul waiteth for the Lord more than they that wait for the morning h Whether Souldiers that keep the night-watches in an Army or City or the Priests or Levites who did so in the Temple who being wearied with hard service and want of convenient rest diligently look for and fervently desire the morning when they may be discharged Compare Psal. 119. 148. ‖ 〈◊〉 which 〈◊〉 â—…nto the 〈◊〉 I say more than they that watch for the morning 7 Let Israel i Every true Israelite by the encouragement of mine example hope in the LORD for with the LORD there is mercy and with him is plenteous redemption k Abundantly sufficient for all persons who shall accept it upon Gods terms and for the remission of all sins and therefore here is good ground of hope for all contrite and returning sinners 8 And he shall redeem l The Lord either God the Father by his Son or God the Son by his own blood Israel m All true Israelites whether of the carnal or spiritual seed from all his iniquities n From the guilt and punishment of all their sins PSAL. CXXXI A song of degrees of David This Psalm seems to have been composed by David during Sauls persecution When he was charged with boundless ambition and a greedy affectation of the Royal Throne and that he sought it by wicked practices against Sauls life and dignity And for his own just vindication he is forced to publish his own integrity and to declare that as the right 〈◊〉 the Kingdom was not sought or coveted by him but freely conferred upon him by the unexpected and undesired favour of God so that he had no thought or design to invade the Throne before his time but was willing to stay Gods leisure for it and in the mean time was resolved to behave himself towards Saul as became a faithful Subject seeking nothing but to preserve his own life from the rage of unrighteous and bloody men 1 LORD my heart is not haughty a Or lifted up with that pride whereof I am accused as thou the searcher of all hearts knowest nor mine eyes lofty b Which is a sign and effect of pride Prov. 6. 17. 21. 4. neither do I †〈◊〉 walk exercise my self in great * 〈◊〉 139. 6. matters or in things too †〈◊〉 wonderâ—… high for me c Heb. neither have I walked in great matters c. It neither is nor hath been my course to attempt or arrogate any thing to my self above my degree and private capacity or to affect worldly glory or domination 2 Surely I have behaved and quieted †Heb. my soul. my self d When my mind was provoked to irregular practices either by my own corrupt heart or by Sauls implacable rage and tyranny or by the solicitation of any of my followers as 1 Sam. 24. 26. I restrained and subdued all such evil motions * 〈◊〉 18. 3. â—… Cor. 14. 20. as a child that is weaned of his mother e Either 1. as void of all that ambition and malice wherewith I am charged as a child newly weaned or rather 2. as wholly depending upon Gods providence for the way and time of bringing me to the Kingdom as the poor helpless infant when it is deprived of its natural and accustomed food the mothers milk takes no care to provide for it self but wholly relies upon its mothers care and providence for its support my soul is even as a weaned child 3 Let Israel hope in the LORD f Let all Israelites learn by my example to commit themselves to God in well-doing and to fix all their hope and trust upon him alone †Heb. from now from henceforth and for ever PSAL. CXXXII A song of degrees The Penman of this Psalm was either 1. David when God had graciously declared his acceptance of Davids desire to build an house for God and his purpose of establishing the Kingdom to David and his seed for ever or 2. Solomon as may be gathered from the whole matter of the Psalm which seems better to agree to him than to David and particularly from v. 8 9 10. compared with 2 Chron. 6. 41 42. where we have the same words with no great alteration 1 LORD remember David a Either 1. thy Covenant made with David or rather 2. Davids eminent piety and zeal for thy service amplified by the following clause and all his afflictions b All his sufferings for thy sake all the solicitude of his mind all his hard and wearisom labours for thy service and glory and for provisions towards the building of thy Temple and for the establishment of thy people in peace and tranquillity that so way might be made for that
and countenance as Psal. 10. 4. In whose heart Pride rules is an abomination to the LORD though hand join in hand n Though they have many Friends and Assistants See the same Phrase Prov. 11. 21. he shall not be †〈…〉 unpunished 6 By mercy and truth o Either 1. By Gods Mercy or Grace and by his truth in performing his Promises made to sinners in Christ. Or 2 By mens Mercy and Truth as those very words are jointly used Prov. 3. 3. 20 28. and elsewhere and as in the following clause the fear of the Lord is a Grace or Disposition in men by a merciful and just and faithful frame of heart and course of Life which are here opposed to Sacrifices as mercy is Hos. 6. 6. by which the hypocritical Jews expected to obtain the expiation of their sins iniquity is †〈…〉 purged p Not meritoriously but instrumentally as they qualifie a man to offer up acceptable Prayers to God for the Pardon of his sins and to receive and apply to himself that pardon which Christ by his Blood hath purchased for all sincere Believers who are filled with Mercy and Truth and other Graces and by the fear of the LORD q By a filial Reverence or Respect unto God and by an holy fear of offending God and by a dread of Gods judgments men depart from evil r They are kept from abusing pardoning Mercy and from returning to Folly or Wickedness So he sheweth that Justification and Sanctification are constant and inseparable Companions 7 When a mans ways please the LORD he maketh even his enemies to be at peace with him s By disposing their hearts to kindness towards him 8 * Psal. 37. 16. Better is a little with righteousness than great revenues without right t This was in effect said before Prov. 15. 16. and is here repeated partly because of the great importance and usefulness of this truth and partly because men are very hardly brought to a serious belief of it 9 * Ver. 1. A mans heart deviseth his way u Considers and proposeth to himself what he will do but the LORD directeth his steps x Over-ruleth and disposeth all their designs and actions as he pleaseth and not as they list 10 †Heb. diviâ—… A divine sentence y Heb. Divination which is somtimes taken in a good sense for Prudence as it is Isa. 3. 2. A great sagacity and piercing judgment to discern dubious and difficult cases is z Or should be for the verb is wanting in the Hebrew and this may be supplied as well as is And he seems not so much to speak of the matter of Fact as if it were thus in all Kings which is notoriously and confessedly untrue as of the duty of Kings in whom Wisdom is a necessary qualification For thus the two following Proverbs concerning Kings v. 12. 13. must be understood otherwise they are repugnant to common Experience in the lips of the king a Either 1. Of wise Kings who onely are worthy of that Name and Office King being here put for a wise King as a Name is put for a good Name and a Woman for a good Woman Eccles. 7. 28. and then this is true in fact as it was in David 2 Sam. 14. 17. and in Solomon 1 Kin. 3. 28. Or 2. Of Kings in general in the sense before given for seeing the word is generally expressed without any limitation both here and v 12 13. it may seem presumption to confine it to those few Kings which are or were wise and good * Chap. 20. 8. his mouth transgresseth not b Or Shall or should not transgress or go beyond the bounds of Religion and Justice in judgment 11 * Lev. 19. 36. Chap. 11. 1. A just weight and balance are the LORD's c Are Gods work as it follows made by his direction and appointment so as no man can corrupt or alter them without violating Gods Rights and Authority and incurring his displeasure †Heb. all the stones all the weights d Heb. the stones which they then used as weights See on Prov. 11. 1. of the bag are his work 12 It is an abomination to kings to commit wickedness e They should not onely abstain from all wicked practices but abhor them both in their own persons and in all their servants and subjects It is too plain that he speaks not of the common practice but of the duty of Kings as on v. 10. And such affirmative expressions are oft used in Scripture to express mens duty onely as 1 Cor. 6. 19. your body is i. e. should be the temple c. and 7. 32. careth c. i. e. ought to care for * Ch. 20. 28. 25. 5. 29. 14. the throne is established by righteousness f And which is implied weakned and sometimes overthrown by unrighteousness and therefore this is necessary for their own security and happiness 13 Righteous lips are the delight of kings g All wise and good Kings do and all Kings should delight in employing such Counsellors Judges and Officers under them as are just and faithful in their Counsels and Sentences and Actions because such bring great honour and advantage to them and they love him that speaketh right 14 * Ch. 19. 12 The wrath of a king is as messengers of death h Is as terrible as if many Messengers were sent to denounce the sentence of death and to execute it but a wise man will pacifie it i Will use all prudent and lawful means to pacifie it 15 In the light of the kings countenance is life k His Favour and smiling Countenance is most sweet and refreshing especially to him that was under a Sentence of death v. 14. and * Ch. 19. 12. his favour is as a cloud of the latter rain l As acceptable as those clouds which brings the latter Rain whereby the fruits are filled and ripened a little before the Harvest of which see Deut. 11. 14. Iob 29. 23. Iam. 5. 7. 16 * Ch. 8. 11 19. How much better m It is inexpressibly and unconceivably better as this Phrase implies Psal. 31. 19. 36. 7. 92. 5. c. is it to get wisdom than gold n Because it brings a man more certain and compleat and lasting comfort and advantage and to get understanding rather to be chosen than silver 17 The high-way of the upright o Their common road in which they constantly purpose and desire and customarily use to walk although somtimes through frailty or temptation they slip into the by-paths of sin is to depart from evil p From the evil of sin and consequently from the evil of punishment he that keepeth his way q That takes heed to walk in that high-way preserveth his soul r From that mischief which befalls those that walk
f In that Common-wealth The state of that Kingdom is honourable and comfortable and safe so as good men can shew their faces with courage and confidence but when the wicked rise g Are advanced to Honour and Authority a man is ‖ Or sought 〈◊〉 hidden h The state of that Nation is so shameful and dangerous that wise and good men who only are worthy of the name of men with-draw themselves or run into corners and obscure places partly out of grief and shame to behold the wickedness which is publickly and impudently committed and partly to avoid the rage and injuries of wicked Oppressors and the judgments of God which commonly follow such persons and their confederates in sin Or as others both ancient and later Interpreters render it a man is sought out Sober and good men who had retired themselves are searched for and brought forth like sheep to the slaughter as being most suspected and hated and feared by bloody Tyrants 13 * Ps. 32. 3 5. 1 Joh. 1. 9 10. He that covereth his sins i That doth not confess them as appears by the opposite clause to God and to Men too when occasion requires it That being convinced or admonished of his sins either justifieth ordenieth or excuseth them shall not prosper k Shall not succeed in his design of avoiding punishment by the concealment of his sins shall not find mercy as is implied from the next clause but whoso confesseth and forsaketh them l By hearty dislike and hatred of all his sins and by a resolved cessation from a sinful course of Life This is added to shew that although the dissembling or hiding ones sins is sufficient for his damnation yet meer confession without forsaking of sin is not sufficient for Salvation shall have mercy m Both from God who hath promised and from Men who are ready to grant pardon and favour to such persons 14 Happy is the man n Because he shall thereby avoid that mischief which besals fearless sinners which is expressed in the next clause and procure that eternal Salvation which they lose that feareth o To wit the offence and judgments of God Who having confessed and forsaken his sins as was now said is afraid to return to them again and careful to avoid them and all occasions of them alway p In all times companies and conditions not only in the time of great trouble when even Hypocrites will in some sort be afraid of sinning but in times of outward Peace and Prosperity * Rom. 11. 20. but he that hardeneth his heart q That goeth on obstinately and securely in sinful courses casting off due reverence to God and just fear of his threatnings and judgments shall fall into mischief 15 As a roaring lion and a ranging bear r The Lion and Bear are always cruel and greedy in their natures and especially when they are hungry and want Prey in which case the Lions roar Psal. 104. 21. Isa. 31. 4. and Bears range about for it so is a wicked ruler s Instead of being a nursing Father and a faithful and tender Shepheard as he ought to be he is a cruel and insatiable Oppressor and Devourer of them over the poor people t Whom he particularly mentions either to note his policy in oppressing them only who were unable to withstand him or to revenge themselves of him or to aggravate his sin in devouring them whom the Laws of God and common Humanity bound him to relieve and protect or to express the effect of his ill government in making his people poor by his frauds and rapines 16 The prince that wanteth understanding is also a great oppressor u The Tyranny or Oppression of a Prince though by some accounted Wisdom is in truth a manifest act and sign of great folly because it alienateth from him the Hearts of his People in which his Honour and Safety and Riches consist and oft times causeth the shortning of his days either from God who cuts him off by some sudden judgment or from men who are injured by him and exasperated against him but he that hateth covetousness x Which is the chief cause of all oppressions and unjust practices shall prolong his days y By Gods favour the peace and satisfaction of his own mind and the hearty love of his people which makes them careful to preserve his Life by their servent Prayers to God for him by willingly hazarding their own Estates and Lives for him when occasion requires it and by all other possible means 17 A man that doeth violence to the blood of any person z That sheddeth any mans Blood or taketh away his Life unjustly shall flee to the pit a Shall speedily be destroyed being pursued by divine Vengeance and the Horrours of a guilty Conscience and the Avengers of Blood let no man stay him b So it is a prohibition that no man should endeavour to save the Life of a wilful Murderer either by intercession or by offering satisfaction or any other way Of which see Gen. 9. 6. Exod. 21. 14. Numb 35. 31. Or as the ancient and many other Interpreters render it no man shall stay him None shall desire or endeavour to save him from his deserved punishment He shall die without pity being an object of publick hatred 18 * Ch. 10. 25. Whoso walketh uprightly shall be saved c To wit from destruction because God hath undertaken and promised to protect him but he that is preverfe in his ways d Heb. in two ways of which Phrase see above on v. 6. shall fall at once e Once for all so as he shall not need a second thrust 1 Sam. 26. 8. and so as he shall never rise more Or in one to wit of his ways Though he hath various ways and arts to secure himself yet none of them shall save him but he shall perish in one or other of them and shall be given up by God to the mistake of his way that he shall chuse that course which will be most pernicious to him 19 * Ch. 12. 11. He that tilleth his land shall have plenty of bread but he that followeth after vain persons f Chusing their company and imitating their Example who gives up himself to vanity and idleness and so is fitly opposed to the diligent man in the former clause shall have poverty enough 20 * Ch. 13. 11. 20. 21. 23. 4. 1 Tim. 6. 9. A faithful man g Heb. A man of truth or truths who deals truly and justly in all his bâ—…rgains and transactions with men shall abound with blessings * Ch. 13. 11. 20. 21. 23. 4. 1 Tim. 6. 9. but he that maketh haste h More than God alloweth him that taketh the nearest and readiest way to Riches whether it be right or wrong that is unfaithful and unjust in
Go ye forth of Babylon t The imperative is here as it is very frequently put for the future Ye shall go forth c. for this is not so much a command as a promise Although this form of speech may be the rather used to intimate That it was their duty to go forth as well as God's promise to carry them forth flee ye from the Caldeans with a voice of singing u With Joy and Songs of Praise to the Lord. declare ye x Publish God's wonderful Works on your behalf to all Nations tell this utter it even to the end of the earth say ye The LORD hath * Exod. 19. 4 5 6. redeemed his servant Iacob 21. And they thirsted not when he led them through the desarts y This is part of the matter which the Iews are obliged to declare to all People as they have opportunity to wit That God took the same care of them in their return from Babylon to Canaan which was through many dry and desert places as he did in their march from Egypt to Canaan They thirsted not c. i. e. They shall not Thirst. He speaks of things to come as if they were already past or present as the Prophets commonly do he * Exod. 17. 6. Num. 20. 11. caused the waters to flow out of the rock for them he clave the rock also and the waters gushed out 22. * Chap. 52. 21. There is no peace saith the LORD unto the wicked z God having in the next foregoing Verses foretold that Peace and blessed Deliverance which he would certainly give to his servant Iacob ver 20. He here adds an explication and limitation of this Mercy and declareth That wicked Men should not enjoy the benefit of this Mercy Where by the wicked he means Either 1. the Babylonians who well deserved that Title who shall be destroyed when God's Israel shall be delivered Or rather 2. the unbelieving and ungodly Iews of whom these very Words are used again Isa. 57. 21. and to whom such a Denunciation as this was far more proper and necessary at least in this place than to the Babylonians for he had already said far more and worse things than this concerning them having again and again deâ—…ared That Babylon should be destroyed in order to this deliverance of God's People out of it But there was great need why he should say this to the ungodly Iews because they were exceeding prone to cry peace peace to themselves when there was no solid ground of Peace and they confidently expected a share in this great Deliverance This therefore was a very seasonable Caution to the Iews in Babylon to take heed to themselves and to prepare for this Mercy and to purify themselves from all Wickedness because those of them who should either wickedly tarry in Babylon when God invited and required them to go out of it and when their Godly Brethren returned to their own Land and to the place of God's Worship or continue in Wickedness when they were restored to their own Country should not enjoy that Tranquillity and Comfort which they promised to themselves And the necessity of this Commination appears from the event for the Iews that returned to Canaan did for the most part relapse to many of their former Sins and therefore fell short of that Peace and Prosperity which otherwise they might have enjoyed CHAP. XLIX 1. LIsten O Isles a God having in the last Words secretly signified the Wickedness of the Iewish Nation after so glorious a deliverance and foreseeing that for their Wickedness he should cast them off he here turneth his Speech to the Nations of the Gentiles who are frequently described in this Prophecy and elsewhere under the Title of Iles as hath been formerly noted and inviteth them to hearken to those Counsels and Doctrines which the Iews would reject unto me b Unto Christ for it is apparent from ver 6. and other passages of this Chapter that Isaiah speaks these words in the name of Christ by whose Spirit they were dictated to him 1 Pet. 1. 11. and unto whom alone they belong as we shall see So this Chapter is a Prophecy of Christ which also is very proper and seasonable in this place The Prophet having at large prophesied of the Deliverance of the Iews out of Babylon he now proceeds further and prophesieth of the Redemption of the World by Christ of which that deliverance out of Babylon was a type and forerunner and hearken ye people from far c Which live in Countries far from Iudea now the onely Place of God's special Presence and Worship It is evident from the foregoing Clause and many other Passages following that he speaks of distance of Place not of Time The LORD hath called me from the womb d This or the like expression is used of Ieremy chap. 1. 5. and of Paul Gal. 1. 15. but it was far more eminently true of Christ who as he was chosen to this great office of Redemption form Eternity so he was separated and called to it before he was born being both conceived and sanctified by the Holy Ghost in his Mothers Womb and sent into the World upon this Errand of which see Mat. 1. 21. and Luke 1. 31. c. and 2. 11. c. from the bowels of my mother hath he made mention of my name e Called by my Name and by such a Name as signified my Office and Work in the Places now mentioned 2. And he hath made my mouth like a sharp sword f As he made me the great Teacher of his Church and of the World so he assisted me by his Spirit and made my Word or Doctrine Quick and powerful and sharper than any two-edged-sword c. as it is said to be Heb. 4. 12. killing Men's Lusts convincing humbling and converting their Souls and Mighty to the pulling down of strong holds And every high thing that exalteth it self against the knowledge of God and bringing into Captivity every thought to the obedience of Christ as we read 2 Coâ—… â—…0 4 5. in the shadow of his hand hath he hid me g He will Protect me by his Power from all mine Enemies until I have finished the Work for which he sent me and made me a polished shaft h Like an Arrow whose point is bright and polished which therefore pierceth deeper This Metaphor signifies the same thing with the former Christ's piercing of Men's Hearts by his Word and Spirit in his quiver i Where Arrows are hid and kept This Quiver signifies the same thing with the shadow in the foregoing Clause even God's powerful and gracious Protection of him from Dangers and Mischiefs he hath hid me 3. And said unto me Thou art my servant O Israel k As the name of David is sometimes given to his Successors 1 Kings 12. 16. and particularly to Christ Ier. 30. 9. Ezek. 34. 23. Hos. 3.
and destroying biting and devouring one another when God shall be at peace with a people these things shall not be found amongst them saith the Lord. CHAP. LXVI 1 THus saith the LORD * 1 Ein 8. 27. Act. 7. 48 49. 17. 24. The heaven is my throne a The Heaven that is the highest Heavens are the place where I most manifest my power and glory and shew my self in my Majesty So Psal. 11. 4. Psal. 103. 19. Matth. 5. 34. Hence we are taught to pray Our Father which art in Heaven and the earth is my footstool b And the Earth is my footstool or place wherein I set my feet Matth. 5. 35. where is the house that ye build unto me c Can there be an house builded that will contain me who can encompass the Heavens and the Earth with an house and where is the place of my rest d Or where is the place wherein I can be said to rest in a proper sense The Ark â—…deed called God's footstool and the place of his rest in a figurative sense because there God manifested himself though in degrees much beneath the manifestations of himself in Heaven but properly God hath no certain place of Rest. 2 For all those things hath my hand made e The Heavens and the Earth are the work of my hands Gen. 1. 1. Ioh. 1. 3. some expound it of the Temple and the Sacrifices and all those things have been f They were not onely made by God but subsisted and were kept in being by him These things were not therefore valued by him nor could he have any need of or respect to an house which is but a very little part of the Earth he having made the Heavens and the Earth had all them at his command and how could he need a Temple or wherein could he be advantaged from it saith the Lord but to this man will I look * Psa. 34. 18. 51. 17. Chap. 57. 15. even to him that is poor and of a contrite spirit * Ezr. 9. 4. 10. 3. Prov. 28. 14. v. 5. trembleth at my word h who trembleth when he heareth God's threatning words nor ever heareth any revelation of the Divine Will without a just Reverence g But God will look with a respecâ—… and with a favourable Eye to him that hath a broken and contrite spirit whose heart is subdued to the Will of God and who is poor and low in his own Eyes Mat. 5. 3. Luke 6. 20. And 3 He that killeth an ox i Solomon Prov. 15. 8. gives us a short but full commentary on this whole verse The Sacrifice of the wicked is an abomination to the Lord. He that killâ—… an ox that is for Sacrifice as it is expounded by the next words He that sacrificeth a Lamb. is as if he slew a man he that sacrificeth a lamb ‖ Or kid as if he * Deut. 23. 18. cut off a dogs neck k The comparison shewâ—…th God's detestation of ceremonial performances from men of wicked hearts and lives he that offereth an oblation as if he offered swines blood he that †Heb. makes a memorial of burneth incense as if he blessed an idol l From hence it is plain that the Prophet is not here reflecting upon Idolatrous Worship but Formal Worship for to say He that burneth Incense to an Idol is as he that blesseth an Idol is but to say he that blesseth an Idol blesseth an Idol but upon those who in a formality worshipped the true God and by acts which he had appointed such were offering Sacrifices Oblation Incense God by the Prophet declares that these mens Services were no more acceptable to him then Murther Idolatry or the most horrid prophanation of his name such would cutting off a dogs neck for Sacrifice have been or offering Swines blood so little do ritual performances though instituted by God himself please God when they are but meer formalities as they alwaies are yea they have chosen their own ways m When those that perform them live as they list leud and loose lives and think to save themselves by their prayers like the Whore Prov. 7. 14 15. and their soul delighteth in their abominations n Not only 〈◊〉 by humane frailty but taking pleasure in their sins Prov. 15. 26. to offer a Sacrifice with an heart resolved when it is offered to go on in sinful courses is to offer it with an evil mind This is a dreadful text to persons who will murder and steal and swear and câ—…rse and lie and commit Adultery and then come and stand before God in his house which is called by his name that is come to serve him in acts of Worship Levit. 10. 3. See Psal. 50. 16 17 18. Isaiah 1. 11 12 13 14. Ier. 7. 9 10. Mat. 7 21 22 23. Iohn 4. 24. 1 Tim. 4. 8. 4 I also will chuse o They had made their choice they chose not the ways of God but their own ways that which God delighted not in as in the latter part of this verse therefore saith God I will also chuse their ‖ Devicâ—…s delusions p Their delusions or illusions or devices Montanus translates it adinventionibus it is a Noun derived from a word which signifies to speak childishly or corruptly the word in this form is only used in this text and in 1 Sam. 25. 3. it signifieth studies or works Psal. 12. 4. Isa. 3. 4. Hos. 4. 9. It is an ordinary thing for God thus generally to declare his justice against men That he will deal with sinners as they deal with him so Psal. 18. 25 26. Lev. 26. 27. Ier. 34. 17. Prov. 1. 24. 28. The meaning is I will be no kinder to them then they have been to me They have chosen to mock and delude me I will chuse to suffer them to delude themselves or they have chosen to work wickedness I will chuse to bring the fruit of their works upon them They have chosen the cause I will chuse the effect and bring their fears upon them q That is say some the things which they feared and did these things to avoid as Ier. 42. 16. Eze. 11. 8. Others by their fears chuse rather to understand such terrors and affrightments as are natural to men upon the prospect of great evils as Ier. 20. 4. as God in mercy delivereth his people from their fears Psal. 34. 4. So in judgment he causeth â—…ears as a great judgment to possess sinners Lev. 26. 16. Deut. 28. 66. * Prov. 1. 24. ch 65. 12. Jer. 7. 13. because when I called none did answer r Because when by my Prophets I exhorted you to your duty very few yielded obedience see Prov. 1. 24. ch 65. 12. Ier. 7. 13. when I spake they did not hear s Hearing here signifieth hearkning or obeying not hearing is expounded by doing evil and chusing