great depth of misery which makes my present misery far the more grievous And doubtlesse this is spoken with reference to that glorious estate whereto God had raised the Israelites in the daies of David and Solomon compared with the sad condition they were then in being captives in Babylon according to that Lam. 1.1 How doth the city sit solitary that was full of people how is she become as a widow she that was great among the nations and princesse among the provinces how is she become tributary But see also the Note Job 30.22 Vers 11. My daies are like a shadow that declineth That is They passe apace away and are almost at an end it fares with me as with the shadows when the sun is going downward ready to set which do then decline apace are stretched forth longer longer so that every moment there may be a change discerned in them which cannot be at noon-day Now this he speaks in regard not of old age but of the miseries the people endured in their bondage in Babylon which brought many of the strongest of them to their end so that as the evening shadows are then nearest to an end when they are longest so were many of Gods people nearest to their end when in the eye of reason they seemed likeliest to live long And this the Psalmist speaks as in the name of all Gods people in Babylon Vers 12. But thou O Lord shalt endure for ever c. To wit without any change and consequently thou art the same still in power and therefore alwaies able to help thy people and thou art stedfast and unchangeable in thy goodnesse and mercy and truth and wilt not therefore fail to perform the covenant and promise whereby thou hast engaged thy self to them as that thou wilt be their God and dwell amongst them for ever c and thy remembrance unto all generations that is thy Name according to that Hos 12.5 the Lord is his memoriall and that Exod. 3.15 the God of Abraham c. this is my Name for ever and this is my memoriall unto all generations or thy fame and renown by reason of thy great works shall be for ever or thy word thy promises thy covenant and whatsoever thou hast reveâled to thy Church concerning thy self whereby they know thee and are still kept in remembrance of thee shall continue to them unto all generations thou hast covenanted with them that thou wilt for ever dwell amongst them and this thou that art a faithfull and unchangeable God wilt surely make good unto them Vers 13. Thou shalt arise and have mercy upon Zion c. See the Note Psal 68 ââ for the time to favour her yea the set time is come that is the time when thou hast expresly promised to bring back thy people out of Babylon to wit after seventy years of their captivity here is now nigh at hand yea it is in a manner come already see the Note 2 Chron. 36.21 Vers 14. For thy servants take pleasure in her stones and favour the dust thereof That is Thy faithfull people do still love and delight in thy Zion though now it be nothing but heaps of stones and rubbish more then they do in all the stately palaces of Babylon and that both as remembring what it hath been and not doubting but that God according to his promise will build it up again it pities them to see her lye in the dust and they long to see her reared up again Vers 15. So the heathen shall fear the Name of the Lord and all the kings of the earth thy glory That is When the heathen and their kings shall see how miraculously thou hast delivered thy people out of Babylon and hast carried on the building again of thy Zion they shall fear and serve thee at least they shall tremble at this discovery of thy might and majesty which agrees with that Psal 126.2 Then said they among the heathen The Lord hath done great things for them and was partly accomplished in the confessions which Cyrus and Darius made of the true God But yet because this redemption and reedification of Sion was not perfected till Christs coming therefore these words may be also understood of the calling of the Gentiles which followed thereupon and so may likewise the following verses Vers 17. He will regard the prayer of the destitute That is the poor captives in Babylon Vers 18. This shall be written for the generation to come c. That is for all succeeding generations both before and after Christ and the people which shall be created shall praise the Lord that is the people which shall hereafter be born Yet this may be meant particularly either 1. of the Jews that were delivered out of Babylon whose restitution to their own land might well be tearmed a new creation because being scattered as they were amongst the heathens they were as dead men there in regard of any hope of being brought back to their own kingdome see Isa 26.19 or 2. of the Gentiles which should be effectually called by the preaching of the Gospel whose conversion might well be looked upon as a new creation see Eph. 2.10 Vers 19. For he hath looked down from the height of his Sanctuary c. That is from his high and holy place as heaven is called Isa 57.15 Vers 20. To hear the groaning of the prisoner c. This may be meant both of those that are set free by Christ from their spirituall bondage and of the captives in Babylon for which see the Note Psal 79.11 Vers 22. When the people are gathered together c. That is When the nations are gathered together into one Church with the Jews under their head the promised Messiah see Gen. 49.10 or When the people shall meet together to worship God as it is expressed in the next clause and the kingdomes to serve the Lord. Vers 23. He weakned my strength in the way he shortened my daies I see not but that this may be the same complaint here again repeated which we had before ver 11. for which see the Note there to wit that God had wondrously weakned them in the course of their lives so this word way is taken for the way of mans life Psal 2.12 by reason of their hard bondage in the land of Babylon and so had by that means cut short many of their daies But yet indeed the best Expositours do for the most part understand this of Gods weakning them cutting them off in the way of their expectation either of their promised deliverance out of Babylon oâ of that great work of their redemption by the promised Messiah So that the meaning of their complaint must be taken as if they had said thus Lord thou hast promised to bring us back into our own land how is it that many of us are cut short in the way from enjoying the benefit of this our return Or with reference to the promised Messiah
ready to doe whatever he would have them And for the second clause some conceive that the wisedome which Joseph was to teach them may include not only the wisedome of politicall government but also all other kind of learning yea even the knowledge of the true religion But the first exposition is far the clearest Vers 23. Israel also came into Egypt c. To wit with his children and family and Iacob which may be meant both of him and his posterity sojourned in the land of Ham see the Note Psal 78.51 Vers 24. And he encreased his people greatly and made them stronger then their enemies To wit in their enemies apprehension and fears see the Note Exod. 1.9 Vers 25. He turned their heart to hate his people c. The same may be said of this expression that is said of Gods hardening Pharaohs heart see Exod. 7.13 to deal subtilly with his servants as by seeking 1. to wear them out with cruell oppressions and hard labour and 2. to prevent their encrease by enjoyning their midwives to destroy all their male children see the Notes Exod. 1.11 15. Vers 28. He sent darknesse and made it dark c. Here the Psalmist begins to mention the Egyptian plagues yet not in the order wherein they were inflicted this being the ninth plague which he mentions first and only the plagues of the murrain of the beasts and that of the boils and blains are here omitted As for the next clause and they rebelled not against his word though some understand it of the plagues themselves mentioned in the foregoing verse They shewed his signs c. to wit that upon Gods command by Moses and Aaron they presently came and did not disobey his command as it is said vers 31. He spake and there came divers sorts of flies yet I conceive it is clearly meant of Moses and Aaron to wit that they rebelled not against Gods command but did both denounce against the Egyptians and bring upon them the severall plagues that God enjoyned them to denounce though so to doe could not but be very dangerous to them Vers 30. The land brought forth frogs in abundance in the chambers of their kings That is say some in the chambers of those stately houses and palaces which had been built by the kings of Egypt in their severall ages But rather by their kings is meant Pharaoh and his Nobles perhaps the Princes that were of the bloud Royall or those that were Presidents and as it were Viceroyes under Pharaoh in the severall principalities that were in Egypt which seem to be those that are called kingdomes Isa 19.2 And I will set the Egyptians against the Egyptians and they shall fight every one against his brother and every one against his neighbour city against city and kingdome against kingdome Vers 37. And there was not one feeble person among their tribes Which as it was strange and miraculous that amongst six hundred thousand Israelites there should not be one that should not be able to goe along on foot with them as it is noted they did Exod. 12.37 when there had been so much sicknesse and death amongst the Egyptians so it was also a great mercy because the weak and sick amongst them would have been a great hinderance and trouble to them in their travels Vers 38. Egypt was glad when they departed c. Insomuch that they minded not the gold and silver which they had lent them for the fear of them fell upon them that is the Egyptians were terrified for fear of being destroyed by means of the Israelites yet some would have this to be understood thus that the Egyptians were now as much afraid of the Israelites as the Israelites had formerly been afraid of the Egyptians Vers 40. The people asked and he brought quails Though they desired flesh in a way of murmuring yet God was so gracious as to satisfie their desires In Psal 78.18 c. Gods giving them quails is mentioned as a judgement but here the Psalmist speaks of it as a singular mercy and therefore I conceive the Psalmist speaks there of the quails given them in the wildernesse of Paran Numb 11.31 which was followed with a great judgement but here of those that were given them in the wildernesse of Sin Exod. 16.13 which God did in much goodnesse and out of his indulgence towards them Vers 43. And he brought forth his people with joy c. Whilst at the same time every house of the Egyptians was filled with howling and lamentation by reason of the heavy hand of God that had been upon them PSALM CVI. Vers 1. PRaise ye the Lord c. The Psalmist speaks herein the name of Gods people being in captivity or under some sad dispersion as appears clearly by those words vers 47. Save us O Lord our God and gather us from among the heathen c. Yet we cannot hence conclude that it was composed upon the occasion of the Babylonian captivity or that dispersion of the people in the daies of Antiochus Epiphanes But because of those words before cited and because we find those that follow here in this first verse O give thanks unto the Lord c in that Psalm which was sung by the Levites when David removed the Ark into the city of Zion as we may see 1 Chron. 16.34 35. we may rather conclude from thence that it was made by David as a form of prayer to be used by Gods people upon occasion of any such like calamity However the drift of this and the following exhortation to praise God O give thanks unto the Lord for he is good for his mercy endureth for ever is to imply that though they were at present in a very sad condition 1. yet it was a mercy which they had cause with thankfulnesse to acknowledge that they were hitherto preserved and were not utterly destroyed and 2. by speaking of Gods never-failing goodnesse to his people in all ages they might upon just grounds encourage themselves still to trust in Gods goodnesse and to wait for reconciliation with God and mercy from God in the worst times Vers 3. Blessed are they that keep judgement and he that doth righteousnesse at all times Some conceive that having said in the foregoing verse Who can utter the mighty acts of the Lord who can shew forth all his praise these words are added as in answer thereto implying that none were so fit to shew forth the praise of God as those that were just and holy and righteous in their lives for which see also the Note Psal 33.1 But I rather think that the drift of these words is to set forth that God is alwaies good and gracious to his people by admiring the blessednesse of those that are his people and that do carry themselves as becomes his people Blessed are they that keep judgement that is that keep constantly a sincere desire in their hearts to doe that only which is just and right and he
they might remove the Ark to Jerusalem 2 Sam. 6.1 But yet withall by that passage vers 22. The stone which the builders refused is become the head stone in the corner which is in so many places of the New Testament applyed to Christ that vers 25 26 Save now I beseech thee O Lord c. Blessed be he that cometh in the Name of the Lord which the inhabitants of Jerusalem applyed to Christ as the promised Messiah Matth. 21.9 it is as evident that whilst David speaks in this Psalm of himself those things which had befallen him his principall aim was hereby prophetically to foretell those things that concerned Christ that was to spring out of his loins And as for this exhortation O give thanks unto the Lord c. it may be taken as spoken by David or by the people of God that principally with respect to that great mercy in exalting David to be their king or rather in giving Christ to be their king Saviour Vers 3. Let the house of Aaron now say that his mercy endureth for ever For this and the following verse see the Notes Psal 115.10 11. Vers 7. The Lord taketh my part with them that help me c. See the Note Psal 54.4 therefore shall I see my desire upon them that hate me see the Note Psal 91.8 Vers 10. All nations compassed me about Though of Christ it may be literally and truly said of whom David was a type that all nations do set themselves against him yet understanding the words of David himself it cannot be otherwise meant then of the neighbouring nations unlesse we take it as a figurative expression All nations compassed me about as if he had said All the world is set against me I can no where be safe or quiet Vers 12. They compassed me about like bees c. Though it is not without some contempt that he compares his enemies to bees yet withall he seeks hereby to imply how he was continually stung and vexed by them not knowing how by any means to avoid them And see also the Note Deut. 1.44 As for the following words he doth thereby shew farther how easily they were ruined they are quenched as the fire of thorns which though they be soon set on fire and make a mighty crackling noise and yield for a time a more terrible blaze then greater wood will do yet alas they are soon consumed in their own flame and so the fire will be presently out and they will âarce leave âo much as any ashes behind them Vers 13. Thou hast thrust sore at me that I might fall To wit Thou O Saul or indefinitely Thou O mine enemy Vers 15. The voice of rejoycing salvation is in the tabernacles of the righteous c. This may be here laid down as a generall truth for indeed all Gods righteous servants are sure to see the salvation of God they only can will truly rejoyce in Gods salvation But here doubtlesse it is added in reference to that particular mercy for which this Psalm was composed And the meaning is that all the faithfull throughout the land should every one even in their own private dwellings rejoyce for that salvation which God had wrought for David being glad to see the day whereon so great a change was wrought that especially because they knew that his exaltation to the throne tended to the great good of the whole kingdome And so the following words the right hand of the Lord doth valiantly may be added as that triumphant song which should be sung in the tabernacles of the righteous Vers 17. I shall not die c. To wit by the hand of mine enemies It is as if he had said Mine enemies have long thirsted sought after my death indeed for many years together I have been as it were continually in the very jaws of death I have been looked upon no otherwise then as a lost dead man but I see God hath determined otherwise of me he hath reserved me for his praise I shall not die but live declare the works of the Lord. How this may be applyed to Christ whom the pains of death could not hold we may easily conceive Vers 19. Open to me the gates of righteousnesse c. That is the gates of Gods Sanctuary which are called the gates of righteousnesse 1. because there the most righteous God had chosen the Sanctuary for his habitation 2. because there the word of God was taught the only rule of true righteousnesse 3. because there the people of God were cleansed from their sins by the sacrifices that they offered up unto God so were presented righteous in Gods sight 4. because there they worshipped praised God which was a chief part of their righteousnesse 5. especially because God required that they should be a righteous people that presented themselves there in his presence did therefore enjoyn that none that were unclean should be admitted to be there And indeed this reason seems to be implyed in the following verse This gate of the Lord into which the righteous shall enter Now this David speaks to the Priests Levites that had the charge of the doors of the Sanctuary in reference to that festivity for which this Psalm was composed whereon he had gathered the people together that they might praise God for his mercy to them see the Note above vers 1. And it is expressed in a poeticall manner with a kind of triumphant joy Open to me the gates of righteousnesse as if he should have said Those gates from which I was so long banished which I did so long so earnestly desire to see Let them be now opened to me my company I will goe into them I will praise the Lord. Vers 20. This gate of the Lord c. That is of the Lords house into which the righteous shall enter according to that Isa 26.2 Open ye the gates that the righteous nation which keepeth truth may enter in Now some learned Expositours conceive that in these words David doth covertly intimate what a change there should be in matters of religion now God had exalted him to the throne to wit that whereas in Sauls time the worship of God had been neglected or at least polluted by profane ungodly wretches now by the encouragement that should be given to religion the house of God should be more carefully frequented that by such as did truly fear his Name Vers 22. The stone which the builders refused is become the head-stone of the corner That is the chief foundation corner-stone This with the three following verses seem to be the words of the people congratulating the inauguration of their new king as those expressions therein may well induce us to think it is marvellous in our eyes we will rejoyce be glad But however for the meaning of the words First doubtlesse they are meant of David As builders
earth shall praise thee O Lord when they heare the words of thy mouth That is So many of the kings of the earth farre near as shall heare how wonderfully thou hast made good what thou hadst spoken concerning me both when thou didst command me to be anointed king when thou didst promise to settle me in the throne of Israel though I lived then in a low mean condition shall hereupon praise thy name Yet because David was a type of Christ we may well also understand this of the kings of the Gentiles when they should be converted upon the preaching of the Gospel to them Vers 5. Yea they shall sing in the waies of the Lord. That is They shall with singing praise the works of the Lord in bringing me to the kingdome which he had promised me the manifold strange waies whereby he brought it about or They shall praise the Lord with singing they themselves the whilst walking in the waies wherein the Lord hath appointed them to walk But this indeed may be most fitly said of the converted Gentiles with respect to their exceeding joy for the glad tidings of the Gospel Vers 6. Though the Lord be high yet hath he respect unto the lowly c. That is Though the Lord be a God of transcendent majesty hath his habitation in the highest heavens yet he beholdeth the lowest the meanest and the most despised amongst men yea he beholdeth them with a favourable countenance to pity deliver exalt them in due time especially when they are also of an humble and lowly spirit For that this is included appears by the following clause but the proud he knoweth afar off that is though he knoweth them well enough yet it is not in a friendly manner but with contempt he stands aloof from them even as they look with contempt upon others so doth the Lord upon them And then taking these words also as spoken with reference to the times of Christ the meaning is clear to wit that God is very tender over poor humbled sinners but that he abhors those that are proudly conceited of their own righteousnesse Vers 7. Though I walk in the midst of trouble thou wilt revive me That is Thou wilt preserve and deliver me even when I might seem to be in the very jaws of death or Thou wilt comfort me against all terrours and sorrows inward and outward see the Notes Psal 71.20 and 80.18 Vers 8. The Lord will perfect that which concerneth me c. That is Though I should still meet with more and more troubles and though mine enemies should still rage never so much against me God will perfect the work of my deliverance and salvation yea whatever he hath promised to doe for me Thy mercy O Lord endureth for ever forsake not the works of thine own hands that is give not over what thou hast begun to doe for me PSALM CXXXIX Vers 1. O Lord thou hast searched me and known me That is thou hast exactly known me see the Note Psal 7.9 Yet some take it thus that God had proved and sifted him by many trials and so had exactly discovered all that was in him But now the scope of this long discourse which David here enters into concerning the omniscience of God was either 1. hereby to intimate that he made his addresses now to God with all sincerity as to an all-seeing God or 2. hereby to appeal as it were to God concerning his innocency in regard of the false slanders of his enemies as that he did no way favour any wicked or bloudy purpose in himself or in others which he seems to urge vers 19. Surely thou wilt slay the wicked O God depart from me therefore ye bloody men or 3. hereby to presse God to help him because he knew his streights exactly understood his condition in every regard Vers 2. Thou understandest my thought afar off That is Though thou art in heaven I upon earth yet thus far off thou knowest every thought of my heart or rather Thou knowest my thoughts long before they be brought to effect or long before they come into my mind Vers 3. Thou compassest my path c. This may be read as it is in the margin Thou winnowest my path then the meaning is that God did as clearly see every way of his as the corn is seen when it is winnowed from the chaff But reading the words as they are in our Bibles Thou compassest my path c. the meaning must needs be that God was on every side present with him whereever he was whatever he did therefore must needs know all his actions And indeed considering the expressions here used Thou compassest my path my lying down art acquainted with all my waies it is not improbable which some think namely that David doth herein allude to the knowledge which huntsmen often get of some wild beast by watching tracing her every way that they know exactly where she useth to goe where to lye both by day night and are acquainted with all her paths see also vers 5. Vers 4. For there is not a word in my tongue but loe O Lord thou knowest it altogether That is I speak not a word but thou knowest it yea and with what mind and to what purpose it was spoken or If I be but about to speak whilst my words are yet as it were in my tongue thou knowest what I mean to say before I speak it or though I should never speak it Vers 5. Thou hast beset me behind and before c. That is Thou dost environ me on every side with thine omnipresence see the Note above vers 3 and laid thine hand upon me that is there is no fleeing out of thy sight or presence I am in that regard as if thou layedst thine hand upon me and keptst me prisoner that I should not stir away from thee or this phrase may be used to imply that he must needs be every where in Gods eye because he was upheld preserved and guided led by Gods all-disposing power and providence so that he could not turn or stir any where but as he would have him Yea some conceive that here again David alludes as before vers 3. to a huntsmans besetting and seising upon some beast he hath pursued when at last he claps his hand upon her Vers 7. Whether shall I goe from thy spirit c. That is that I may be where thou who art an infinite spirit art not present as it is more clearly expressed in the following clause or whether shall I flee from thy presence Or Whether shall I goe from thy spirit that is to be hid from thy eye that thou maist not know where I am Because men know understand things by their spirit which is a faculty of the inward man according to that 1 Cor. 2.11 what man knoweth the things of a man save the spirit of a man
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
compassion but that all was in vain Vers 21. Thou art become cruell to me That is whereas thou wert wont to deal graciously and bountifully with me now contrary to thine own disposition and thy former dealings with me thou seemest more then severe even cruell in that which thou doest unto me Job therefore doth not here charge God with cruelty but only affirms that his dealing with him carried the resemblance of cruelty in it to wit in that he laid his hand so exceedingly heavy upon him and took no pity of him when he saw him in such a sad condition nor regarded his submission and crying to him for mercy And indeed the Lord himself useth the same expression speaking of the severity he had used in the punishment of his own people Jer. 30.14 I have wounded thee with the wound of an enemy with the chastisement of a cruell one for the multitude of thine iniquity Vers 22. Thou liftest me up to the wind thou causest me to ride upon it and dissolvest my substance Three severall waies these words may be understood to wit first that God had lifted him up to a great height of prosperity that afterwards his fall might be the greater even to the dissolving of his substance that is to his utter ruine and so he may allude to the lifting up of any thing on high as it were to the clouds that so falling from thence it might be dashed in pieces or to the winds carrying up of the clouds on high which then fall down in showres of rain and so come to nothing secondly that he was in the judgement of reason as it were absolutely lost and gone Thou liftest me up to the wind c. that is Thou dost suddenly and speedily snatch me away as with a whirlwind from amongst men and thou dissolvest my substance that is thou causest me to melt and wast away to nothing or thirdly that he sets forth in the first words the miserable restlesnesse of his condition to wit that he was so continually disquieted and distracted through pain and grief both in body and mind that he could be still in no place nor could ever find any rest in himself but was like a feather or stubble that is caught up by the wind then driven and whirled about sometimes one way and sometimes another insomuch that at last hereby his substance was dissolved that is his flesh was quite spent and wasted yea there was no soundnesse or solidity left either in body or mind and indeed some read the last clause as it is in the margin of our Bibles and dissolvest my wisedome and then the meaning must needs be that he was as a man that is moped void of understanding not knowing what course to take or which way to turn himself Vers 23. For I know that thou wilt bring me to death c. Some conceive that Jobs drift in these words is to intimate that since he must needs die ere long therefore in the mean time he desired that God would let him be at ease as we see the same alledged chap. 7.16 concerning which see the Notes there But I rather conceive that these words are added only to set forth that he looked upon himself as a dead man one of whose recovery there was no hope Vers 24. Howbeit he will not stretch forth his hand to the grave though they cry in his destruction Two Expositions are given of these words which are both very probable though they be indeed contrary one to the other in regard ones hand may be said to be stretched forth to another either for good or evil The one is this Howbeit he will not stretch forth his hand to the grave that is God will not save men from the grave when the time comes that he intends to bring them thither or when he hath brought them to the grave though they cry in his destruction that is though there be never such mourning and lamentation for their death or for their being in danger of dying or though they that are dying do never so piteously bewail their misery and do never so vehemently call upon God when he destroyes them as if he had said As I know I shall die so I know that being dead there is no hope of being raised from the grave thither all must come and there they must all lye till the generall resurrection The other Exposition is this Though they that is though men in that miserable condition that I am in cry in his destruction that is complain bitterly and cry out earnestly for ease and help when God is destroying them and thinks fit to make an end of them yet this is that which comforts me that howbeit he will not stretch out his hand to the grave that is God will not afflict them any longer when they are in the grave And so I know it will be with me though now I cry out because of my misery whilst he is destroying me yet this comfort I have that my miseries will end with my life when I am laid in my grave whether I am hasting apace there he will no longer stretch forth his hand against me there we shall all be at rest And this Exposition I take to be most agreeable to the Context in this place Vers 25. Did not I weep for him that was in trouble c. This might be added to imply both that he could apprehend no reason why God had so sorely afflicted him and likewise that he could see no ground for that counsell his friends had given him to wit that he should addresse himself to doe that which was good in Gods sight and then God would again be favourable to him since this he had alwaies formerly done and yet these sad calamities had befallen him But that which I conceive Job meant chiefly to imply is that in regard he had been so compassionate to others it was the stranger to him that he in his miseries should neither find man nor God ready to pity him according to that former complaint vers 20. I cry unto thee and thou dost not hear me yet that so it was with him he shews in the following verse when I looked for good namely because I had been so ready to pity others then evil came unto me and when I waited for light there came darknesse Vers 27. My bowels boyled and rested not c. His meaning is that his inward parts were incessantly troubled within him partly with the burning heat of his disease and partly with the grief and vexation of his mind Some hold that Job proceeds here still to expresse how he was distressed for the distresse of others to wit that his bowels yearned over them that were in misery by means whereof he was continually afflicted for some or other But the first Exposition is most generally approved and indeed it best agrees with the following clause the dayes of affliction prevented me that is they came unexpectedly upon
God that could doe such mighty things here again Elihu returns to adde somewhat more of these mighty works of God to wit that sometimes men can hardly see the light of the Sun by reason of the interposition of thick clouds And now men see not the bright light which is in the clouds but that on a sudden oftentimes the winds come and scatter them but the wind passeth and cleanseth them fair weather cometh out of the North. From all which at last he layes down that conclusion with God is terrible Majesty But thirdly the most and best Expositours would have the words understood thus to wit that Elihu here proves that there is no standing before God to contend against him by an argument from the lesse to the greater namely that men cannot behold the light of the Sun when the wind hath scattered the clouds and so it shines clearly in the firmament and much lesse can they stand before God who dwelleth in light inaccessible and is of terrible Majestie And this indeed is very probable yet the second Exposition seems best to agree with our Translation Vers 23. Touching the Almighty we cannot find him out c. As if he should have said And from all this that hath been said we may concerning the Almighty conclude that we cannot find him out he is altogether incomprehensible of which see the Note chap. 11.7 he is excellent in power and in judgement and in plenty of justice he will not afflict that is not willingly till men by their sins force him to it and much lesse will he afflict them causelesly or unjustly Vers 24. Men do therefore fear him c. To wit because he is of such infinite and incomprehensible power and justice and especially of such goodnesse and mercy that he will not afflict this makes men fear God and humble themselves under his hand not daring to quarrell or contend with him he respecteth not any that are wise of heart that is he minds them not The drift of these words may be either to shew what reason there is that men should so fear God who is of such infinite power c. as not to dare to contend with him to wit because God will not vouchsafe to mind such a worm as man is so infinitely beneath him no not those that are wise of heart as if he had said not those that out of an overweening conceit of their own wisedome think they can maintain their cause against God or because God is able to punish them and will punish them if they be too peremptory with him be they never so wise of heart they shall not be able thereby to rescue themselves out of his hands he will neither fear nor regard their wisedome or else to shew why men ought to fear God for his goodnesse and mercy and not to murmure against his chastisements to wit because God doth not shew them mercy out of any respect he hath to any wisedome or goodnesse in them but merely of his own free grace CHAP. XXXVIII Vers 1. THen the Lord answered Iob out of the whirlwind Job had often appealed to God as desiring that he would decide the controversie betwixt him and his friends and now and then had as it were challenged God that he might plead his cause before God and that God would answer him and his friends had likewise wished that God would satisfie Jobs desire herein as chap. 11.5 O that God would speak and open his lips against thee Accordingly therefore the Lord did now appear to them and did at last chap. 42.7 give judgement in this cause betwixt Job and his friends by approving Job and reproving them Only the Lord finding that though Job was much convinced by that which Elihu had spoken and therefore it was that he was all the while silent yet he was not sufficiently humbled before he would give sentence for Job he first checks him for those things he had spoken foolishly and rashly and not with that reverence towards God as became him Yea and observable it is that though after the manner of the visions and apparitions whereby the Lord used to reveal himself to his servants in those daies the Lord answered Iob out of the whirlwind that is out of the cloud wherein there came a whirlwind it seems that first there appeared a cloud out of which when the whirlwind had broken out with some terrour then after that the Lord spake to Job out of that stormy cloud which was to humble him and to make both him and the rest the more attentive to what he should say see the Note 1 Kings 19.11 yet he spake to him with much gentlenesse whereas his three friends condemned him for a wicked hypocrite and Elihu though he acknowledged his sincerity and only blamed him for his inconsiderate speeches yet he had therein used some very bitter expressions as in chap. 34.7 8. What man is like Iob who drinketh scorning like water which walketh in company with the workers of iniquity c. in Gods answer to him there is no such bitternesse at all Vers 2. Who is this that darkneth counsell by words without knowledge Many Expositours hold that these words are spoken to Elihu for they say that the Lord undertaking to answer Job as is said in the foregoing verse doth first check Elihu and take him off from proceeding any farther and that he is charged with darkning counsell by words without knowledge either because he did not sufficiently set forth the glory of Gods works or because he did not clearly enough expresse his own meaning in the arguments he brought to convince Job or because though he spake truth yet he uttered it not in a manner suitable to Jobs condition but with such sharpnesse as was likely to adde to his affliction rather then to afford him any comfort And indeed 2 Reasons they give why this should be spoken to Elihu rather then to Job which have much probability in them First because these words who is this that darkneth counsell c. seem rather to intend one that was then speaking as Elihu was rather then Job that had not spoken of a long time together and 2ly because God doth no where reprove Elihu as he doth Iob ch 40.2 his other three friends ch 42.7 and seeing Elihu had dealt somewhat too tartly with Iob also and had very much misinterpreted some things that Iob had spoken it were strange that he only should passe unreproved But methinks it is farre more probable that these words are spoken to Iob first Because it is said in the foregoing verse that Then the Lord answered Iob out of the whirlwind and said and then immediately this is added as his answer to Iob Who is this that darkneth counsell by words without knowledge Gird up now thy loyns like a man c. secondly Because chap. 42.3 Iob doth afterwards repeat these words as acknowledging himself therewith justly checked who is he that hideth counsell
in worshipping him with all possible reverence but also that he would doe it with a truly pious heart his joy when God had delivered him should not make him the lesse but the more carefull not to offend God And thus also by opposing this promised piety to the wickednesse of his enemies whereof he had spoken in the foregoing verses he doth hereby encourage himself that God would surely hear his prayer Vers 8. Lead me O Lord in thy righteousnesse c. Some by thy righteousnesse here understand that way of righteousnesse which God hath prescribed in his word wherein David being conscious to himself of his own weaknesse desires to be guided by the spirit of God that he might not turn aside out of that way and that saith he because of mine enemies that is lest they should draw me into any way of wickednesse or that they may not find any thing in me for which to upbraid me or to insult and triumph over me and for which they might seem justly to persecute me But then others understand hereby the righteousnesse of God Lead me O Lord in thy righteousnesse that is for or according to thy righteousnesse thy faithfulnesse and justice as if he had said As thou art a righteous God faithfull in making good thy promises and so art wont to prosper the righteous and destroy the wicked conduct me safely and prosper me in all my wayes because of mine enemies that continually lye in wait for my life And thus accordingly we must understand the next clause also make thy way straight before my face that is cause me to walk right on in the wayes of thy commandements without turning aside or carry me safely through those many perplexities and difficulties that lye in my way and bring me to the end which thou hast promised Vers 9. Their throat is an open sepulchre This David saith of his enemies either only generally to imply how insatiably bloudy they were after the destruction of himself and other the faithfull servants of God even like an open sepulchre that still is ready to devour all the dead that are laid into it or else more particularly to imply first that with their speech they sought to destroy him as by their lies and slanders by tempting him to sin against God by flattering him and so endeavouring to draw him into a snare or secondly with relation to their cruell threatnings that they breathed forth nothing but slaughter and destruction against him according to that Prov. 1.12 Let us swallow them up alive as the grave and whole as those that goe down into the pit or thirdly to imply the loathsomenesse of their blasphemies against God his truth and people and other the wicked language they uttered which coming from the rottennesse and corruption of their hearts might the rather be compared to the stench of an open sepulchre And then besides in regard of their seeking to entrap him unawares he might compare them to an open grave whereinto a man in the dark may suddenly fall not seeing any danger The Apostle Rom. 3.13 alledgeth these words though spoken of Davids enemies in particular to prove the common corruption of all mankind not Gentiles only but Jews also and that because naturally there is the same fountain of corruption in all mankind and as under the person of David both Christ and all his members are described even all the regenerate so under the persons of Davids enemies all the wicked of the world are described However clear it is that what David here saith concerning his enemies is to imply his danger thereby and so to move God to protect him and destroy his enemies Vers 10. Destroy thou them O God c. Or make them guilty that is by punishing them make known their guilt let them fall by their own counsels or from their counsels that is let their counsels come to nought As for the following clause Expositours judge diversly of the casting out there mentioned cast them out in the multitude of their transgressions to wit that David prayeth that they might be cast either out of the Church or out of the kingdome or out of the world according to that Job 18.18 He shall be driven from light into darknesse and chased out of the world or that being shut out of heaven they might be cast into hell But I should rather think that the meaning is more generall to wit that David prayeth that God would not prosper them in their attempts but cast them away and utterly destroy them Vers 11. But let all those that put their trust in thee rejoyce c. Either David desires that they might rejoyce upon Gods manifestation of his love to them in their own persons or else rather that the Lords dealing with him might be to them an occasion of great joy to wit when thereby they should see how carefull God is to defend and blesse his righteous servants and to destroy their enemies And the same is intended in the last clause of this verse let them also that love thy name be joyfull in thee that is those that love thee yet withall by the Name of God may be meant his word or whatever else it be whereby God is made known Yea as the Name of those men hate is hatefull to them and the Name of those they love is delightfull to them so they that love God they love his very Name PSALM VI. The Title TO the chief Musician on Nâginoth upon Sheminith For the first part of the Title see the Note upon the Title Psal 4. and concerning Sheminith see the Note 1 Chron. 15.21 This is the first of those that are commonly called the seven Penitentiall Psalms the other six are the 32 38 51 102 130 and the 143. Vers 1. O Lord rebuke me not in thine anger c. That is Correct me not in thine anger for so this word rebuke is often taken in the Scripture as Rev. 3.19 As many as I love I rebuke and chasten and by this which he desires that God would not correct him in his anger nor in his sore displeasure is meant either that God would correct him gently and moderately and so that which he prayeth against may be that severity which God useth sometimes in correcting his own children or else that God would not lay his hand upon him in wrath by way of satisfying his justice but in fatherly mercy to correct him as his child and not utterly to destroy him as an enemy according to that Jer. 10.24 Correct me but with judgement not in thine anger lest thou bring me to nothing Vers 2. Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed That is my most inward parts see the Note Job 30.17 Very probable it is which some gather from these words to wit that Davids aim in this Psalm was to set forth how he was affected in some sore fit of sicknesse or to teach Gods
most probable that this Psalm was then composed only his or their distresse is the more passionately expressed in that as one ready to perish he cryeth out for help without naming the parties for whom he desires it and as a reason of this his desire he alledgeth the generall corruption of the times that there was scarce a godly or faithfull man to be found because this sets forth their danger to be great in regard there were so few from whom any help could be expected and there were so many in every place that would be ready to wrong and betray them and it might well be feared lest in such an universall depravation of manners even they also might be corrupted Vers 2. With flattering lips with a double heart do they speak That is a heart that suggests one thing to be spoken with the tongue in the mean season intends the contrary For the first clause They speak vanity every one with his neighbour see the Note Job 31.5 Vers 3. The Lord shall cut off all flattering lips and the tongue that speaketh proud things By the tongue that speaketh proud things may be meant such as without fear of God or man cared not whom they slandered or what falshoods they reported of them or such as when they had intangled men with their flatteries did then imperiously threaten them or insult over them or such as boasted of themselves or of their deceits and subtle practises whereby they doubted not to ruine David and others that feared God as seems to be expressed in the following verse Who have said With our tongue we will prevail c. and in all probability this was meant of Sauls courtiers and others that sided with him to seek Davids ruine See 1 Sam. 20.31 and 23.23 Vers 5. I will set him in safety from him that puffeth at him See the Note Psal 10.5 Vers 6. The words of the Lord are pure words c. That is wholly free from all vanity and falshood and so not like the words of sinfull men full of lying and flattery and deceit yea the words of the Lord are so pure in themselves that they are the means of purifying the children of men And this is added here to shew how safely the poor might rely on that promise of God mentioned in the foregoing verse As for the following words how the words of the Lord are tryed words as silver tryed in a furnace of earth purifyed seven times see in the Note 2 Sam. 22.31 and why it is said seven times see Gen. 33.3 Vers 7. Thou shalt preserve them from this generation for ever That is Thou wilt alwaies preserve them from the men of this generation though they all in multitudes combine against them Yet some would have the meaning to be that God would for ever preserve his servants from all such wicked wretches as were those of that generation Vers 8. The wicked walk on every side when the vilest men are exalted This expression of walking on every side implyes first that they then swarmed in every place whereever a man could come secondly that they did not hide themselves but boldly and arrogantly strutted about vaunting themselves in their wickednesse and thirdly that they went about seeking to lay wait to ensnare and to mischief the righteous PSALM XIII Vers 1. HOw long wilt thou forget me O Lord for ever That is How long wilt thou continually seem not to mind me or how long wilt thou proceed to disregard me as if thou meantest never more to mind me Vers 2. How long shall I take counsell in my soul having sorrow in my heart dayly This David complains of because men in trouble will be eagerly busie to devise in their minds how to free themselves and through sollicitous fears and cares their minds will run from one thing to another not knowing what to pitch upon even as sick men are wont to tosse up and down in their beds not knowing how to lye at ease but alas get nothing hereby but the wearying and vexing of their minds with anxious and distracting thoughts all proving vain and their sorrow rather encreasing dayly upon them then otherwise till God is pleased to send them relief I know there are some understand this word dayly as implying the greatnesse of Davids sorrow in that it lay heavy upon his heart even in the day time when businesses are wont to free men from such carking cares but our Translation will hardly bear such an Exposition Vers 3. Lighten mine eyes lest I sleep the sleep of death Some understand this thus Keep me waking and watchfull lest if I grow secure and fall asleep my sleep prove like that of those that die in their sleep But by desiring that God would lighten his eyes he rather desires either first that God would inform him by the counsell of his spirit what course he should take lest otherwise he should perish being left to himself and so these words may have reference to that he had said in the foregoing verse How long shall I take counsell in my soul c. or secondly that God would chear up his fainting spirit and comfort his soul by delivering him out of his troubles and causing the light of his countenance again to shine upon him lest he should die in his sorrow and misery for indeed as sorrow and fainting do usually darken the eyes whence is that Lam. 5.17 For this our heart is faint for these things our eyes are dim so when the spirits are cheared and the heart comforted it may well be tearmed an enlightening of the eyes See 1 Sam. 14.27 and the Note 2 Sam. 22.29 or thirdly which I like the best though all three may be comprehended that God would protect his life and that by preserving him out of the hands of his enemies Saul and others For the Lords giving and preserving of life is often expressed in the Scripture by the enlightening of the eyes as Prov. 29.13 The poor and the deceitfull meet together the lord lighteneth both their eyes and Joh. 1.4 In him was life and the life was the light of men Vers 4. Lest mine enemies say I have prevailed against him c. To wit notwithstanding my confidence in thee which must needs Lord tend to thy dishonour and those that trouble me rejoyce when I am moved that is when I am overthrown and moved from that condition wherein at present I am or trusted to have been Vers 5. But I have trusted in thy mercy c. As if he had said Let them doe what they will be things never so bad with me I will never be moved from this hold Vers 6. I will sing unto the Lord because he hath dealt bountifully with me That is when God shall have dealt bountifully with me I will for that sing praise unto his name PSALM XIV Vers 1. THe fool hath said in his heart There is no God c. David here bewails the horrible
performing all thy promises to them that so I may quietly rest upon thee and may not through impatience or desire of revenge doe any thing to displease thee And indeed if we understand these words in the first sense of Gods teaching him to walk in the waies of his commandments it is probable that in desiring that he had respect chiefly to the distresse he was in that he might not thereby be drawn to doe any thing that was evil as men in adversity are prone to doe Vers 5. Lead me in thy truth and teach me c. Many severall Expositions are given of these words as Lead me in thy truth c. that is carry me with constant assurance and trust to rest on thy promises thy truth and faithfulnesse or Cause me to be true and faithfull as thou art c. But I conceive this is the same in effect with that Psal 5.8 Lead me O Lord in thy righteousnesse concerning which see the Note there Vers 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old To wit to me even from my first conception and towards all thine from the beginning of the world yea from all eternity in that God set his love upon his 2 Tim. 1.9 before the world began And thus doth David secretly comfort himself by pressing this as knowing that the Lord was unchangeable even the same still that he had ever been Vers 7. Remember not the sins of my youth nor my transgressions c. To wit such as I have run into in my riper years For by mentioning the sins of his youth in the first branch David intended not to imply that he had not sinned since that time or that he had no cause to be troubled for any sins but those of his youth but rather hereby he sought to humble himself before God that from his youth he had provoked God many wayes and that if he should deal with him according to the rigour of his justice he might charge upon him not only the sins he had more lately committed but all his evil deeds even from his youth unto that time and therefore he adds according to thy mercy remember thou me for thy goodnesse sake O Lord that is moved thereto by thine own goodnesse or to declare and make known thy goodnesse Vers 8. Good and upright is the Lord c. That is gracious and faithfull really intending and faithfully performing whatever he hath promised therefore will he teach sinners in the way for which see the Note before vers 4. Vers 9. The meek will he guide in judgement Who are meant by the meek see in the Note Psal 22.26 And for that which is said that God will guide them in judgement the meaning may be either that God will so direct them that they shall walk judiciously or in a right manner ordering all their affairs with wisedome and mature judgement or that God in judgement that is in great wisedome and provident care will guide them having in all things a fatherly respect to their weaknesse and profit Vers 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies That is his Commandments see the Note Exod. 25.16 which by Covenant the people of God are bound evangelically to keep Now to such it is said that all the paths of the Lord are mercy and truth that is all that God doth to them is done in mercy and faithfulnesse yea such see and acknowledge that there is mercy and truth in all the dispensations of Gods providence towards them Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in and so make the meaning to be that all that God hath appointed his people to doe is for their good and out of mercy and faithfulnesse to them it is injoyned them Vers 11. For thy names sake O Lord pardon mine iniquity for it is great This last clause for it is great is not added as a reason to move God to pardon his iniquity for properly and in it self the greatnesse of sin is an argument why God should punish rather then why God should pardon but rather it is added as a reason why he did so earnestly beg pardon of God namely because his iniquity was great and therefore was the liker to endanger him and lay the more heavy upon his conscience as if a sick man should say to his Physician Help me I beseech you for I am very sick or as a reason why he pleaded that God would pardon him for his names sake that is of his own goodnesse and for his own glory see the Note 1 Sam. 12.12 namely because his sin was so great that nothing but Gods free grace and infinite mercy could give him hope of pardon Yet withall it is true that where the party begging pardon doth truly repent and believe even the alledging of the greatnesse of a mans sin may have some force of an argument to move God to pardon because the glory of Gods mercy and grace is hereby the more magnified according to that of the Apostle Rom. 5.20 where sin abounded grace did much more abound However by the iniquity which he saith was great may be meant some particular greater sin which lay sore upon his conscience or his sins in generall collectively considered Vers 12. What man is he that feareth the Lord c. This question may imply the paucity of those that truly fear God and withall their wonderfull happinesse What man is he that feareth the Lord as if he had said There are not many such but oh great is the happinesse of that man that doth thus fear God! At least this question implyes how universally true that which he saith is concerning those that fear the Lord What man is he that feareth the Lord as if he should say Whoever he be that doth this him shall he teach in the way that he shall chuse that is he shall be taught of God in the way that God himself doth prescribe or approve or rather God shall direct him what way to chuse in all his businesses and streights whatsoever he shall not be left to his own choice but God shall direct him what way to chuse Vers 13. His soul shall dwell at ease The man that lives in a prosperous condition is said to live at ease see the Note Job 12.5 and accordingly the meaning of these words is that he that feareth the Lord shall long enjoy plenty of all blessings temporall and spirituall even to the full content and ease of his mind and after that eternal rest and joy in heaven And indeed though the righteous be often much afflicted which their not fearing God as they ought to doe may bring upon them and have not all things as they would themselves yet in regard of the inward sweet content of their minds they may be well said to dwell at ease
shalt diligently consider his place and it shall not be To wit because he shall be grubbed up by the roots See the Note Job 20.9 Vers 11. But the meek shall inherit the earth c. See the former Note vers 9. and who are meant by the meek Psal 22.26 and shall delight themselves in the abundance of peace that is in their great plenty of all good things or rather in the inward tranquillity of mind which they shall enjoy that peace of God which passeth all understanding Phil. 4.7 whilst the wicked are disquieted with continuall troubles Vers 12. The wicked plotteth against the just and gnasheth upon him with his teeth To wit out of malice and envy See the Note Psal 35.16 Vers 13. The Lord shall laugh at him c. See the Note Psal 2.4 for he seeth that his day is coming that is the day appointed by the Lord for the punishment of the wicked So that by his day may be meant either the day of the Lord as the day of vengeance is called Joel 2.1 or the wicked mans day as Job 18.20 of which see the Note there as the time when the woman with child comes to be in pain is called her hour Joh. 16.21 yea it may refer to that day when that mentioned in the two following verses shall come to passe Vers 15. Their sword shall enter into their own heart c. where the wound must needs be mortall The meaning is that their mischievous attempts against the righteous shall prove their own ruine And their bowes shall be broken that is their plots and practises shall be frustrate See the Note 1 Sam. 2.4 Vers 16. A little that a righteous man hath is better then the riches of many wicked To wit 1. Because the wicked do often enrich themselves by unjust means and so have much vexation and trouble with them and likewise thereby do treasure up wrath against the day of wrath whereas the righteous with a little well gotten have much peace of conscience with hope of heaven hereafter 2. Because the righteous use theirs well and are the better for them whereas the wicked abuse theirs many wayes and are in many respects the worse for them 3. Because the righteous enjoy what they have from hand to mouth as the gifts of God and the pledges of his fatherly love and care over them and so it is to them as manna from heaven and hereby they enjoy much sweet comfort and are fully satisfied with what they have whereas the wicked have none of this joy nor satisfaction by their wealth 4. Because God by his blessing doth usually make that the righteous enjoy to be more effectuall for their good then is the abundance of the wicked a little course fare makes them more healthfull and strong then the wicked are with all their plenty And 5. because the wicked enjoyeth not his wealth long as the righteous man doth and this indeed agrees best with the following words Vers 17. For the arms of the wicked shall be broken c. That is the power of their great wealth see also the Note Psal 10.15 but the Lord upholdeth the righteous that is he will maintain and support them though they be in never so weak a condition Vers 18. The Lord knoweth the daies of the upright c. That is he takes care of them at all times and doth daily supply their necessities see the Note Psal 1.6 or he knoweth their condition at all times and accordingly provides for them he knows their wants and dangers and how and when to help them or as he knoweth and hath appointed the time how long they shall live so accordingly he provides for them neither can any power of the enemy cut short their daies and their inheritance shall be for ever that is the estate they have shall be continued to them and shall be transmitted to their posterity for many generations yea and besides this some also adde after all they shall have in heaven an eternall inheritance Vers 19. They shall not be ashamed in the evil time c. This may be meant of any time of publick calamity or particularly of that evil time mentioned in the following clause to wit the time of famine and in the daies of famine they shall be satisfied that is God will provide for them making them well content with their portion though it be but little whilst the wicked in abundance have never enough But all these temporall promises must be understood with exception of the Crosse Vers 20. But the wicked shall perish c. To wit in the daies of famine of which mention was made in the foregoing verse or whilst the righteous are saved they shall perish even in their plenty and the enemies of the Lord shall be as the fat of lambs to wit when it is burnt upon the altar or when it melts away before the fire and so thereby may be also covertly implyed that the wicked in their greatest prosperity are but as beasts fatted for the slaughter into smoke shall they consume away that is they shall perish suddenly and utterly not the least memoriall of them being left behind them Vers 21. The wicked borroweth and payeth not again c. To wit because the curse of God following him though he tryes by all waies right or wrong to enrich himself yet he falls into poverty But now some understand it of his neglecting to pay his debts out of base covetousnesse which suffers him not to part with what he hath though thereby he defraud others or of his not being able to pay them by reason of the excessive rate whereat he lives and so they conceive that this is added to shew that the wicked know not how to make a good use of their estates thereby to make good what he had said before vers 16. A little that the righteous man hath is better then the riches of many wicked But the first exposition is the best and accordingly we must understand the following clause but the righteous sheweth mercy and giveth to wit that God blesseth him so that he hath both for himself and for others too Vers 23. The steps of a good man are ordered by the Lord c. This also some understand of the Lords guiding him by his spirit to doe that which is good and right in his eyes and the next clause and he delighteth in his way they understand thus that it is a delight to the righteous man to walk in Gods waies But surely David speaks still of the outward prosperity of the righteous to wit that God by his providence guides them in all their affairs so that they may find good successe and prosper therein and the next words are added to shew the cause hereof namely that God is pleased with their waies as finding them carefull to approve themselves to him in all things and therefore he prospers them and indeed some understand that last clause thus and
this may be included yet I do not think that the words are to be limited hereto Vers 18. When thou sawest a thief then thou consentedst with him c. To wit by joyning with him therein or at least by approving the evil of his waies and hast been partaker with adulterers to wit by living in the same uncleannesse with them or at least by conversing familiarly with such lewd persons Some learned Expositours do I know understand both these peculiarly of those priests and judges amongst the Israelites who for bribes were wont to justify thieves and adulterers that were brought before them and so were partakers with them according to that Isa 1.23 Thy princes are rebellious and companions of thieves every one loveth gifts c and accordingly they also expound the following verse Thou givest thy mouth to evil and thy tongue frameth deceit of the false and cunning pretences wherewith they sought to hide and palliate their wickednesse when they proceeded so unjustly in judgement But though these may be included amongst others yet I see no reason why the words should be limited to these only Vers 20. Thou sittest and speakest against thy brother c. Those words thou sittest some refer to those that sit in the place of judgement and there passe false and unjust sentences against their brethren and others to the custome of idle persons that when on their ale-benches or elsewhere they sit chatting together are wont to slander their brethren However it seems to imply that when they spake evil of their brethren they did it not out of sudden passion but deliberately and for a long time together Vers 21. These things hast thou done and I kept silence c. See the Note above vers 3. thou thoughtest that I was altogether such a one as thy self that is one that could not know sins committed in secret no more then thou canst or rather that I did approve of thy wickednesse and so consequently am as bad as thy self but I will reprove thee and set them in order before thine eyes that is I will openly and clearly discover all thy sins particularly and to thy confusion and shame will fully convince thee of them and so make thy self to see that which now thou wouldest hide from me The phrase that is here used of setting his sins in order before his eyes seems to imply either that they should be as clearly discovered to him as if he should see them fairly written in a rolle or catalogue before his eyes or that they should be presented to his conscience as witnesses to accuse him or as souldiers to fight against him Vers 22. Now consider this ye that forget God c. Thus God speaks of himself in a third person purposely to put them in mind what a dangerous thing it was to despise God and then in the following words lest I tear you in pieces and there be none to deliver there is an intimation given 1. that if they did not repent turn to God betimes it might be ere long too late and 2. that such was Gods power that if he once began to take vengeance on them none could deliver them Vers 23. To him that ordereth his conversation aright c. To wit as one that truly fears me and doth not only in an outward ceremoniall service make a shew of worshipping me will I shew the salvation of God that is the salvation promised shall be made good to him I will save him both here and eternally hereafter and so it shall appear that he hath sought me in a right manner Here again God speaks of himself in a third person to expresse what he saith with the greater emphasis To him will I shew the salvation of God as if he should have said He shall find by proof that it is not in vain to trust in me the great God of heaven and to approve himself to me PSALM LI. The Title A Psalm of David c. See the Note upon the Title of the 6. Psalm when Nathan the prophet came unto him one prophet to another as when a physician is sick and not able to prescribe physick for himself other physicians come to visit him after he had gone in to Bathsheba which was well-nigh a year if not more after his sin was committed with her see the Note 2 Sam. 12.1 So that this is thus expressed 1. to aggravate his wickednesse in continuing impenitent so long after he had fallen into such grosse sins 2. to magnify the Lords mercy in seeking to recover him out of his sin that was so regardlesse of the Lord and his own soul and 3. that hereby he might publickly acknowledge his sin to all the Church of God that had been scandalized thereby Vers 1. According unto the multitude of thy tender mercies blot out my transgressions To wit out of thy debt-book And observable it is 1. that it was not the putting by or removall of those grievous calamities which Nathan had threatned should come upon him 2 Sam. 12.10 11 12 that he so earnestly beggs of God but the pardon of his sins and 2. that he pleads the multitude of Gods tender mercies in reference to the multitude and the greatnesse of his sins in regard whereof he could only comfort himself in the superabundance of Gods grace But why is David so earnest herein since Nathan had already assured him that God had pardoned him 2 Sam. 12.13 I answer 1. because even where sin is pardoned yet repentance is a duty on our part required and 2. because it was necessary for the farther strengthening and the comforting of his grieved soul Vers 2. Wash me throughly from mine iniquity c. That is from the guilt of mine iniquity For still he begges here I conceive for pardon and not for purging and sanctifying grace as some would have it And by that expression wash me throughly wherein doubtlesse he alludes to the ceremoniall washings enjoyned by the law he again implyes how exceeding filthy he judged his sins and how dangerously he was defiled thereby Vers 3. For I acknowledge my transgressions and my sin is ever before me That is it comes upon every occasion into my thoughts to the continuall wounding of my soul see the Note Psal 50.21 Now this David alledgeth as a motive to move God to pardon him and that upon two grounds 1. because God had promised to pardon those that did thus acknowledge and confesse their sins with truly broken and grieved hearts and seeing therefore he openly registred his sin to be read by all men in this Psalm he desires that God would blot it out of his book and 2. because this discovered that he did now heartily begge pardon of God in that it proceeded from a soul continually afflicted and terrified with the remembrance of his sins and all the aggravating circumstances thereof Vers 4. Against thee thee only have I sinned and done this evil in thy sight c. These last
which God had brought upon him raising up his own son against him that sought to bereave him both of his life and kingdome they gazed and pointed at him in a way of wonder as some fool or mad-man yea they withdrew themselves and fled away from him as some detestable monster one that was the shame of mankind not worthy to live amongst men and by whom it was pity the earth should be any longer defiled in opposition to which therefore he adds But let them judge as they will of me thou art my strong refuge And indeed we find the like expressions used elsewhere much to the same purpose as Isa 8.18 and Zach. 3.8 and 1 Cor. 4.9 Vers 8. Let my mouth be filled with thy praise That is Let me have cause to praise thee and enable me to praise thee freely abundantly and continually that I may have nothing else in a manner in my mouth but thine honour and praise see the Note Job 8.21 Vers 12. O my God make haste for my help As if he had said And hereby disprove what mine enemies boast of to wit that thou hast forsaken me and his own confidence that they were herein deceived he implyes in those words O my God Vers 14. But I will hope continually c. This hath reference to that foregoing desire vers 12. that God would make hast to help him and is as if he had said that however though God should deferre to help him yet he would still wait in hope upon God Vers 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day c. That is thy faithfulnesse and justice manifested in saving and delivering thy righteous servants see the Note Psal 51.8 for I know not the numbers thereof that is for thy mercies and deliverances are innumerable so that I shall never want matter of praising thee nor can ever sufficiently extoll thy name Others I know give an exposition of these words that is somewhat different from this my mouth shall shew forth thy righteousnesse that is I will the best I can generally declare thy justice in punishing the ungodly and thy salvation to wit in the preservation and deliverances of thy righteous servants for I know not the numbers thereof that is I must needs confesse that both thy judgements on the wicked and thy mercies to the righteous are more then I can reckon But the first exposition is the best Vers 16. I will goe in the strength of the Lord God c. That is I will walk dayly in the confidence of Gods strength and not of mine own whatever I undertake and whereever I goe I shall goe on in assurance of assistance and protection from the almighty God however weak I am in my self and however violent mine enemies be against me and though I meet with never so many and great troubles and hinderances and discouragements in my way yet I shall goe on with chearfulnesse courage and confidence not falling back or turning aside to the right hand or the left for any evils I may meet with in my course I will make mention of thy righteousnesse even of thine only that is I will not mind any other helps or supports but will rely upon thy faithfulnesse solely and wholly I know some do restrain the first clause either to his praising God for having said in the former verse that his mouth should shew forth Gods righteousnesse c. here he addes say they that he would enter upon this work in Gods strength or else to his going out to warre against his enemies or his persevering to withstand them in the maintenance of his just cause in the confidence of Gods aid But I conceive it is best to understand it more generally of his resting upon Gods power and help in all things whatsoever Vers 17. O God thou hast taught me from my youth That is say some by the holy instructions of my parents and teachers and withall by thine own spirit or rather thou hast taught me experimentally even from my youth by many wonderfull deliverances how good and faithfull thou art how tenderly carefull thou art over me and what a strong and sure refuge thou art to all that fly unto thee and thus I have been trained up from my childhood to trust in thee and to fly to thee in all my troubles Vers 18. Forsake me not untill I have shewed thy strength to this generation and thy power to every one that is to come That is to succeeding generations to wit either by recording it in the Psalms see the Note Psal 45.17 or by relating it to them who should report it to those of another generation and so it should be successively made known in all ages Vers 19. Thy righteousnesse also O God is very high See the Notes Psal 36.5 6. Vers 20. Thou which hast shewed me great and sore troubles c. See the Note Psal 4.6 shalt quicken me again and shalt bring me up again from the depths of the earth that is from those desperate dangers wherein I seemed to be as a man that was dead and buried See the Note Psal 42.7 PSALM LXXII The Title A Psalm for Solomon Some read it A Psalm of Solomon and hold that it was composed by Solomon only seeing in cannot be denied that this Psalm was one of Davids prayers because of those words in the close of this Psalm vers 20. The prayers of David the son of Iesse are ended they say withall that the Psalm is no other but the prayer which David made for Solomon a little before his death when by Davids appointment he was anointed king of Israel his father yet living 1 Kings 1.39 and that it was only brought into the form of a Psalm by Solomon But whether it were composed by Solomon or as others rather think by David however it was for Solomon that is concerning Solomon or for Solomons sake as being written by way of 1. congratulating him for the honour which was newly conferred upon him 2. of praying to God for him that his kingdome might be just prosperous and lasting and thereby also teaching the people what they should beg of God on his behalf 3. of propounding to him the pattern of Christs perfect government that imitating him in his government he might draw down the blessings here mentioned upon him and 4. by way of foretelling what his government should be Only we must know that though Solomon alone be expresly named here yet what is desired for him is covertly also desired for all that were to succeed him in that throne even unto Christ in whom the kingdome was to be established for ever and of whom Solomon was a type in regard whereof even he also is called Solomon Cant. 8.12 see the Note 2 Sam. 12.24 And indeed that this Psalm is chiefly meant of Christ is evident because there are many passages hereof that cannot properly be meant of Solomon as those vers 5 7 8 11 and
they made their lives bitter with hard bondage in mortar and in brick and in all manner of service in the field However clear it is that from hence to the end of the Psalm God is brought in as expostulating with his people Vers 7. Thou calledst in trouble c. To wit when after their deliverance out of Egypt of which he had spoken in the foregoing verse Pharaoh had pursued them to the red-sea see Exod. 14.10 15 I answered thee in the secret place of thunder that is out of the pillar of fire and of the cloud from whence I thundered upon the Egyptians see the Notes Exod. 14.24 Now this might be tearmed an answering them in the secret place of thunder 1. because the thunder came out of the pillar of the cloud which though it gave light on one side to the Israelites yet it was a cloud of darknesse to the Egyptians Exod. 14.20 2ly and especially because though God did not visibly then appear to them yet the thunder was a clear evidence of his hidden presence there and that however before he had seemed to hide himself from them for a time yet he was in a readinesse to help and deliver them and it may well be that this is spoken in reference to that which is said Exod. 14.20 that the Lord looked to the host of the Egyptians through the pillar of fire and of the cloud and troubled the host of the Egyptians And some understand it also of Gods speaking to the people from mount Sinai by a voice like thunder which came from the thick cloud that was upon the mount As for the following clause I proved thee at the waters of Meribah to wit by the thirst they endured there this is doubtlesse added to shew that it was of Gods free grace that he did thus deliver them from the Egyptians seeing so shortly after they did by their murmuring at Meribah discover how unworthy they were of this mercy See also the Note Exod. 15.25 Vers 8. Hear O my people and I will testify unto thee c. See the Note Deut. 4.26 But this must be understood as spoken by God to the Israelites when he had newly carried them out of Egypt as is evident by that which follows ver 11. But my people would not hearken to my voice c. see the Notes also Exod. 15.25 Vers 10. Open thy mouth wide c. That is Ask freely and largely even whatever you will yea ask still greater and greater things and that with full assurance of faith pressing your requests with fervency and importunity and I will fill it that is I will fulfill all your desires But yet this last clause some understand particularly of Gods supplying them liberally with food and sustenance whereto that may seem to agree which is added ver 16. He should have fed them also with the finest of the wheat c and some of Gods filling their mouths with his praises for which see the Note Psal 71.8 And however in the expression here used there seems to be an allusion to the manner of birds feeding their young ones Vers 15. The haters of the Lord should have submitted themselves unto him c. Hereby is implyed that on the contrary because of his peoples sins he had chosen to prosper those that hated him rather then not punish his peoples rebellion against him See the Note also 2 Sam. 22.45 PSALM LXXXII Vers 1. GOd standeth in the congregation of the mighty c. That is He is present among the great judges and Potentates of the world and president over them see the Notes 2 Chron. 19.6 and Deut. 1.17 he judgeth among the Gods see the Note Exod. 22.28 The meaning is that they are but his vicegerents and that he will therefore judge them according as they carry themselves in judging others And hence it is that in the following verses he expostulates with them as his subjects and vassals How long will ye judge unjustly c. Vers 5. They know not c. As if he had said But alas it is in vain to speak to these men They know not that is Being blinded with gifts corrupt affections and their greatnesse in the world they know nothing of this which I have spoken to them of they know not what is just and what is unjust nor what belongs to them to doe neither will they understand that is they are wilfully ignorant and will not be taught they walk on in darknesse they proceed on in their waies of ignorance sin and folly And then for the last clause all the foundations are out of course in the originall are moved either it doth simply declare the evil that came by the injustice of these judges to wit that for want of justice and judgement which are the foundations of kingdomes commonwealths all things were out of order and went to wrack or else it is added to imply the obstinate blindnesse of the judges who though they might see that all things were brought into confusion were like to be utterly ruined by their unjust doings yet they would not be convinced of the evil of their waies But see the Notes Psal 11.3 and 75.3 Vers 6. I have said Ye are Gods c. See the Note Exod. 22.28 and all of you are children of the most High to wit because God had conferred part of his sovereignty and judiciary power upon them as Princes are wont to leave theirs to their children and because withall they should be if they would carry themselves as they ought to do most dear to God as children are to their father Vers 7. But ye shall die like men and fall like one of the princes That is ye shall be cast down from your places of dignity and power according to that Luk. 1.52 he hath put down the mighty from their seats like as other Princes before you have been or as it hath been with the princes of other nations or ye shall die by some violent death as usually tyrants are wont to do Vers 8. Arise O God judge the earth c. As if he had said Seeing the judges on earth are every where so unjust do thou from heaven take this work into thine own hands do thou free the oppressed and punish the oppressours with their unjust judges for thou shalt inherit all nations that is by this means all nations shall submit themselves to thee and shall worship and fear thee or thou art and alwaies shalt be the supreme judge of all nations neither can any tyrants wrest this power out of thine hands Yea some conceive that this is spoken in reference to Christ PSALM LXXXIII The Title A Song or Psalm of Asaph Most Expositours hold that this Psalm was penned when Jehoshaphat was invaded by a mighty army made up of many severall nations 2 Chron. 20.1 which agreeth with that which is here said vers 6 7 8. and because it is said that the people of God sung as they were going
heart desire and delight and purpose and resolve to be going in those waies that lead to thy house that he may enjoy thy presence there so that the thoughts of his heart are continually upon that Yet some understand this last clause of those whose hearts are set to walk in the waies of Gods commandements Vers 6. Who passing through the valley of Baca make it a well c. That is who do chearfully passe through any difficulties which they meet with in the way as they goe up to Gods house Some think that there was a valley through which some of the Israelites were to goe as they went up to Zion that was called the valley of Baca. But because the word Baca may be rendered tears or mulberry trees as it is in the margin of our Bibles the meaning of these words seems to be this who passing through the valley of tears to wit by reason of the many troubles and difficulties they meet with in their way or through the valley of mulberry trees that is through dry and sandy desarts because in such places mulbery trees are wont to grow make it a well that is forget their thirst by reason of their eagernesse to goe up to Gods house and that dry valley is to them all one as if it were a valley full of springs and wells of water or they make it a well that is rather then they will be hindered from going up to Gods house with much labour they dig wells and springs of water all the way as they goe for the refreshing of themselves and the encouragement of others that are to goe that way and where the ground will not yield any springs they digge pits or make cisterns for the receiving and keeping of rain-water so that all the way along it seems to be as a well It may also be rendered who passing through the valley of mulberry trees make him a well and then the meaning must be that the remembrance of God to whom they are going is to them as a well of living waters to refresh their spirits it makes them not mind their thirst but goe chearfully on through all difficulties The rain also filleth the pools that is through Gods grace and favour to them the pits and cisterns they have digged and made are filled with rain or by their longing desire and hope of meeting with their God in Zion they are refreshed as with showrs of rain Vers 7. They goe from strength to strength c. That is In stead of being wearied with their journey they shall rather gather strength as they goe and grow stronger and stronger so eager they shall be in going up to Gods house It may also be rendered they goe from company to company and then the meaning is that they goe up by troops or companies or that as they goe along one troop doth ever and anon overtake another or that out of the great alacrity of their spirits as they goe along sometimes they joyn themselves to one company sometimes to another that they may hear Gods praises and talk together of Gods mercies till they all meet together at last in Zion Vers 8. O Lord God of hosts hear my prayer c. To wit for bringing me again to enjoy thy presence in thy Sanctuary And because he calls God here the Lord God of hosts some hereby are induced to think that David composed this Psalm when by following his wars abroad he was hindered from resorting to Gods house as at other times he was wont to do Vers 9. Look upon the face of thine anointed That is Look favourably upon me whom thou hast anointed to be king Yet because David was a type of Christ there may be also a request included in these words that God would be favourable to him in and through the mediation of that his promised Messiah Vers 10. I had rather be a dore-keeper in the house of my God then to dwell in the tents of wickednesse That is I had rather be in the meanest condition where I might daily worship God then to be in the highest place of honour and power or in the stateliest habitations of the great ones of the world or any other where wickednesse reigns Yet some also think that the word tents is used to imply their unstable and flitting condition However it may well be which some say that this is the rather added for the encouragement of the sons of Korah to whom this Psalm was committed as appears in the Title who were porters or door-keepers in the house of God as is clear 1 Chron. 9.19 and 26.1 Vers 11. For the Lord God is a Sun To wit in that he doth enlighten and enliven his Church when as all the world besides lye under darknesse and the shadow of death and in that he doth chear and warm and comfort the hearts of his people by his lightsome countenance and is the fountain from whence all blessings and comforts are derived to them The Lord will give grace and glory That is saving grace here and the glory of heaven hereafter or he will receive them into his grace and favour and afterward raise them to great dignity and honour Vers 12. Blessed is the man that trusteth in thee To wit though he be for a time deprived of thy presence in the Sanctuary PSALM LXXXV Vers 1. LOrd thou hast been favourable unto thy land c. That is Thou hast formerly of thine own free grace shewed mercy to thy people whom thou didst plant in the land of Canaan and amongst whom thou wert pleased to dwell there thou hast brought back the captivity of Iacob that is thou hast formerly delivered thy people out of bondage And it may be meant either of their deliverance out of Egypt if this Psalm were composed for the use of the faithfull when they were under the Babylonian captivity or else of their deliverance out of Babylon if it were composed after that when they were under the tyranny of Antiochus or else in generall of all former deliverances when their enemies about them had brought them into bondage See also the Note Psal 14.7 Vers 4. Turn us O God of our salvation See the Note Psal 80.3 Vers 6. Wilt thou not revive us again c. See the Notes Psal 71.20 80.18 Vers 7. Shew us thy mercy O Lord. As if they had said Be mercifull to us for on thy mercy alone we depend and yet hereof for the present there is not the least appearance But see the Notes Psal 4.6 and 50.23 Vers 8. I will hear what God the Lord will speak c. This may be taken either as spoken by the Psalmist in his own name or in the name of all the faithful jointly together as if they were one person And it is added by way of correcting that which went before as if he had said What do I mean thus to complain I will rather patiently with still silence wait upon God
punisheth them he appears then as an enemy rather then a father and so that may be called his strange work as it is Isa 28.21 but when he doeth them good that is his own proper work and hence say some is this expression Let thy work appear unto thy servants and thy glory unto their children that is Glorify thy self by the greatnesse of thy mercy to them and the great and glorious works thou shalt doe for them And this also may be meant particularly of his carrying them into the land of Canaan Vers 17. And let the beauty of the Lord our God be upon us c. That is his grace savour which is caâled here the beauty of the Lord either because the special grace which God affords his people in protecting blessing them c. renders him beautifull amiable in their eyes yea causeth his glory to shine forth in the eyes of all men making it manifest that he is the only true almighty God so did particularly his carrying the Israelites into the land of Canaan which seems to be here desired by Moses or else because Gods favour to his Church and people is their beauty and glory it makes them to be admired and highly esteemed by those that take notice of it whereas if God withdraws himself and shines not favourably upon them they become an obscure and base despised people And establish thou the work of our hands upon us that is direct and make good and prosper in us and to us what we shall undertake by thy spirit direct us to yield obedience in all things and then let thy blessing be upon our endeavours yea the work of our hands establish thou it that is let thy continued ayd and blessing carry on what we undertake even unto the end PSALM XCI Vers 1. HE that dwelleth in the secret place of the most High c. That is He that lyes hid under the protection of the most high God or He that puts his whole confidence in God alone and makes him his only refuge shall abide under the shadow of the Almighty that is he shall dwell quietly in a sure and safe place and needs not fear any danger whatsoever By the secret place of the most High is meant Gods secret preservation which is not discerned by a naturall man and it may allude to a mans being kept close as it were in Gods bosome but see the Note Psal 27.5 And by the shadow of the Almighty is implyed not only safety but also that sweet refreshing of mind they find that can repose themselves upon Gods protection such as men meet with when they come into some shadowy place to cover themselves from the scorching heat of the sun But see also the Notes Ruth 2.12 Judg. 14.9 Psal 17.8 and 57.1 Now this Psalm is probably thought to have been composed by David upon occasion of that pestilence which destroyed such multitudes in the space of three daies 2 Kings 24. see vers 3. and 6. of this Psalm Vers 2. I will say of the Lord c. To wit at all times and in all distresses whatsoever He is my refuge c. that is my sure protectour Now this we may conceive to be spoken in the person of any righteous man so safe-guarded as is above said under the shadow of the Almighty But yet I rather conceive that this the Psalmist inserts concerning himself that by his own example he might encourage others to trust thus in God Vers 3. Surely he shall deliver thee c. This may also be taken either as spoken by the Psalmist to every righteous man that wholly depends upon Gods protection or else as spoken to himself which I the rather approve both because of the dependance of this upon the foregoing verse and because that which follows vers 9. cannot well be otherwise understood Surely he shall deliver thee from the snare of the fowler and from the noysome pestilence that is from the secret contrivances of all enemies bodily or spirituall lying in wait to destroy and from the noysome hurtfull destroying pestilence And so under these two particulars there may be also a promise implyed of deliverance from all dangers and evils whatsoever whether they come from men or from God from all the devices of men and from all desperate sicknesses and sudden destruction But then again many learned Expositours do understand both clauses of the pestilence holding that by the fowler David meant that destroying angel 2 Sam. 24.16 and that the pestilence may well be compared to the snare of the fowler because men are suddenly taken with it when they never think on any such thing as the bird is catched whilst it is skipping about and singing and never thinks of any danger Vers 4. He shall cover thee with his feathers c. See the Note above vers 1 his truth shall be thy shield and buckler that is his faithfulnesse or his promises when thou applyest them to thy self for thy comfort Vers 5. Thou shalt not be afraid for the terrour by night c. That is of no affrightments that use to terrify men and women in the night and then we are subject to most dangers and our terrours are alwaies greatest nor for the arrow that flyeth by day nor for any sudden and unexpected dangers The meaning is that he that trusteth in God shall be secure from all dangers by night and by day from all open and secret dangers not only from all evil that open adversaries can bring upon us but also from the stroke of invisible spirits which cannot be avoided But now many Expositours do understand both these clauses of the pestilence holding that it is called the terrour by night because it is a disease so full of terrour especially in the night and the arrow that flyeth by day because the infection will suddenly spread so far off especially in the heat of the day And so likewise they understand that which is added in the next verse Vers 6. Nor for the pestilence that walketh in darknesse nor for the destruction that wasteth at noon-day The plague is here called the pestilence that walketh in darknesse because even in the dead of the night it spreadeth and passeth from house to house when all people are at rest and stir not abroad and that with great force and strength to destroy yea and some say too because it proceeds from secret unknown causes and so is the more hardly suppressed or cured and it is called also the destruction that wasteth at noon-day because it destroyeth such multitudes of all sorts of people and rageth most when the sun is hottest Vers 8. Only with thine eyes shalt thou behold and see the reward of the wicked That is Thou shalt see this done and thine eyes shall be pleased with the sight or This shall be done thou doing nothing therein but only looking on Vers 9. Because thou hast made the Lord which is my refuge even the
by casting them out of his house or out of his court yea and in some cases by putting them to death according as was by Gods law appointed Deut. 19.16 21. And though David speaks here only of some particular vices which he would not endure in those that were about him and he instanceth in those that are most pernicious in such persons as are about kings yet under these all other wicked men are comprehended Vers 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me c. That is say some Expositours I will be watchfull over such for their defence that they may dwell safely with me in my kingdome But rather the meaning of these words is that he would be very circumspect not to take any but such as were known faithfull men to be his familiar friends his counsellors officers of state or houshold-servants not resting merely in the choice of these upon the report of others but diligently observing himself who were such and then taking them of what parentage and condition soever they were to be imployed by him both in his publick and domestick affairs For hereto agrees the following clause he that walketh in a perfect way he shall serve me Vers 7. He that worketh deceit shall not dwell within my house c. That is Though such may get into my court or private family yet being discovered they shall not stay there Vers 8. I will early destroy all the wicked of the land c. To wit all such malefactours as commit wickednesse worthy of death I will not only banish such out of my court but will utterly destroy them that I may cut off all wicked doers from the city of the Lord that is from the Church of God or if we understand it of Jerusalem then doubtlesse the drift of these words is to imply that his chief end in resolving to cut them off was that such vile wretches might not pollute Gods dwelling-place when all Israel was to resort thither from all places of the land and so bring a reproach upon the Name of God his truth and people And indeed some think that expression I will early destroy all the wicked of the land is used in allusion to the custome of womens sweeping their houses every morning or to that of magistrates sitting in the judgement-seat betimes in the morning of which some understand that place Jer. 21.12 O house of David saith the Lord execute judgement in the morning c. PSALM CII The Title A Prayer of the afflicted c. Or for the afflicted And indeed most probable it is which most Expositours hold that this Psalm was composed by Daniel or some other prophet of those times for the use of Gods afflicted and oppressed people a little before the seventy years of the Babylonian captivity were expired teaching them how to pour out their complaints before God and to seek to him for the reedifying of the city and temple of Jerusalem as it may be gathered from that vers 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come and many other passages in this Psalm As for the following words when he is overwhelmed see the Note Psal 61.2 and poureth out his complaint before the Lord see the Note 1 Sam. 1.15 Vers 3. For my daies are consumed like smoke c. See the Note Psal 37.20 Job 30.30 Vers 4. My heart is smitten and withered like grasse c. To wit like grasse that is smitten with the heat of the sun or like grasse that is mowen down and then withereth so that I forget to eat my bread to wit as being so overwhelmed with sorrow that I mind not mine ordinary food Vers 5. By reason of the voice of my groaning my bones cleave to my skin That is By reason of my long-continued miseries which cause me to spend my daies in continuall groaning I am become nothing but skin and bones See the Note Job 30.29 Vers 6. I am like a pelican of the wildernesse I am like an owle of the desart By comparing himself to these dismall birds that abide usually in desolate places as he would imply his restlesse condition and his continuall dolefull cries and lamentations so also especially his solitarinesse not only in that he was forsaken of all but also in that through bitternesse of spirit he declined the society of men and the very light of the day was irksome to him But see the Note Job 30.29 Vers 7. I watch c. That is Through my continuall miseries cares and sorrows I am still kept waking cannot take any rest am as a sparrow alone upon the house top that is sad solitary as a sparrow that sits solitary mourning upon the house top being cast out of her nest or that is deprived of her young ones or her mate But now again some understand this verse thus I watch that is I wait for deliverance but alas all in vain continuing still in a sad desolate condition and am as a sparrow c. Vers 9. For I have eaten ashes like bread c. Having said in the foregoing verse mine enemies reproach me all the day here he shews the extreme misery he was in which gave his enemies occasion to insult over him and reproach him for I have eaten ashes like bread that is I find no more savour in my food then if I fed upon ashes as indeed extreme grief will cause men even to loath their food so that they shall find no relish in any thing they eat Or else the meaning may be only that he lay groveling in ashes with his face upon the ground as if he had been feeding upon ashes which agrees with that phrase of licking the dust for which see the Note Psal 72.9 or that whilst he lay upon the ground covered with sackcloth and ashes being regardlesse what he fed on as he lay in that condition what he did eat was mingled with ashes which some Expositours do the rather approve because it seems to agree with the following clause and mingled my drink with weeping for which see the Note Psa 42.3 The expression here used seems to be taken from the custome of mens mingling their wine with water Vers 10. Because of thine indignation and thy wrath c. The meaning of these words may be either that Gods indignation was the cause of his misery or that his sorrow was not so much for the distresse he was in as from this apprehension that God in his wrath had brought these miseries upon him for thou hast lifted me up and cast me down that is thou hast dashed me in pieces with all thy might as when one lifts up any thing on high that he may throw it down upon the ground with the greater force and violence or having formerly exalted me to a great height of prosperity thou hast now cast me down to a
that is who compasseth thee round about with manifold and precious blessings which are also a glory and an honour to thee see the Note Psal 65.11 Vers 5. Who satisfyeth thy mouth with good things c. That is Who supplyeth thee with plenty and variety of good yea and many times of the choicest dainties for the nourishment of thy body or more generally Who gives thee abundantly of all his good blessings even to the full satisfying of thy desires according to that Psal 81.10 Open thy mouth wide and I will fill it for which see the Note there So that thy youth is renewed like the eagles that is thou continuest still fresh and lively and strong even when thou hast past the years of thy youth as if thy youth were daily renewed upon thee And this he compares to the eagles renewing her youth either 1. because the eagle doth yearly cast her feathers as it is said that all birds of prey especially do and so having new feathers grow up in the room thereof she looks as young and fresh again and flies as high and swift as ever according to that Isa 40.31 they that wait upon the Lord shall renew their strength they shall mount up with wings as eagles or 2. because as severall writers report the eagle retains her vigour unto extreme old age neither is weakned with any sicknesse nor decays with years but continues still as fresh and lively as when she was young till at last by the overgrowing of her upper crooked beak her mouth is so shut up that she cannot eat so she dies not through age so much as want of feeding Now though this cannot be said of every one of Gods faithfull servants in regard of their bodily health and strength and indeed some think that the Psalmist wrote this with respect to the renewing of his strength after some sit of sicknesse yet it may in regard of the inward refreshing of their minds in the manifestation of Gods love to them because though their outward man doth perish yet the inward man is renewed day by day 2. Cor. 4.16 Vers 6. The Lord executeth righteousnesse and judgement for all that are oppressed Though this be expressed as a generall truth yet by the following verse it seems probable that it is inserted here with particular reference to the deliverance of the Israelites out of Egypt Vers 7. He made known his waies unto Moses c. That is the waies which he prescribed his people in the Law which he gave unto Moses or his waies of providence toward his people the manner of his dealing with them how tenderly carefull he is over them how he governs them by his word and spirit and takes them at last to live for ever with him in heaven and so the next clause may be added to explain this his acts unto the children of Israel or else that is meant of those miraculous acts whereby the doctrine of Moses was sealed and confirmed that it was of God as the plagues of Egypt the dividing of the red sea c. Vers 8. The Lord is mercifull and gracious c. This seems to be here inserted in reference to that glorious description of himself which God gave unto Moses Exod. 34.6 Vers 11. For as the heaven is high above the earth so great is his mercy toward them that fear him That is it is exceeding great see the Note Psal 36.5 or it exceeds their sins as far as the heaven is above the earth Vers 12. As far as the East is from the west so far hath he removed our transgressions from us That is he hath absolutely pardoned them as perfectly acquitting us from being punished for them as if they no way concerned us yet with respect to the filthinesse of sin it may be also said he hath removed our transgressions from us to wit as one would put away some noysome thing where neither the sight nor smell of it might any way annoy us Vers 14. For he knoweth our frame c. That is our naturall pronenesse to sin or of what a mean and brittle mould he hath made us as it seems to be explained in the following clause he remembreth that we are dust see also the Note Psal 78.39 Vers 15. As a flower of the field so he flourisheth To wit which lyeth open to sharp piercing winds storms and tempests and hath no covert nor shelter as flowers in gardens have Vers 16. For the wind passeth over it and it is gone c. That is it is suddenly blown away or blasted with some blasting wind see the Note Psal 78.39 and the place there of shall know it no more see the Note Job 7.10 Vers 17. But the mercy of the Lord is from everlasting to everlasting c. See the Notes Psal 102.12 24 26. Vers 19. The Lord hath prepared his throne in the heavens c. That is He is the most high God that hath not only the angels in heaven but all the kingdomes and creatures in the world under his command as is expressed in the next words and his kingdome ruleth over all And this may be added also to imply how infinitely able God is to doe for his people that which is said in the two foregoing verses Vers 20. Blesse the Lord ye his angels c. By calling upon the angels to blesse God the Psalmist doth imply 1. his desire that God might be advanced by those that could doe it better then poor men could doe and 2. how just it was that he and others the people of God should readily joyn in this duty of blessing God seeing this was an imployment sit for angels and that the angels did chiefly blesse God for the great mercy he had shewed to men which men therefore above all should with thankfulnesse acknowledge and to this end also he adds that description which follows of their exceeding great power and readinesse to serve God that excell in strength that doe his commandements hearkning unto the voice of his words as if he should have said being attentive to know and most ready to doe the will of God in all things whatsoever for if those glorious spirits must thus stoop before God and count it an honour to serve him should not men much more doe so Vers 21. Blesse the Lord all ye his hosts c. This may be meant of all the creatures as being instrumentall to God in doing his will for which see the Note Gen. 2.1 or else rather of the holy angels because the following words ye ministers of his that doe his pleasure seem to be meant properly of the obedience that is yielded by reasonable creatures see the Notes 1 Kings 22.19 And then the same is repeated here that was said before in the foregoing verse only by tearming them his hosts their exceeding multitude is implyed see Psal 68.17 and what use he makes of them in fighting against his enemies PSALM CIV Vers 1. O Lord my
was because they were afraid of the presence of the mighty God of Jacob thus it was then and thus indeed it ought alwaies to be Tremble thou earth at the presence of the Lord c. PSALM CXV Vers 1. NOt unto us O Lord c. This is expressed as a prayer of Gods people when they were in great danger of their idolatrous enemies Not unto us Lord not unto us but unto thy Name give glory as if they had said We desire Lord that thou wouldest deliver us from the tyranny of the heathen but not that any glory may thereby redound unto us either for our valour in vanquishing them or for our righteousnesse as if we thereby had deserved any such thing at thy hands but only that thy Name may be glorified for thy mercy and for thy truths sake that is that hereby it may be manifested how mercifull thou art to thy people and how faithfull in making good all thy promises to them Vers 3. But our God is in the heavens c. This is added by way of disdaining that scorn of the heathen mentioned in the foregoing verse Where is now their God Our God say they is in the heavens and is therefore a God of infinite majesty and power having all the creatures in heaven and earth under his command he hath done whatsoever he pleased so that all that hath been done in the world hath been done because it was his will and pleasure it should so be And hence they would imply that as their enemies could not have prevailed over them but that their God was pleased it should so be to when he pleased he could easily restore them to a better condition again Vers 7. Neither speak they through their throat It was said before vers 5. They have mouths but they speak not and therefore that which is added here seems to be meant of somewhat more to wit that they could not doe what the brute creatures did they could not make the least noise to come out of their throats Vers 8. They that make them are like unto them so is every one that trusteth in them That is they are as stupid and blind as very stocks and blocks as their idols are no more able to oppose the will and power of God and to hurt his people then their dead idols were Vers 9. O Israel trust thou in the Lord c. As if he had said Though the heathen say your trust is in vain yet be not discouraged let them trust in such helplesse things as their idols are do you still trust in the Lord he is their help and their shield to wit that trust in him Vers 10. O house of Aaron trust in the Lord. These are particularly expressed because by their place they were bound to be patterns and examples herein unto others Vers 11. Ye that fear the Lord trust in the Lord. Some understand this of those that did fear the Lord of other nations whether they were proselytes that had joyned themselves to the Church of the Jews or others yea some look upon it as a prophesy of the calling of the Gentiles But rather I conceive the drift of these words is to shew how we are to understand the two foregoing verses to wit that it was only those of Israel and of the house of Aaron that did truly fear the Lord that should find him their help and their shield Vers 12. The Lord hath been mindfull of us he will blesse us c. As if they should have said Though God hath afflicted us yet he hath not cast us off nor forgotten us all this while he hath been mindfull of us God hath formerly remembred us in mercy and therefore doubtlesse he will blesse us still Vers 14. The Lord shall encrease you more and more c. To wit in number or he will give you daily a supply of new benefits both temporall and spirituall Vers 16. The heaven even the heavens are the Lords c. That is they are his by creation or he hath taken them to be the place of his habitation and from thence he orders and disposeth all things as he pleaseth that are here below And the drift of these words is either to assure Gods people how safely they might trust in God who had all things under his power and command and could therefore make them instrumentall for their good or else to illustrate that which is said in the following words concerning Gods love to mankind but the earth hath he given to the children of men as if they should have said The Lord enjoyes an alsufficiency in himself in the heavens which he hath provided for the throne of his glory neither needs he any of these things that are here below and therefore it is clear that all these things he hath made merely for mans use and service wherein is implyed 1. that this discovery of Gods love and goodnesse and bounty to mankind might let his people see how confidently they much more might assure themselves that God would not fail to blesse them and 2. what just cause there was that this bountifull provision God had made for man should stir them up to praise God for it whence it is that those words are added in the following verse concerning their praising God Vers 17. The dead praise not the Lord neither any that goe down into silence That is into the grave where there can be nothing but silence and therefore no possibility of praising God But that which they would imply hereby is that if the Lord should suffer his people to be cut off by their enemies there would be none left to praise his Name whereas this was the very end why God gave the earth to the children of men See the Notes Psal 6.5 and 30.9 Vers 18. But we will blesse the Lord from this time forth and for evermore As if they had said Thou Lord preserving us we thy people shall still in all succeeding ages praise thy Name and therefore save us for thy Names sake PSALM CXVI Vers 1. I Love the Lord c. By the words in the last verses of this Psalm I will pay my vows in the courts of the Lords house in the midst of thee O Ierusalem it appears that it was composed after the Ark was removed to Jerusalem And because those expressions vers 3. The sorrows of death compassed me and the pains of hell got hold upon me c. are much the same with those which David used Psal 18.6 it seems most probable that this Psalm was also composed by him and both it may be upon the same occasion which was his deliverance out of the hands of Saul Vers 3. The sorrows of death compassed me and the pains of hell gat hold upon me So he calls his sorrows and pains not only because he was in apparent danger of death for which see the Note 2 Sam. 22.6 but also because he was tempted to fear that the evils that
befell him proceeded from the wrath and displeasure of the Lord against him Vers 6. The Lord preserveth the simple c. That is say some Expositours those that are plain-hearted and do sincerely and simply mean what they professe and this indeed David might well speak with reference to himself who plainly meant what he professed and did not cunningly intend any hurt unto Saul whilst he professed all fidelity to him But rather I conceive that by the simple here are meant those that lye open to injuries and are easily circumvented and that when they are in danger and trouble are not cunning to work out their deliverance as many worldly men are but are wont only with a simple quiet mind to commit their cause to the Lord and to seek and wait for help from him as children that being helplesse in themselves do wholly rest upon their parents for help And this he speaks as from his own experience I was saith he brought low not knowing which way to help my self and be helped me Vers 7. Return unto thy rest O my soul That is Be no longer disquieted but rest thy self quietly as thou hast formerly done upon Gods promises and fatherly providence and that upon the experience thou hast now had of Gods goodnesse to thee for the Lord hath dealt bountifully with thee They that conceive this Psalm to have been composed after David was delivered from the insurrection of his son Absalom do otherwise understand this clause to wit that now he might expect to rest quietly in his throne again and peaceably to enjoy the liberty of Gods Sanctuary as he had formerly done But the first exposition is clearly the best Vers 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling See the Note Psal 56.13 Vers 9. I will walk before the Lord in the land of the living That is say some Expositours I will daily serve the Lord in his Tabernacle as long as I live here in this world see the Note Psal 27.13 But what is rather meant by walking before the Lord see again in the Note Psal 56.13 Vers 10. I believed c. To wit that God would make good his promise to me or particularly that God would deliver me out of those streights I was in therefore have I spoken to wit that which he had said before vers 4. O Lord I beseech thee deliver my soul or therefore have I spoken that is therefore have I so often spoken of the promises that God had made to me and made open profession of my confidence therein or it may be spoken with reference to that which he had said before in this Psalm concerning Gods goodnesse and faithfulnesse to his poor servants vers 5 6 I believed that is when I saw how miraculously God had delivered me my faith was strengthened thereby and hence hath proceeded this confession which I have here made of my confidence in God And indeed in the 2 Cor. 4.13 where the Apostle cites these words he seems rather to apply them to speaking by way of confession then by way of invocation We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak c. As for the following words I was greatly afflicted they are added to shew that he was in great distresse even at that time when he did thus call upon God or encourage himself in his promises Vers 11. I said in my haste c. See the Note Psal 31.22 All men are liars that is prone to lie and to deceive those that rely upon their words and this it is thought David spake in reference to the prophets Samuel especially who had anointed him and promised him the kingdome and that he doth here acknowledge it purposely to shew how unworthy he was of the mercy which God had afforded him and that by this discovery of his own wickednesse he might the more magnify Gods goodnesse Vers 13. I will take the cup of salvation c. That is I will offer unto the Lord a peace-offering of praise or I will praise the Lord in a solemn and joyfull manner for the ground of this expression I will take the cup of salvation was either because in those peace-offerings they were alwaies wont to pour out a drink-offering unto the Lord or because when the sacrificer came to feast with his family and friends on his peace-offerings the custome was that he took a cup in his hand and having used a certain form of blessing God for that mercy or deliverance which God had afforded him he drank and then caused the cup to passe round to all the rest and upon this ground it seems they called this cup the cup of salvation or the cup of blessing And indeed even to this custome Christ may seem to have had some respect in the institution of his last supper the cup whereof therefore is called by the Apostle the cup of blessing 1 Cor. 10.16 Vers 15. Precious in the sight of the Lord is the death of his Saints This is added as a reason why he would praise the Lord namely because by the experience of the Lords preserving him he had found what precious account God makes of the lives of his faithfull servants Precious in the sight of the Lord is the death of his Saints that is he doth not make light of their deaths but their lives are very precious in his sight even after their death he esteems them as his jewels But see the Note Psal 72.14 Vers 16. I am thy servant and the son of thy handmaid c. See the Note Psal 86.16 thou hast broken my bonds that is thou hast delivered me out of all my streights and dangers or from the thraldome whereinto mine enemies would have brought me PSALM CXVII Vers 1. O Praise the Lord all ye nations c. That the Psalmist speaks this as foreseeing and foretelling that all nations should by Christ be joyned to the Jews and become his people is evident because the Apostle Rom. 15.11 doth expresly alledge this place to prove the calling of the Gentiles PSALM CXVIII Vers 1. O Give thanks unto the Lord c. It is evident by many passages in this Psalm especially by those expressions vers 22 23 and 24. The stone which the builders refused is become the head stone in the corner c. that it was composed to be sung in some solemn and festivall assembly of the people and that when David was newly settled on the throne of Israel And therefore it is by almost all Expositours judged most probable that it was penned when after the death of Ishbosheth all the tribes of Israel had anointed him to be their king he had vanquished the Philistines that at the same time had invaded the land thereupon he gathered the chief of the people together that he might give thanks unto the Lord withall that
another but Jerusalem must now be the settled place where we shall constantly meet to worship God even unto the coming of the promised Messiah Vers 3. Ierusalem is builded as a city that is compact together That is whose buildings first did not stand scattering some in one place some in another as it useth to be in villages but were joyned closely handsomely together that in a well-contrived order with a very comely proportion uniformity in the structure 2. whose inhabitants were as firmly knit together with all possible unanimity and harmony of affection being joyntly subject to the same government making profession of the same religion All which is here spoken of Jerusalem with relation doubtlesse to her former condition because in former times there had been two if not three towns in the place where Jerusalem stood the one inhabited by the Jebusites which was called the fort of Zion the other by the Israelites who did accordingly live under severall governments made profession of severall religions till David took the fort of Zion then it seems he built all the vacant places in between these two towns and compassed them both with the same walls so did perfectly unite them together and make of them one well-compacted city And this is noted here by way of extolling the beauty glory of this city purposely thereby to settle in the hearts of the people an high esteem of it which was the only foundation of all their safety and welfare that they might still own it as the city which God had chosen to be the only peculiar place of his worship and the royall seat of that kingdome under which they were to live in subjection unto all succeeding generations Vers 4. Whether the tribes goe up c. To wit at the three solemn feasts the tribes of the Lord unto the Testimony of Israel that is unto the Ark which is called the Testimony see the Note Numb 17.4 or unto the Tabernacle or the Temple where the Ark was whence the Tabernacle is usually in the books of Moses called the Tabernacle of testimony Vers 5. For there are set thrones of judgement c. That is God hath appointed that the supreme Courts of Judicature both civill ecclesiasticall shall alwaies be there see the Note Deut. 17.8 or more particularly that the Regall throne for David his successours shall alwaies be there as is expressed in the following clause the thrones of the house of David Vers 8. For my breâhren companions sakes I will now say Peace be within thee Least any should suspect that in transferring the Ark into Zion his own city in speaking so much for Jerusalem in the foregoing verses he aimed at his own glory the establishment of his own kingdome therefore he protests here that he desired that Jerusalem might flourish not out of any self respects but for his brethren and companions sakes to wit the whole Israel of God throughout the land who were his brethren and companions in the fellowship of the same faith and religion that because he knew that the safety happinesse of them all depended upon the welfare of Jerusalem in that God had established that to be the seat of the Sanctuary and kingdome neither could they be happy any longer then they enjoyed Gods Ordinances there and lived under the government of that kingdome PSALM CXXIII Vers 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens As if he had said Finding all things in outward appearance hopelesse desperate here below I look up unto thee O Lord in whom there is hope for thy people in their greatest extremities And indeed if this Psalm was composed for the use of Gods people as it is probably thought by many Expositours when they were in Babylon or under the persecution of Antiochus Epiphanes they might well then say that they had no hope in the world but in God only Vers 2. Behold as the eyes of servants look unto the hands of their masters and as the eyes of a handmaid unto the hands of her mistresse so our eyes wait upon the Lord our God c. The faithfuls waiting upon and looking up unto God may here be compared to servants looking to the hand of their master or mistresse in three regards especially 1. as servants slaves of old did wholly depend upon the good will pleasure of their masters mistresses for their food raiment and whatever else they wanted not daring to challenge any thing but patiently waiting to receive what they were pleased to give them so the faithfull do quietly wait upon God for a supply in all their necessities 2. as such servants when they were beaten were wont to cast back their eyes sadly upon the hand of their master or mistresse that beat them even by their mournfull looks begging as it were for mercy so are Gods servants wont to look with weeping eyes unto the Lord when ever he corrects them 3. as such servants however they were wronged yet were not allowed to revenge themselves nor to lift up a hand against those that injured them in such thraldome they lived in this regard that they might not carry either sword or any other weapon about them and therefore whenever they were injured they still had recourse to their masters for aid expecting that they should take their part defend them against those that injured them so also it is with Gods servants they look up still to God to whom vengeance belongs for protection help against those that oppresse and afflict them And indeed this last is most agreeable to the sequele of the Psalm wherein they complain how exceedingly they were oppressed by their enemies As for that last clause untill that he have mercy upon us as it implyes their confidence that God would help them so also their resolution patiently to wait upon God till he were pleased to help though he deferred it never so long PSALM CXXIV Vers 1. IF it had not been the Lord who was on our side now may Israel say c. Some Expositours conceive that David speakes here in generall of all the wonderfull deliverance which God had wrought for the Israelites in all ages But because of those words now may Israel say I rather think that he speakes here of some particular deliverance upon occasion whereof this Psalm was composed wherein it was unquestionably clear that God alone had saved them by his almighty power as haply that from Absaloms conspiracy or that from the invasion of the Philistines 2 Sam. 5.17 18 or some other of the like nature Vers 3. Then they had swallowed us up quick c. That is They had utterly destroyed us that as speedily as a man is swallowed up that falls into deep waters for that he alludes thereto in this expression is evident in the following verse Vers 4. Then the waters
had overwhelmed us the stream had gone over our soul See the Notes 2 Sam. 22.5 Psal 32.6 69.1 Vers 6. Blessed be the Lord who hath not given us as a prey to their teeth This phrase implyes 1. that the mightiest enemies of Gods people cannot prevail over them even in their greatest weaknesse unlesse the Lord deliver them into their hands 2. that this because of their sins God in his justice might now have done but that of his mercy he was pleased to spare them Vers 7. Our soul is escaped as a bird out of the snare of the fowler See the Note Psal 91.3 PSALM CXXV Vers 1. THey that trust in the Lord shall be as mount Zion which cannot be removed c. The meaning is that as mount Zion stood fast could not be overturned though the winds on every side should blow with never such violence upon it so the Church shall never be overthrown but in the midst of all the changes confusions that are in the world all the persecutions that are raised against her she shall stand fast and continue for ever and so shall it be with every faithfull member of the Church in regard of their constant perseverance in the right way unto eternall salvation Only we must know that because mount Zion was a type of the Church therefore the Psalmist sets forth the stability of the Church by the stedfast standing of mount Zion rather then of any other mountain Vers 3. For the rod of the wicked c. That is the persecution oppression of wicked men the rod whereby they scourge beat Gods faithfull servants or the rod scepter the tyrannicall government of wicked men shall not rest upon the lot of the righteous that is upon the Church or upon their substance inheritance lest the righteous put forth their hands unto iniquity that is say some lest they stretch forth their hands in praying to idols or for it is not safe so to limit the words lest by the prosperity of such wicked men they be tempted to partake with them in their sins or lest through despair or faint-heartednesse fear of suffering they yield to doe any thing that is evil or take any unlawfull course to help themselves And indeed that phrase of putting forth their hands unto iniquity seemes to imply either some sly close secret stealing forth of mens hands as it were to do something that is evil thereby to avoid suffering or some sodain reaching forth their hands being overborn by the violence of temptation to some unlawfull way of securing themselves even as men ready to fall or sink in the water will sodainly catch at any thing that is within their reach to save themselves Vers 4. Doe good O Lord unto those that be good c. This may be understood more particularly as in reference to what was said in the foregoing verse of Gods sending them such seasonable deliverance from the oppression of wicked men that they might not put forth their hands unto iniquity Vers 5. As for such as turn aside unto their crooked waies the Lord shall lead them forth with the workers of iniquity c. That is God shall cut them off destroy them yea at the last judgement separating them from his elect people he shall cast them together with other reprobates into the pit of hell for in this expression the Lord shall lead them forth c. there is doubtlesse an allusion to that usuall custome of leading forth malefactours in publick from the place of their imprisonment to the place of execution But what is meant here by those that turn asside unto their crooked waies why is it said that they shall be led forth with the workers of iniquity I answer that this may be probably expounded severall waies as 1. that those cunning hypocrites that professe themselves to be of the number of Gods people make a shew of religion and yet the whilst do secretly turn aside into the crooked waies of any base sinfull practises shall be punished no lesse then those that are openly profane yea no lesse then the heathen that are professedly workers of iniquity or 2. that those that forsake the waies of righteousnesse turn aside into the crooked waies of wickednesse shall be destroyed no lesse then those that have alwaies given up themselves to work iniquity or 3. which I like the best because it best agreeth with that which went before vers 3 4. that those that in times of persecution when the rod of the wicked is upon the lot of the righteous shall for fear or hope of favour deny the faith or take any other crooked sinfull way to secure or advance themselves shall be punished as workers of iniquity no pretence of the temptations by means whereof they were seduced shall keep them from being numbred amongst workers of iniquity nor from being punished as such for this expression the Lord shall lead them forth with the workers of iniquity is to the same effect with this the Lord shall punish them as workers of iniquity as if we should say They that secretly filch away other mens goods the judge shall punish them with thieves And as for that last clause but peace shall be upon Israel therein is this covertly implyed that the destruction of such hypocrites shall tend to the peace of the truly faithfull PSALM CXXVI Vers 1. WHen the Lord turned again the captivity of Zion c. That is When the Lord brought the Jews back from Babylon into their own countrey we were like them that dream the mercy seemed so incredible so far above all hope and expectation that at first we could scarce tell whether it were so indeed or whether we were not all the while in a dream as it is said of Peter when the Angel had carried him out of prison Act. 12.9 that he wist not that it was true which was done by the Angel but thought he saw a vision And indeed that a heathen king should of his own accord send home Gods captived people into their own land that with a charge to build again the city Jerusalem and the Temple therein a command to his subjects to afford them all requisite accommodations thereunto giving them likewise all the vessels of the Temple with great riches besides it was a matter of great wonder the people here do observe it to shew what great cause they had to blesse God for it Vers 2. Then was our mouth filled with laughter our tongue with singing See the Note Job 8.21 The time was when they hung up their harps upon the willows could not sing for bitternesse of spirit How shall we sing say they the Lords song in a strange land see Psal 137.2 4 but now they had taken them down again and could sing Psalm upon Psalm and were never weary of singing Then said they among the heathen The Lord hath done great things
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
tydings must needs presently fall upon him with their full weight Vers 16. While he was yet speaking there came also another The immediate report of these ill tydings one in the neck of another which is here noted as also again vers 17 and 18 was purposely no doubt effected by Satan that he might not have any breathing time any leasure to call to mind any thought that might support him or allay any whit the bitternesse of the former sorrow The fire of God is fallen from heaven c. That is a strange and extraordinary lightening from heaven hath consumed them And remarkable is the cunning of Satan who destroyed not these as he did the other by making use of wicked men but by fire from heaven that for his greater astonishment Iob might the more assuredly believe that not men only but even God himself did fight against him and so might not fly to God for comfort but rather in the vexation of his spirit might blaspheme God Vers 18. Thy sons and thy daughters were eating and drinking c. This message was by the cunning of Satan reserved to the last place because the tydings of the losse of his goods would not have been so terrible had he known of his childrens death to whom he hoped to have left them and indeed when a man lies under a great affliction a lesse is not minded and 2. Because when he was already sorely distressed with the former sad tydings he would be the more unable to bear this dolefull message and the more likely to sink down under it and break forth into impatience and blasphemy against God Vers 19. There came a great wind from the wildernesse and smote the four corners of the house c. Either this must be meant of a whirlwind that did together strike the four corners of the house or else the wind from the wildernesse did with its violence shake the four corners of the house so that at length the house fell upon them Vers 20. Then Iob arose and rent his mantle c. That is having hitherto sat still and heard these sad tydings now he presently arose as one that yet sunk not under these afflictions and rent his mantle and shaved his head c. And this he did partly that he might moderately bewail these afflictions and specially the death of his children and partly thereby to testify his deep humiliation under the hand of God with repentance for all his sins to which some adde also that he did it out of detestation of those blasphemous temptations which Satan at this time did suggest to him As for these outward rites of rending their garments and shaving their heads which they used in those times and countries for the first see the note Gen. 37.29 and for the second the shaving of the head that this also was used in times of great affliction and sorrow of mind is evident in those places Isa 22.12 In that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and Ier. 7.29 Cut off thine hair O Ierusalem and cast it away and take up a lamentation And then doubtlesse it was used to signify that their condition was such that they had good cause to lay by all ornaments whatsoever hair being given for comelinesse and ornament Vers 21. Naked came I out of my mothers womb and naked shall I return thither Some expositours conceive that the word thither in this clause is not used in reference to his mothers womb but in reference to the earth and that because when he spake these words by way of adoration he cast or bowed down his body to the earth as it is in the former verse Others conceive it is the earth which Iob here calls his mothers womb and that because the earth is the common mother of us all since out of it in Adam we were all taken Gen. 2.19 But last of all others and with better reason acknowledge that Iob means indeed his mothers womb in the first clause and then in the next clause adds that he shall naked return thither only in reference to a returning to an estate like that of his mothers womb to wit that as there he was shut up naked in the streights and darknesse of earth so David calls his mothers womb Psal 139.15 I was made in secret and curiously wrought in the lowest parts of the earth waiting thence to be delivered in due time so he should be again shut up naked in the bowels of the earth the grave as seed sown in the ground waiting for a resurrection to a better life However the drift of these words was doubtlesse to shew that if God should strip him of all he enjoyed he should have no cause to complain both because he brought not these things into the world with him God had given them and might when he pleased take them away and because they were given as temporall blessings which he could not hope alwaies to enjoy but must part with them at the time of his death For we brought nothing into this world and it is certain we can carry nothing out 1 Tim. 6.7 Vers 21. Blessed be the name of the Lord. So far was Satan disappointed of his hopes that in stead of cursing God Iob blessed him both for suffering him to enjoy his good blessings so long and for his present afflictions wherein he knew the Lord might shew his goodnesse and mercy to him as well as in his former bounty and this doubtlesse did more deeply wound Satan then all Iobs afflictions had wounded him Vers 22. In all this Iob sinned not That is in all this that Iob spake and did there was not any thing that was materially sinfull No man can do any one act that is purely pure free from the least stain or tincture of sin Who can bring a clean thing out of that which is unclean chap. 14.4 But there is a great deal of difference between a sinfull action and sin in an action Satan had said that Iob would curse God but when it came to proof there was no such thing he neither spake nor did any thing that was materially evil CHAP. II. Vers 1. AGain there was a day c. See chap. â vers 6. How long it was after those former losses ere God gave Satan liberty to afflict him in his body we cannot say only it is probable that there was such a distance of time between these two afflictions as might serve for a full discovery of Iobs Spirit under the first Vers 2. From going to and fro in the earth See chap. 1. vers 7 Vers 3. Hast thou considered my servant Iob See chap. 1. vers 8. And still he holdeth fast his integrity This is added to imply that God is in a speciall manner glorified and Satan confounded by the Saints perseverance in piety in the time of affliction for hence the Lord is here set forth as it were triumphing in this
may be assigned for these things and 2ly thus Although affliction and trouble springs not meerly and onely from the creature below yet we see plainly that man is full of trouble and therefore surely it comes from heaven from God who disposeth all things according to his own good pleasure and 3. Thus although affliction springs not from the dust or any thing without man yet we see it is alwaies mans portion and therefore questionlesse it springs from himself even the sin that is within him or 4. Thus which is much to the same purpose with the former Although the calamities and miseries which men are subject to spring not merely from the earthly condition of mans body for notwithstanding this had man continued in his innocency he should have been free from all miseries yet man is born to trouble to wit because he is born in sin as naturally as the sparks fly upward it is as naturall for man to be in trouble and misery as for the sparkes to fly upward yea it is that which is derived to us by a lineall descent from our parents as our inheritance or birth-right Man is born unto trouble And thus the nature of man is compared to coals his sin and corruption to fire in the coals and his afflictions and troubles to the sparks that fly up from the fire and Iob is taught to acknowledge that he could not justly ascribe the calamities that were fallen upon him to any thing else but his own wickednesse and to the justice of God in punishing him for it Vers 8. I would seek unto God and unto God would I commit my cause That is were I in your case Iob I would not murmure and complain of Gods dealing with me as you do but considering that it is the great God of heaven and earth that I have to deal with and that it is my sins that have brought these miseries upon me I would turn to him acknowledge my sins seek for mercy at his hands and in the mean season patiently bear what he was pleased to lay upon me and quietly commend both my self and my condition and cause wholy to his disposing Vers 9. Which doth great things and unsearchable marvellous things without number This following enumeration of many severall works of Gods Providence is to proove the infinite power wisedome goodnesse and justice of God and so thence to imply that it is not fit men should quarrell with him the reason of whose works they cannot search out but rather seek to him for help who is so good and able at his pleasure to raise them up again from the greatest miseries Vers 10. And sendeth waters upon the fields to wit not rain only but springs also brooks and rivers to water the severall parts of the earth Vers 11. To set up on high those that be low that those which mourn may be exalted to safety These words may be referred either to the immediately foregoing clause vers 10. who giveth rain upon the earth and sendeth waters upon the fields to wit thereby to enrich those that were poor by causing their land to yield plentifull encrease and to save those that are ready to perish for want by sending fruitfull times and seasons or else rather they may be referred to those foregoing words vers 9. that God doth great things and unsearchable marvellous things without number and that hereby he doth many times set up on high those that be low that those which mourn may be exalted to safety and thus Eliphaz gives Iob a hint for his comfort and incouragement that if he would seek to God as he had advised vers 8. though his estate was now very low yet he might be set up again and from that sad condition wherein he lay he might be exalted to joy and safety Vers 13. He taketh the wise in their own craftinesse That is he causeth the crafty plots of the subtle wise men of the world to become mischievous to themselves as it was in Achitophels and Hamans plots And worthy it is of our noting that this speech of Eliphaz is cited by S. Paul 1 Cor. 3.19 as a divine Testimony And the counsell of the froward is carried headlong That is when many froward that is perverse and stubborn wicked men lay their heads together to do any mischief to Gods servants their counsells and resolutions shall be overthrown and come to nothing and that either by the very rashnesse and headinesse wherewith they shall be carried in their consultations pitching upon these resolutions for want of due deliberation which had they been prudently weighed were never likely to proove successefull or by their rashnesse and precipitancy in acting what they had well enough contrived Vers 14. They meet with darknesse in the day time and grope at noon daies as in the night That is where things shall be clear and manifest yet they shall not see it but shall be needlessely scrupulous full of doubts and fears not knowing what to doe and like blind men more likely to mistake then hit the right way See Deut. 28.29 Thou shalt grope at noon day as the blind gropeth in darknesse c. Vers 15. He saveth the poor from the sword from their mouth and from the hand of the mighty That is he saveth them not only from the open violence of their enemies and strong oppressours but also from their slanders reproaches and pernicious counsells and whatever other waies there are wherewith wicked men are wont by their venemous tongues to do mischief to the poor servants of God Vers 16. So the poor hath hope and iniquity stoppeth her mouth That is by the experience which men have of the Lords delivering the poor that are oppressed from the power of the oppressour others that are in the same condition are encouraged to put their hope in God and so though they have nothing else in the world left them to trust in as these words import yet they have hope as an anchor for their souls sure and steadfast Heb. 6.19 and on the other side the wicked shall not have a word to say they shall not dare to slander the godly they shall not dare to vaunt and brag of their proud purposes but shall become silent as mute as fishes as being filled with shame and confusion or silenced with admiration finding how evidently the Lord doth aid those that are of no might to help themselves against those that wrong them Vers 17. Behold happy is the man whom God corrects c. Eliphaz having perswaded Iob to seek to God and to commit his cause to him from vers 18. here he shows him that if he would do so that which he now suffered would be evidenced to be only the correction of a father wherein he would be happy and should have no cause to complain of it Vers 18. For he maketh sore and bindeth up c. That is he layeth not affliction upon men to hurt them but wounds as a Surgeon
3.12 He hath bent his bow and set me as a mark for the arrow and that of Iob elsewhere chap. 16.12 13. He hath taken me by my neck and shaken me to pieces and set me up for his mark His archers compasse me round about he cleaveth my reins asunder Vers 21. And why dost thou not pardon my transgression c. Why dost thou not according to thy wonted grace to others freely forgive all my sins and transgressions removing them all out of thy sight that then accordingly also thou mayst withdraw thine hand from correcting me For now shall I sleep in the dust c. That is if thou dost not send help speedily I shall quickly be laid in the dust and thou shalt seek me in the morning and I shall not be that is and then if thou shouldest make never so much hast to help me it would be too late for thou shouldest not find me in the land of the living amongst those that are capable of thy goodnesse and mercy CHAP. VIII· Vers 1. THen answered Bildad the Shuhite Bildad having heard Iob hitherto defending himself and disliking what he spake in his defence more then his former complaints undertook at length to second what Eliphaz had before spoken reprooving Iob for charging God with injustice in his dealing with him and exhorting him to repent of his former wickednesse as the only sure means to turn away the Lords displeasure yea it seems by his first words in the following verse that whereas Iob was proceeding on to have spoken farther Bildad did here interrupt him as not able to endure him any longer How long wilt thou speak these things c. Vers 2. How long shall the words of thy mouth be like a strong wind That is violent and bruitishly impetuous not sparing any body no not the Lord himself when he comes in thy way Because Iobs words in his answer to Eliphaz had been indeed somewhat sharp and rough and full of vehement expressions therefore Bildad compares them here to a strong wind and because he had so often reiterated his complaints of the grievous miseries he suffered and his protestations concerning his desire of death c. yea and that after Eliphaz had sought to convince him of the evil hereof not regarding any thing that he had spoken therefore he upbraids him with his persisting in this way How long wilt thou speak these things and how long shall the words of thy mouth be like a strong wind But yet withall there is another thing which Bildad might also intend to imply in comparing Iobs words to a strong wind to wit that whilst he went about to overthrow the justice of God as if he had not deserved what God had inflicted on him his words though never so violent would be but as a puffe of wind Gods justice would stand firm and unmoved whatever he should say to the contrary Vers 3. Doth God pervert judgement or doth the Almighty pervert justice As if he should have said Every one by the light of nature knows that this is altogether impossible though God be almighty and able to doe to men whatever he pleaseth yet he is not wont to make use of his power to doe any thing but what is just as great and mighty men many times doe and that because 1. He is essentially and so infinitely just as well as almighty 2. The judge of the whole world to whom men must fly for refuge and help when they are unjustly wronged and oppressed and therefore he can no more deal unjustly with any man then he can cease to be God Vers 4. If thy children have sinned against him c. That is though God hath utterly cut off and destroyed thy children it was doubtlesse for their sins what he hath therefore done therein he hath done most justly and thy self he hath not hitherto destroyed but spared thee that thou mightest take warning by them which if thou wouldest doe and wouldest betimes that is speedily and with all possible care and diligence seek reconciliation with God and pray unto him for favour and mercy in stead of pleading thine innocency quarrelling and contending with him as thou hast hitherto done and withall abandon all thy former wicked waies and that upon sincere ends and so become pure and upright in heart and life without which indeed no seeking to God by prayer will doe any good then doubtlesse he would not fail to pardon thy sins withdraw the judgements that lye upon thee and doe thee good whereas hitherto he hath seemed to sleep and not to regard thy miseries he will presently awake to thy help and make the habitation of righteousnesse prosperous that is prosper thee and thy family and all that belongs to thee so long as you all continue to live righteously and to doe that which is just in Gods sight Vers 7. Though thy beginning was small yet thy latter end should greatly encrease Two severall waies these words are understood by Expositours first that though when God should begin to prosper him after his repentance his estate should be but little as some indeed think it was but little and that he began upon almes as it were when his kindred and acquaintance gave him every man a piece of money and every one an ear-ring of gold chap. 4â 11 yet by degrees this little should encrease so that at last he should again come to have a mighty estate and 2. That the estate he had before this tribulation befell him how great soever it was yet should be but little in comparison of that he should have in the conclusion if he would repent and turn unto the Lord as the moon one of Gods two great lights is but little in comparison of the Sun whereto may seem to agree that which is said of Iob chap. 42.12 So the Lord blessed the later end of Iob more then his beginning But yet the first exposition is clearly the most proper Vers 8. For enquire I pray thee of the former age c. Bildad here prooves what he had said by the experience of all former ages to which he the rather appeals because there was probably then no written word Enquire saith he I pray thee of the former age c. as if he should have said search the records of former times make enquiry how it hath been in the daies of our ancestours and so likewise of their fathers for many generations even from the beginning of the world you shall find that it hath been alwaies thus as I have said that God hath prospered the righteous and punished the wicked and that when evil doers have repented forsaken their evil waies and turned unto the Lord he hath then withdrawn his hand from punishing them and poured forth his blessings plentifully upon them Vers 9. For we are but of yesterday and know nothing because c. This is added as a reason why Bildad councelled Iob to search into the records of former times
so they conceive the sense of the words to be this that if he had called that is if he had prayed and made supplication to his judge for mercy as he had said before in the foregoing verse and God had answered him that is had consented to grant him his desire yet he would not believe that he had hearkened to his voice that is that he had done it in respect to him or his prayer for any worth in him or in any service that he could perform and that because his hand was now so heavy upon him And indeed either of these expositions do well agree with the scope of Iobs answer to Bildad Vers 17. For he breaketh me with a tempest and multiplyeth my wounds without cause As if he should have said they are not ordinary calamities that God hath laid upon me No he hath broken me in pieces as with a thunderbolt from heaven and multiplyeth my wounds still more and more and that without cause that is without any cause manifested or without any cause that I can discover not being conscious to my self of any so great wickednesse I have committed that should provoke him to lay so heavy a punishment upon me Vers 19. If I speak of strength loe he is strong c. That is how should I hope to contend with God either it must be by strength that I must defend my self against him or by pleading my cause in a way of justice and judgement Now alas if I speak of strength if I hope that way to contend with him behold he is strong that is absolutely infinitely strong so that there is none that can possibly stand before him and if I speak of judgement hoping by a way of legall proceedings to clear mine innocency who shall set me a time to plead that is where should I find a judge that having power over us both should appoint me a day wherein I should plead my cause and answer what the Lord could object against me Vers 20. If I justifie my self mine own mouth shall condemn me c. That is though I should be admitted to plead my cause against the Lord yet should I undertake to justifie my self mine own mouth would condemne me to wit either because the Lord by many severall particulars he might examine me upon and charge me with would easily so farre convince me that I should be forced with mine own mouth to condemn my self or else because not having any sufficient plea for the defence of my self mine own lips would discover the weaknesse of my cause I should be intangled in mine own words and even those things which I should speak for my self would be retorted upon me to proove me perverse or else lastly because this very affirming of my self to be righteous would be abundantly enough to condem me since first it is sinfull for man to boast of his own righteousnesse and secondly thereby I should lie against the truth and should discover most desperate boldnesse in contending against God yea I should charge God with falsehood and injustice who hath concluded all under sin and doth daily correct the most righteous for their transgressions all which agrees fully with that of St Iohn 1. Iohn 1.10 If we say that we have not sinned we make him a lyar and his word is not in us Vers 21. Though I were perfect yet would I not know my soul I would despise my life That is though I did verily perswade my self that I were perfectly righteous yet would I not belieue mine own heart herein nor regard mine own soul in this to stand upon mine innocency as knowing that there might be much amisse in me which I discerned not in my self but even for fear of tryall before the great God I should despise my life that is be glad I were dead yea in point of justification I would utterly disclaime and despise the righteousnesse of my life and conversation and would acknowledge my self an unprofitable servant Or else the meaning of these words may be given thus though upon pleading my cause God should find me and acknowledge me perfect yet I could take no joy in this nor durst exalt my self but should despise this righteousnesse of mine own life Vers 22. This is one thing therefore I said it he destroyeth the perfect and the wicked That is this one thing is sure and certain or this is the only one thing wherein we differ and whereto all that I have spoken tendeth for as for those many other things you have delivered concerning God therein we joyntly agree which being clear and evident therefore I said it I could not forbear plainly to averre it and do and shall still maintain it namely that God destroyeth the perfect no lesse then the wicked Hitherto Iob hath made good that he made no more question of the justice of Gods proceedings then his friends did but now he shows wherein the difference lay betwixt them to wit that whereas they maintained that it should alwaies be well with the righteous and ill with the wicked here in this world and that therefore either the righteous should ever live in prosperity or if the Lord did correct them for a while when they had gone astray yet upon their repentance he would soon show mercy and not suffer them to end their daies in such miseries and on the other side either he would suddenly destroy the wicked or if he suffered them to flourish for a time he would afterwards pour out his vengeance the more heavily upon them he for his part was farre otherwise perswaded namely that for these outward things Gods dealing was many times in every regard the same both toward the righteous and toward the wicked and that therefore there was no just cause at all why his friends should condemn him for an hypocrite and a wicked man because of the afflictions that God had laid upon him and thus he answers what Bildad had said chap. 8.20 Behold God will not cast away the perfect man neither will he help the evil doers Vers 23. If the scourge slay suddenly he will laugh at the tryall of the innocent As if he should have said when the Lord sends any sudden calamity that sweeps away both the wicked and the righteous the wicked by way of just vengeance the righteous to proove and try them there can be nothing said against the Lords proceeding herein he will laugh at the tryall of the innocent he will and may justly scorn the plea of any mans innocency though the uprightest man breathing and that because the most righteous have by their sins deserved worse then he laies upon them nor can alledge any just cause why they should be exempted from such calamities Vers 24. The earth is given into the hand of the wicked he covereth c. This text of Scripture is very difficult and accordingly it is diversly expounded some conceive that by the wicked here is meant the Devil and so conceive the
so willing and desirous to die and to give up his life It is a phrase frequent in the Scripture concerning which see the Note Iudg. 12.3 But now the first clause wherefore do I take my flesh in my teeth is farre more obscure but the most probable expositions that I meet with are these 1. Some conceive that it was an ordinary proverbiall speech in those times to say of those that were desirous to die that they took their flesh in their teeth meaning that they were so weary of their lives that they could find in their hearts to tear themselves in pieces thereby as it were to open a passage to let forth their souls and that therefore as in relation to the frequent professions he had made how earnestly desirous he was to die he asketh his friends here wherefore do I take my flesh in my teeth and put my life in my hand that is wherefore am I so eagerly desirous to die think you that I speak it as out of despair No such matter No though he slay me yet will I trust in him as he adds in the next words 2. Some hold that because men that are inwardly enraged and tormented in their minds are wont to tear their own flesh with their teeth or at least to pine and consume away and so in that sense may be said to eat their own flesh as it is said of the slothfull fool that starveth himself with mere idlenesse Eccles 4.5 He foldeth his hands together and eateth his own flesh therefore Iob useth these expressions as by way of checking himself for being so immoderately disquieted in his mind for any thing which either his friends said or he suffered wherefore do I take my flesh in my teeth as if he had said why should I thus pine my self with grief and eat up mine own flesh with sorrow or why do I thus vex and fret and torment my self as one that in the indignation and anguish of his soul is ready to tear his own flesh and to give up the ghost there is no cause at all why I should doe thus though he slay me yet will I trust in him and 3. Again some think that the ground of these expressions was either because his flesh was so chapt and broken in severall places that he might bite out pieces with his teeth or because he was so wasted that all his flesh would scarce make one mouthfull or else rather because his pain and misery was many times so extreme and insupportable that ever and anon it made him ready to tear his flesh with his teeth and so the meaning of these words wherefore do I take my flesh in my teeth c must be that he desired to know of his friends either why such grievous intolerable punishments should be laid upon him if as they said God did only punish wicked men since he was not conscious to himself of any such horrible wickednesse that he had committed or why he might not desire to plead his cause with God since it was evident he did not complain without great cause Vers 15. Though he slay me yet will I trust in him c. That is though I were at the point of death yet would I trust in him for help yea though I were sure that God would slay me yet would I rely upon his mercy in full expectation that thereby I should only be brought to a better life Now this he adds either by way of checking himself for his former impatience and resolving from henceforth what he would doe or else to imply how strange it was that notwithstanding this his trust and confidence in God he should be so severely dealt with or to shew that though his miseries made him complain sometimes very bitterly yet he did not despair of Gods love to him or else to proove that he was not a wicked wretch as they pretended he was And therefore is that too which he next adds but I will maintain mine own wayes before him that is though I will rely upon his mercy whatever he doth to me yet I will plead my cause and maintain mine innocency before him and that in the integrity and sincerity of mine heart as knowing that he searcheth the heart and the reins Vers 16. He also shall be my salvation c. That is I know he will preserve me in these miseries and in his good time deliver me from them or at least that he will save me eternally hereafter As for the following clause for an hypocrite shall not come before him that is added to shew a reason why he would maintain his waies before God as he had said in the foregoing verse namely because he knew well that if he were an hypocrite God would not endure him and this his friends had charged him with chap. 8.13 Vers 18. Behold now I have ordered my cause I know that I shall be justified That is now I have examined mine own conscience and have weighed and digested what I shall say in mine own defence whereas you condemn me for a wicked hypocrite I know that herein God will justifie me and so indeed it prooved at last when God passed that sentence against his friends chap. 42.7 ye have not spoken of me the thing that is right as my servant Iob hath Vers 19. Who is he that will plead with me c. That is trusting therefore in the unquestionable justice of my cause let who will undertake to plead with me I am here ready to defend my self against them But however plead I must my cause with God for now if I hold my tongue I shall give up the ghost that is being provoked and vexed as I have been with the opprobrious speeches you have used against me if I should not ease the grief of my heart by speaking it would burst within me and so kill me Vers 20. Only do not two things unto me then will I not hide my self from thee That is then shall I have no cause to hide my self from thee then shall I not shrink from appearing before thee but shall boldly come into thy presence to plead my cause Now the two things he desires of God are those expressed in the following verse to wit the one that God would free him from the present miseries that lay upon him wherewith being oppressed distracted and disturbed it was not possible he should with that freedome of mind as was fitting intend what he should say and order his speech aright before God and the other that God would secure him from the terrours of his majesty and power for the future which alone was enough to overwhelm a man with fear and to make the most eloquent man as one that is dumb and not able to speak a word I know that some learned Expositours do otherwise understand this place namely that the two things which Iob here desired that God would not doe to him were either 1. That he would not smite and dispute
then quite cast him off but desires that God should even there remember him And whereas according to this exposition he should desire death without any expression of his desire to be raised up again from the grave to this it is answered that he speaks as a man distracted so with sorrowes that he asks of God he well knows not what eased he would be of his trouble and out of his desire of that he wisheth what came next to mind or lay uppermost in his thoughts let God hide him in the grave or doe what he would with him to free him from his sad estate so he did not utterly forget him And lastly by the grave may be meant any place under ground where he might be hidden a-live such as were those caves and dens in the earth where the Saints in times of persecution were wont to hide themselves and so were for the time as men buried a-live Heb. 11.36 and so then his desire is only that he might be hidden somewhere under ground where he might be in safe custody out of the reach of those troubles that now annoyed him till the indignation of God were over and that then at a time prefixed God would remember him and fetch him forth again But which way soever we take these words most probable it is that he useth this phrase of being hid in the grave in allusion to the custome of those Eastern countries where they used in those times to have great caves or vaults for their sepulchers or burying places whereinto in times of danger they were wont to run and hide themselves Vers 14. If a man die shall he live again All the daies of my appointed time will I wait till my change come As the former words so these also are divers waies expounded by Interpreters Some say that the change here meant is that which Iob had wished or desired in the foregoing verse to wit his being raised out of the grave after he had been hidden there for a time to live again here in this world and accordingly they conceive that the first words were spoken by way of admiration If a man die shall he live again Is that possible and then that the next words were added as the Resolution of Iob upon this supposition as if he should have said Could this be or let this be granted and then surely all the daies of my appointed time will I wait till my change come that is I will willingly wait all the set time allotted for my abode in the grave untill the change shall come of my being raised up again from thence and thus they say he spake in reference to his foregoing words O that thou wouldest appoint me a set time and remember me Again others conceive that he speaks here of his change at the generall Resurrection of the dead and so they take the first words to be spoken either of mans living again in this world and the interrogation to be a vehement negation If a man die shall he live again No I know he shall not it is altogether impossible and that thereupon he adds All the daies of my appointed time will I wait till my change come as if he had said I am not therefore afraid to die there being no fear of returning hither again after death again to endure the miseries of this present world but will gladly wait all my appointed time till my change at the Resurrection of the dead shall come or else of mans living again at the day of judgement and of those that understand it thus some hold that the interrogation doth here intend an affirmation of that concerning which the question is propounded If a man die shall he live again as if he had said I know he shall there will a day come when God will raise him up and restore him to life again whereupon he inferres that he would wait in expectation of this blessed change All the daies of my appointed time will I wait till my change come and others conceive that it is spoken by way of doubting and accordingly they make this to be the drift of the words to wit that the first words contain the temptation wherewith Iob was tempted namely that he questioned whether man being dead could ever rise again If a man die shall he live again Is this possible and then that the next clause contains the Resolution of his faith overcoming that temptation All the daies of my appointed time will I wait till my change come as if he had said yes I know there shall a change come after death when they that are dead shall rise and live again and so corruption shall put on incorruption and therefore all my appointed time I will wait till that change shall come But last of all there is another exposition which to me seems best as best agreeing with other foregoing passages namely that by his appointed time here is meant the time allotted him of God for his living here in this world according to that he had said before vers 5. His daies are determined the number of his moneths are with thee c. and so the sense of the words is this that since being dead there was no hope of living again here in this world there was nothing for him to doe but all his appointed time to wait upon God till his change come that is till God should be pleased to deliver him from this sad condition wherein he now lived and put him into a more prosperous estate or rather till the time of his departure out of this world was come when he doubted not but God would receive him to his mercy Vers 15. Thou shalt call and I will answer thee thou wilt have a desire to the work of thine hands That is out of the love thou bearest me as thy creature and much more as one in whom thou hast renewed thine own image thou wilt not cast me off for ever but wilt receive me again unto thy self which is spoken in reference to the former clause Thou shalt call and I will answer thee of which also there are severall expositions given by Interpreters answerable to those they give of the foregoing verses for 1. Some take it to be spoken as in reference to that which they conceive he intended vers 13. where he speaks of his being hid for a time in the grave namely that if that might be so if God would hide him for a time till his indignation were over and then would remember him in mercy again then when God should call him forth he would readily come forth unto him hoping to live here in his favour again 2. Some understand this also of the Resurrection Thou shalt call that is thou shalt command me to arise from the dead and I will answer thee that is I shall as in obedience to thy command readily arise and present my self before thee not needing then to fear thy face as hypocrites will and indeed
though this phrase of Gods calling him may be used in reference to the manner of Gods raising men from the dead concerning which the Apostle saith 1. Thess 4.16 The Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first c. yet by the call of God may be meant simply the will and command of God as where it is said that God called for a famine upon the land Psal 105.16 that is he commanded a famine to be in the land and so our Saviour speaks of the Resurrection Ioh. 5.28 The hour is coming in the which all that are in the graves shall hear his voice c. and 3. Some understand it of Gods calling him out of this world by death and so conceive that Iob here professeth his readinesse to yield to Gods call herein and that because he knew God would one day remember him in mercy and not utterly castâoff the work of his own hands Vers 16. For now thou numbrest my steps c This is added as a reason why he so earnestly desired to die or to be hid in the grave as he had said vers 13. till Gods wrath and indignation was over or why he had besought God that he would withdraw his hand and let him finish his daies in peace vers 6. namely because God did now at present proceed with such severity against him as one that took strict notice of all his waies that not one sin of his might scape unpunished See chap. 10.14 To which purpose also is that which follows in the next verse of Gods sealing up his transgressions in a bag that is his laying them up in store as evidences and indictments against him of which see the Note Deuter. 32.34 Vers 18. And surely the mountain falling cometh to nought and the rock is removed out of his place c. The drift of these words is either 1. To imply that God proceeded with as much fury and violence against him as when he overturns mountains and removes rocks out of their places c. or 2. To intimate that if the strongest creatures and those that seem most stedfastly setled in their places cannot stand before the indignation of the Lord much lesse could poor weak man stand before it and that therefore God needed not proceed with such over-bearing violence against him as he now did or 3. To bewail his continuing so long in so great miseries that when the strongest creatures were not able to stand before Gods power when he meant to bring them to nought and so the hope of man was destroyed by his hand as is expressed in the last clause of the 19 verse that is all things wherein vain men hope or all the vain things wherein men are wont to hope yet he a poor weak creature should hold out against so many and great afflictions and live in the midst of so many deaths or 4. To renew his old request that he might die that since all things even those that were the most like to continue were often removed and wasted out of their place so he desired it might also be with him or 5. To intimate his fear least his patience should fail and thereupon to desire that God would in pity release him surely the mountain falling cometh to nought c. as if he had said mountains and rocks will fail and how much sooner may my patience fail My strength is not the strength of stones as he had said before chap. 6.12 and therefore either remove my afflictions or remove me out of this world or 6. To shew that God proceeding so severely against him and not suffering any sin of his to passe unpunished as he had said in the foregoing verses as other creatures that seem more surely setled then man is do utterly perish by the mighty power of God so it must needs be with man he also must needs be cut off irrecoverably The mountain saith Iob falling cometh to nought and the rock is removed out of his place to wit sometimes by extraordinary earth-quakes sometimes by the violence of great flouds and inundations of waters the waters wear the stones by continuall beating and dropping upon them thou washest away the things that grow out of the dust namely when rivers or seas overflowing or breaking through the banks do with a mighty torrent sweep away all before them and thou destroyest the hope of man that is and thus after the same manner is man cut off and destroyed by death and that as concerning any hope of living again here in this world irrecoverably and this I conceive most probable to have been the drift of Iob in these words being the same in effect with that which he had said before vers 11 12. Vers 20. Thou prevailest for ever against him and he passeth thou changest his countenance and sendest him away That is it is alwaies thus be a man never so strong die he must if thou contendest with him he must needs sink under thine hand and that irrecoverably it being altogether impossible that he should resist the stroke of thine hand his comelinesse and beauty thou soon turnest into a ghastly ashy palenesse and so sendest him packing out of this world Vers 21. His sons come to honour and he knoweth it not c. This may be meant either of man after death as in reference to what he had said immediately before concerning mans passing away out of this world to wit that after that he never knoweth more what is done here in this world whether his children live in prosperity or misery it is all one to him for he knoweth not how it fares with them and then it is added to shew how absolutely men are by death cut off from all possible communion with those that remain behind them Or else it may be meant of man when he is dying to wit either that through the anguish and extremity of pain and misery which he endures he regards no earthly thing how nearly soever it concerns him be his children in a prosperous or in a mean condition he minds it not it works in him neither joy nor sorrow or else that this is one part of his misery that dying he knoweth not what shall become of his children Vers 22. But his flesh upon him shall have pain and his soul within him shall mourn Those Expositours that understand the foregoing words of man after death must needs find it too difficult to give a reason how after that this should come in But his flesh upon him shall have pain c. Yet two severall waies they alledge how this may be inferred upon that which went before though so understood for 1. Some take the words to be a figurative and poeticall expression of the sad condition of a man cut off by death his flesh upon him shall have pain alluding to the worms gnawing the flesh of his
body and his soul within him shall mourn that is it shall be disquieted and grieved because it is parted from the body it is say they such a poeticall expression as that afterward chap. 21.33 where it is said of man in the grave the clods of the valley shall be sweet unto him and 2. Some make the connexion thus that having said in the former verse that man after death knoweth nothing what is done in the world this that follows is added in this sense But his flesh upon him shall have pain and his soul within him shall mourn as if he should have said But yet whilst he lives he shall have pain and sorrow and therefore any man may judge whether it were not better for me to die then to live But now understand the foregoing words of man dying and then the dependance of this upon that is easie and clear There he had said that man dying minds not how it is or knows not how it shall be with his children whereto he adds now But his flesh upon him shall have pain and his soul within him shall mourn that is he shall be wholly taken up with the thoughts and sense of his own misery the pain and sorrow that lyes upon him CHAP. XV. Vers 1. THen answered Eliphaz c. The three friends of Iob having all objected what they could against Iob successively one after another and Iob having severally answered them all it came now to Eliphaz turn who began first to speak again to reply upon what Iob had answered Vers 2. Should a wise man utter vain knowledge and fill his belly with the East wind That is is it seemly for a man that pretends to such wisedome and knowledge as you do to talk so idly and foolishly so furiously and presumptuously and mischievously as you have done for he alludes to those words of Iob wherein he seemed to condemne them of folly at least to maintain that his knowledge was every way as much as theirs chap. 13.2 What ye know the same doe I know also I am not inferiour unto you and again vers 5. Oh that you would altogether hold your peace and it should be your wisedome He compares Iobs words to the wind to imply 1. That they had been vain and unprofitable and nothing to the purpose there was no substance and solidity in them but they were merely a blast of words which soon vanished and came to nothing and 2. That they had been turbulent violent and furious and uttered with a great deal of heat and choller and he mentions the East wind particularly rather then any other because that wind used to be in those countries most raging and tempestuous and withall because it was usually very hurtfull to their corn and fruit and other things as we use also to say that the wind in the East is neither good for man nor beast and so thereby Eliphaz might intend to imply also that his words had been mischievous and hurtfull both to others and to himself pernicious to others by way of ill example and hurtfull to himself in that they must needs blast all the hopes he might otherwise have had of Gods delivering him out of his miseries In Iobs first answer to Eliphaz he had taken exceptions against him for slighting what he had spoken as if there had been no weight of reason in any thing he had said and that in these tearms chap. 6.26 Doe ye imagine to reproove words and the speeches of one that is desperate which are as wind concerning which see the Note there Now as Bildad did immediately twit him with this retorting upon him that very expression chap. 8.2 How long shall the words of thy mouth be like a strong wind where also see the Note so likewise Eliphaz here remembring it seems those words of Iob when he came now to speak again upbraids him with the same words Should a wise man utter vain knowledge and fill his belly with the East wind as if he had said you were not pleased that I esteemed your words no better then wind but I pray what have your words ever since been better then so A wise man one would think should never utter such vain and unprofitable things as you have spoken and it is like he meant this of those passages in Iobs speech where he had complained of Gods dealing so hardly with him and where he had wished that God would hide him for a time in the grave chap. 14.14 and others of the like nature As for that expression of filling his belly with the East wind the meaning is either that he did feed and please himself with such windy frothy discourse or rather that he did first conceive such things in his mind and then afterward uttered them Vers 4. Yea thou castest off fear and restrainest prayer before God Some Expositours understand this thus that by many things that he had spoken he had in a manner laid a foundation of Atheisme that men should neither fear God nor call upon his name for if that were true which he had said chap. 9.22 that God destroyeth the perfect as well as the wicked and so chap. 12.6 that the tabernacles of robbers prosper and they that provoke God are secure c. who then would fear God or pray unto him yea and some adde that by his speaking so irreverently to God he had hereby given evil example unto others after the same manner to cast off the fear of God and in stead of praying to God to contend with him But I conceive the meaning to be plainly this that he chargeth Iob with casting off fear and restraining prayer before God because he had spoken to God in such a bold and presumptuous manner as if he had been speaking to one of his fellows and in stead or humbling himself before God and craving mercy and pardon he had stood upon tearms of justifying himself and had as it were challenged God that he might argue with him and plead his cause before him Vers 5. For thy mouth uttereth thine iniquity c. That is thy mouth discovers and blazons abroad that base wickednesse and iniquity that is in thine heart according to that of our Saviour Matth. 12.34 Out of the abundance of the heart the mouth speaketh And this is added as a proof of what he had said in the foregoing verse to wit that Iob had cast off the fear of God as is likewise that which follows and thou choosest the tongue of the crafty that is thou dost wittingly talk in a crafty manner and the craft Eliphaz intends is either that he did in an hypocriticall manner cunningly cover over the iniquity of his heart to wit by speaking at some times very modestly and humbly though at other times he was ready as it were to fly in Gods face as in those passages chap. 6.24 Teach me and I will hold my tongue and cause me to understand wherein I have erred and chap.
be gone again so that I do very little enjoy the benefit of the day and that either because it seems over-clouded with the darknesse of my afflictions or because I am streight way afraid of the dolefulnesse of the night that is coming after it Vers 13. If I wait the grave is mine house I have made my bed in the darknesse That is if I should wait in hope to see an end of my miseries yet at last I am sure the grave must be my house there in the darknesse of the pit I must lay me down to rest Thus some Expositours understand these words But I rather understand them thus If I wait the grave is my house c. that is if I should wait for that glorious change to which you say God would restore me if I would repent and beg mercy at his hands I should certainly flatter my self in vain and that because I am a dying man and so the grave is the house where I must immediately be lodged and in the darknesse thereof I am ready to lay down my self to rest Vers 14 I have said to Corruption Thou art my father to the worm Thou art my mother and my sister It is the opinion of a learned man and not altogether improbable that because great men in those times had certain vaults where the bodies of all their family were successively laid and placed in such order that when their children went in to them they were able to say which was their grandfather and grandmother their father and mother c. therefore Iob to imply that he should not be buried in such a way of state but should be laid after the manner of meaner men in an ordinary grave he saith here that in stead of being thus laid up with the ancestours of his family he should only have rottennesse and wormes for his father and mother and sisters in his buriall place But the more ordinary exposition of these words I take to be the better by farre to wit that Iobs drift therein is as in those before to shew that he was hopelesse of life and had in his thoughts given up himself and that willingly to the grave I have said to corruption Thou art my father to the worm Thou art my mother and my sister as if he should have said In stead of those my near friends with whom I have lived in the house of the grave whether I am going apace corruption and worms are the near allyes the father mother brothers and sisters with whom I must dwell And indeed to corruption and the worms he might the rather give these tearms of his nearest allyes because he himself had his originall from the earth and was no better in regard of that corruption whereinto he should be turned in the grave then the grave-bred worms But however by these expressions Iob would shew that he was so farre from looking upon death as an enemy or a stranger that he was upon fair tearms with death as with his nearest allyance yea that he was well acquainted with death and took delight and contentment in death as men do when after a long journey they return home to father and mother and brethren and sisters Vers 15. And where is now my hope as for my hope who shall see it That is when I shall be thus laid in the grave what will become then of the hope you would give me of a prosperous estate here in this world since doubtlesse no man shall ever see me have a good day again here in this world It is as if he should have said It had been fitter you should have propounded to me the blisse and glory which after death I might expect in heaven for I were indeed in a sad condition if I had no more hope in heaven then I can expect here in this world Vers 16. They shall go down to the barres of the pit when our rest together is in the dust Two severall waies these words of Iob may be understood 1. As an answer to the last words of the foregoing verse having said there As for my hope who shall see it He answers himself here in these words They shall goe down to the bars of the pit c. as if he should have said I look every hour to be laid in the grave and therefore if there be any good to be hoped for by me I must expect it there and so they that will see my hope must passe through the gates of death and goe down with me into the grave that so they may there behold it when we shall there lye at rest together in the dust 2. As a farther illustration of the vanity of those hopes which his friends had propounded to him They shall goe down saith Iob to the barres of the pit c. that is truly all the hopes that you have propounded to me or that I can conceive of living in prosperity again in this world shall be all buried in the grave and there both I and they shall perish when we shall all rest together in the dust CHAP. XVIII Vers 2. THen answered Bildad the Shuhite As Bildad spake next after Eliphaz when they first began to argue with him so now again in replying he keepes his turn and speakes next after Eliphaz as he did before Vers 2. How long will it be ere you make an end of words c. Many learned Expositours hold that in this and the following verse Bildad speakes not to Iob but to his two companions Eliphaz and Zophar or at least joyntly both to Iob and them and that because in the Originall it is expressed indeed in the plurall number and that the drift of these words is to blame them because they had hitherto multiplyed words one against another but all little or nothing to the purpose and that thereupon he addes the following clause mark and afterward we will speak that is let us be sure that we mark and well understand one another and then we may the better hope to carry on our dispute to some good effect But because 1. His joyning his friends with himself in that clause mark and afterwards we will speak seems rather to imply that he doth not direct his speech to them 2. His friends having still pleaded the same thing against Iob which he himself doth here in his following speech to wit that God doth alwaies destroy wicked men there was no colour why he should blame his friends for multiplying words nothing to the purpose and 3. Iob in the first words of his next reply seems directly to strike at these words of Bildad as spoken to him chap. 19.2 yea saith he How long will ye vex my soul and break me in pieces with words in these regards I rather think that Bildad spake this only to Iob and that it is expressed in the plurall number either because there were some friends at this dispute that sided with Iob though Iob only spake or else rather
being kept secret in the bosome of God or only by God revealed unto men Vers 14. The depth saith It is not in me and the sea saith It is not in me By the depth as it is here distinguished from the sea we must needs understand either deep rivers or the waters that are under the earth or else rather the depth of the earth it self as Psal 75.20 there is expresse mention made we see of the depths of the earth But however the meaning of this clause is either that man cannot find out wisedome though he travels by land or by sea never so farre or rather that it cannot be found either in the entrails of the earth or in the bottome of the sea as gold and silver and other costly minerals and precious stones many times are Vers 15. It cannot be gotten for gold c. See the former Note vers 13. Vers 17. The exchange of it shall not be for jewels or vessels of fine gold The price whereof is much enhaunsed many times by the curious workmanship thereof Vers 19. The Topaz of Ethiopia shall not equall it That is even those gems that are the more esteemed because they are fetched from a far country Vers 20. Whence then cometh wisedome c. See the former Note vers 12. Vers 21. Seeing it is hid from the eyes of all living and kept close from the fowls of the air Though we read the last clause as some do and kept close from the fowls of heaven yet that it should be meant of the angels in heaven seems to me very improbable Rather I conceive the meaning of the whole verse to be either that man can no where find out this supernaturall wisedome as he doth many of the secrets of nature minerals and precious stones c. and so this clause that it is kept close from the fowls of the air is added to imply that as it cannot be found in the depths of the earth or sea as he had said before so neither in the regions of the air above no where under heaven no where but in the bosome of God so that though men could mount up into the air and from thence behold all things on the earth as the quick-sighted fowls of the air do yet they could not thereby discover this wisedome or else more generally that no creature can attain to this wisedome farther at least then God is pleased to reveal it to them nature is a mere stranger to it and therefore it is hid from all creatures high or low whatever they are Vers 22. Destruction and death say We have heard the fame thereof with our ears The meaning is that though they had heard some talk or mention of wisedome yet that was all they were never able fully to find it out Some by destruction and death understand the devils and damned in hell others the souls of the Saints departed to wit that even when they are no longer clogged with earthly bodies and so are the freer to search after wisedome they were never able fully to comprehend it yea and others understand it more generally yet of all men that have lived formerly from the first creation and are now dead to wit that they were never any more able to find out this wisedome of God then those that are now living though formerly they lived many years and so had great advantage to gain more wisedome then others and though some of them were in their times men of great wisedome as the Philosophers and others yet this supernaturall wisedome of God they were never able to comprehend that which they had was but a shadow of wisedome as farre short of true wisedome as the fame of a thing is short of the thing it self But lastly others understand by destruction and death hell and the grave or rather the depths and bowels of the earth and sea and so make the meaning to be this that though there the fame of wisedome hath been heard to wit because the providence of God extends it self to the ordering of all things there yet there this supernaturall wisedome cannot be learnt or found And this Exposition I conceive most probable and judge this which is said here to be much the same with that before vers 14. The depth saith It is not in me Vers 23. God understandeth the way thereof and he knoweth the place thereof If we conceive that Job speaks here of that supernaturall knowledge of God and the way of salvation which is indeed the only true wisedome of man the meaning then must needs be that God only knoweth how this is to be attained because God must reveal it to man or he can never attain it But if we understand it of the secret wisedome of God in the government of the world as questionlesse Job intended it then the meaning of the words is that God and he only understands where this wisedome is because it rests only in his own bosome he fully knows all the waies of his Providence to wit how and why all things are done as why the wicked often prosper and the righteous are afflicted which are all to man altogether unsearchable Vers 24. For he looketh to the ends of the earth c. That is he beholds all things not only in heaven but also throughout the world to wit that he may order and dispose of them as seems good unto himself and this Job alledgeth as an evident proof that therefore God must needs perfectly know the cause of all things that are done in the world which are hidden from man And indeed this place makes it clear as I conceive that the unsearchable wisedome Job speaks of in this chapter which is known only to God and which man cannot attain is that of his counsels in all the waies and works of his Providence Vers 25. To make the weight for the winds and he weigheth the waters by measure The meaning is that God doth appoint and order such a quantity and measure both of the winds and waters whether we understand it of the rain that comes down from the clouds or of the waters that are in seas rivers brooks and springs upon the earth as may serve just for the accomplishment of what he hath purposed with himself whether for judgement or mercy that either the winds or waters are more or lesse in one place or in another it is not by chance but by the Providence of God who sees well and understands all that he doth Vers 26. When he made a decree for the rain and a way for the lightning of the thunder c. The drift of these words is to shew that the unsearchable wisedome whereby God governs the world and the fulnesse thereof was with God and therefore known to him from the beginning of the world yea even from eternity When he made a decree for the rain c. that is when from all eternity he decreed or when at the first creation he established an order how
such a one is hardly to be found to shew unto man his uprightnesse that is to shew to the poor sick man how he must come to be presented righteous and upright in the sight of God to wit that he must acknowledge his sins lay hold upon the promises of mercy made unto him in Christ and so repent and turn unto the Lord. I know there are some that do otherwise expound the last clause namely thus to shew unto man his righteousnesse that is to clear it to the sick man that God hath dealt justly and equally with him But our Translation will hardly bear that Exposition Vers 24. Then he is gracious unto him and saith Deliver him from going down into the pit I have found a ransome This some understand of the messenger the interpreter mentioned in the foregoing verse to wit that he is gracious to the sick man and saith namely in his prayer to God for him Deliver him from going into the pit I have found a ransome For though the last words can hardly be applyable to man yet the meaning they say is only this that the man of God alledgeth that knowing by the revelation of Gods spirit that there is a ransome in the bloud of the promised Mediatour for poor sinners he knew also that God would be pleased to accept of this ransome in the behalf of this penitent sick man But I conceive it is farre better understood of God to wit that he is gracious to this sick man when his messenger hath brought him to repent and believe in Christ and that thereupon he saith Deliver him from going down into the pit the meaning whereof may be either first that God determines that he shall be delivered from the grave whereinto he was dropping and withall from the pit of eternall destruction or secondly that he gives charge to the angel sent to him that he should deliver him from his dangerous sicknesse or thirdly that he enjoynes the man of God to deliver him that is to assure him that he shall be delivered both from his present sicknesse and from hell hereafter and that because God hath found out a ransome for him which can be meant of no other but the bloud of Christ Vers 25. His flesh shall be fresher then a childs c. To wit By reason of the cure of his sicknesse and the reviving of his spirit by his assurance of Gods love to him in Christ Vers 26. He shall pray unto God c. Whether this be meant of the sick mans praying before or after his recovery which is questionable though the last be more probable it is mentioned doubtlesse as a comfortable effect of the sick mans reconciliation with God to wit that then he can go with confidence to the throne of Gods grace which before he could not and that then God shall be favourable unto him in hearing his prayers which before he regarded not And to the same purpose is the following clause and he shall see his face with joy that is he shall with boldnesse and comfort look God in the face who before was a terrour to him though some I know understand it otherwise to wit that God shall look chearfully and favourably upon him And then the last words alledge again the cause of this comfortable change for he will render unto man his righteousnesse that is the righteousnesse which he had lost by sin shall be restored in Christ or rather God shall deal with him according to that present righteousnesse of his when upon his faith and repentance he is reconciled unto God Vers 27. He looketh upon men c. That is God looketh upon men as desiring longing and waiting for mens repentance and salvation and if any say I have sinned c. and it profited me not that is all the good I got by it was that I provoked God to lay his hand in great displeasure upon me then as it follows vers 28. he will deliver his soul from going into the pit and his life shall see the light the meaning whereof is principally that God will deliver such a man from the grave that he may again live comfortably here in this world though it may be also extended to the deliverance of his soul out of hell and bringing him to the light of Gods glory in heaven But now if we read these verses as they are in the margin of our Bibles He shall look upon men and say I have sinned c. He hath delivere my soul from the pit c. then they contain the sick mans confession of Gods dealing with him to wit that being recovered he looks upon others with pity and out of a desire of their conversion should acknowledge how he had sinned and did thereby bring Gods hand upon him and how upon his repentance God shewed him mercy again Vers 29. Lo all these things worketh God oftentimes with man c. That is all these means doth he use many times bringing man to the grave and then raising him up again and all this he doth to save him from death temporall and eternall as it follows in the next verse To bring back his soul from the pit c. Vers 31. If thou hast any thing to say answer me c. Having in the foregoing verse desired liberty that he might yet farther speak his mind to Job he interposeth this that notwithstanding if Job had any thing to answer to what he had said he was very willing he should so doe Speak saith he for I desire to justifie thee that is I had rather thou shouldest be justified then condemned if thou art able to clear thy self CHAP. XXXIV Vers 1. FVrthermore Elihu answered That is when he perceived that Job made no reply for it may well be that he began now to be convinced he proceeded to answer what Iob had formerly spoken Vers 2. Hear my words O ye wise men c. Hereby Elihu sought to imply first that what he had to say the wisest of them might with profit hear and secondly that he would not be his own judge but was willing to appeal to the standers by at least to those that were wise amongst them concerning the truth of that which he should say Vers 3. For the ear tryeth words c. As if he had said For that which Iob formerly said is true that the ear tryeth words as the mouth tasteth meat see the Note chap. 12.11 Vers 4. Let us chuse to us judgement c. That is Let us not judge rashly but let us state the question rightly and then argue the cause not with angry language nor by alledging any thing wherein our consciences may tell us we do misinterpret Iobs words or merely cavill with him or build upon uncertain conjectures but by clear and certain truths and so let us chuse and upon good deliberation resolve upon that which is just and equall Let us know among our selves what is good namely whether Iob or I be
their young years And indeed some Expositours conceive that this last is solely intended in these words and so they conceive that the same thing that is affirmed in the first clause they die in youth is repeated again in other tearms in the second clause and their life is among the unclean that is they are cut off amongst such as themselves wanton youngsters that live in all kind of uncleannesse And some think also that Elihu hath reference in these words to the destruction of Sodome Vers 17. But thou hast fulfilled the judgement of the wicked c. That is thou hast carried thy self as wicked men use to doe thy course hath been just like theirs or thou hast judged as wicked men use to doe in censuring the waies of Gods Providence towards thee It seems to be the same in effect with that which he had said before chap. 34.8 that Job went in company with the workers of iniquity whereupon he adds judgement and justice take hold on thee as if he should have said you see what you get by speaking so desperately of God the just indignation of God hath already seized upon thee Vers 18. Because there is wrath beware lest he take thee away with his stroke That is Because thou hast shown such wrath and indignation against God or rather Because though God be very long-suffering and patient yet there is wrath with God as well as mercy and patience or because Gods wrath is already broken forth upon thee take heed that thou dost not provoke him farther even to the cutting of thee off Vers 19. Will he esteem thy riches no not gold nor all the forces of strength That is As thou canst not by thy wealth so neither by any force or strength be delivered when once thou art cut off or when once God hath determined to cut thee off Vers 20. Desire not the night when people are cut off in their place There are severall Expositions given of these words which being considered apart by themselves the words would well enough bear as first that Elihu counsels Iob that he should not desire the night as thieves and robbers do that he might doe mischief therein when poor men are usually cut off in their places by those that unexpectedly break in upon them secondly that he adviseth him not to desire the night of other mens afflictions and tribulations that taking advantage thereof he should cut them off in the places where they live thirdly that he calls upon him not to desire the night as thinking to find thereby some ease in his miseries since there is no looking for ease as long as God is angry with him and God even in a night doth often cut off whole nations at least many people together and therefore may easily cut off him and fourthly that he wills him not to desire the night that is not to desire to know the night when people are cut off in their place not curiously to enquire into the cause of that judgement of God when in a night sometimes whole nations or multitudes of people are cut off in their place they need not be driven forth or scattered abroad into strange countries they melt away in their own place and hereby he would intimate that Job should not make so strange of it nor be so eager to know why he being a good man should be so sorely afflicted But because in the foregoing verses Elihu had warned Iob to take heed that he did not provoke God utterly to cut him off therefore I rather think this to be the meaning of the words Desire not the night when people are cut off in their place that is Desire not death which is the common passage of all men and by the stroke whereof men are utterly cut off and so if they be not in the better condition do perish eternally as if he had said so farre you are from fearing Gods cutting you off that you desire it but take heed of this c. Vers 21. Take heed regard not iniquity c. That is affect not this murmuring against God and desiring death and quarrelling against his proceedings for this hast thou chosen rather then affliction to wit in that he chose to contend with God rather then patiently to bear his afflictions Vers 22. Behold God exalteth by his power c. This may be understood two severall waies to wit either that God exalteth and magnifyeth himself or his works by his power that is that by the manifestation of his almighty power God sheweth himself to be a great God and his works appear exceeding glorious and then the drift of this clause is to put Job in mind that therefore there is no reasoning nor contending with him or else rather that God doth often by his great power exalt those that are afflicted and cast down and then the drift of the words is to intimate to Job that God was able to exalt him and that if ever he were raised again from his low condition it was God that must doe it in regard whereof it was fitter that he should humble himself before God and seek his favour rather then quarrell against him for that which he had done to him And then in the next clause it is said who teacheth like him either because God being omniscient and knowing all things of himself must needs teach better then man that knoweth but in part and as he receives from others or because God enlightneth the mind and effectually teacheth the heart which no man can doe or because God teacheth men by the afflictions he layes upon them and then the drift of this last clause is to imply that as God is great in power so he is of incomprehensible wisedome and that men should content themselves with that which God teacheth and not search into those things which are above their reach and especially that it was a mere folly to murmure against any of Gods proceedings as if man could teach God how to govern the world and that Iob might learn much by the afflicting hand of God if the fault were not in himself yea that particular lesson that none could raise him but God was clearly taught him in that all the while he was so impatient he was still kept in such a helplesse condition Vers 23. Who hath enjoyned him his way This is alledged to prove that therefore none can controll or condemn what he doth concerning which see the Note chap. 34.13 Vers 24. Remember that thou magnifie his work which men behold That is Instead therefore of searching into Gods secrets busie thy self rather in magnifying those works which lye open to every mans view and this may be meant of the works of God in generall or of the heaven in particular the meteors rain and thunder and lightning whereof he speaks in the following verses Vers 25. Every man may see it man may behold it afarre off That is the heaven or it may be better understood of
of that God that sends them Vers 7. He sealeth up the hand of every man that all men may know his work There is a like expression before concerning Gods sealing up the stars chap. 9.7 concerning which see the Note there The meaning of this here is that God by covering the earth with snow or by sending such tempestuous weather as is before mentioned doth wholly take men off from their labour being driven home for shelter there he lodgeth them and locketh or sealeth them up fast so that they cannot stirre abroad to follow their imployments and this he doth that all men may know his work that is that all men may hereby see and know what God is able to doe who can thus at his pleasure take men off from their businesses and make them wait upon him till he is pleased to set them at liberty again Vers 10. By the breath of God frost is given c. That is By the cold winds which God doth as it were breath upon the earth he causeth frosts and this he saith in reference to what he had said in the foregoing verse concerning the winds Out of the South cometh the whirlwind and cold out of the North and the breadth of the waters is streightned that is the waters are frozen and so being congealed into ice and as it were bound together in a narrower compasse they seem to be dryed up and take not up so much room as they did before Vers 11. Also by watering he wearieth the thick cloud c. That is the black full clouds and it may be said that God wearieth the thick clouds whilst by them he watereth the earth either first because they are carried about to water the ground from one place to another or secondly because they goe laden with such abundance of rain within them or thirdly because by watering they are spent and wasted even as the strength of a man will wast and consume when he is wearied with much labour As for the following clause he scattereth his bright cloud though some understand it thus that by the wind or by the beams of the Sun he scattereth the clouds from whence flashes of lightening did before break forth yet I rather take the meaning to be this that by the wind or Sun he soon scattereth the white empty lightsome cloud that it quickly vanisheth and comes to nothing Vers 12. And it is turned round about by his counsels c. That is By the wise determinate counsels of God and not by chance is the cloud carried round about the earth or rather whirled about sometimes one way and sometimes another that they may doe whatsoever he commandeth them that is that these clouds and the hail rain snow c. therein may doe what God appoints them Vers 13. He causeth it to come whether for correction or for his land or for mercy To wit the cloud together with the showres and storms it brings along with it It is not easie to distinguish the two last clauses in this verse namely where it is said that God causeth these things to come or for his land or for mercy Some by his land understand that part of the earth which is not inhabited in which none therefore challenge an interest but the Lord only and so they make the meaning to be this that sometimes God causeth these showres to come for his land those parts that are not inhabited and sometimes for mercy that is in mercy to man when he sends them to make the earth fruitfull where men dwell Others say that God causeth them to come for his land when he sends them to moisten and fatten the earth which is the Lords as is all the fulnesse thereof but more out of that common respect that he hath to all his creatures then out of any respect to the wicked inhabitants that are no way worthy that God should mind them and that he causeth them to come for mercy when he sends them in pity and mercy to men upon their humbling of themselves before him Again others hold that then God is said to send these showres for his land when he sends them in an ordinary way for the watering of the earth and to make it fruitfull and that then God is said to send them for mercy either when he sends them in times of drought taking pity of men in their misery to restore again to them the fruits of the earth or at least a little to refresh them and allay their misery or when he sends them in some other way of mercy as to cool and cleanse the air or any other such like favour Vers 14. Hearken unto this O Iob stand still and consider the wondrous works of God That is consider seriously of these mighty works of God and think whether it be fit that such a poor Creature as thou art should murmure against so great a God and whether it be possible for thee to comprehend his secret counsels that canst not comprehend his ordinary works Vers 15. Dost thou know when God disposed them and caused the light of his cloud to shine As if he should have said Wert thou of counsell with God from all eternity when he decreed and determined how these things should be namely the wondrous works mentioned in the foregoing verse or the clouds and meteors rain snow hail c. formerly spoken of or when in time he did actually order and dispose of them that so thou shouldest understand in what manner and to what end they are done As for the particular instance that is added in the next words and caused the light of his cloud to shine either it must be understood of the lightening to wit that he did not know how out of such a thick watry cold cloud so many flashes of lightening should break forth or of the light of the Sun how that breaks forth through the clouds or of those transparent lightsome clouds which are sometimes in the skie how they are gathered and ordered by the mighty power of God For though some learned Expositours understand this of the rain-bow yet that seems to me of all the least probable Vers 16. Dost thou know the ballancings of the clouds c. That is How God hath caused the clouds which are oft very great and ponderous to hang in the liquid air round about under the heavens as in an even and equall ballance As for the following words the wondrous works of him which is perfect in knowledge by the mention therein made of Gods perfect knowledge he intimates that though God knoweth these things exactly yet alas it is little or nothing which man can know of them Vers 17. How thy garments are warm when he quieteth the earth by the South wind That is whence it is that the South wind that usually brings calm and still weather with it for the refreshing of the earth doth make thy garments warm about thee rather then any other wind Vers 18. Hast thou
prayer As for the following words and he heard me out of his holy hill it may be meant both of Gods hearing him out of heaven which is sometimes in the Scripture called Gods holy hill as Psal 15.1 who shall dwell in thy holy hill and also of the hill of Sion and that because the Ark was there the sign of Gods spirituall presence amongst them and probable it is that David by this expression intended to intimate that though he was now driven from Gods holy hill and had sent back the Ark thither as is related 2 Sam. 15.25 yet he doubted not but thence God would hear his prayer Vers 7. Arise O Lord save me O my God c. Though David had the Cherethites and Pelethites and Gittites with him 2 Sam. 15.18 and many others that fell not off to Absalom yet his trust was in God and not in them As for the following words for thou hast smitten all mine enemies upon the cheek bone they may imply the shame and dishonour that God had cast upon them concerning which see the Note Job 16.10 But I rather think the meaning to be that Gods hand had been heavy upon them as when a man strikes one so on the cheek that he beats out his teeth which is added in the next clause thou hast broken the teeth of the ungodly Yet some conceive that ungodly men are compared here to wild beasts whose teeth being broken they are disabled to doe hurt as formerly Vers 8. Salvation belongeth unto the Lord c. That is It is only in his power to save and it appertaineth to him to save those that by Covenant are his people which is more fully expressed in the next clause thy blessing is upon thy people PSALM IV. The Title TO the chief Musician on Neginoth That is on stringed instruments for so the word Neginoth is translated Habak 3.19 It seems the Psalms which David composed he distributed amongst the severall companies of the Levites that were the holy singers in the Tabernacle and Temple some to one company some to another and accordingly this was delivered to the Master of that Quire that played on stringed instruments Vers 1. Hear me when I call O God of my righteousnesse c. That is Thou that art the witnesse judge maintainer and revenger of mine innocency and the righteousnesse of my cause And doubtlesse this is meant of the cause of his Regall dignity whereto God had anointed him So that though the time and occasion of composing this Psalm be not expressed yet we may well think it was composed when some opposition was made against him concerning the kingdome to wit either by Absalom or rather because the words vers 2. How long will ye turn my glory into shame seem to imply a longer opposition by Saul or his family and their abettors after Sauls death Thou hast enlarged me when I was in distresse c. The meaning is that God had often enlarged his heart with joy and comfort when he was as a man imprisoned through grief and sorrow or rather that God had often freed him out of great streights and troubles As for the following words have mercy upon me and hear my prayer see the Notes upon 1 Kings 8.30 Vers 2. O ye sons of men how long will ye turn my glory into shame c. This is added as the fruit of his foregoing prayer to wit that he doubted not of Gods protection to which end he turns his speech here to his enemies O ye sons of men how long will ye turn my glory into shame By the common consent of almost all Expositours the Hebrew words here translated sons of men do signifie men of eminency and renown above others at least such as thought so of themselves and therefore are these words translated men of high degree Psal 62.10 and so also Psal 49.2 and by his glory here is meant either his innocency which his enemies sought to traduce or rather the honour that God had put upon him in making him his anointed king which he saith they sought to turn into shame first because they charged him that he ambitiously and treasonably sought to wrest the Crown from his lawfull Sovereign and from his seed and so by their slanders sought to make the people to look upon him as a rebell rather then the Lords anointed and secondly because they despised and derided him and in his low estate insulted over him Ye shall see what his Anointing will come to Is it likely that Gods Anointed should hide himself in rocks and dens or fly to the Philistines for shelter c. as Shimei triumphed over him when he fled from Absalom 2 Sam. 16.8 and thirdly because they sought with shame to cast him down from that dignity whereto God had advanced him and so utterly to ruine him Why this is expressed by way of Interrogation we may see in the reasons given for the like expression Psal 2.1 It is as if he had said O ye that exalt your selves so much in your greatnesse how is it that after so many manifestations of Gods favour to me and of his chusing of me to be your king you are still so bold or foolish as to seek to turn my glory into shame And accordingly also we must understand the following clause how long will ye love vanitie and seek after leasing to wit that therein he chargeth them first with taking great delight and pleasing themselves in those plots against him which would prove vain devices and lying imaginations and such as they would never be able to bring to effect see the Note Job 15.35 secondly that though they pleased themselves with many colourable pretences for their opposing of him yet they would all prove vanity and lies see the Note Job 15.31 and thirdly that it was merely for preferment and reward for honours and riches that they opposed him the Lords anointed wherein they exposed themselves to Gods displeasure for worthlesse transitory things that were mere vanity and wherein they should never find that happinesse they expected Vers 3. But know that the Lord hath set apart him that is godly for himself Doubtlesse this David speaks concerning himself as if he should have said Whereas the Lord rejected Saul for his impiety he hath chosen me whom he hath endued with true piety that I might advance godlinesse and religion in the land and indeed this expression of Gods setting him apart for himself seems to have relation to that of Samuel to Saul 1 Sam. 13.14 The Lord hath sought him a man after his own heart and that which God said to Samuel 1 Sam. 16.1 I will send thee to Iesse the Bethlehemite for I have provided me a king among his sons Yet withall we see it is expressed indefinitely that the Lord hath set apart him that is godly for himself that is that the Lord will own every truly pious man as one of those whom he hath chosen and set apart from the
superstitions who was far above the danger of any such contagion and others of the like nature I rather conceive that David doth here pray and give thanks sometimes in the name of Christ of whom he was a type and sometimes in the name of all the faithfull members of the Church of whom he was one and sometimes also of both together Vers 2. O my soul thou hast said unto the Lord Thou art my Lord c. David doth often in the Psalms thus speak to his own soul as in Psal 42.11 and in other places This here is all one in effect as if he had said Therefore do I hope in thee and seek to thee because from my soul I have taken thee the great Lord governour and preserver of all things to be my Lord and have given up my self to be thy servant and therefore I know thou wilt preserve me according to that Psal 123.2 Behold as the eyes of servants look unto the hand of their masters c. so our eyes wait upon the Lord our God untill that he have mercy upon us My goodnesse extendeth not to thee but vers 3. to the Saints that are in the earth c. They that understand the whole Psalm of Christ make this place parallel with that Joh. 17.19 For their sakes I sanctify my self that they also might be sanctified through the truth But I rather conceive it is added either as a necessary explanation of what he had said before to wit by shewing that though he pleaded to be preserved because of his relation to the Lord as his servant yet it was not out of an opinion that he could bring any advantage to the Lord by any thing he could doe only to his Saints he desired to doe what good he could or else rather as a farther argument to move God to preserve him because he relyed merely upon his mercy and not upon any meritoriousnesse in his service and that withall his delight was in the Saints that were precious in Gods eyes Vers 4. Their sorrows shall be multiplied that hasten after another God c. or that give gifts unto another God that is Whilst they afflict themselves that are carried with a blind and mad zeal after other Gods as being still anxious to know what to doe to please them or whilst they impoverish themselves in expences upon them alas they do but encrease their own sorrows since at length to their grief all their hopes will fail them their cost will be all as cast away their Idols shall not profit them but in stead thereof they will draw miseries and troubles upon themselves the just effect of Gods indignation against them But this is only prefixed to make way to that which follows wherein he professeth that for this he abhorred to joyn with Idolaters in their Idol-worship Their drink-offerings of bloud will I not offer As the Israelites by the direction of Gods law so the heathens also had as appendences to their sacrifices both meat-offerings and drink-offerings and these were usually of wine as is evident Numb 15.5 and Deut. 32.37 38. Where are their Gods c. which did eat the fat of their sacrifices and drink the wine of their drink-offerings and the offerers used first to drink some part of them and the rest they used to pour upon their sacrifices to which the Apostle seems to allude in that 1 Cor. 10 21. Ye cannot drink of the cup of the Lord and the cup of devils But what then is meant here by their drink-offerings of bloud I answer some think that thereby is meant sacrifices gotten by rapine and bloud and others think that it is the bloud of their slain sacrifices that is here called drink-offerings of bloud But because many writers testify that the heathens used to pour out drink-offerings of the bloud of men or because they used to pour the bloud of the beasts they slew upon their sacrifices which must needs be an abomination to the Jews who might not eat any bloud it seems most probable that these were the drink-offerings of bloud of which David here speaks Only we must remember that under this one particular he protests against having communion with them in any of their idol-services and that this he alledgeth too as an argument to move God to preserve him to which purpose also the next clause is added nor take up their names into my lips For though some restrain this to not swearing by their names yet that it comprehends more of detestation then so see in the Note upon Exod. 23.13 As for those that understand the whole Psalm of Christ they conceive that both clauses may be most probably understood thus their drink-offerings of bloud will I not offer nor take up their names into my lips that is I will not present their offerings to my Father nor so much as mention their names when I make intercession for the Saints Vers 5. The Lord is the portion of mine inheritance and of my cup c. In the word cup there is an allusion to the custome of allotting every one that fat at meat their severall portion of which see the Note Psal 11.6 And David might call the Lord the portion of his inheritance both objectively because he accounted the very enjoying of God and his favour that which was all in all to him and wherein he solely placed his solace and happinesse and likewise efficiently because he depended upon him alone as the authour of all the blessings he did or could hope to enjoy as if he had said whilst others run after other Gods I have chosen the Lord Jehovah to be my God or whilst some place their blisse in riches and some in honours the Lord is the allâsufficient portion which I take for mine inheritance And besides it might be spoken as in reference to his enemies endeavouring to drive him out of the land of Israel affirming that though they sought thus to expell him out of the inheritance of Gods people as if he had no part in God yet he knew well that the Lord was his inheritance which he was sure they could never take from him for saith he thou maintainest my lot that is mine inheritance there is an allusion in the word to the custome of dividing inheritances by lot and he ascribeth to God the maintaining of his lot not only because it was of God that any outward blessings conferred upon him were continued to him but also especially because the unchangeablenesse of his condition in keeping the Lord as his portion and having heaven reserved for his inheritance was merely of God and not of himself Vers 6. The lines are fallen unto me in pleasant places c. To wit in that the Lord was his God so he had a sure interest in all spirituall and heavenly blessings and then besides over and above the kingdome of Israel was settled upon him and his seed after him this he seems to adde as in opposition to
anointed Or it may be understood thus Now know I that is by this victory I see by proof and experience that the Lord saveth his anointed For this Psalm might be composed after the victory was obtained Vers 7. Some trust in chariots and some in horses but we will remember the name of the Lord our God That is Our enemies or rather more generally the men of the world trust altogether in outward things some in chariots and some in horses and so never mind God but we will think on God and the great things that he hath formerly done and will trust in God and pray to God as our only help Vers 8. They are brought down and fallen but we are risen and stand upright That is Our enemies or those that trusted in their chariots and horses that were before exalted in their pride and in a lofty condition for all their bragging are now laid low enough being vanquished and slain and we that trusted meerly in the name of the Lord though we were before oppressed and in a low condition yet are now raised to a better and through Gods help are safe and sure The first clause They are brought down and fallen some understand thus whereas they were carried aloft on their chariots and horses now they are from thence cast down But then by way of opposition the following clause but we are risen c. must be understood of being raised up on chariots and horses which seems no way probable Vers 9. Save Lord let the king hear us when we call That is as some expound it Let God the great king of the whole world hear our prayers But rather I conceive it must be understood thus Save Lord let the king hear c. that is Preserve the king O Lord that when we call to him for help through thine assistance he may deliver us Or Preserve us Lord and that by making our king instrumentall for our preservation when we seek to him for help And this must be understood principally of Christ as our king and Mediator PSALM XXI Vers 1. THe king shall joy in thy strength O Lord c. To wit as thankfully acknowledging that by thine assistance he hath prevailed over his enemies In this Psalm the people are brought in blessing God for conferring upon their king those mercies which they had prayed for in the foregoing Psalm And this must be understood both of David and Christ of whom David was a type Vers 2. Thou hast given him his hearts desire c. As was desired in the foregoing Psalm vers 4. Grant thee according to thine own heart and fulfill all thy counsell How this was verified eminently in Christ see Psal 2.8 Luk. 22.15 Joh. 11.42 and 17.1 c. Vers 3. For thou preventest him with the blessings of goodnesse c. That is Thou hast bestowed many good blessings of thine own free grace and goodnesse which he neither did desire nor could deserve thou settest a crown of pure gold on his head that is thou madest him king over Israel when he dreamt not of any such thing for this is mentioned as one of those blessings which God bestowed upon him undesired Because it is by some conceived that the foregoing Psalm was composed upon occasion of Davids making war against the Ammonites therefore they understand this as spoken with reference to their kings crown 2 Sam. 12.30 He took their kings crown from off his head the weight whereof was a talent of gold with the precious stones and it was set on Davids head but this seems not so probable Taking this as spoken of Christ either it may be meant of his kingly office the kingdome of David being restored in him the son of David which had been quite lost as it were for a time or of that incorruptible crown of glory whereto after his sufferings and being crowned with thorns he was exalted in heaven See Heb. 2.7 Vers 4. He asked life of thee and thou gavest it him c. That is Being often in desperate dangers he desired that thou wouldest save his life and not suffer him to fall into the hands of his enemies and thou didst grant his request and gavest him his life for a prey even length of daies for ever and ever which was more then he desired And hereby may be meant either 1. that God granted him a long yea a very long life to the great benefit of his people for this only the Hebrew phrase may imply or 2. that the Lord did not only cause him to live to a good old age but also gave him assurance of life eternall hereafter or 3. that God granted him that his kingdome should be continued in his posterity till the coming of Christ in whom it should become an eternall kingdome And indeed if the words be understood of Christ they must be referred to his desire that he might not be swallowed up of death and to his resurrection and his obtaining of eternitie of dayes in heaven both for himself and for his members concerning which see Heb. 5.7 Rom. 6.9 Revel 1.18 Heb. 7.25 Vers 5. His glory is great in thy salvation c. That is His fame and renown is great by reason of his many glorious victories and that especially because it is so evident that thou O Lord hast taken his part and made him so victorious Understanding it of Christ it must be meant of the exceeding glory he attained by the work of mans salvation however he was scorned and despised at first concerning which see Joh. 13.31 and 17.1 and Philip. 2.9 10. Vers 6. For thou hast made him most blessed for ever c. As if he should have said Why should I goe about to number the particular blessings conferred upon him which are innumerable Thou hast made him most blessed in every regard thou hast made him exceeding glad with thy countenance See the Notes Psal 4.6 7. and 16.11 and 17.15 Vers 7. For the king trusteth in the Lord and through the mercy of the most High he shall not be moved That is He resteth upon the promises thou hast made to him meaning that 2 Samuel 7.16 concerning the perpetuity of his throne and others of the like nature and therefore his kingdome shall be established for ever Vers 8. Thine hand shall find out all thine enemies c. That is Thine hand O God shall destroy all those that being enemies to thine Anointed are also enemies to thee see the Note Psal 2.2 Or thine hand O king meaning David or Christ shall destroy all thine and thy peoples enemies they shall not be able to hide themselves or escape from thee Vers 9. Thou shalt make them as a fiery oven in the time of thine anger c. That is Through thy wrath they shall be still burning like an oven implying judgements without intermission or they shall be as those things which the fire devours and consumes when they are cast into an oven that is they shall be
my mountain to stand strong that is thou hast by thy favour most firmly established and strengthened my kingdome above danger of any opposition and it is likely too that in this expression he alluded to mount Sion where he had built himself a palace and had made it the chief seat of his kingdome And this is here alledged as the occasion of his growing so secure namely because his kingdome was so settled and become so strong every way that there seemed to be no fear of a change Yet withall there seems to be likewise an intimation in these words that seeing it was of Gods favour that his kingdome was so settled it was a folly in him to grow so carnally secure merely because he saw himself so strongly settled since he might well think that it was easie for him that had so settled him to unsettle him again as he acknowledgeth in the following words that God did Thou didst hide thy face that is thou wert offended with me for this my carnall confidence and security and didst withdraw thy wonted help and protection and I was troubled that is I fell into great distresse and thereby was oppressed with much sorrow and anguish of mind Vers 9. What profit is there in my bloud when I goe down to the pit c. Because the life of every living creature is said to be in the bloud Gen. 9.4 therefore some Expositours understand this clause thus What profit is there in my bloud c. that is What profit is there in my life as if he should have said Of what avail will it be that I have lived hitherto if I be now cut off when being settled in my kingdome I have more power to promote the cause of religion and to doe good to thy people then formerly But doubtlesse by his bloud here is meant his death and that which he intends in these words is that if he should be cut off either by his enemies or by Gods immediate hand he should not then be able to praise his name as he should if his life were prolonged see the Note Psal 6.5 which is evident in the following clause shall the dust praise thee shall it declare thy truth that is the truth of thy promises or thy faithfulnesse in performing thy promises And it is like he mentioneth this purposely to intimate his hope that God would perform his promise made to him concerning settling the kingdome upon him and his seed Vers 11. Thou hast put off my sackcloth and girded me with gladnesse That is Upon my prayer to thee thou hast turned my sorrow into joy Thou hast put off my sackcloth which they used to wear in times of great sorrow especially when with penitent hearts they humbled themselves before God to beg mercy at his hands and girded me with gladnesse that is with garments of joy or rather thou didst compasse me with gladnesse giving me abundance of joy as Psal 18.32 thou hast girded me with strength that is thou hast made me very strong Vers 12. To the end my glory may sing praise to thee c. See the Note Gen. 49.6 PSALM XXXI Vers 1. IN thee O Lord do I put my trust let me never be ashamed See the Note Psal 25.2 Many Expositours are of opinion that the occasion of composing this Psalm was Davids distresse when the men of Keilah were likely to have delivered him up to Saul and when immediately after that Saul had in a manner hemmed him in in the wildernesse of Maon 1 Sam. 23.12 26 and indeed many passages in the Psalm seem to favour this conjecture as shall be noted in the severall places where it is so But yet it is but a conjecture Deliver me in thy righteousnesse See the Note Psal 5.8 Vers 2. Deliver me speedily This he adds because help would else come too late In 1 Sam. 23.26 it is said David made haste to get away for fear of Saul Vers 3. For thy names sake lead me and guide me That is direct me in the way wherein I should goe shew me what I should doe and carry me on therein with a supporting hand Yea some think that he useth these two words lead me and guide me both in a manner of the same signification to imply that he desired Gods help not only in his present streights but likewise after that still in all the difficulties he should fall into See the Notes also 1 Sam. 12.22 and Psal 25.11 Vers 4. Pull me out of the net that they have laid privily for me c. Such as was that when the Ziphites observed the place where David hid himself and discovered it to Saul 1 Sam. 23.19 c. See the Note Psal 25.15 Vers 5. Into thine hand I commit my spirit c. To wit for the preservation of my life and however for the saving of my soul even in death it self as if he had said Having no power to secure my self I commit my soul and consequently my whole man into thine hands as confidently relying both on thine almighty power and wisedome and fatherly care over me and withall as willingly resigning my self to be disposed of by thee as thou art pleased Thou hast redeemed me O Lord God of truth that is thou hast at other times delivered me out of great dangers which makes me with confidence now to rely upon thee the God of truth who art still the same thou hast alwaies been and never failest to perform thy promises and in this David might have respect to the promise made to him concerning the kingdome But yet some understand this clause of our Redemption by Christ as if he had said Thou hast redeemed me to thy self from eternall death and therefore being thine and purchased to thy self by so great a price I am resolved living or dying to rely upon thee Vers 6. I have hated them that regard lying vanities That is that do so mind and esteem vain hopes or any outward things whereon it is in vain for men to hope as indeed they that hope in any thing but God hope in lying vanities that will deceive them that either they rely thereon themselves or would draw others to doe so Some I know would limit this to idols see the Note 1 Kings 16.13 others to soothsayers to which in those East countries they were much addicted But it is better understood more generally Vers 7. Thou hast known my soul in adversities See the Note Psal 1.6 Vers 8. And hast not shut me up into the hand of the enemy c. As indeed he was like to have been by the men of Keilah 1 Sam. 23.7 Saul said God hath delivered him into mine hand for he is shut in and afterwards by Saul in the wildernesse of Maon vers 26. Saul and his men compassed David and his men round about to take them For the next words thou hast set my feet in a large room see the Notes 2 Sam. 22.20 and Psal 4.2 Vers 9. Mine eye
conceive it as evident that he intends hereby to shew that it was whilst he was sorely terrified in conscience and perhaps also under the heavy pressure of some sicknesse or some other outward affliction that he kept silence and confessed not his sins to God So that the meaning of the words is this When I kept silence that is As long as I forbear to goe to God confessing my sin and begging mercy at his hand but did still dissemble and conceal my sins and sought ease otherwaies my bones waxed old that is my strength decayed or my inward parts were pained and withered and parched see the Note Job 30.17 he alludes to sores that corrupt and fester whilst they are concealed from the Chirurgeon through my roaring all the day long to wit by reason of the terrours of Gods wrath that were upon him as if he had said though I powred forth my sorrow with cries more like the roaring of a beast then the complaints of a reasonable man neither that nor any thing else gave me any ease but rather encreased my misery as long as I neglected to acknowledge my sins Vers 4. For day and night thy hand was heavy upon me c. To wit in terrours of conscience and perhaps likewise in some grievous outward affliction see the foregoing Note my moisture is turned into the drought of summer that is my radicall moisture is dried up as the moisture of the earth is dried up in the heat of summer see the Note Psal 22.15 Vers 5. I acknowledged my sin unto thee and mine iniquity have I not hid c. David repeats it here thrice and with three severall expressions that at length he acknowledged his sins to God thereby to imply how full his confession was and that he hid nothing from him And again by that word I said in the third clause I said I will confesse my transgressions the freedome of his confession is also implyed namely that after some deliberation with himself he voluntarily resolved upon it as believing assuredly that he should find mercy with God and thou forgavest the iniquity of my sin that is thou didst remit the punishment of my sin for so the word iniquity is sometimes taken see the Note Psal 31.10 thou didst withdraw the stroke of thine hand that was upon me or thou forgavest the evil and guilt that was in my sin that is thou didst assure me that thou hadst pardoned it and so my torment was presently eased Vers 6. For this c. That is say some Expositours for the pardon of sin But rather we must understand it thus For this that is Because thou dost so readily forgive those that confesse their sins and seek to thee for mercy or because thou hast dealt thus graciously with me therefore shall every one that is godly pray unto thee in a time when thou mayest be found that is whilst yet there is grace offered before death for after death there is no seeking for mercy yea indeed at the hour of death men are hardly wonne to seek God in a right manner or before thou hast pronounced an irrevocable sentence against them or before thou dost withdraw thy spirit and grace from them even whilst they feel their hearts stirred within them to fly to the Lord for mercy and so they seek the Lord with all their hearts for then is the Lord near at hand to hear mens prayers Isa 66.2 Jer. 29.13 whereas if they quench these motions of Gods spirit the Lord perhaps may resolve never so to strive with them any more Surely in the flouds of great waters that is in the greatest troubles see 2 Sam. 22.17 they shall not come nigh unto him that is to overwhelm or hurt him so far shall he be from being punished in wrath for his sins that even when there is in the place where he lives a deluge of overflowing calamities though he may be in very desperate dangers God will secure him And this therefore David applyes to himself in the next verse or proves it from his own example Vers 7. Thou art my hiding place c. See the foregoing Note and likewise the Notes Psal 17.8 and 27.5 thou shalt compasse me about with songs of deliverance that is by affording me many deliverances on all sides thou shalt give me occasion to sing many songs of praise unto thee It may also imply that God would give to those that were about him or to the whole people of God occasion to praise him both on his and their own behalf Vers 8. I will instruct thee c. Some take this to be inserted as Gods answer to the profession David had made in the foregoing verse of his confidence in God as if he had said Thou mayest well rely upon me for I will instruct thee c. see the Note Psal 25.4 I will guide thee with mine eye that is by keeping a watchfull provident eye over thee or by discovering to thee my watchfull care over thee which shall put thee in mind to avoid every evil way as Christ counselled Peter by casting his eye upon him Luk. 22.61 But I rather take these to be still the words of David As Psal 51.13 upon his own repentance David promiseth to stir up others to repent too Then will I teach transgressours thy waies c. so here likewise having repented and obtained pardon from God and found great comfort therein he undertakes to instruct others and to perswade them likewise directing his speech as to every man apart by himself I will instruct thee c. I will guide thee with mine eye that is by that which I have seen and whereof I have had experience in my self or rather by keeping a watchfull eye and looking to thee with much solicitous care as indeed Gods people ought to watch over one another Vers 9. Be ye not as the horse or mule that have no understanding c. As if he had said Hearken to my counsell and by my example be brought to repent and to turn unto the Lord Be not like brute beasts that will not be ordered by words whose mouth must be held in with bit and bridle lest they come near to hurt thee to wit to bite or kick thee implying that God had also waies to tame men if they would be stubborn against him which are the sorrows mentioned in the following words Vers 10. Many sorrows shall be to the wicked c. As if he had said If wicked men will not repent and turn unto the Lord their consciences will be often galled with the apprehensions of Gods wrath and besides many outward plagues will the Lord bring upon them the bit and bridle wherewith God subdues such refractory spirits and at last they must expect the weeping and wailing of hell but he that trusteth in the Lord mercy shall compasse him about that is he shall have comforts and blessings on all sides and shall be preserved from all dangers the Lords protection
compassing him as with a shield Psal 5.12 Vers 11. Be glad in the Lord c. Hereby he implyes what exceeding joy follows upon faith when men are thereby reconciled unto God and are assured of the pardon of their sins for of that he speaks in this whole Psalm PSALM XXXIII Vers 1. REjoyce in the Lord O ye righteous c. Thus as the foregoing Psalm ended so this begins for praise is comely for the upright to wit in regard they above others have such speciall and abundant cause to praise God so that no imployment is fitter for them as likewise because they alone do truly know God and heartily desire to glorifie his name and so from them it is acceptable with God whereas when wicked men that have no tast of Gods goodnesse do undertake to praise God they do but profane Gods holy name and therefore God abhors their praises see Psal 50.16 Vers 2. Praise the Lord with harp This Instrument is first mentioned wherein David did much delight and in the playing whereon he was eminently skilfull 1 Sam. 16.18 It is called Psal 81.2 the pleasant harp Vers 3. Sing unto him a new song This is required either to imply that to him that attentively considers the works of God there will still be occasion of composing new songs of praise or rather to imply with what fervency and chearfulnesse of spirit he desired they should praise God because upon occasions of unusuall joy they were wont to compose new songs and to fit them with some rare and exquisite tune and so they were sung and heard with the more earnestnesse and delight Yet some say that by a new song is meant a song that should never grow stale and out of date in the Church where the people of God do continually enjoy manifold blessings conferred upon them in Christ Vers 4. For the word of the Lord is right c. That is All his commands concerning the government of the world are just and equall every way right and unreprovable and all his works are done in truth that is sincerely without any guile and faithfully according to what he hath promised or spoken to his people Some indeed understand the first clause of the written word to wit that that word of the Lord is right that is that what he hath promised yea all that he hath spoken therein is faithfull and true sincere and without deceit yea every way blamelesse of which see also the Note Psal 19.8 But the first Exposition is the best as agreeing with that which follows vers 6 and 9. Vers 5. He loveth righteousnesse and judgement That is he loveth to do justice and judgement Vers 6. By the word of the Lord were the heavens made c. See the Notes Gen. 1.1 2 3 c. and all the host of them by the breath of his mouth that is by his command see the Note also Gen. 2.1 Yet some conceive that the three persons of the holy Trinity are here severally mentioned Vers 7. He gathereth the waters of the sea together as an heap c. This is meant of that gathering of the waters of the sea together in the first creation see the Note Gen. 1.9 and Job 38.8 9 10 yet because they are still kept in the hollow places of the earth by the same almighty power by which they were at first disposed of there it is expressed in the present tense He gathereth the waters c. he layeth up the depth in store-houses Vers 10. He maketh the devices of the people of none effect Though whole nations do combine together and set themselves to bring any thing to passe God can easily crosse them Vers 14. From the place of his habitation he looketh upon all the inhabitants of the earth So he calleth the sons of men as by way of contempt to imply the basenesse even of the greatest of them in comparison of the Lord whose throne is in heaven Vers 15. He fashioneth their hearts alike c. That is all mens hearts none excepted one as well as another And this is ascribed to God 1. because he it is that createth the souls and spirits of men in their first conception with all the severall faculties thereof see the Note Numb 16.22 and 2. because he ordereth and disposeth of their hearts and all the motions thereof as it is said of the kings heart Prov. 21.1 he turneth it whithersoever he will And this is here expressed thus to imply that therefore God must needs exactly know all men they being his workmanship yea even the thoughts and intentions of their hearts and much more their works which is expressed in the next clause he considereth all their works Vers 18. Behold the eye of the Lord is upon them that fear him c. See the Note Psal 11.7 Vers 20. Our soul waiteth for the Lord c. This he speaks in the name of the whole Church to wit that they would with all their souls wait upon God for help in all their troubles PSALM XXXIV The Title A Psalm of David when he changed his behaviour before Abimelech c. To wit feigning himself mad which circumstance seems here to be expressed because this tended much to the magnifying of Gods grace that notwithstanding his infirmity therein yet God was pleased to deliver him see the Notes 1 Sam. 21.10 11 13. This is also one of the Alphabeticall Psalms his exceeding joy causing him to compose this Psalm with the more exquisite art but for this see the Note Psal 25.1 Vers 1. I will blesse the Lord at all times c. That is as long as I live both in prosperity and adversity I will never forget this wonderfull deliverance And thus he ascribes his escape not to that which he did but to the providence of God which is more clearly expressed afterwards vers 4. Vers 2. My soul shall make her boast in the Lord c. That is from my very soul I will boast of the Lords favour and goodnesse to me the humble shall hear thereof and be glad that is they shall hear of my praising the Lord and out of love to God shall rejoyce that his name is so exalted or rather they shall hear of my deliverance and so shall be glad both on my behalf that God hath so preserved me and reserved me still to sit on the throne of Israel and on their own behalf as encouraged by mine example chearfully to expect the like deliverance from God For who are meant by the humble here see in the Note Job 22.29 Vers 3. O magnify the Lord with me c. This may be spoken to all the faithfull in generall or in particular to the humble mentioned in the foregoing verse Vers 4. He heard me and delivered me from all my fears And indeed when he was discovered and brought to Achish he could not but be surprized with divers fears as lest Achish should slay him and perhaps with great tortures to satisfie
meaning of the words according to our Translation But others that do not insert those words Hear me to make up the sense as our Translatours have done take this to be alledged as a reason of his silence mentioned before ver 13 14. to wit that he would not reply any thing lest if he had through impatience spoken any thing that might provoke God to leave him then he might be made the scorn of his enemies or lest they should have derided him for what he spake and if things should fall out otherwise then as he made profession to hope then they should insult over him of which he had often had experience when my foot slippeth saith he that is when I offend through infirmity in the hour of tryall or rather when I fall into any misery see the Note Deut. 32.35 or when I begin to fall or am but in danger to fall they magnify themselves against me that is both by word and deed they triumph over me Vers 17. For I am ready to halt c. Some understand this literally as those passages before vers 5 6 7. to wit that he was like to be lamed with his sicknesse and sores Others understand it of his pronenesse to offend and sin in the hour of tryall as is said in the foregoing Note and that this is here added as a reason why he kept silence and would not reply upon his enemies or why he begged of God that he would preserve him But I rather think that it is meant of his falling into some irrecoverable misery to wit that he was in danger to fall and to be utterly ruined according to that of the prophet Jer. 20.10 all my familiars watched for my halting and that this is added to move God to pity him and to come in speedily to his help And my sorrow is continually before me that is I am continually in heavinesse partly by reason of my continuall misery and partly through my grief for my sins that have brought these miseries upon me Vers 18. For I will declare mine iniquity I will be sorry for my sin Very many learned Expositours understand here by his iniquity and sin the punishment of his iniquity and so make the meaning of the words to be this that David would continually bewail the miseries which his sins had brought upon him But I rather conceive that having mentioned his danger and grief in the foregoing verse he adds this that he would still charge all that he suffered upon his sins that he would still confesse and bewail them before God even his sins rather then his afflictions either as a ground of his hope that God would hear his prayer or as an argument whereby he seeks to move God to hear him Vers 20. They also that render evil for good are mine adversaries because I follow the thing that good is That is because I labour to live holily and righteously Yet some would restrain this to one particular to wit that ungodly men hated him because he was so strict in his government for the punishment of sin PSALM XXXIX The Title TO the chief Musician even to Ieduthun The meaning is that this Psalm was delivered to Jeduthun one of the three chief Musicians 1 Chro. 25.1 or rather to his sons and those other Levites that were of their severall Quires Vers 1. I said I will take heed to my wayes c. The summe of what David saith here in the beginning of this Psalm is this that being in great distresse whether it were by reason of sicknesse or of the conspiracy of his son Absalom against him or any other particular we cannot say he determined to look narrowly to himself that he did not offend with his tongue and yet notwithstanding at last brake forth and spake unadvisedly with his lips I said I will take heed to my wayes that I sin not with my tongue that is I resolved to watch so strictly over all my wayes to keep my self blamelesse therein that I might not so much as sin in my speech to wit either by way of muttering against God or returning evil for evil to mine enemies or by uttering any word that was not seemly for me I will keep my mouth with a bridle that is I will restrain my self from speaking as men keep beasts in from biting with a muzzle or bridle to wit by a firm resolution to keep silence however I was provoked by a diligent watching over my self that I might noâ on a sudden forget my self and by using all holy means to perform this which I had undertaken as by observing my passions and by a speedy suppressing any discontented motions and swellings that might arise in my heart For we must not think that David intended to give way to all kind of distempers in his heart and resolved only not to discover them in his speech but his meaning was even by bridling his passions to keep his tongue in order or at least if his heart should boil through discontent yet even then to bridle his tongue if it were possible As for that last clause while the wicked is before me I know some restrain it to wicked mens being present with him to wit that he would not speak a word whilst they were in his company though they should never so much provoke him and that lest they should take occasion to rejoyce or insult over him to reproach him or blaspheme Gods name But I rather understand it thus that he would be silent whilst he saw the wicked flourishing in great prosperity or so long as God should be pleased to exercise him by the slaunders revilings and persecution of such wicked men However doubtlesse this he premiseth either thereby to discover how exceeding great his sorrow was in that being thus before-hand resolved yet he could not at last contain himself or by way of seeking mercy at Gods hands in regard his full purpose was to have bridled his tongue from all evil whatsoever though he could not doe it Vers 2. I was dumb with silence c. That is for a while I did what I resolved I was so long wholly silent that I seemed in a manner to be dumb and not able to speak I held my peace even from good that is I forbare to speak what I might well and lawfully enough have spoken as from alledging any thing that I might have said in mine own defence from making my complaint to God and desiring justice at his hands and such like to wit lest by degrees I should have been brought to utter any thing that was evil and whilst I intended only to speak that which was good some unseemly word might suddenly slip from me or lest mine enemies should misconstrue any thing I spake and my sorrow was stirred as if he should have said At last my grief for whaâ I suffered began to work within me or rather was encreased to wit by the addition of new miseries or new provocations from
confounded together that seek after my soul c. To wit as men brought into so grievous and miserable a condition that they are even ashamed of themselves See also the Notes Psal 35.26 Let them be driven backward and put to shame that wish me evil see the Notes Psal 6.10 and 35.4 Vers 15. Let them be desolate for a reward of their shame c. That is of their filthy and shamefull life or rather of the shame which they sought to bring upon me let that shame which they endeavoured to cast upon me befall themselves as a just recompence of their evil intentions against me Vers 16. Let all those that seek thee c. See the Notes Chro. 16.11 and Psal 9.10 rejoyce and be glad in thee see the Note Psal 35.27 Let such as love thy salvation that is that neither hope for nor desire salvation from any other way but only from thee say continually The Lord be magnified see Psal 35.27 Vers 17. But I am poor and needy c. That is destitute and afflicted See the Note Psal 34.6 PSALM XLI Vers 1. BLessed is he that considereth the poor c. or the sick or weak and indeed there are many passages in the Psalm as vers 3 4 5 c. that make this interpretation very probable But if it be translated as it is in our Bible by the poor is meant in generall the man that is in any distresse or affliction Blessed is he that considereth the poor that is that so thinks of and weighs with himself the miseries that he undergoes that he is thereby brought from his heart to pity him and out of compassion to comfort help and relieve him or rather that so considers of the man and his condition as not to passe any harsh and uncharitable censures upon him as to judge him a wicked man and hated of God because he is so afflicted as Jobs friends dealt with him And this David doubtlesse spake with reference to himself yea and as some think too with reference to Christ because of that which is said afterwards vers 9. which Joh. 13.18 is applyed to Christ Because when David was in any great distresse his enemies were ready to conclude that he was cast off and forsaken of God therefore he doth here pronounce them blessed that did better judge of those that were afflicted yea and covertly he doth in effect desire a blessing from God upon those that had carried themselves more friendly or comfortably to him in the time of his distresse then others had done As for the following words the Lord will deliver him in time of trouble and so on to the end of the third verse I conceive they are meant of him that considereth the poor and are added to make good what he had said concerning the blisse of such a man and to shew how abundantly God would reward him yet they may be understood of the poor afflicted man and so indeed they are understood by the most of our best Expositours namely that they are added as by way of confuting the unjust censures that are usually passed upon such a poor man the world is ready to judge him accursed of God but there is no ground for this for on the contrary the Lord will deliver him in time of trouble c. Vers 3. The Lord will strengthen him upon the bâd of languishing c. That is The Lord will comfort and support him in his sicknesse and at length restore his strength again thou wilt make all his bed in his sicknesse that is thou wilt give him ease and rest and afford him all things requisite for his refreshing as is done for a sick man when his bed is made soft by turning it for it is in the Hebrew thou wilt turn his bed and by stirring and tumbling the âeathers up and down bolster pillow head feet every where that there may not be a hard place left in it But yet many Expositours understand this more generally as a figurative expression of the comfort and support which God affords such a man in any distresse whatsoever Because men in great distresse and heavinesse of spirit are wont to cast themselves down upon their beds and there to lye like men half dead hence are these expressions The Lord will strengthen him upon the bed of languishing that is when he is cast down under any sore affliction the Lord will support and help him and not suffer him to sink under that pressure thou wilt make all his bed in his sicknesse that is thou wilt allay and asswage his sorrows thou wilt comfort his conscience and give him inward quiet of mind as when one gives ease to a sick man by making and turning his bed Yea some take it thus too that God would turn his bed of sicknesse to a condition of strength and health Vers 4. I said Lord be mercifull unto me heal my soul c. As if he had said I have provoked thee by my sins to bring this misery upon me therefore be mercifull and be reconciled unto me and heal my soul that is heal me see the Notes Psal 6.2 4 and 16.10 preserve my life and save me from this distresse I am in for I have sinned against thee as if he had said Seeing I acknowledge my sin have mercy upon me and heal me or Seeing thou only hast brought this upon me because I have sinned against thee whether should I goe but to thee only to be healed Or it may be understood of a spirituall healing Heal my soul to wit of the sorrows wherewith it is wounded for my sins or Heal my soul by pardoning me for so this expression is used 2 Chron. 30.20 and so also in that clause Esa 6.10 lest they see with their eyes c. and convert and be healed which is expressed by our Saviour thus Mark 4.12 lest at any time they should be converted and their sins should be forgiven them However the drift of inserting these words here I conceive is this Intending to shew as he doth in the following verses how far his enemies were from considering of his condition as they ought to have done he premiseth this that he did not flatter himself in his sicknesse or distresse but acknowledging his sin craved mercy at Gods hands but yet his enemies dealt most unmercifully with him Vers 5. Mine enemies speak evil of me c. To wit such as hated him and were his professed enemies because they were curbed by the strictnesse of his government When shall he die and his name perish See the Note Psal 9.5 Vers 6. And if he come to see me he speaketh vanity c. That is When mine enemy cometh to visit me in my sicknesse or distresse he speaks nothing but falshood and flatteries see the Note Job 31.5 to wit in that he pretends to be sorry for me and to comfort me and to tender me his advice and to doe for me any office of love in a friendly
distant from it from the farthest parts of the land whither he was glad to retire he would remember God to wit either 1. as looking towards the Tabernacle and by faith in spirit representing to himself Gods gracious presence there whilst he was absent in body or 2. as remembring the great things that God did for his people when he first brought them into the land of Canaan in those places without Jordan where he then wandred up and down and hid himself as namely their victories over Sihon and Og c. or 3. as remembring Gods power faithfulnesse goodnesse and promises Vers 7. Deep calleth unto deep at the noise of thy water-spouts As if he had said When thou dost with great terrour break forth in displeasure against me divers and many overwhelming calamities do fall upon me as if they did call and invite one another to come that they might all together violently rush in upon me or that they might follow thick and close one in the neck of another even as when great slouds or showres of rain do break in upon men and are in danger to overwhelm them and therefore he adds all thy waves and thy billows are gone over me By Gods water-spouts are meant the showres of rain which come pouring down from heaven see the Note Job 38.25 whereto comparing his troubles he covertly acknowledgeth that they came all from God and the noise of these water-spouts is the noise that these showres of rain make when they fall down upon the earth or the claps of thunder that are with and before these showres And as for that first clause Deep calleth unto deep either he alludes therein to the mighty flouds of rain powring down from the clouds above and the streams breaking forth from the fountains of the great deep beneath one calling upon the other as it were that they might together overwhelm a poor creature or to the overflowing of severall rivers after such rains whose waters by that means come together as if they had called upon one another that they might meet in one or rather to the waves of the sea that come tumbling in together or follow close one upon the neck of another as if each wave invited another or else to the many mighty breaches that will be in the sea in a tempest whereinto one after another the ships seem to sink as if they should never rise up again as if one of them called to the other to come in to the swallowing up of such poor weather-beaten vessels according to that of the Psalmist Psal 107.26 they mount up to the heaven they goe down again to the depths their soul is melted because of troubles Vers 8. Yet the Lord will command his loving kindnesse in the day time c. That is He will effectually assure my heart of his love or rather He will with authority and power send deliverance and blessings the fruits and manifestations of his loving kindnesse to me The like expression we have Deut. 28.8 and Psal 44.4 and the ground of it is because if God wills any thing to be done it is enough and because both the angels and all other creatures are ready as it were at Gods command to help his servants and in the night his song shall be with me see the Note Job 35.10 and my prayer unto the God of my life to wit either by way of praising God for that his mercy or by way of seeking farther to God upon the encouragement of that he had already done for him Yet some understand this last clause to be added in this sense that till God did command his loving kindnesse in the day time c. he would follow God with his prayers the known means of obtaining mercies from him Vers 9. I will say unto God my rock Why hast thou forgotten me See the Notes Deut. 32.4 and Psal 13.1 Vers 11. I shall yet praise him who is the health of my countenance Thus he calls God either 1. because God was ever his present and apparent help whom by the eye of faith he did still behold and by experience did find ready at hand to help him and to cause him to see his salvation or 2. because to him only he was to look in expectation of help or 3. because the help that he knew God would afford him would chear up his countenance and clear it from shame and weeping and enable him to hold up his head and shew his face amongst men with courage and comfort PSALM XLIII Vers 1. JVdge me O God and plead my cause c. That is Clear mine innocency and deliver me from mine enemies see the Notes Deut. 32.36 and Ps 35.1 against an ungodly nation to wit Saul and his wicked crew or rather Absalom and his conspirators And accordingly we must understand the following clause O deliver me from the deceitfull and unjust man either indefinitely as spoken of all his unjust and treacherous enemies or particularly of Saul who often pretended fair to him when he sought his ruine or rather of Ahithophel a man of noted subtilty or Absalom who had cunningly stolen the hearts of the people from him and pretended a sacrifice at Hebron when he meant to rise up in rebellion against him For this seems most probable because he speaks vers 3. of going to Gods holy hill to wit mount Sion where the Ark was not in Sauls time unlesse we will say that though David penned this Psalm with reference to his exile in Sauls daies yet he used that expression because he penned it after he was settled in the throne and had removed the Ark to Sion which seems not so probable However doubtlesse he mentions the ungodlinesse injustice and deceitfulnesse of his enemies thereby to move God to pity and help him Vers 2. For thou art the God of my strength That is the God that givest me strength and art my strength See the Note Exod. 15.2 Vers 3. O send out thy light and thy truth c. That is Manifest thy loving kindnesse and favour to me to the chearing of my heart by sending me help and directing me what to doe that so I may come again to thy house where I may enjoy the light of thy presence Word and Ordinances and the truth of thy promises may be made good unto me See the Notes 2 Sam. 22.29 Esth 8.16 Job â9 â and Psal 27.1 Yet some would have the accomplishment of Gods promises to be all that is desired in these words O send out thy light and thy truth that is By doing what thou hast spoken cause the light of thy promises to shine forth clearly which now seem to be obscured and overclouded As for the following clause let them lead me let them bring me unto thy holy hill and to thy tabernacles though some hold this is meant of the hill whereon Kiriath-jearim stood whether the Ark was removed in the daies of Samuel 2 Sam. 7.1 yet I rather take it
then snow Vers 8. Make me to hear joy and gladnesse c. That is By the immediate voice of thy spirit assuring my heart that thou hast pardoned my sins and likewise in the ministery of thy word particularly by causing me with joy to imbrace thy promises of pardon and to apply them to mine own soul To which some adde also that he desired hereby that Nathan or some other prophet might be sent to him with those joyfull tidings that God had pardoned his sins therefore they say it may well be that Nathan did not return that answer The Lord hath put away thy sin thou shalt not die so soon as David upon Nathans reproof had acknowledged his sin though they be all related together 2 Sam. 12.13 as elsewhere things done at severall times are joyned together in the scriptures recording of them but that after David had some time mourned for his sins Nathan came again with that joyfull message But of this there is no certainty at all Vers 9. Hide thy face from my sins As if he had said Seeing my sin is ever before me as he had said before vers 3. let it not be before thee but do thou hide thy face not from me but from my sins Vers 10. Create in me a clean heart O God c. As with respect to what he had said before concerning the corruption of his nature vers 5. Behold I was shapen in iniquity c and as apprehending himself deprived in a manner of that holy disposition and power of godlinesse which God had formerly wrought in him as before he begged for pardon so here for the sanctification of Gods spirit And because for the work of regeneration there is no disposition of nature that tends thereto nothing in nature out of which the spirit can produce such an effect therefore he tearms it a creating of a clean heart in him And renew a right spirit within me that is a disposition and inclination of nature not crooked and perverse as all mens are naturally but just and right according to the streight rule of Gods law and which might carry him on to doe that only which was right in Gods sight As for the word renew though it may have reference to that uprightnesse wherein man was at first created yet I rather conceive it hath reference to his former piety which he now found greatly decayed in him wherewith he desires to be established again and therefore some render it a constant spirit Vers 11. Cast me not away from thy presence c. That is Cast me not out of thy favour yea and consequently it may well be which some hold that this also implyes a desire that he might not be deprived of the evidences of his favour formerly enjoyed to wit 1. that he might not be cast out from the presence of God in his sanctuary as Cain was for shedding blood see the Note Gen. 4.16 and 2. that he might not be cast off from serving God in the regall office as Saul had been and take not thy holy spirit from me whereby he means both those sanctifying and saving graces wherewith God by his spirit had endued him which are indeed often greatly impaired by the sins of the faithfull and of themselves are in danger to be utterly lost though through Gods mercy which David here begges they are continued in them and likewise those gifts of Gods spirit wherewith God had furnished him for his regall office Vers 12. Restore unto me the joy of thy salvation c. That is of thy saving my soul eternally in heaven and of thy providence over me for my preservation here from temporall dangers and uphold me with thy free spirit that is keep up my heart in the assurance of thy love the hope of life eternall and a firm resolution of yielding thee sincere obedience in all things and that by thy free spirit that is by that free disposition of spirit which thou art wont to work in thy children or which is much to the same purpose by that spirit of thine whereby thou art wont to work in thy children a true freedome from the bondage of sin according to that of the Apostle 2 Cor. 3.17 where the spirit of the Lord is there is liberty a readinesse of mind freely and chearfully and sincerely without any by-respects in all things to obey thy laws and a holy magnanimity boldly and freely to professe themselves thy children Rom. 8.15 Vers 13. Then will I teach transgressours thy waies That is By mine example I will cause them to see how infinitely mercifull thou art to poor penitent sinners and withall how in all things thou requirest them to carry themselves if they desire thy favour And to this some adde also his declaring how severely God often afflicts his own children when they sinne against him But however Davids main drift in these words was to imply that he would endeavour that as his sin had been an occasion of much hurt to others so his repentance should likewise be improved for the good of others Vers 14. Deliver me from bloud-guiltinesse c. Some understand this thus that David desired here that God would pardon those sins whereby he had deserved that God should cut him off and have his bloud for the bloud he had shed or for which he had threatned that the sword should never depart from his house But according to our translation it is clearly meant of that guilt he had drawn upon himself by shedding the bloud of Urijah and others the pardon whereof David here again desires because men that lye in their sins are not fit to praise God which in the next clause he was to promise to God And my tongue shall sing aloud of thy righteousnesse that is thy faithfulnesse in performing thy promises which may be also particularly referred to that promise made by Nathan 2 Sam. 12.13 or that righteousnesse whereby thou dost justify sinners see the Notes Psal 5.8 and 22.31 Vers 15. O Lord open thou my lips c. Herein he desires of God 1. that by Gods mercy to him he might have occasion to shew forth his praise see the Note Psal 40.3 2ly that he would free him from the guilt of his sins which otherwise might well stop his mouth and must needs make him unfit for this service see Psal 50.16 and 3ly that God would give him a will and desire to praise him a prepared heart and quickned affections and all other abilities requisite for this service Vers 16. For thou desirest not sacrifice c. See the Note Psal 40.6 Vers 17. The sacrifices of God are a broken spirit That is This is the sacrifice which is all in all with God in stead of all better and more pleasing to God then all other sacrifices And this is here inserted because David is here speaking of the sacrifice of praise which a penitent sinner promiseth to God upon pardon of sinne obtained whose praise is therefore
that were laid thereby for the ruine of Gods faithfull servants But I rather think that these words are to be referred both to Doegs tongue and likewise to the rasour whereto his tongue is compared for as his tongue is compared to a sharp rasour because as a sharp rasour doth sodainly and easily as it were with a touch take off all the hair to the very roots yea and may wound deeply in stead of shaving if it goes awry so Doegs tongue had sodainly with a few words speaking caused not only fourscore and five of the Priests to be cut off but also all the inhabitants of Nob yea even their children and sucklings 1 Sam. 22.19 so it is also compared to a sharp rasour working deceitfully because as a rasour may be said to work deceitfully when in stead of trimming a man it doth as in a trice when no such thing is feared cut a mans throat so it might be said also of Doegs tongue that it did work deceitfully because being created for Gods glory and the good of men he had therewith deceived Saul making him believe that Ahimelech had conspired with David against him when there was no such thing and thereby had also brought ruine upon Ahimelech and his family to whom he had carried himself with all fairnesse a little before when he was with him in the Tabernacle Vers 3. Thou lovest evil more then good c. See the Note 1 Sam. 22.10 Vers 4. Thou lovest all devouring words c. This is spoken with reference to that horrid massacre of the Priests and the inhabitants of Nob 1. Sam. 22.18 19. wherein such multitudes were on a sudden swallowed up and all by means of Doegs wicked tongue to which he the rather ascribes this act of devouring in allusion to the naturall use of the tongue in drawing in the meat to the throat which is to be swallowed down Vers 5. God shall likewise destroy thee for ever c. To wit as thou hast destroyed the Priests of the Lord he shall take thee away and pluck thee out of thy dwelling place though being become great through Sauls favour thou mayest judge thy self unmoveable and root thee out of the land of the living that is and cut off thee and all thy posterity as thou didst destroy not the priests only but their children too see also the Note Psal 27.13 Vers 6. The righteous also shall see and fear That is Though wicked men may close their eyes and refuse to take notice of it yet the righteous shall observe it and finding hereby how sure God is to take part with his servants against those that oppresse them it will not only make them afraid of doing any such evil as Doeg hath done but will also cause them every way to fear God the more not abandoning the profession or waies of godlinesse when they see the wicked triumph Vers 7. Loe this is the man that made not God his strength but trusted in the abundance of his riches c. As was evident in that he was not afraid to offend God that he might enrich himself and strengthened himself in his wickednesse that is encouraged himself in the wickednesse he had committed or sought to advance himself and to make himself great and mighty by that his wickednesse Vers 8. But I am like a green olive-tree in the house of God c. As if he had said Though I be now in a poor despised condition and banished from the Church and people of God yet I doubt not but that I shall therein continue in a flourishing estate enjoying with others the comfort of Gods Tabernacle and yielding fruit delightfull and profitable both to God and man see the Note Psal 23.6 Now the ground of this his hope he adds in the next words I trust in the mercy of God for ever and ever Vers 9. I will praise thee for ever because thou hast done it c. That is thou hast destroyed Doeg or thou hast made me like a green olive-tree or thou hast caused me to trust in thy mercy For it may be referred either to any of those things which God had already done for him when he composed this Psalm as his delivering him from the plots of Doeg and others who might often have ruined him encouraged by the successe of Doeg in the evil he had brought upon the priests of the Lord had not God wonderfully preserved him or to those things which he knew God would doe as the destruction of Doeg and the reducing of him to a flourishing estate amongst the people of God of which he speaks through the assurance of faith as if it were done already I will praise thee for ever because thou hast done it as if he had said What others are too often wont to ascribe to chance or to themselves I ascribe wholly to thy providence over me And I will wait on thy name that is being encouraged by this experience I will wait on thee thy power grace and favour or thy word and promises see the Notes Psa 5.11 20.1 Yea some limit it to that particular promise made to David concerning the kingdome As for that last clause for it is good before thy saints either it may be referred to that waiting upon God which he had promised it is good before thy saints to wait upon thy name that is it will be good and profitable to stir up them to wait likewise upon God in the like cases or it is good before thy saints that is thy saints will account it good to wait upon thee or else it may be referred to the Name of God I will wait upon thy name for it is good before thy saints that is thy name is good before thy saints However wicked men though God doth never so much good for them are not sensible of it but rather thy name is hatefull and dreadfull to them yet to thy saints it is good they know it to be so and have had experience of it and therefore to them it is amiable and delightfull they hope in it and call upon it and the rather it will be such to them when they shall hear of this mercy afforded me PSALM LIII The Title TO the chief Musician upon Mahalath It is generally held that this was the name of some musicall Instrument or some known song to the tune whereof this Psalm was to be sung Vers 1. The fool hath said in his heart c. This Psalm is the same almost with Psalm 14 only in some few places there is some little difference and therefore for this see the Notes there Some say that because that which is here delivered is so necessary to be often thought on therefore David left it upon record in two severall Psalms Vers 5. There were they in great fear where no fear was c. As if he had said And so those that are now such a terrour to others shall come to be terrifyed themselves those desperate
seeking to please him enjoying his grace and favour and having him alwaies before mine eyes see the Note Gen. 17.1 in the light of the living that is here in this world yet some understand it also of the light of heaven The same is intended as where the Scripture speaks of the land of the living for which see the Note Psal 27.13 PSALM LVII The Title TO the chief Musician Al-taschith c. Many Expositours hold that this also was some musicall Instrument or the first words of some song to the tune whereof this Psalm was to be sung Yet because Al-taschith signifyeth Destroy not therefore others hold that this is prefixed in the Title either as a memoriall of that memorable passage when there was such an opportunity offered for slaying Saul and David did not only restrain his own affections with this thought that he must not destroy the Lords anointed 1 Sam. 24.6 but also stayed Abishai from doing it when they found him asleep in his camp and that by using these very words Destroy him not as they are expressed 1 Sam. 26.9 which is therefore only improbable because we have the same in the Titles of other Psalms as Psal 59 and 75 which were not penned upon any such occasion or rather as a memoriall of Gods mercy who was pleased when he was in such desperate danger to give a command that he should not be destroyed or to expresse the argument of the Psalm to wit that it is a deprecatory Psalm and such the rest also are that have this Title made when he was in danger of death and wherein he begs of God that he might not be destroyed notwithstanding his enemies pursued him so fiercely Michtam of David when he sled from Saul in the cave to wit the cave of Adullam 1 Sam. 22.1 or the cave in the wildernesse of En-gedi 1 Sam. 24.1 where Saul by Gods providence fell into Davids hands but that as is above said he would not destroy him Vers 1. My soul trusteth in thee c. That is Though I have taken this cave for a hiding place yet my trust is not in that but in thee see the Notes Psal 33.20 and 1 Sam. 24.22 yea in the shadow of thy wings will I make my refuge herein as some think he alludes to the wings of the Cherubims over the mercy-seat for this expression see the Notes Ruth 2.12 and Psal 17.8 Vers 2. I will cry unto God most high c. See the Note Psal 9.2 unto God that performeth all things for me which may be referred to the accomplishment of Davids affairs to wit that all that was done by him or for him was accomplished by the all-ruling power and providence of God or else to the full performance of all things that God had promised or else to the perfecting of all things which the Lord undertook to doe for him to wit that God did not leave his work imperfect but did surely finish it in his own good time And observable it is which some do here note namely that expressing this in the present tense he performeth all things for me David doth imply that even then in the great dangers he was in God was carrying on his purposes of mercy though in outward appearance things seemed to work contrary thereto Vers 3. He shall send from heaven and save me c. That is say some He shall send his angels to save me but for the meaning of this expression see the Note 2 Sam. 22.17 from the reproach of him that would swallow me up that is from the ruine which mine enemies intend to bring upon me for had they herein prevailed over David it would have tended to the reproach of him and his cause and especially from the slanderous and scornfull insulting speeches wherewith they reproached him And indeed so it was when David following Saul out of the cave had pleaded his cause with him and Saul thereupon had acknowledged his innocency and condemned himself 1 Sam. 24.16 17. God shall send forth his mercy and his truth that is God shall send help because of his mercy and truth or by helping me God shall manifest unto all men his mercy to me and his truth in making good his promises The first clause may be render'd as in the margin of our Bibles He shall send from heaven and save me he reproacheth him that would swallow me up and then the meaning is that God would bring reproach upon his enemies to wit by destroying them and so by disappointing them of their hopes and frustrating their plots and attempts against him Vers 4. I lye even among them that are set on fire c. That is men of a hot fierce and furious spirit that being enflamed with wrath and envy are continuall incendiaries to enflame others against me And by saying that he did lie amongst such men he would imply that he was amongst them as one that was cast down weak and helplesse waiting upon God but no way able to resist them nor knowing which way in regard of men to turn himself for succour Even among the sons of men so he tearms his enemies either by way of contempt because they were notwithstanding their greatnesse in Sauls court but weak flesh and bloud as other men are or else to imply that however they pretended themselves the sons of God yet they were not indeed such but mere carnall men void of all piety and grace whose teeth are spears and arrows and their tongue a sharp sword where by terming their teeth spears and arrows he intends to set them forth as cruell monsters that were greater destroyers then any beasts of prey could be or else their teeth are thus described together with their tongue both being the instruments of speech to imply that by their slanderous and mischievous tongues they did most cruelly wound and tear both him and others the righteous servants of God Vers 5. Be thou exalted O God above the heavens let thy glory be above all the earth As if he had said Thy glory lyes at the stake in the dangers of thy servant and therefore by delivering me manifest the glory of thy power and goodnesse c. to be above all the creatures in heaven and earth or shew forth thy glory that both angels and men throughout the earth may admire and praise thy name Vers 6. They have prepared a net for my steps my soul is bowed down c. That is I am so encompassed with their net that I am in a manner overwhelmed and ready to fall under their power or my soul is even pressed down with fear as birds that will couch down and lye close to the ground to hide themselves from danger see the Notes also Psal 38.6 and 44.25 They have digged a pit before me into the midst whereof they are fallen themselves and so indeed it was with Saul who seeking to surprize David did himself fall into Davids hands in the cave where he might
have slain him Vers 7. My heart is fixed O God c. That is I am confidently perswaded that thou wilt deliver me according to that Psal 112.7 his heart is fixed trusting in the Lord or I have fully determined to praise thy name and therefore it may be translated My heart is prepared O God c. as being chearfully ready to praise thy name I will sing and give praise Vers 8. Awake up my glory c. That is my soul or my tongue see the Note Gen. 49.6 Yet some understand it of his skill in composing Psalms or of the holy spirit of God wherewith he was inspired when he did compose them and others of his harp for his skilfull playing whereon he was very renowned and indeed that follows in the next words awake psaltery and harp Vers 9. I will praise thee O Lord among the people I will sing unto thee among the nations That is both among Jews and Gentiles and most probable it is that this he spake as a type of Christ and as foreseeing the calling of the Gentiles see the Note 2 Sam. 22.50 Vers 10. For thy mercy is great unto the heavens c. See the Notes Psal 8.1 and 36.5 PSALM LVIII Vers 1. DO ye indeed speak righteousnesse O congregation c. Some conceive that by this word congregation any pack of wicked men may be meant that combined together against David But I rather think it is meant of those that were in place of authority as if he had said You that are Sauls counsellers and judges by your place ye ought to speak righteousnesse and judge uprightly even as God doth whose person ye represent Isa 45.19 I the Lord speak righteousnesse I declare things that are right and indeed in your proceedings against me this you pretend to doe you colour over your practises against me with a pretence of zeal for justice and for the good of the kingdome but such is the clear justice of my cause that I dare appeal to your selves when to flatter Saul for your own advantage you can slander one that you know is guiltlesse and that hath deserved so well both of him and the whole kingdome is this to speak righteousnesse judge your selves do ye judge uprightly O ye sons of men see the Note Psal 57.4 Vers 2. Yea in heart you work wickednesse c. Hereby David would imply that they did not only speak and doe that which was wicked but that they also did it wittingly having plotted contrived it before in their hearts so consequently that the mischief they did proceeded not from humane frailty the over-bearing power of any sudden temptation but from the mere wickednesse of their hearts you weigh the violence of your hands in the earth that is the evil and injustice which you have plotted in your hearts you afterwards act openly not in a corner but in the sight of all men And by this phrase you weigh the violence of your hands he implyes 1. that deliberately they contrived to execute the evil they had conceived in their hearts and 2. that in all the violence wherewith they oppressed him and others they pretended justice A pair of balances is the emblem of justice because that doth exactly determine the just weight of things making no difference between gold and lead and therefore to imply that they pretended to weigh all things duly and to deal with all men exactly according to the balance of justice and yet did notwithstanding oppresse men with much violence he expresseth it thus that they weighed the violence of their hands in the earth Vers 3. The wicked are estranged from the womb c. To wit from God and his people and from all holinesse and righteousnesse as the Apostle saith of naturall men that they are alienated from the life of God Eph. 4.18 See the Note Psal 54.3 they goe astray as soon as they be born that is even from their childhood Now though this be the naturall and common condition of all mankind yet David mentions it here with respect to his enemies and as an aggravation of their wickednesse as implying thereby that it was by long custome grown uncurable By his restraining power God doth so bridle the corruptions of some gracelesse men that they are of a more harmlesse conversation then others are and if they do at some times break out into some lewd courses yet they recover themselves and give over such courses again but now of his enemies David would imply this that they had been desperately wicked even from the cradle which is that the Prophet also intended in Isa 48.8 thou wast called a transgressor from the womb As for the following words speaking lies that particular of their lying and slandering is perhaps the rather expressed because lying is usually one of the first sins of young children Vers 4. Their poison is like the poison of a serpent c. That is Their virulent disposition and wickednesse is as deadly to men against whom as serpents they spit out their venome and malice as the poison of serpents is they are like the deaf adder or asp that stoppeth her ear c. Some writers report of the asp that to prevent the charmer she is wont to lay one ear close and hard to the ground and to stop the other with her tail that she may not hear his enchantments In reference hereto or at least to the common conceit of people herein David here compares his enemies that would by no means be perswaded to desist from their wicked courses though these perswasions tended meerly to their good to these adders or asps that thus stop their eares against the charmer when he seeks only to rid them of their poison and to make them harmlesse And it may be that he had herein particular respect to Saul and his courtiers in that after they had heard that moving Apology of David 1 Sam. 24.9 they left not off to persecute him which some therefore think was the occasion of penning this Psalm We have severall other places of scripture that allude to that which is said of the serpent and the charmer as that Eccles 10.11 Surely the serpent will bite without inchantment and that Jer. 8.17 I will send serpents cockatrices among you which will not be charmed but yet this doth not justify charmes see Deut. 18.10 for similitudes are often taken in the scripture from sinfull practises as from the thief Rev. 16.15 See also Luk. 16.8 and 18.1 c. Vers 6. Break their teeth O God c. See the Notes Job 4.10 and Psal 3.7 and 10.15 Vers 7. Let them melt away as waters which run continually c. That is like waters congealed to snow or ice which when they are melted by the sun or rain do continually run away till they be quite wasted and gone and observable it is that whilst his enemies might seem in the eye of reason for their strength and unmoveablenesse like so many
1. because no man heard their threatnings that would give David notice of it and 2. because they minded not Gods all-hearing ear yea and perhaps thought that God minded not what is done here amongst men see Psal 10.11 Vers 9. Because of his strength will I wait upon thee That is Because of Sauls strength I will rest with patience upon thee without whom by his strength I know he can doe nothing Vers 10. The God of my mercy shall prevent me That is The God that is and alwaies hath been mercifull to me shall help me either before I come to be in any great danger or at least before Saul shall do me the mischief he intends see also the Note Psal 21.3 Vers 11. Slay them not c. That is Cut them not all off on a sudden lest my people forget that is lest my followers or my countreymen or the people over whom thou hast appointed me to reign forget thy mercy to me and thy just wrath upon mine enemies and the sins whereby they provoked thee to punish them or lest being freed by this means from the afflictions which they formerly endured from them they should grow forgetfull of serving thee Because judgements suddenly executed are usually as suddenly forgotten therefore David prayeth that God would rather destroy them by degrees that his people might for their spirituall advantage have them the longer in their eye as spectacles of Gods vengeance Yea and herein withall too 1. he bridles himself from that which is naturall to men an over-eager desire of the present destruction of his enemies and 2. he covertly taxeth the people for being so ready to forget the great works of God Scatter them by thy power that is by thine almighty power which is here opposed to Sauls great strength mentioned before vers 9 break them in pieces and bring them to such misery that they may wander up and down some one way and some another not knowing where to find any relief or refuge and bring them down to wit from that lofty condition wherein now they live All which he begges for the good and in the name of all Gods people and therefore he addes those last words O Lord our shield Many expositours take this to be spoken by David as a type of Christ concerning the dispersion of the Jewes whom God hath not utterly destroyed but scattered through the world that his people Jewes or Christians might not forget their sin nor the wrath that is fallen upon them for their despising and crucifying the Lord of glory Vers 12. For the sin of their mouth and the words of their lips c. See the Note above vers 7 let them even be taken in their pride that is when they are in the height of their prosperity and pride or let them be punished for their pride which is indeed the ground of all their cursed speeches or let them be insnared in their own pride let that which they have in their pride attempted against me prove their own ruine and for cursing and lying which they speak that is their execrations and slanders And this too some apply to the blasphemous speeches of the Jewes against Christ Vers 13. Consume them in wrath consume them that they may not be c. That is let their wealth and worldly greatnesse wast by little and little till they come to nothing and farre from being what they now are or thus When thou hast kept them long enough in an accursed wasting condition as spectacles of thy wrath for the instruction of others then destroy them utterly from the land of the living and let them know that God ruleth in Iacob unto the ends of the earth that is let these men know when they come to be destroyed that God ruleth in his church whereever it is spread unto the ends of the earth or let men know even the heathens unto the end of the earth by hearing of so famous a judgement upon the wicked adversaries of the godly that God ruleth in Jacob. Vers 14. And at evening let them return c. This is added in reference to that which was said before ver 6. as if he had said Let their judegment be answerable to their sin as now they run up and down to take me returning in the evening and make a noise like a dog and goe round about the city so at evening let them return to wit when they have all day run up and down for meat and let them make a noise like a dog howling for hunger and goe round about the city to begge their bread and no where find it as is more fully expressed in the next verse Vers 15. Let them wander up and down for meat and grudge if they be not satisfied Or If they be not satisfied then they will stay all night and so lye pinched with hunger all the night long see the note Job 15.23 Vers 16. But I will sing of thy power c. Thus he ascribes his escape to God though it were by the device of his wife Michal yea I will sing aloud of thy mercy in the morning that is say some when they thought to have had me in their power alluding to Sauls commission to his officers 1 Sam. 19.11 to watch him and to slay him in the morning Vers 17. Vnto thee O my strength will I sing c. He tearms God his strength in opposition to what he had said vers 9. of Sauls strength PSALM LX. The Title TO the chief Musician upon Shushan-eduth c. Shoshannim the plurall number of this word Shushan we have in the Title of the 45. Psalm concerning which see the Note there And because Eduth signifyeth a testimony or beautifull ornament therefore some translate Shushan-Eduth the Lilly of the Testimony because this Psalm was a glorious testimony of David faith and thankfulnesse or because praying in this Psalm for the good successe of his forces gone out against the nations here mentioned he insisteth largely on the glorious promises that God had made concerning the kingdome of David and the enlarging of his peoples territories vers 6 c and others the lilly of beauty or ornament because this Psalm shews that the kingdome of Israel should be glorious and eminent above other kingdomes as the lilly is above other flowers and others a six-stringed instrument of the Testimony because the Priests used to play hereon before the Ark which was called the Testimony Michtam of David to teach the same I conceive is intended in this clause as is in those Titles A Psalm of David Maschil Psal 32 and A Psalm of David to bring to remembrance Psal 38. concerning which see the Notes there Yet some would expresse the particulars which this Psalm was intended to teach as that it was to teach posterity the great things that David had done or to teach that God would fully make good his promise concerning the land of Canaan though hitherto a good part of it
c. Though there be in these words a clear promise that when God should bring him back again to Jerusalem he would constantly worship God in his Tabernacle concerning which see the Note Psal 23.6 yet I conceive the chief thing intended therein is to imply that he doubted not but doing so he should there find sure and constant protection see the Note Psal 27.5 which is farther explained in the next clause I will trust in the covert of thy wings for which see the Notes Ruth 2.12 Psal 17.8 and 57.1 Vers 5. For thou O God hast heard my vows c. That is my prayers which with vows annexed I offered up unto thee thou hast given me the heritage of those that fear thy name that is those present and future blessings which are the peculiar portion of those that truly fear God and wherein the men of the world have no share at all as the love and favour of God c. Others conceive that this heritage of those that fear Gods name given to David was either the enjoyment of Gods holy ordinances in his tabernacle which indeed the faithfull did esteem their choicest heritage and whereof he had spoken in the foregoing verse I will abide in thy tabernacle for ever or else the quiet possession of the land of Canaan which God had promised to his people and which was indeed never conferred upon them in the largest extent thereof till the daies of David but now was given to him in regard of the government thereof and to his seed after him Vers 6. Thou wilt prolong the kings life and his yeares as many generations See the Note Psal 21.4 Vers 7. He shall abide before God for ever c. That is He shall constantly enjoy Gods favour and protection see the Note above vers 4. and likewise Psal 56.13 But understanding it of Christ it may be meant of his appearing in the presence of God for us Heb. 9.24 O prepare mercy and truth which may preserve him that is Furnish him with those graces which are wont to preserve both the persons and thrones of princes to wit mercy and compassion truth and equity and upright dealing according to that of Solomon Prov. 29.14 The king that faithfully judgeth the poor his throne shall be established for ever see the Note Psal 45.4 or else rather Provide means for his preservation out of thy mercy and faithfulnesse to him Vers 8. So will I sing praise unto thy name for ever c. See the Note Psal 34.1 that I may dayly perform my vows namely my vows of praise and thanksgiving for they only can be dayly performed And herein he referres to what he had said before vers 5. for thou O God hast heard my vows PSALM LXII Vers 1. TRuly my soul waiteth upon God David breaks forth into these words abruptly as one that had been long strugling with a temptation sometimes inclining one way sometimes another but yet at last having gotten the day concludes with confidence Truly my soul waiteth upon God as if he had said Let Satan or mine own corrupt heart suggest what they will to the contrary though the Lord may seem to have forsaken me in that he suffers mine enemies continually to molest me yet truly my soul waiteth upon God Vers 2. I shall not be greatly moved According to that of the Apostle 2 Cor. 4.8 9. we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed see 1 Cor. 10.13 See the Notes also Psal 13.4 and 16.8 and 21.7 and 37.24 Vers 3. How long will ye imagine mischief against a man c. That is against me why do so many of you conspire mischief against one poor man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence that is ye cannot stand long ere long ye will fall both suddenly and violently any small thing shall make you fall headlong yea your own envy and wickednesse shall ruine you as a bowing wall and a tottering fence will fall even with its own weight A wall when it cracks and bulks out may seem twice as broad as it was and therefore to stand very firm but yet it is certainly near to ruine and so David saith it would be with his enemies though they were swoln with pride and might look and talk bigly yet ere long they would certainly fall and be utterly ruined in an instant We have an expression much like this Isa 30.13 wherefore this iniquity shall be to you as a breach ready to fall swelling out in a high wall whose breaking cometh suddenly at an instant Vers 4. They only consult to cast him down from his excellency c. That is the man mentioned in the foregoing verse whom they sought to cast down from the regall dignity whereto God had anointed him they delight in lies that is in slanders and false flatteries or rather in those evil practices which will deceive those that rely thereon See the Note Psal 4.2 Vers 7. In God is my salvation and my glory See the Note Psal 3.3 Vers 8. Trust in him at all times c. See the Note Psal 34.1 Ye people pour out your heart before him See the Notes 1 Sam. 1.15 and Psal 42.4 Vers 9. Surely men of low degree are vanity and men of high degree are a lie c. To wit because they are poor weak creatures able of themselves to doe neither good nor evil and withall they are unstable and inconstant and oftentimes deceitfull and perfidious to be laid in the balance they are altogether or alike lighter then vanity that is if men do well weigh things in the judgement of right reason and do make just tryall of them they will find that all men are alike mere vanity or that if all mankind together be put in one scale and vanity in the other vanity will overweigh them Now the drift of inserting these words here is to confirm his foregoing advice that men should trust in God by shewing the vanity of trusting on men Yet some think the aim of this clause is to shew that men may safely trust in God because men are such poor vain creatures no way worthy their admiration or fear Vers 10. Trust not in oppression and become not vain in robbery c. That is Trust not in the wealth that is gotten by oppression and robbery nor in those sinfull practises or in any such like think not by any such evil courses to accomplish your desires And he calls this becoming vain in robbery because men do vainly deceive themselves when they trust in such things to which purpose the like expression is used Jer. 23.16 Hearken not unto the words of the prophets that prophesie unto you they make you vain yea and it may imply also that it argued lightnesse and vanity in them to be so ready to catch at these things for their safety and defence and that it would make them be
vile and foolish in the eyes of others If riches increase to wit though it be in a lawfull way set not your heart upon them that is do not trust in them nor dote on them so as to be proud of them and anxiously sollicitous to preserve or encrease them Vers 11. God hath spoken once twice have I heard this c. That is oftentimes so that there is no question to be made of it See the Note Job 33.14 Vers 12. Also unto thee O Lord belongeth mercy c. The sweet content he took in thinking on Gods mercy makes David turn his speech to God Also unto thee O Lord belongeth mercy so that thy servants may with confidence rest upon thee for thou rendrest to every man according to his work and therefore the righteous may in this regard also trust in God as assuring themselves that God will protect and blesse them and punish their wicked enemies PSALM LXIII The Title A Psalm of David when he was in the wildernesse of Iudah To wit the forest of Hareth 1 Sam. 22.5 or the wildernesse of Ziph 1 Sam. 23.14 and 26.1 2. both which were in the tribe of Judah and David often in both of them in great distresse and danger by reason of the incessant persecution of Saul Vers 1. My soul thirsteth for thee c. To wit to enjoy the presence of God in his Tabernacle see the Note Psal 42.22 my flesh longeth for thee which is added because when the soul of a man doth earnestly desire any thing the body will be likewise stirred and affected therewith in a dry and thirsty land where no water is that is a land that being chapt through drought doth seem to thirst for water and when it comes drinks it in greedily like a thirsty man or a land wherein the inhabitants or passengers for want of water are dryed up with thirst and indeed the word in the originall signifyeth a weary land that is a wildernesse through which travellers could not passe without much faintnesse and wearinesse Now thus David describes the place where he was 1. to imply his faith and confidence in God in that being in such streights he did not forget God nor cast away his hope in him but rather his distresse made him long the more after God and 2. to expresse thereby the fervency of his desires after God in that as great as his wants were being in such a dry and barren wildernesse yet he minded not his streights in such outward respects in comparison of his desire to enjoy Gods presence in his Sanctuary Yea and it may imply also that the place where he hid himself was as void of spirituall comforts as it was of water and that the parched ground thirsted not more after water then he did after God Vers 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Some conceive that David in these words desired that he might be as effectually refreshed with the consideration of Gods power and glory even whilst he was in that dry wildernesse as ever he had been in the Sanctuary But I rather conceive that Davids desire herein is that he might again enjoy the signs of Gods powerfull and glorious presence in his Sanctuary with the same refreshing to his soul as he had formerly done to wit the Ark for which see the Notes 1 Sam. 4.21 1 Chron. 16.11 and 2 Chron. 6.41 and all other the holy Ordinances that were thereto be enjoyed Vers 3. Because thy loving kindnesse is better then life my lips shall praise thee His aim herein may be to imply either 1. that however he was at present in a sad condition in a place that was altogether comfortlesse and withall in continuall danger of his life yet being assured of Gods favour which may justly be preferred before life it self he should in that alone have abundant cause to blesse God or 2. that when he was restored to the enjoyment of the signs of Gods loving kindnesse in his Sanctuary he would there praise Gods name that not so much for his deliverance as for that discovery of Gods loving kindnesse which was far better then life it self or 3. that there was more assurance for a mans safety in Gods loving kindnesse then there was in life it self or in all the naturall advantages that tended to the preservation of life so that the assurance of Gods favour might be a juster ground of praising God even in the greatest dangers then any safety in regard of his outward condition could yield Vers 4 Thus will I blesse thee while I live c. This word thus may have reference to divers particulars Thus that is as I purpose and do at this present though in great distresse or thus that is Being thus restored according to my desire to thy Sanctuary there I will openly praise thee But I rather think it refers to those affections he had described to be in himself concerning his desire after Gods Tabernacle Thus that is being thus affectionately desirous of enjoying thy presence in the Sanctuary and esteeming thy loving kindnesse better then life it self I will blesse thee while I live that is whereever and in what condition soever I am I will lift up my hands to wit in praising thee or in praying to thee as if he had said Being thus delivered I shall be for ever encouraged to pray unto thee see the Note Job 11.13 in thy name that is to thy name as it is elsewhere expressed Psal 9.2 as if he had said I will call upon thee yet it may be understood divers other waies in thy name that is through thy help or at thy command or trusting in thy goodnesse and mercy Vers 5. My soul shall be satisfyed as with marrow and fatnesse c. This with that which follows in the next verse may be meant either of the time when he should be restored to Gods Sanctuary again to wit that then remembring on his bed the comforts he had found in Gods Ordinances and the enjoyment of Gods presence therein his soul should be abundantly satisfied therewith or else of the time of his exile in the wildernesse to wit that even there when he could not come at Gods Tabernacle and when he was in no little want of outward things yet remembring God his soul should be abundantly satisfied with spiritual comforts For the phrase here used see the Note Psal 36.8 Vers 6. When I remember thee upon my bed and meditate on thee in the night watches That is at severall times of the night for they divided the night by severall watches see the Note Judg. 7.19 Vers 7. In the shadow of thy wings will I rejoyce To wit as chickens that sleep securely and with content under the wings of their dams See the Notes Ruth 2.12 and Psal 17.8 and 57.1 Vers 8. My soul followeth hard after thee c. As if he should have said Though I be driven far from Gods
Tabernacle and God may seem to have cast me off yet out of the strength of my affections to him and through faith in his mercy and the fatherly love he bears to me even in this afflicted condition notwithstanding all the discouragements that lye in my way my thoughts are still running after God neither do I cease constantly to desire and seek with all earnestnesse after his favour yea and after his favourable presence in his Sanctuary And then for the following words thy right hand upholdeth me either they are added 1. as the motive that encouraged him to follow so hard after God namely that God had still preserved him and supported him in all his troubles or else 2. as the effect of his so pressing after God to wit that because he did thus trust in God therefore God did uphold him or 3. as the means whereby he was enabled in so sad a condition to persevere still in seeking after God namely because God by his spirit did support him Vers 9. But those that seek my soul to destroy it shall goe into the lower parts of the earth That is They shall be laid in the grave or thrown into hell or hide themselves in caves and dens Vers 11. But the king shall rejoyce in God c. This he speaks of himself in the third person believing assuredly that God would yet in time make good his promise to him concerning the kingdome every one that sweareth by him that is by God shall glory that is all that truly worship God that truly fear and serve God shall triumph when God shall destroy mine enemies and exalt me to the throne as knowing that hereby the good of the people in generall shall be promoted and that in my kingdome the kingdome of the promised Messiah shall begin to shoot forth Because swearing by God is appointed as a part of divine worship Deut. 6.13 therefore usually in the Scripture it is figuratively put for the whole worship of God as Isa 45.23 unto me every knee shall bow every tongue shall swear and Isa 65.16 he that sweareth in the earth shall swear by the God of truth Yet withall this may particularly imply such as did sincerely appeal to God as the witnesse of their innocency and therefore unto these are opposed in the following clause those that speak lies but the mouth of them that speak lies shall be stopped to wit either by being cut off and destroyed or by being so confounded with shame that they shall not dare to utter any such lies any more PSALM LXIV Vers 1. PReserve my life from the fear of the enemy That is Preserve me from being afraid of the enemy or from the evil which I fear the enemy should doe me Vers 3. Who whet their tongue like a sword and bend their bows c. See the Note Psal 57.4 Vers 4. That they may shoot in secret at the perfect c. That is at me who am perfectly clear of the least evil intended ever against them See the Notes Psal 11.2 and 26.1 Vers 5. They commune of laying snares privily they say who shall see them That is the snares they have laid or themselves that laid the snares see the Note Psal 59.7 Vers 6. They search out iniquities c. That is They seek to lay divers iniquities to my charge or they devise and plot how they may unjustly oppresse ruine me and accordingly the following words they accomplish a diligent search do set forth their diligence in plotting mischief against him and perhaps also in trying all wayes to effect and accomplish what they had so contrived Only indeed this last clause may be translated otherwise we are consumed by that which they have throughly searched and then the drift of the words is to imply the exceeding danger the righteous servants of God were in by reason of these crafty plots of their enemies namely that in the judgement of their enemies the righteous could never escape their snares and were no better then dead men already and that in true judgement if they were left unto themselves it could be no better with them And therefore he adds both the inward thought of every one of them and the heart is deep that is they are full of deep dissembling craft and subtilty so that hereby they are charged 1. that they did not carry on their designs with open fury and violence but whilst they were silent and dissembled outwardly they maliciously contrived mischief against him in their hearts and 2. that being men of a deep reach they found out many unexpected waies of deceit and mischief Vers 8. So they shall make their own tongue to fall upon themselves c. This is thus expressed to signify 1. that when Gods wrath was fallen upon them they should accuse and condemn themselves 2. that the evil intended against David by their bitter words should fall upon themselves 3. that their slanders and bitter words should be the means of their own ruine 4. that at least this should bring down Gods vengeance upon them However he implyes that thus they should be slain with their own sword and that the arrows they shot against David should recoil back and wound themselves see before vers 3. Vers 10. The righteous shall be glad c. See the Note Psal 58.10 PSALM LXV The Title A Psalm and Song of David See the Note on the Title of the 30. Psalm Because of severall passages in this Psalm vers 3 9 10 11 c. many Expositours conceive that it was composed when after the three years famine in Davids time God was pleased by sending a seasonable rain to give them hopes of a plentifull harvest 2 Sam. 21. Vers 1. Praise waiteth for thee O God in Sion c. It is in the originall Praise is silent to thee O God in Sion and many observable particulars this implyes as 1. that God is good unto his Church in a speciall manner above others and gives them daily new occasions of praising him 2. that his Church are the only people that do truly know God and so the only people that know how to praise him 3. that God did only accept of the worship which they performed and the praise which they offered Sion being the only place where God would be worshipped 4. that whereas others though they live upon Gods blessings yet mind not the Donour Gods people are still carefull and ready for every mercy to return praise and 5. that even in the worst times the people of God will with patient silence wait upon him in assurance that he would give them occasion to praise his name Vers 2. O thou that hearest prayer unto thee shall all flesh come Here David begins to reckon up the benefits for which God was most worthy to be praised in Sion and accordingly in the first place he pitcheth upon this that he was most ready to hear the prayers of his people insomuch that all flesh that
is all sorts of men of all nations though but dust and ashes poor frail helplesse creatures might hereby be encouraged to draw near in prayer unto him the glorious God of heaven and earth And thus the words do also covertly imply a prophecy concerning the calling of the Gentiles Vers 3. Iniquities prevail against me c. Here David mentions another great mercy which God affords his Church for which they were especially bound to praise him and that is his pardoning their sins and it is added here as that which must encourage them to goe to God in prayer of which he had spoken in the foregoing verse Iniquities prevail against me as for our transgressions thou shalt purge them away which is as if he had said Though our iniquities be such that they may justly provoke thee to displeasure yet thou wilt pardon them and purge them away to wit by an expiatory sacrifice which shall be offered up for them For by this phrase of iniquities prevailing against him divers things may be implyed as 1st that his opposition against them had not been such but that they had overcome and foyled him 2ly that they had brought him into subjection and bondage to them 3ly that they were so many and great that he was not able to bear them but was likely to sink under the burden of them and 4ly that they had brought Gods judgements upon him and indeed by other passages in this Psalm it seems probable that it was composed when the people of God had been under some sore judgement As for Davids expressing this in the singular number Iniquities prevail against me whereas the following words are in the plurall number as for our transgressions thou shalt purge them away the reason of this is either because he speaks in the name of the whole people as it were collectively in one body and that the rather as being their king and head or else because this Psalm being intended as a form of thanksgiving for the use of the people he would hereby teach every man as it were by his example to confesse his own particular sins Vers 4. Blessed is the man whom thou chusest c. Here still farther mercies are added for which God was in a speciall manner to be praised in Sion and he begins with that of Gods chusing them of his own free grace to be his people this being the first spring of that mentioned in the foregoing verse to wit his pardoning their sins and then in the following words addes divers others Blessed is the man whom thou chusest and causest to approach unto thee to wit by receiving them to thy favour who were enemies by nature by taking them into so near a relation to thee as to be thy peculiar people yea thy children such as may continually have free accesse unto thee as are through Christ made one with thee and to whom thou wilt communicate thy self unto all eternity that he may dwell in thy courts see the Notes Psal 15.1 and 23.6 we shall be satisfied with the goodnesse of thy house c. See the Note Psal 36.8 Vers 5. By terrible things in righteousnesse wilt thou answer us O God of our salvation c. That is Because of thy righteousnesse to wit thy faithfulnesse which moveth thee to make good thy promises to thy people see the Note Psal 51.14 or thy justice which moveth thee to aid all those that are wronged and oppressed thou wilt answer us when we call upon thee from thy tabernacle and temple which is one of the Priviledges of Gods people mentioned in the foregoing verse and that by executing strange and unusuall judgements upon our adversaries and by many miraculous deliverances afforded us which shall be terrible to our enemies and dreadfull to thine own people and it is likely that David speaks of these terrible things in reference to the signs and miracles which God wrought in Egypt and at the giving of the law As for the following clause wherein he tearmes God the confidence of all the ends of the earth and of them that are afarre off upon the sea this is added either 1. to imply that the Gentiles should also be sharers with the Jewes in these mercies when they also should become the people of God or 2. to intimate that by those forementioned terrible things which God should work for his people many that dwelt farre off from his people should be wonne to pray unto and to trust in God or 3. to set forth the power of this God who should doe such great things for his people and so give them such speciall occasion to praise him in Sion by shewing that all the inhabitants of the world far and near have their dependance wholly upon God in whom they live move and have their being see the Note Psal 22.9 whence it is also that by a secret instinct of nature all nations are moved to look to God in their dangers though they be indeed ignorant of the true God Vers 6. Which by his strength setteth fast the mountains being girded with power That is which God being endued with an almighty power doth cause the mountains to stand fast so that neither the winds nor flouds can remove them nor do they sink under their own weight as great buildings of men often do for want of a firm foundation I conceive that David adds this large description that here follows of the great works of God throughout the world either 1. to shew that it was no such strange thing that God should extend grace at last to the Gentiles as well as to the Jews since from the first creation God had been very good to all the inhabitants of the world and had done great things for them or 2. to set forth the mighty power of that God from whom his people expect such terrible things to be done for them or 3. because though all the world receive benefit from these great works of God yet only Sion looks on them as blessings from God and returns him praise for them Vers 7. Which stilleth the noise of the seas the noise of their waves and the tumult of the people Some conceive that the last words and the tumult of the people are added by way of explaining what he meant in the first words to wit Gods appeasing the tumults and insurrections of unruly people whereby kingdomes and common-wealths are indangered and indeed by seas and the waves thereof in the Scripture great armies and tumults of people are usually meant as Jer. 51.42 and so Esa 17.12 13 see also the Notes Psal 46.3 6. But I rather chuse the plainer exposition that in the first words he speaks of Gods stilling the seas to wit both by keeping them within their bounds that they overflow not the land and by making them quiet at his pleasure when they are most tempestuous and that then in the next words he adds that after the same manner likewise he stilleth the tumult of
nation or we his people for thus they speak of themselves as one body with their forefathers to shew that the wonders wrought for their forefathers were a just ground of encouragement for them We have the like expressions Psal 81.5 and Hos 12.4 Vers 7. He ruleth by his power for ever c. As if he had said And therefore what he hath done for his people in former times he can doe still his eyes behold the nations to wit to observe their waies to rule and overrule them as he pleaseth let not the rebellious exalt themselves to wit because this omnipotent all-seeing God can easily destroy them Vers 10. Thou hast tryed us as silver is tryed That is with very sore and many afflictions as silver is tryed in a hot fire and many times see Psal 12.6 and the Note upon Job 23.10 yet not to destroy us but to purge away our corruptions and therefore when God tryeth his people with lighter afflictions he saith on the contrary Isa 48.10 Behold I have refined thee but not with silver or as silver Vers 11. Thou broughtest us into the net c. That is into bondage or into great streights and dangers on every side thou laidest affliction upon our loins that is by sore afflictions thou hast bereaved us of all strength and made us exceeding weak and feeble or thou hast suffered men to bind us in chains or thou hast layd very heavy burdens of affliction upon us or thou hast caused men to use us like pack-horses beating us and laying intolerable burdens upon us Vers 12. Thou hast caused men to ride over our heads c. That is we lying upon the ground as those do that are wounded in battel our enemies ride over our heads or they ride us like beasts because they that ride upon beasts are lifted up above their heads or do as it were fit or lean over their heads However the meaning is only this that their basest enemies having brought them into subjection did insult over them and abuse them with all possible cruelty scorn and contempt And indeed we have the like expression Isa 51.23 But I will put it that is the cup of trembling into the hand of them that afflict thee which have said to thy soul Bow down that we may go over and thou hast laid thy body as the ground and as the street to them that went over Vers 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams That is with the smoke arising either from the whole burnt-offerings of rams or from the fat of rams which in peace-offerings was only burnt upon the altar for this it is that is here called incense to shew that how unsavory soever it might be in it self yet through Christ of whom all these sacrifices were types it was a sacrifice of a sweet-smelling savour unto God Yet some understand this of incense that was burnt with their sacrifices Vers 17. I cryed unto him with my mouth c. Some conceive that these words with my mouth are added to shew the certainty of this truth that God is most ready to hear the prayers of those that call upon him as if a husbandman should say to prove that God is most ready to blesse the work of his hands that is industrious in his calling With these hands of mine did I till this ground and sow it and thus and thus God was pleased to blesse my labours But for this see the Note Psal 3.4 And he was extolled with my tongue to wit by my returning him praise when he had granted my requests or by my praying for God is greatly exalted by his servants flying to him in all their necessities as their only hope and refuge Vers 18. If I regard iniquity in mine heart the Lord will not hear me That is If I have any evil intention in that which I beg of God according to that Jam. 4.3 Ye ask and receive not because ye ask amisse that ye may consume it upon your lusts or if I wittingly allow my self in or give my self over to any sin whatsoever praying but the whilst through inward self-flattery delighting in any sin and purposing to nuzzle my self therein yea though it should be only some inward lust of my heart God would not regard my prayers This I conceive is the drift of these words yet it may well be also that the Psalmist intended hereby to justify himself against the slanders of his enemies Vers 20. Blessed be God which hath not turned away my prayer nor his mercy from me So that though he did not regard iniquity in his heart as is said before ver 18. yet he ascribes it wholly to the mercy of God that his prayers were not rejected PSALM LXVII The Title TO the chief Musician on Neginoth See the Note on the Title of the 4. Psalm Vers 1. God be mercifull unto us and blesse us and cause his face to shine upon us There seems to be a clear allusion in these words to that form of prayer used by the Priests in blessing the people Numb 6.25 26. for which see the Notes there as also Psal 31.16 But yet what is here desired the following verse doth more fully shew Vers 2. That thy way may be known upon earth thy saving health among all nations As if they had said We do not desire merely that it may be well with us but that thy way that is thy dealings with thy people which are all mercy and truth Psal 25.10 see the Note there may be known upon earth that is to all the inhabitants of the earth and thy saving health among all nations that is and that the way which thou hast ordained for the saving of thy people may be known amongst all nations Because the sad calamities which the Church did often lye under were as a stumbling-block to other nations through their misunderstanding Gods intentions therein and kept them off from joyning themselves to the Church therefore the people of God do here desire that God by the discovery of his favour to his people would let all the world see his way to his people c. to wit how dearly he loves them how tenderly carefull he is over them to provide for them to protect and deliver them and to order all things for their salvation and not for their destruction that so this might bring in the heathen nations to joyn themselves to the Church of God So that by the way of God here is meant 1. generally all the waies of his speciall goodnesse and mercy to his people and 2. more particularly and especially that way of his saving health as it is expressed in the second clause that is that way which God hath ordained for the eternall salvation of his people through Christ whence it is that Christ is called the way Joh. 14.6 and Gods salvation Luk. 2.30 as also the doctrine of the Gospel is called the way of the Lord Act. 18.25 26.
reeds or made of reeds their canes or reeds being they say in those countries hard and strong like the wood of trees Some indeed render this Rebuke the beast of the reeds and because reeds are wont to grow in watry and fat grounds whence is that Isa 35.7 the parched ground shall become a pool c. in the habitation of dragons where each lay shall be grasse with reeds and rushes therefore by the beast of the reeds some do understand voluptuous men or people that are proud and bold by reason of their wealth and plenty like cattel that feed in a fruitfull soil But I take it to be more agreeable with that which follows to take the words thus Rebuke the beast of the reeds that is Destroy or drive away or blast the endeavors of those mighty savage and barbarous enemies of thy people that are like unto those wild beasts that use to lurk amongst the reeds or as some would have it fierce and subtle like the Crocodile that useth to lye in the reeds of Nilus in Egypt whence they say it follows in the next verse Princes shall come out of Egypt c the multitude of the bulls with the calves of the people that is their mighty Princes or commanders in war with the meaner people that follow them see the Note Psal 22.12 till every one submit himself with pieces of silver that is with pieces of mony or lumps and wedges of silver scatter thou the people that delight in war to wit those that causelesly make war upon thy people Vers 31. Princes shall come out of Egypt c. This and that in the following verse is clearly a prophecy of the calling of the Gentiles Egypt and Ethiopia being perhaps named in stead of all because they were above others most grossely idolatrous and wicked Ethiopia shall soon stretch out her hands unto God to wit by yielding up themselves to him as his captives by praying to him or begging mercy of him or by presenting to him their gifts or tribute Vers 32. Sing unto God ye kingdomes of the earth c. See the Notes Psal 47.1 2. Vers 33. To him that rideth upon the heaven of heavens which were of old c. That is who is a God of infinite majesty the most high God that from the beginning of the world hath swaied and governed the heavens and all things contained therein and therefore it is fit that all kingdomes and nations should serve him lo he doth send out his voice and that a mighty voice see the Notes Psal 29.3 4 c. Vers 34. Ascribe ye strength unto God c. This is spoken in reference to what he had immediately before said concerning the thunder and see the Note Psal 29.1 his excellency is over Israel that is his majesty the excellency of his power and goodnesse c. is in a speciall manner manifested amongst his people in his care over them above others in the miraculous victories he hath given them and other the glorious things he hath wrought for them and his strength is in the clouds that is his power is eminently seen there which again hath reference to what he had said in the foregoing verse of the thunder as if he had said And thus hath God two glorious thrones whereon he is seen in his majesty one in his Church on earth and the other in heaven Vers 35. O God thou art terrible out of thy holy places That is as some conceive both out of heaven and out of thy tabernacle which indeed agrees with what was said in the foregoing verse but see the Note Psal 43.3 and see also Psal 47.2 PSALM LXIX Vers 1. SAve me O God c. It is evident by many passages of this Psalm that in the New Testament are applyed to Christ as we may see vers 4 9 21 and 22 that David wrote this Psalm of himself as he was a type of Christ and therefore what is here said in the beginning of this Psalm may be understood of the Passion of Christ Save me O God see Matth. 26.34 for the waters are come in unto my soul that is I am filled and even choaked up with waters to the unavoidable endangering of my life See the Notes 2 Sam. 22.5 and Psal 32.6 Vers 4. They that hate me without a cause are moe then the hairs of mine head c. See the Notes Psal 7.3 and 25.3 Yet many conceive that it was in particular reference to this place that Christ said of the Jews hatred against him Joh. 15.25 that it was that the word might be fulfilled that is written in their law They hated me without a cause As for the last clause in this verse then I restored that which I took not away it seems to have been a proverbiall speech used commonly concerning those that suffered for those things of which they were not guilty and so it may be used here by David either to imply generally that they did not only most injuriously oppresse him but also pretended therein to proceed against him in a way of justice as against a malefactour or else more particularly that in spoiling him of all that he had they clamoured against him that it was but to make satisfaction to the justice of the law which he had transgressed But now if we understand it of Christ the meaning must needs be that he suffered for other mens offences not for his own according to that Isa 53.4 5 6. surely he hath born our griefs c. and so did indeed satisfy divine justice for mans robbing God of his glory Vers 5. O God thou knowest my foolishnesse and my sins are not hid from thee c. Understand this as spoken by Christ and then the meaning must be this Thou Lord knowest that the sins for which I suffer are only the sins of thine elect which are mine merely by imputation but understand it of David and then either we must take it as spoken ironically O God thou knowest my foolishnesse c. that is thou knowest whether I be guilty or which is all one in effect that I am no way guilty of that foolishnesse that is that wickednesse those grievous sins which mine enemies would charge upon me and so this expression is much like that of the Prophet Jer. 20.7 O Lord thou hast deceived me and I was deceived or else rather as an acknowledgement of his failings yet withall implying a profession of his innocency in those things whereof they accused him as if he should have said Though I am foolish I confesse and have many waies offended thee which thou knowest right well yet withall thou knowest that I am no way culpable in those things which they would lay to my charge Vers 6. Let not them that wait on thee O Lord God of hosts be ashamed for my sake c. To wit as apprehending that thou hast forsaken me because thou comest not in to my help notwithstanding all my confidence in thee
for them do find acceptance with thee And now referring this to Christ the acceptable time mentioned may be that when he had fully accomplished the work of mans redemption according to that clause of our Saviours prayer Joh. 17.1 Father the hour is come glorify thy son see also Heb. 5.7 O God in the multitude of thy mercy hear me in the truth of thy salvation that is with that salvation which in all faithfulnesse and truth thou hast promised thy servants Vers 18. Deliver me because of mine enemies That is because their rage and violence is so great against me even seeking my life or because though I be not worthy of deliverance yet they in regard of their wickednesse and unjust persecuting of me are certainly worthy to be destroyed or that they may not triumph over me and be hardened in their sins and in their persecuting of the righteous and innocent but that rather I may triumph over them Vers 20. Reproach hath broken mine heart c. This may be meant of the reproaches wherewith they reproached both God and himself As for those words which are added and I looked for some to take pitty but there was none c. how they were accomplished in Christ when all his acquaintance stood afar off from him Luk. 23.49 see the Note before vers 8. Yet they may also imply that Christ had not the least assistance from man in the work of our redemption Vers 21. They gave me also gall for my meat and in my thirst they gave me vinegar to drink That is In stead of comforting me by their scoffing and opprobrious speeches they added to my affliction as if they should have given me gall and vinegar in my hunger and thirst The last clause concerning their giving him vinegar to drink was doubtlesse literally accomplished in Christ when they gave him vinegar upon the Crosse Matth. 27.48 and therefore it is said Joh. 19.28 I conceive in reference to this place that when Christ said I thirst which was the occasion of their giving him vinegar to drink he spake this purposely that the Scripture might be fulfilled As for the first clause they gave me also gall for my meat divers learned men think that was also literally accomplished in Christ when coming to Golgotha Matt. 26.34 they gave him vinegar to drink mingled with gall But because this was only mingled with the drink and cannot therefore so properly be said to be given him for meat therefore this may seem more questionable though I see not why the words should be restrained to so strict a sense Vers 22. Let their table become a snare before them c. There is in these words an allusion to birds who going to feed on the meat that is laid as a bait for them are often catched in a trap or snare and the imprecation herein expressed seems also to have reference to the complaint in the foregoing verse as if he had said As they have given me gall for meat and vinegar for drink so let their plenty and dainties prove no better in the conclusion then gall and vinegar to them whence it may be that the Apostle Rom. 11.9 citing this place but not tying himself to the very words but only to the sense adds these words and a recompence Let their table be made a snare and a recommence unto them But however by their table here is meant first their outward bodily food and so the curse is that their plenty on their table and consequently whatever might be to them a support of life and a means to refresh them might prove an occasion of insnaring them in sin and of bringing mischief and destruction upon them as is evident by those more generall words that follow and that which should have been for their welfare let it become a trap and 2. of the word of God the food of their souls and so the curse is that by perverting the Scripture and by their not believing the word of the Gospel they should be the more hardened and so this their spirituall food should prove the savour of death unto death unto them which may well be acknowledged to be intended here because the Apostle Rom. 11.9 c. applies this with the following verses to the blindnesse of the Jews I know that some hold that this Let their table become a snare was accomplished in the Jews when being assembled to eat the Passeover at Jerusalem they were there besieged taken and destroyed by the Romans And how we ought to judge of such imprecations as these see in the Note Psal 28.4 Vers 23. Let their eyes be darkened that they see not c. According to that which is threatned Deut. 28.28 concerning which see the Note there and make their loyns continually to shake to wit through fear or weaknesse or the pressure of intolerable burdens Vers 24. Pour out thine indignation upon them and let thy wrathfull anger take hold on them This implyes many and grievous judgements such as they should no way be able to escape and should be of long continuance and besides inflicted in a away of wrath and this some do particularly restrain as they do also the following verse to the finall destruction of Jerusalem and the wrath that did thenceforth seize upon the Jews see 1 Thess 2.16 Vers 25. Let their habitation be desolate and let none dwell in their tents To wit by destroying their land towns and cities together with the Temple or by destroying them and their posterity in a great measure and causing the rest to be carried away as captives into strange countries which agrees with that our Saviour did also threaten the Jews with Matth. 23.38 Behold your house is left unto you desolate Vers 26. For they persecute him whom thou hast smitten c. That is They insult over and with all despight and cruelty seek utterly to ruine me and others whom thou as a father hast corrected and it may also be peculiarly applyed to Christ who was Isa 53.4 5 smitten of God and afflicted wounded for our transgressions and bruised for our iniquities and to the same purpose is the following clause and they talk to the grief of those whom thou hast wounded to wit by scoffing at them and by upbraiding them with their sufferings Vers 27. Adde iniquity to their iniquity c. It may be read as in the margin it is Adde punishment of iniquity to their punishment that is Let them be punished with one plague upon another or Let them be punished eternally where there shall be a supply of never-ceasing wrath But reading it as it is in our Text the meaning must needs be as if he had said As they have added affliction to my affliction so let them be delivered up to a reprobate sense that they may adde sin to sin till they have filled up the measure of their iniquity As for the following clause and let them not come into thy righteousnesse either the desire
inheritance see the Note Deut. 4.20 Vers 72. So he fed them according to the integrity of his heart c. To wit as sincerely seeking the peoples good and guided them by the skilfulnesse of his hands to wit in that he did all things in the administration of his kingdome as became a wise and skilfull governour Yet in this expression there seems to be an allusion to the hook which shepheards used to carry in their hands therewith to order their sheep PSALM LXXIX Vers 1. O God the heathen are come into thine inheritance c. See the Note Exod. 15.17 thy holy temple have they defiled to wit by spoiling it by shedding bloud in it and by bringing profane and wicked persons and things into it Most Expositours say that this was spoken of the destruction of Jerusalem either by the Babylonians or by Antiochus in the time of the Maccabees But the first is far most probable because in relating the miseries the Jews endured by the persecution of Antiochus 1 Maccab. 7.16 17. the words in the 2. and 3. verses of this Psalm are cited which shews that this Psalm was extant among the people long before those troubles Vers 3. Their bloud have they shed like water round about Ierusalem c. That is 1. in great abundance and 2. without pity their enemies having no more remorse for the shedding of their bloud then they would have had for the pouring out of so much water nor no more fearing to be called to an account for the one then for the other and there was none to bury them to wit because the enemy would not and their near friends were either all slain or durst not goe out to doe it Vers 4. We are become a reproach to our neighbours c. To wit the Babylonians and others amongst whom they lived or rather the Edomites and other bordering nations as the following words do expresse it a scorn and derision to them that are round about us Vers 8. O remember not against us former iniquities c. To wit ours or our fathers let thy tender mercies speedily prevent us that is let them prevent our utter ruine by helping us speedily Vers 9. Help us O God of our salvation c. That is who hast undertaken to save us who canst only save us and hast often saved us for the glory of thy name that is that thy glorious attributes thine infinite power and goodnesse c. may be known that thy people may praise thee for them and that the blaspheming mouths of thine enemies may be stopped and deliver us and purge away our sins for thy names sake see the Note Psal 23.3 Vers 11. Let the sighing of the prisoner come before thee c. This may be understood either of all the captives in generall for all such are in a kind prisoners or of such particularly as were besides imprisoned and so the following clause preserve thou those that are appointed to die may be meant of all in captivity who were continually in danger of death or else of those whom they had intended to put to death Vers 12. And render unto our neighbours seven-fold into their bosome c. That is Repay them abundantly the reproach wherewith they reproached thee O Lord. There seems to be in this phrase an allusion to those that in giving any thing do pour it into the laps of those to whom they give it and do not stand to measure it Yet it may well be also that in this expression of rendering into their bosome he might also imply his desire that God would pay them home even to the vexing and terrifying of their consciences within them or that he would recompence them according to the evil purposes they had harboured in their breasts against them PSALM LXXX Vers 1. GIve ear O Shepheard of Israel thou that leadest Ioseph like a flock c. That is that hast undertaken as a shepheard to protect and guide thy people and hast hetherto faithfully done it see the Note Psal 23.1 and 77.20 thou that dwellest between the Cherubims shine forth that is manifest thy presence or the glory of thy power or thy grace and favour to us chearing and reviving our hearts by delivering us out of our captivity Many Expositours conceive this is spoken of the Babylonian captivity Indeed because there is only mention made here of Israel and Ioseph for which see the Note Psal 77.15 and in the following verse of Ephraim Benjamin and Manasseh some do rather think that this Psalm was composed as a prayer for the use of the ten tribes when they were carried away captives by the Assyrians amongst whom their might be many that had not bowed their knees to Baal and accordingly they say also that the Psalmist useth that expression thou that dwellest between the Cherubims purposely to hint unto the Israelites that if they expected that God should hear their prayers they must in their desires at least embrace that only pure way of Gods worship which God had established in the Temple at Jerusalem But this I conceive is no convincing argument and that because there was a remnant even of the tribes here mentioned that had joyned themselves to Judah that they might enjoy the pure ordinances of God in the Temple who accordingly returned with the Jews out of Babylon as is evident 1 Chron. 9.3 and therefore these may be here mentioned in stead of all the rest of the tribes And though the Temple was destroyed in the Babylonian captivity yet this expression of Gods dwelling between the Cherubims might be used in reference to that way of worship which God had formerly established amongst them Vers 2. Before Ephraim and Benjamin and Manasseh stir up thy strength c. That is Before all the tribes of Israel rouse up thy power which hath for a time been laid asleep against our potent enemies Some conceive that in those words Before Ephraim and Benjamin and Manasseh there is an allusion to that which is said Numb 2.18 that these three tribes had their Tents on the west of the Tabernacle and so had the Ark which was in the west end of the tabernacle continually before them for which see the Note there But though this were so yet it well may be that under these three tribes here named all the other may be comprehended Vers 3. Turn us again O God c. That is Bring us back out of our captivity into our own country and settle us there again in our former state and condition for so we see the like expression is used Psal 126.1 When the Lord turned again the captivity of Zion we were like them that dream Yet under this phrase there may be also included a request that the Lord would turn their hearts to him by unfeigned repentance that so they might be fit for deliverance And cause thy face to shine see the Notes Psal 4.7 and 67.1 Vers 4. How long wilt thou be angry against the
carefully observe what God will now doe for us by way of answering our prayers according to the promises which he hath made to us in his word For he will speak peace to his people to his Saints that is doubtless he will hear their prayers by doing them good will give an answer of peace but let them not return again to folly to wit as being warned by their former sufferings Vers 9. Surely his salvation is nigh them that fear him c. That is God will soon and speedily save those that fear him that glory may dwell in our land that is that whereas for a long time together we have been in a very low and dishonourable condition our land hath lain untilled our towns and cities have been desolate and ruined our religion laws and government have been overturned and our people have been held under bondage despised and derided and looked upon as a people abhorred of God now we may in all these things recover our former glory especially that the worship and service of God may be again set up amongst us in the purity of all his Ordinances that so we may glory in the glorious presence of God amongst us and all men may extoll our happinesse in these regards as in former times This is I conceive the full drift of these words But yet many Expositours refer them to the time of Christs coming into the world to accomplish the work of mans salvation Surely his salvation is nigh them that fear him that glory may dwell in our land that is that Christ may dwell in our land whose glory was as of the only-begotten of the Father Joh. 1.14 and who was indeed the glory of his people Israel Luk. 2.32 not only because he descended from their stock and because the Gospel went forth from them into all the world but especially because through faith in him they had cause of glorying in his righteousnesse according to that of the Apostle 1 Cor. 1.31 He that glorieth let him glory in the Lord and because by the word and spirit of Christ that glorious image of God whereof they were deprived by sin Rom. 3.23 was renewed in them from glory to glory 2 Cor. 3.18 Vers 10. Mercy and truth are met together c. Here the Psalmist sets forth how it shall be with the people of God when God shall have wrought salvation for them and restored them to their former glory as is expressed in the foregoing verse And almost all Expositours refer this to the time of Christs kingdome Mercy and truth are met together that is They shall then be both mercifull and true and faithfull righteousnesse and peace have kissed each other that is they shall also be both just in all their dealings and of a peaceable disposition one towards another And these phrases of meeting together and kissing each other are used to imply that these graces shall every where abound and be found joyntly together amongst the people of God and that one of them cannot be without the other as we see by experience that without justice there can be no peace c. Or else the meaning may be this that as God shall shew mercy to men so men shall be true and sincere in their carriage of themselves towards God and as God shall be righteous in performing all that he hath promised to his people so his people shall enjoy secret peace of conscience in regard of God and so these severall expressions may tend to set forth the perfect reconciliation that shall be wrought betwixt God and his people And then again they may be understood of the work of mens redemption by Christ For therein it may be said 1. that mercy and truth met together both because the truth of God in his threatnings against man for sin was made good in the sufferings of Christ and yet with all mercy was shewed to the sinner in that satisfaction was not required of him in his own person and also because in this great act of mercy which was wrought for poor man there was a declaration of Gods truth in the full performance of all the promises which concerning this he had made to the fathers see Rom. 3.25 26. and Luk. 1.72 73 and 2ly that righteousnesse and peace have kissed each other both because by Christ peace was wrought betwixt God and the poor sinner and yet withall Gods righteousnesse in the punishment of sin was fully satisfied and likewise because by the merits of Christ all believers do obtain righteousnesse for their justification and peace of conscience which must needs follow thereupon Vers 11. Truth shall spring out of the earth c. Some Expositours do understand this also of the person of Christ Truth that is Christ who is the truth Joh. 14.6 shall spring out of the earth that is shall be born upon earth or shall be conceived and born of a woman and righteousnesse shall look down from heaven that is Christ who is the righteousnesse of God and the Lord our righteousnesse Jer. 23.6 shall come down unto us out of heaven from his Father But I take it rather to be a prophecy either 1. of the accomplishment of Gods promises concerning our redemption by Christ Truth shall spring out of the earth that is the truth of God in his promises concerning the Messiah which for a long time seemed to be as seed that is buried under ground shall at last spring up and appear upon earth that being there done which God had promised and righteousnesse shall look down from heaven that is the righteousnesse of God in making good that promise concerning Christ which was long withheld shall at length appear or the righteousnesse which God hath appointed for the justification of sinners shall at length be discovered to men from heaven or 2. rather of the happy condition of Gods people when God should deliver them from their enemies but especially under the kingdome of Christ to wit that truth which seemed formerly to be extinct should then spring up again and that righteousnesse should through the grace of God be again found amongst men yea that these graces of truth and righteousnesse should so abound amongst men as if the earth brought forth nothing but truth and the heavens rained down nothing but righteousnesse so that the Church hereby shall be in as flourishing and joyfull a condition as the earth seems to be when being blessed from heaven it is filled with a rich and a plentifull encrease But yet some do understand the first clause of the truth that is in man and the second of the righteousnesse of God Truth shall spring out of the earth that is men shall become eminently true and faithfull both in word and deed and righteousnesse shall look down from heaven that is the Lord discerning this shall righteously make good his promises to them and command a blessing upon them from heaven Vers 12. Yea the Lord shall give that which is
said is that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdome of Judah But I rather encline to think that the following relation in this Psalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies for though many expressions therein seem to imply a greater desolation which that kingdome was brought into then that was in Rehoboams time yet if we consider what an astonishment it must needs be to the faithfull in the land to see that kingdome which God had promised should continue in the seed of David to the end of the world so presently torn in pieces by the revolting of ten of the twelve tribes from Davids family to Jeroboam and by the civill wars which followed thereupon and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25 and 2 Chron. 12.2 all which Ethan surviving Solomon might live to see it cannot seem strange that Ethan should with respect to those times so bemoan the kingdome of Judah as in a manner lost and ruined in the eye of reason Vers 1. I will sing of the mercies of the Lord for ever c. That is say some Expositours I will sing of the mercies of God which continue for ever which are therefore called the sure mercies of David Isa 55.3 with my mouth will I make known thy faithfulnesse to all generations that is thy faithfulnesse which continues to all generations But I rather conceive that this is spoken in the name of the Church who undertake that they will for ever extoll the mercies and faithfulnesse of God or by the Psalmist in his own name thus I will sing of the mercies of the Lord for ever that is as long as I live or by this Psalm which shall be continued in the Church for ever I will convey the praise of thy mercy to all generations However the drift of the Psalmist in these words is to imply his confidence that God would not cast off his people for ever Vers 2. For I have said Mercy shall be built up for ever c. That is I have concluded on this within my self that however things goe and though it may seem otherwise to the eye of reason for the present yet Gods mercy to the seed of David and to his people Israel shall never fail but shall continue and be carried on to all generations till it be perfected at last in eternall glory thy faithfulnesse shalt thou establish in the very heavens that is though thy promises may seem to fail yet from the heavens thou wilt make good thy faithfulnesse and perform all thy promises or thy faithfulnesse shall be established as surely as the heavens are established and shall be perfected in the glory of thy Saints in heaven Vers 3. I have made a covenant with my chosen c. We must understand this aâ if it had been expressed thus And the ground of this my confidence is that thou hast said I have made a covenant with my chosen c. for here the Psalmist brings in the Lord asserting the covenant he had made with David because this was that whereon he grounded his confidence mentioned in the foregoing verse I have made a covenant with my chosen I have sworn unto David my servant that is I have made a sure and irrevocable covenant with him to wit concerning the stability of his seed and throne for which see the Note 2 Sam. 23.5 and likewise 2 Sam. 7.12 13. Vers 5. And the heavens shall praise thy wonders O Lord c. That is The angels seeing the wonderfull works thou doest for thy Church shall praise thee for them thy faithfulnesse also in the congregation of thy Saints that is they shall also in the assembly of those holy spirits praise thy faithfulnesse in making good thy promises to thy people see the Note Job 15.15 or the second clause may be understood of the angels publishing the faithfulnesse of God to his saints and servants upon earth But now some by the heavens do understand not the angels only but also the holy servants of God in this world men of heavenly minds and conversations who shall praise God upon earth as the angels do in heaven And some also understand the whole verse of the visible heavens as a place parallel with that Psal 19.1 for which see the Note there adding this that the heavens may be said to praise Gods faithfulnesse in the congregation of the Saints because they are instrumentall in conferring those blessings which God hath promised to the righteous as rain and fruitfull seasons c. which only the Saints do acknowledge to be from God But the first exposition I conceive is the best However the drift of this and divers of the following verses is to shew how safely we may rest upon Gods faithfulnesse in performing what he hath promised to his people and that in regard of his power to doe whatever he pleaseth Vers 6. For who in the heaven can he compared unto the Lord c. To wit among the angels and blessed spirits there who among the sons of the mighty can be likened unto the Lord that is among the mighty ones of the earth see the Note Psal 29.1 Yet this last clause may be also understood of the angels who may be called the sons of the mighty as elsewhere they are termed the sons of God Job 1.6 Vers 7. God is greatly to be feared in the assembly of the Saints c. That is as almost all Expositours understand it in the assembly of the angels even those glorious spirits whose power is so terrible to men do themselves tremble and fear before God and as dreading his Majesty are alwaies obsequiously ready to doe whatever he enjoyns them and to be had in reverence of all them that are about him to wit the angels that are continually about him as souldiers about their generall and servants about their master whom therefore they have all cause to reverence as infinitely excelling them in glory Yet I see not but this may be most probably understood of the Saints on earth to wit that God is greatly to be feared in the assembly of his people in regard of his protecting them and the dreadfull judgements he executes upon their enemies in their defence and to be had in reverence of all them that are about him that is of all his people or as some say of all the heathen round about see the Note Psal 76.11 Vers 8. Who is a strong Lord like unto thee or to thy faithfulnesse round about thee That is Who amongst all those that are round about thee are like to thee for faithfulnesse or rather Who is like unto thee who art faithfull to all that are round about thee or who art every way faithfull who discoverest thy faithfulnesse in all things round about thee or who art clothed with faithfulnesse round about thee as with a garment
Vers 9. Thou rulest the raging of the sea c. To wit by keeping it within its bounds and making it calm at thy pleasure see the Notes Job 9.8 and 26.12 and 38.8 c or thou quellest the pride of tyrants and nations that are like the raging sea But that in these words the Psalmist doth particularly intend Gods dividing the red sea before the Israelites is evident by that which follows vers 10. Vers 10. Thou hast broken Rahab in pieces c. That is Egypt see the Note Psal 87.4 as one that is slain that is thou hast broken the Egyptians with a deadly blow destroying them with the waves of the sea as when a man is slain with a sword and with as much ease as a man is slain Vers 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name As if he had said All parts of the world East West North and South were created by thee and do chearfully serve and praise thee their creatour for Tabor a mountain in the West of Canaan and Hermon in the East are here put for the East and West Vers 14. Iustice and judgement are the habitation of thy throne c. That is Thy throne is seated in the midst of justice and judgement thou dost order all things with most exact justice both by way of protecting and blessing thy people and by way of punishing thine and their enemies Or if we read it as it is in the margin Iustice and judgement are the establishment of thy throne then the meaning is that Gods kingdome on earth is upheld and magnified and made conspicuous in the world by his justice and judgement Mercy and truth shall go before thy face that is they shall be continually with thee and in thy presence see the Note Psal 85.13 Vers 15. Blessed is the people that know the joyfull sound c. That is who though they be in never so great distresse and danger yet they can rejoyce in that God is graciously present amongst them as their God and king and so can quietly rest on his favour and protection for in this expression the Psalmist alludes to the sounding of trumpets that was used amongst the Israelites upon divers occasions in the time of the Law that still as a sign of Gods favourable presence amongst them which who so understood they could not but exceedingly rejoyce therein for which see the Notes Numb 10.2 9 10 and 23.21 Yet withall consequently hereby must needs be implyed the happinesse of those that enjoyed the holy solemn assemblies of Gods people and that understanding the meaning of those sacred signs there used were refreshed with those spirituall joys that were signifyed thereby They shall walk O Lord in the light of thy countenance that is they shall rejoyce in thy favour see the Notes Psal 4.7 and Numb 6.25 26. through thy favour they shall go on prosperously in all their waies Vers 16. In thy Name shall they rejoyce all the day c. That is They shall continually rejoyce in thee or in thy favour and the daily effects thereof or in that they are thy people called by thy name and in thy righteousnesse shall they be exalted that is through thy faithfulnesse or in the confidence of thy faithfulnesse to them their spirits shall be lifted up with joy or they shall be encouraged against all adversities and enemies or through thy faithfulnesse they shall prosper flourish and become eminently great above others Some also understand this of the imputed righteousnesse of Christ to wit that thereby they shall be spiritually and eternally exalted Vers 17. For thou art the glory of their strength c. That is Thou givest them that strength whereby they glory and triumph over their enemies or whereby they become glorious or thou dost make thy self glorious in their strength or the glory of their strength consists in this that thou art their strength and in thy favour our horn shall be exalted see the Notes 1 Sam. 2.1 Vers 18. For the Lord is our defence c. Or as it is in the margin of our Bibles our shield that is our king see the Note Psa 47.9 is of the Lord that is the Lord made him king he did not exalt himself to that dignity which is more plainly expressed in the next words and our king is of the holy one of Israel see the Note Psal 71.22 And all this is meant of David but principally of Christ see the Notes 1 Sam. 16.1 Vers 19. Then c. That is When thou hadst appointed David to be king as was touched in the foregoing verse for the good of thy people thou spakest in vision to thy holy one to wit Gad or Nathan 2 Sam. 7.4 5 c. or rather to Samuel 1 Sam. 16.1 and saidest I have laid help upon one that is mighty that is I have set apart one to be king for the help of my people whom I have furnished with eminent gifts and graces of my spirit and so have made him a mighty man of valour wisedome every way exceeding able for that government and service I have exalted one chosen out of the people that is out of the common sort of people But all this with that which follows is chiefly meant of Christ see the Notes 1 Sam. 16.1 and Deut. 17.15 Vers 20. I have found David my servant c. And so Christ who is also called David Ezek. 34.23 is tearmed Gods chosen servant Isa 42.1 with my holy oyl have I anointed him see the Notes 1 Sam. 16.1 and Psal 45.7 Vers 21. With whom mine hand shall be established c. That is I will be so with him that I will never forsake him mine arm also shall strengthen him that is my full power not mine hand only but mine arm also shall be put forth for his help Vers 22. The enemy shall not exact upon him c. To wit by forcing taxes or tributes from him or otherwise oppressing him in his estate nor the son of wickednesse afflict him that is they shall not prevail over him how bold and desperate soever they be But now as we referre this promise to Christ it must be understood of his triumphing over all the enemies he grappled with see the Note 2 Sam. 7.10 Vers 24. But my faithfulnesse and my mercy shall be with him c. That is He shall be faithfull mercifull which shall be the chief ornaments of his kingdome or rather I will make good my promises to him notwithstanding his infirmities wherein mercy shall be shewed him and in my name shall his horn be exalted that is in the confidence of my help and favour he shall lift up his head with courage or rather by me or to the end my name may be glorified shall his kingdome be advanced and chiefly was this accomplished in the transcendent glory of Christs kingdome but see also the Notes Psal 20.1 and
1 Sam. 2.1 Vers 25. I will set his hand also in the sea and his right hand in the rivers That is so far shall he extend his dominions by his sword which in David was accomplished when he vanquished the Philistines that inhabited by the sea and the Syrians unto the river Euphrates see 2 Sam. 8. And indeed we must understand this promise much as that concerning Solomon Psal 72.8 for which see the Note there Vers 26. He shall cry unto me Thou art my father That is 1 He shall be my son in a speciall manner as being a figure of Christ for which see the Notes 2 Sam. 7.14 and Psal 2.7 2ly He shall receive the kingdome not by succession from his earthly parents but as by adoption from me 3. He shall call upon me depend on me and shall every way carry himself as a son to me Vers 27. Also I will make him my first-born c. As this is meant of David it implyes 1. that God should highly esteem of him 2. that he would honour him above all his people though he were the youngest amongst his fathers sons by conferring the kingdome upon him yea and 3. that he should be exalted in dignity above all the kings of the earth to wit in that he was set apart to be a type of the Messiah see also the Note upon a like expression Exod. 4.22 But now in Christ this was most clearly accomplished in regard of the dignity of his person and office being King of kings and Lord of lords and therefore called the first-begotten Heb. 1.6 the first-born amongst many brethren Rom. 8.29 and the first-born of every creature Col. 1.15 Vers 28. My mercy will I keep for him for evermore c. To wit that mercy promised concerning the perpetuity of Davids seed and kingdome see the Note 2 Sam. 7.15 Vers 29. His seed also will I make to endure for ever c. That is the posterity of David see the Note 2 Sam. 7.16 which is clear by the following clause and his throne as the daies of heaven that is as long as the world shall last see the Note Deut. 11.21 or as long as the heavens shall last for though the heavens shall be changed Psal 103.26 as a vesture shalt thou change them and they shall be changed yet they shall not utterly be destroyed but being renewed shall continue for ever 2 Pet. 3.13 But yet by his seed in the first clause we may also understand the seed of Christ to wit true believers who are as it were born again to God by the sorrows of Christ upon the Crosse which were as the pains of a woman in travell see the Note 2 Sam. 22.51 Vers 30. If his children forsake my law c. For this and the two following verses see the Note 2 Sam. 7.14 Vers 34. My covenant will I not break c. As if he should have said Though they break my statutes yet will not I break my covenant for this seems to have reference to that before vers 31. If they break my statutes c. Vers 35. Once have I sworn by my holinesse That is By my self who am holy and cannot lie and of whose holinesse the Sanctuary where I dwell amongst them is an evident sign As for that expression once have I sworn it is as if he had said And that is enough for such an expression we frequently use to imply the certainty of what we say Once for all I tell you that so and so it is Vers 36. His seed shall endure for ever c. See the Note above vers 29 and his throne as the Sun before me that is to the end of the world see the Note Psal 72.5 for to these heavenly bodies he compares the kingdome of David and Christ 1. because they are more stable and lesse subject to change then the things here below 2. to give a hint of the splendour and glory of this kingdome and 3. to imply that we must look up to heaven for the accomplishment of what is promised concerning this kingdome and not expect it upon earth Vers 37. It shall be established for ever as the moon c. That is As the moon though it sometimes waxeth and sometimes waneth and sometimes seemeth to be quite gone yet it alwaies continues settled in the heavens so shall it be with Davids kingdome and with the Church and kingdome of Christ though it be subject to variety of changes yet it shall certainly continue for ever And then for the following clause and as a faithfull witnesse in heaven though some understand it of the rain-bow thus that as the rain-bow is a faithfull witnesse concerning Gods promise that he will never drown the world any more so it shall be also as a faithfull witnesse in heaven concerning the perpetuity of Davids kingdome yet because the rain-bow doth seldome appear and when it doth appear it soon vanisheth again and the Psalmist seems to speak here of that which might constantly be a visible witnesse of the perpetuity of Davids kingdome therefore the most of Expositours do understand it of the moon thus It shall be established for ever as the moon and as a faithfull witnesse in heaven that is The kingdome of David shall as surely be established upon earth as the moon is settled and established in heaven which as it is a witnesse of times and seasons so it shall for ever be a witnesse in heaven of the stability of this my promise according to that Jer. 33.20 21. Thus saith the Lord If you can break my covenant of the day and my covenant of the night and that there should not be day and night in their season then may also my covenant be broken with David my servant that he should not have a son to reign upon his throne or of the stars and other the lights of heaven in generall It shall be established for ever as the moon and as a faithfull witnesse in heaven that is and as any other of the faithfull witnesses in heaven to wit the stars which are established as witnesses in the heavens faithfully to distinguish between times and seasons Gen. 1.14 Vers 38. But thou hast cast off and abhorred thou hast been with thine anointed Because it is not clear at what time this Psalm was penned for which see the Note before on the Title of this Psalm we cannot expresly say whether this be meant of Gods being wroth with Jehoiachin or Zedekiah who were carried captives into Babylon or with Rehoboam in whose time the kingdome of Israel was first broken in pieces or of his being wroth with David in his successours in generall However clear it is that the drift of the Psalmist is to shew that Gods dealing with them seemed in outward appearance to crosse all the severall branches of the promises before recited for as this which he saith here of Gods casting off and abhorring and being wroth with his anointed and consequently with his
Eve that did first bring us to be subject to death 2. that it was the same anger of God against the sins of men that caused him so exceedingly to shorten mens daies in comparison of what they were before the floud and 3. that this was likewise the cause why the Israelites were daily consumed in the wildernesse see the Note Psal 78.33 and that they must needs perish when poor creatures so frail by nature had also the wrath of God lying so heavy upon them And the same is also repeated again in the next clause and by thy wrath are we troubled Yet some would have this understood of their being troubled with being continually in fear of death or of the minds terrours through the fear of eternall torments after death Vers 8. Thou hast set our iniquities before thee c. That is Thou dost not only know all our transgressions but thou dost also take notice of them to punish us for them For thence is this phrase of Gods setting their iniquities before him to wit as men set up marks to shoot at or as men are carefull to set those things which they would not fail to remember where they may be sure to have them alwaies in their eye or rather as judges are wont to set offenders before them and to cause their offences to be openly laid forth and declared before they pronounce sentence against them Our secret sinnes in the light of thy countenance that is those sins which we hide from others or which we our selves are ignorant of are clearly discovered before thy lightsome countenance where the hidden things of darknesse are as visible as those things that are done in the sight of the Sun And indeed this when God begins to punish men for these sins they are wont to see and acknowledge though they would not before Vers 9. For all our daies are passed away in thy wrath c. That is Thy wrath lyeth heavy upon us all our life long we spend our years as a tale that is told that is they passe away in an instant even as when a man speaks his words continue no longer then they are speaking but as fast as they are uttered they passe away with a breath and vanish into the air and can by no means be recalled again yea as when men tell some foolish tale which is not worth the remembring and which men forget as fast as it is told Vers 10. The daies of our years are threescore years ten c. See the Note upon the Title of this Psalm It is as if he had said If to lengthen out the time of our lives we reckon them by the daies we live which will soon indeed amount to many thousands alas all this will make but threescore and ten years that is the usuall time of mens lives now whereas before the floud we see the Patriarks lived many hundred years And if by reason of strength they be fourscore years yet is their strength labour and sorrow that is if some by reason of more then ordinary strength of their constitution do live to fourscore years yet notwithstanding this their strength or even when they are in their greatest strength their lives are usually full of toil and trouble and manifold miseries and sorrows for it is soon cut off and we flie away that is the strength of men is soon decayed and then we are gone in an instant Vers 11. Who knoweth the power of thine anger c. This may be understood as spoken either 1. by way of bewailing the sad discovery of Gods anger against the Israelites in the wildernesse as if he had said Who is able to conceive or expresse how heavy the wrath of God lyeth now upon us Or 2. by way of admiring the infinite and incomprehensible power of God manifested generally in the judgements wherewith he contends in his wrath against those that sin against him or rather the wonderfull power that is in the wrath of God to awaken and terrify the children of men Who knoweth the power of thine anger that is Who is able to expresse or think how terrible thy wrath is to such poor creatures as men are when once thou makest it manifest that thou art offended with them As long as thou hidest thy displeasure they are fearlesse and proudly exalt themselves against thee but when thou makest them see thou art angry with them then they tremble and their spirits fail them Or else 3. by way of exclaiming against the stupidity of men Who knoweth the power of thine anger as if he had said Alas How few are there that know or consider or seriously lay to heart the power of thine anger nothing will make men fear thy wrath but even when thy wrath is discovered against them yet they rush headlong upon the pikes of thy displeasure And accordingly we must also understand the following clause even according to thy fear so is thy wrath one of these two waies to wit either 1. that there is as much danger and terrour in Gods wrath as men can possibly fear or 2. that according as men fear God so they are sensible of his displeasure they that fear not God care not for any discoveries of his anger against them but they that fear God are tenderly fearfull of every token of his displeasure and very ready to humble themselves under his hand Vers 12. So teach us to number our daies c. See the Note Psal 39.4 Vers 13. Return O Lord how long c. This doubtlesse is spoken with respect to the wandring of the Israelites so many years in the wildernesse if not also to their long bondage in Egypt as appears by the following words and let it repent thee concerning thy servants see also vers 15. Vers 14. O satisfy us early with thy mercy c. That is By shewing us mercy speedily satisfy our souls with the assurance that thou hast pardoned our sins and dost love us and own us as thy people see the Note Deut. 33.23 Vers 16. Let thy work appear unto thy servants c. That is Make it appear by thy working for us that thou art pacifyed towards us or rather Let that which thou wilt doe for thy servants or which thou hast promised our forefathers that thou wilt doe for us appear and be made manifest before our eyes let us see it done And most probable it is that this is particularly meant of that great work which God had promised to doe for them to wit that he would give them the land of Canaan for a possession so that it is in effect as if he had said Let it appear that thou hast not brought us out of Egypt in vain perfect the work begun by bringing us into the promised land Yet by these words thy work may be meant any speciall work of mercy because that is Gods chief work yea his proper work in regard of his Church When the Lord hides himself from his people and
his sheep Yea and some learned Expositours do because of these words To day if ye will hear his voice hold it the more probable that this Psalm was composed for the sabbath day when the Jews used to meet together to hear Gods word and that the Apostle doth the rather from these words of the Psalmist draw that inference Heb. 4.9 There remaineth therefore a rest or a keeping of a sabbath to the people of God Vers 8. Harden not your heart as in the provocation or in the contention and as in the day of temptation in the wildernesse This may be meant of the whole time of their provoking and tempting God whilst they were in the wildernesse see Psal 78.17 18. Yet doubtlesse in the expressions here used the Psalmist hath speciall relation to those particular murmurings of the Israelites by occasion whereof the places where they so murmured were called Massah that is tentation and Meribah that is chiding or contention see Exod. 17.7 and Numb 20.13 and Deuter. 16.16 Vers 9. When your fathers tempted me proved me and saw my work That is When they would needs try and prove whether I could doe what they desired should be done notwithstanding they had seen so many wonderfull works that I had wrought amongst them that were clear evidences of mine almighty power Yet others I know do otherwise understand those last words proved me and saw my work to wit that when they so tempted him they found by proof in the works that he wrought how infinite his power was yea and that they found it to their cost in the punishments he brought upon them What is meant by tempting God see in the Notes Exod. 17.2 and Deut. 6.16 Vers 10. It is a people that do erre in their heart c. That is a sottish and brutish people void of all reason and that have not the understanding of men in them see the Note Deut. 32.28 or a perverse stubborn people whose heart is not upright towards me their God see the Note Psal 78.8 and they have not known my waies that is they have not learnt and loved and observed my laws and instructions and they have not seriously observed and understood the wonderfull works I have wrought amongst them they have not observed the justice mercy and faithfulnesse that hath been in all my waies towards them that so they might trust in me they have not understood the way of my government and so they have disliked and despised it because it was not agreeable to their desires Vers 11. Vnto whom I sware in my wrath that they should not enter into my rest So was the land of Canaan called Deut. 12.9 ye are not yet come to the rest and to the inheritance which the Lord your God giveth you and 1 Chron. 23.25 David said The Lord God of Israel hath given rest unto his people that they may dwell in Ierusalem for ever and that because after the uncertain peregrination of the Patriarchs there the exile and bondage of the Israelites in Egypt and their many years wearisome travels through the wildernesse God did at last by Joshua give them a settled resting place in this land as in their inheritance yea and himself in the Ark did there take up his own settled habitation amongst them see the Note 2 Chron. 6.41 And of this doubtlesse David speaks here But now the Apostle in the epistle to the Hebrews chap. 3 and 4. taking it for granted 1. that David speaks those words To day if ye will hear his voice harden not your heart c. not only to the people then living but also to the people of God in all succeeding generations especially in the daies of the Gospel when God by his son doth more fully clearly reveal his will to us 2. that Davids urging this oath which God sware concerning the Israelites in the wildernesse that they should not enter into his rest upon the people of God both in his own daies in all succeeding times doth clearly imply a threatning of the like punishment upon them and consequently also a promise that they should enter into Gods rest if they did hearken to his voice hence he concludes that there is a rest still remaining to the people of God which he makes to be their spirituall resting from sin which is begun here but especially that eternall sabbath of rest whereinto they shall be received in the kingdome of heaven PSALM XCVI Vers 1. O Sing unto the Lord a new song c. See the Note Psal 33.3 This Psalm is a part of that Psalm which was sung by David and the people when they carried the Ark from the house of Obed-Edom to the house which David had prepared for it in Jerusalem for which therefore see the Notes 1 Chron. 16.23 c. Vers 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength c. For this and the three following verses see the Notes also Psal 29.1 2. Vers 10. Say among the heathen that the Lord reigneth c. This is a prophesy of the setting up of Christs kingdome amongst the Gentiles by the preaching of the Gospel the world also shall be established that it shall not be moved to wit say some Expositours by bringing men to be of one mind and of one will but see also the Note Psal 93.1 he shall judge the people righteously see the Note Psal 45.6 7. Vers 11. Let the heavens reioyce and let the earth be glad c. Some understand this of the joy of the creatures for their being delivered from the bondage of corruption Rom. 8.21 But see the Notes 1 Chron. 16. PSALM XCVII Vers 1. THe Lord reigneth c. See the Notes Psal 93.1 22.28 96.10 But because the Apostle alledgeth the last clause of the 7. verse of this Psalm as spoken of Christ Heb. 1.6 it is evident that this also is to be understood of Christs taking upon him the exercise of his regall power after he had vanquished subdued his spirituall enemies there being an allusion therein to the acclamations that are made to kings at their inaugurations coronations and therefore as foretelling that the heathens should submit to Christ and partake of the joy of his kingdome he adds let the earth rejoyce that is all the inhabitants of the earth let the multitude of isles be glad thereof that is the Gentiles even in the remotest islands for thus also that which is Isa 42.4 and the isles shall wait for his law is render'd by the Evangelist Matth. 12.21 and in his name shall the Gentiles trust Yet withall it may well be which some Expositours think to wit that some glorious victory of David over his enemies wherein he was a type of Christ was an occasion of his penning this Psalm Vers 2. Clouds and darknesse are round about him c. As if he should have said This great Lord and king of the Church is
that doth righteousnesse at all times that is and he that accordingly liveth righteously and that both in prosperity and adversity implying that they that do thus constantly fear and serve God shall find God good and gracious to them though they may be in much distresse for a time Vers 4. Remember me O Lord with the favour that thou bearest unto thy people c. That is Whereas of late thou hast seemed not to mind us doe us good again and deliver us and blesse us according to what thou hast been wont to doe for thy people see the Note Psal 25.6 O visit me with thy salvation that is save us as thou hast formerly done out of our troubles see Psal 85.1 2 c. Vers 5. That I may see the good of thy chosen c. That is That I may enjoy the good which thou art wont to afford thy chosen people see the Notes Job 7.7 and Psal 21.4 that I may rejoyce in the gladnesse of thy nation that I may glory with thine inheritance that is that I may triumph with others for thy wonderfull deliverances and mercies to thy people But yet under these outward mercies spirituall and eternall blessings are likewise comprehended Vers 6. We have sinned with our fathers we have committed iniquity we have done wickedly Some conceive that this Psalm being composed in Babylon these words were by the Psalmist taken from Daniels prayer Deut. 9.5 where the very same expressions are used But however the drift of these words is doubtlesse not only by an humble acknowledgement of their sins to make way for Gods mercy but also especially to imply that seeing God had shewed great mercy to their fathers notwithstanding they had provoked him greatly by their sins therefore they hoped that God would after the like manner deal with them Vers 7. Our fathers understood not thy wonders in Egypt c. That is say some Expositours Though they saw the miracles which Moses wrought before them yet they laid them not so much to heart but that when Pharaoh upon the message of Moses to him did oppresse them worse then before they did then greatly murmure against Moses and Aaron Exod. 5.21 But rather I conceive that the Psalmist prefixeth this as the aggravation of their murmuring at the red sea whereof he speaks in the following words that notwithstanding the wonderfull works he had wrought in Egypt yet presently at the red sea when they were scarce gotten out of Egypt they provoked God by murmuring against him they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Vers 9. He led them through the depths as through the wildernesse That is He led them through those heaps of waters which stood up as a wall on each side of them see the Notes Exod. 14.22 and that on as dry ground as if they had gone through a dry sandy wildernesse Vers 12. Then believed they his words c. So it is said Exod. 14.31 But this is here added as an aggravation of their wickednesse that being thus convinced within themselves they should yet so soon again murmure against the Lord. Vers 13. They soon forgat his works c. For three daies after their removing from the red sea they murmured again because of the bitternesse of the waters at Marah Exod. 15.22 23 they waited not for his counsell that is they would not wait to see what God had determined concerning them or what God would enjoyn them to doe they would not patiently wait upon Gods providence as believing that he would provide for them as considering that it was Gods way to exercise his people with trials for a time but would prescribe both what he should doe and when he should doe it yet this may be referred to the following story Vers 14. But lusted exceedingly in the wildernesse c. To wit for flesh whereas in the wildernesse it was a great mercy to have necessary food See the Notes Num. 11.4 and Psal 78.18 and tempted God in the desart see the Note Exod. 17.2 Vers 15. And he gave them their request but sent leannesse into their soul That is upon their persons see the Note Psal 16.10 The meaning is that the dainties that God gave them with a curse instead of feeding them brought a deadly consumption upon them see the Note Numb 11.33 Vers 16. They envied Moses also in the camp c. See the Notes Numb 16.1 3 and Aaron the saint of the Lord that is whom the Lord had set apart to that holy office of being the high Priest so that their insurrection was by consequence against the Lord Numb 16.11 Vers 24. Yea they despised the pleasant land To wit by refusing to enter into it by speaking of it with contempt Numb 14.3 wherefore hath the Lord brought us into this land c. And he calleth it the pleasant land not only because it was such a rich fruitfull sweet and delightfull land the glory of all lands as it is called Eze. 20.6 but also because God had chosen it to be the peculiar seat of his word worship a sacramental pledge to them of his kingdom of glory their heavenly inheritance Vers 26. Therefore he lifted up his hand against them to overthrow them in the wildernesse That is He threatned and was ready to strike and that with great violence or rather he swore that he would destroy them Numb 14.21 28. for which see the Note Deut. 32.40 Vers 27. To overthrow their seed also among the nations and to scatter them in the lands Because though we find not this branch of Gods oath in expresse tearms where Moses relates this story of Gods anger against the Israelites for their refusing to enter into the land of Canaan yet we find the very same in a manner again affirmed only indeed there is no mention of their seed Ezek. 20.23 I lifted up mine hand unto them also in the wildernesse that I would scatter them among the heathen and disperse them through the countreys therefore some conceive that this was thus denounced at that time though it were not expressed by Moses and that it was fulfilled when upon the Israelites presumptuous attempting to enter the land after God had enjoyned them to return back into the wildernesse the Amalekites and the Canaanites smote them and discomfited them even unto Hormah Numb 14.45 and again after when Arad the Canaanite fought against Israel and took some of them prisoners Numb 21.1 And others hold that this is said only because under that threatning expressed by Moses the like was also covertly implyed concerning their posterity in case they should rebell against God as their fathers had done But I rather think that the true reason of this which is here said concerning the overthrowing of their seed is because at first God did indeed threaten to destroy the whole people of Israel and so to scatter them that they should never be a
for the clearing and avenging of mine integrity and though all the world condemn me yet as long as thou dost approve me that is a sufficient praise to me But however because it is generally thought that it was Doeg or as some think Saul against whom particularly David prayes in this Psalm as ver 6 c. set thou a wicked man over him c. it is most probable that this Psalm was composed in the time of Davids troubles under Saul and withall because one clause of this Psalm vers 8. let another take his office or charge is by the Apostle Peter applyed to Judas Act. 1.20 therefore it is also clear that David speaks here of himself in the person of Christ as foretelling by the spirit of prophesy that it would hereafter fare with Christ as it then fared with him and so in reference to Christ the drift of these words may be the same with that branch of Christs prayers Joh. 17.1 Father glorify thy Son that thy Son may glorify thee c. Vers 2. For the mouth of the wicked and the mouth of the deceitfull are opened against me c. See the foregoing Note as also the Notes 1 Sam. 24.9 and Psal 43.1 In reference to Christ this may be meant of those clamours of the Jews Crucifie him crucifie him as likewise of the flatteries of Judas and others when they meant to betray him and so likewise the following words they have spoken against me with a lying tongue may be meant of the many horrible slanders which they cast upon Christ Vers 3. They compassed me about also with words of hatred and fought against me without a cause See Joh. 15.24 25. Vers 4. For my love they are my adversaries but I gave my self to prayer That is I think not of requiting evil for evil but flying to God by prayer is my only defence and refuge see the Note Psal 35.13 and 69.13 How this was accomplished in Christ and particularly in his praying for those that crucified him Luk. 23.34 we may easily conceive Vers 6. Set thou a wicked man over him c. This may be taken as spoken indefinitely of every one of his enemies before-mentioned and some conceive it was accomplished when the Romans came to tyrannize with such horrible cruelty over the Jews or of some one that was the chief and the most mischievous amongst them the head and the ring-leader of all the rest And therefore taking the words as spoken by David with reference to himself the most Expositours hold that this is meant of Doeg who did not only incense Saul against him more then any of his enemies besides but also caused a whole city and family of the priests to be cruelly slaughtered for his sake But taking them as spoken with reference to Christ it is clearly meant of Judas who was guide to them that took Iesus Act. 1.16 and to whom Peter doth expresly apply one branch of these curses Act 1.20 As for this first imprecation it is meant of appointing some wicked cruell tyrant to exercise dominion over him at his will and pleasure And the very same in effect may be intended also in the next clause if we read it as it is in the margin of our Bibles and let an adversary stand at his right hand that is let him have some powerfull and bitter enemy continually with him that may diligently watch and vex and pursue him and that may continually oppose and hinder him in all that he undertakes for standing may imply all assiduity and diligence in doing these things the standing of an enemy at the right hand of a man gives him an advantage to hinder such a one in any thing he would doe Yet I know there are some Expositours that understand both clauses in a more restrained sense Set thou a wicked man over him to wit to be his judge and let an adversary stand at his right hand to wit to accuse him But now reading the second clause as it is in our Bibles and let Satan stand at his right hand that which is hereby desired must needs be that the devil might be still powerfull with him to lead him into any wickednesse and afterwards to accuse him and to terrify him and at last to drag him to eternall perdition and indeed of Judas it is expresly noted what power the devil had over him as that it was the devil that put it into his heart to betray Christ Joh. 13.2 and vers 27. that after the sop Satan entered into him And just indeed it was that he should be subject to the devil that would not be subject to Christ As concerning the lawfulnesse of these curses see the Note Psal 28.4 Vers 7. When he shall be judged let him be condemned let his prayer become sin That is If he begs for mercy instead of finding mercy thereby let his entreaties enrage the judge the more and provoke him to greater wrath against him But this may be also understood with reference to Gods tribunal When he shall be judgeed let him be condemned c. that is When he shall at his going out of this world be judged by the Lord let him be condemned without mercy and though he shall then pray to God for the pardon of his sins yet let them not be pardoned but let his prayer adde to the number of his sins Vers 8. Let his daies be few c. That is Let him live but a while after his sin or rather Let him be cut off by an untimely death which how it was accomplished in Judas we see Matth. 27.5 and with reference to this place Christ spake that of Judas Joh. 17.12 those that thou gavest me I have kept and none of them is lost but the son of perdition that the Scripture might be fulfilled and so likewise the Apostle Peter expresly said Act. 1.20 that the next clause and let another take his office was to be accomplished by chusing another Apostle into the room of Judas yet it may be meant of Doeg with reference to that office which he held under Saul 1 Sam. 21.17 and which doubtlesse puffed him up and made him the more insolently cruell to David and others Vers 10. Let his children be continuall vagabonds and begge let them seek their bread also out of their desolate places That is Let them come out of their plundered houses to begge bread of those that passe by or being driven out of their dwellings where they were spoyled of all they had let them go about from one place to another begging for bread Vers 11. Let the extortioner catch all he hath c. To wit by intangling him with bonds and other fraudulent oppressive courses as with so many pits and snares and thereby stripping him by degrees of all that he hath and let the stranger spoil his labour that is let him strip him of those things he hath gotten by much labour And by the stranger may be meant either
any that having no interest in what he hath do only surprize them by fraud or violence or else spoilers of some forreign nation who when they come to pillage men are wont to make clean work and to shew no pity Vers 14. Let the iniquity of his father be remembred with the Lord c. That is Let him be punished not only for his own sins but also for the sins of his progenitours Vers 15. Let them be before the Lord continually c. That is Let their sins never be forgiven or Let the Lord be continually punishing the sins of his parents in him and his posterity till they be no more remembred amongst men Vers 16. Because that he remembred not to shew mercy but persecuted the poor and needy man c. That is me and others that are distressed and afflicted see the Notes Psal 40.17 and 69.29 that he might even slay the broken in heart that is the man that was sorely afflicted in spirit because of his distresses and indeed of Christ it is noted that he was a man of sorrows and acquainted with grief Isa 53.3 and that he was broken in heart for our sins My soul saith he is exceeding sorrowfull even unto death As for that expression Because that he remembred not to shew mercy it implyes either 1. that the kindnesse that his enemy had formerly received from him might have put him in mind to have shewed mercy to him or 2. that the extremity of misery he was in might have stirred up in his enemy thoughts of pity towards him as naturally men are wont to take compassion of those that are in a very sad condition and that because he did not this therefore it was just that God should not shew the least mercy to him or his And how truly this might be said concerning the mercilesse dealing both of Judas and the Jews with Christ we may easily conceive Vers 17. As he loved cursing c. To wit say some Expositours 1. in that he delighted to denounce curses and imprecations against men or 2. in that he did wittingly and wilfully runne on in those waies of wickednesse which must needs bring Gods curse upon him which was as if he had desired Gods curse and would not walk in those waies wherein he might have been certainly blessed as it was with Judas that for a little mony betrayed his Saviour and with the Jews in generall that despised and crucifyed him in whom all the nations of the earth were to be blessed crying out His bloud be upon us and upon our children or 3. which I like the best in that he delighted to doe all the mischief he could to the godly and took no delight at all in doing them good so let it come to him that is let that be done to him which he hath done to others Vers 18. As he clothed himself with cursing like as with his garment c. To wit in that he practised it as constantly as men wear their garments or in that he loved it and delighted gloried in it as some men do in their costly apparel see the Note Psal 73.6 so let it come into his bowels like water that is as water doth when a man drinks or when a man is sunk under water then it runs into his body and like oyl into his bones that is as oyl which is of that efficacy that it will pierce to the very bones and marrow And the meaning of this is that he desires either that the curse of God might fall upon him in great measure as men pour down water when they are thirsty or as men when they have aches in their bones or upon other occasions use much ointments or that it might seize upon him not only outwardly in outward calamities but also inwardly in his soul his mind conscience as by continued horrid terrours and by being delivered up to a reprobate sense c. Vers 19. Let it be unto him as the garment which covereth him c. See the Note Job 8.22 and for a girdle wherewith he is girded continually that is let the curse of God lye close upon him and cleave fast unto him Vers 20. Let this be the reward of mine adversaries from the Lord and of them that speak evil against my soul That is against me or rather that by their slanders seek to take away my life Vers 21. But doe thou for me O God the Lord for thy names sake c. See the Notes 1 Sam. 12.22 and Psal 25.11 because thy mercy is good see the Note Psal 69.16 Vers 22. For I am poor and needy c. See the Notes Psal 40.17 and Psal 69.29 and my heart is wounded within me that is I am in a manner a dead man or rather my heart is broken with sorrow which how it was verified in Christ we see Matth. 26.38 and Luk. 22.44 Vers 23. I am gone like the shadow when it declineth c. That is swiftly suddenly for no sooner is the sun covered with a cloud but presently the shadow is gone but see the Note also Psal 102.11 I am tossed up and down as the locust to wit because as locusts are continually leaping up and down yea and are often carried away by the winds Exod. 10.19 and driven away by men as being mischievous hurtfull creatures so was David persecuted from one place to another and so was Christ hurried up and down from one tribunal to another both being looked upon as mischievous persons not to be endured in the places where they lived Yet because locusts have dry and thin bodies some think that in this comparison the Psalmist doth also allude to that leannesse of body whereof he speaks in the next verse Vers 24. My knees are weak through fasting c. To wit for want of mâat or through grief and anguish of mind which makes men oftentimes even to loath their food Psal 102.4 Vers 27. That they may know c. Having in the foregoing verse prayed for deliverance Help me O Lord my God c. he adds That they may know that this is thy hand as if he had said Let my deliverance be such that mine enemies themselves may see that there is a divine hand in it or By my deliverance let mine enemies come to know that this which I now suffer is of thee by thine appointment and by thy disposing providence and that thou didst but make use of them as thine instruments for my correction which fully agrees with that which is said of Christ Isa 53.10 It pleased the Lord to bruise him he hath put him to grief Vers 31. For he shall stand at the right hand of the poor c. To wit even then when he may seem to have cast him off which David speaks with reference to himself but see also the Note Psal 16.8 to save him from those that condemn his soul that is that unjustly censure and slander him or that seek to take
thou dost afflict me yet by teaching me and causing me to believe thy mercifull kindnesse revealed in thy word support I beseech thee comfort me in mine afflictions or rather Let thy mercifull kindnesse be for my comfort to wit by giving me grace to keep thy precepts or by delivering me out of my distresses and troubles Vers 77. Let thy tender mercies come unto me c. See the Note above vers 41 that I may live to wit chearfully comfortably in the assurance of thy love without which indeed men are but as dead men even whilst they live Vers 78. Let the proud c. See the Note above vers 21. be ashamed see the Note Psal 6.10 for they dealt perversely with me without a cause that is unjustly wickedly out of mere malice perversenesse of spirit but I will meditate in thy precepts see the Note above vers 23. Vers 79. Let those that fear thee turn unto me c. That is say some Expositours Let such as these be mine acquaintance I care not for the society of wicked men But there are two other expositions that are more probable to wit 1. that David desires that such godly men as had forsaken him or been estranged from him being misled by delusions false reports or beaten off by the troubles low condition whereinto he was fallen might again be brought to joyn themselves with him in a way of amity friendship take his part some adde too embrace him as their king being convinced of the equity of his cause by the judgements of God upon his enemies or rather 2. that he desires the godly would turn to him that is look towards him that beholding in him an example of Gods faithfulnesse to his righteous servants they might be strengthened and comforted concerning themselves See the Note above vers 74. Vers 82. Mine eyes fail for thy word c. That is with waiting for that salvation mercy which thou hast promised in thy word see the Notes Deut. 28.32 Job 11.20 saying When wilt thou comfort me to wit by affording me the deliverance mercies I have long waited for Vers 83. For I am become like a bottle in the smoke That is my body is scorched black with extreme misery see the Note Job 30.30 or my skin through my leannesse is withered wrinkled and shrunk up so it is every day more and more with me as it is with a skin bottle or bladder hung up in the smoke yea I am no more esteemed regarded amongst men then such a bottle would be Vers 84. How many are the daies of thy servant c. That is the daies allotted to me wherein I must continue under this oppression misery or the daies of my life as if he should have said They are but few I have not long to live therefore let me not spend those few daies I have to live without seeing thy promise made good to me When wilt thou execute judgement on them that persecute me But see the Note Psal 89.47 Vers 85. The proud have digged pits for me which are not after thy law Some conceive that there is an allusion in these words to that law Exod. 21.33 34. concerning digging of pits that hereby he seeks to aggravate the wickednesse of his enemies that whereas Gods law provided for the security of beasts that no pits should be digged left uncovered to the endangering of them their wickednesse must needs be very great that did secretly digge pits purposely that men might fall into them But whether it be so or no doubtlesse the drift of this clause was to represent his enemies to the Lord as worthy for their wickednesse to be destroyed The proud have digged pits for me which are not after thy law which is as if he had said They regard not thy law but what they please they will doe though it be never so contrary to thy commands Vers 86. All thy commandements are faithfull c. That is All thy laws together with all thy promises threatnings annexed are most true faithfull and whereas therefore they favour innocency righteousnesse are against all injustice wrong they that depend on the salvation promised therein to those that observe them shall doubtlesse never be deceived And hereupon he infers they persecute me wrongfully help me as if he had said they therefore that persecute me for keeping these thy righteous laws must needs doe it wrongfully therefore thou that art a faithfull God help me against mine unjust oppressours Vers 87. They had almost consumed me upon earth c. By adding those words upon earth he implyes that however they had dealt with him here he had hope of a better life in heaven whereof he was sure they could never deprive him Vers 88. Quicken me after thy loving kindnesse See the Note above vers 25. Vers 89. For ever O Lord thy word is settled in heaven c. That is thy promises stand firm for ever with thee in heaven though they may seem to fail upon earth when things come to passe which seem to be contrary to what thou in thy word hast said shall be Or else the meaning may be that the eternall certainty efficacy of Gods word is clearly to be seen in the permanency of the heavens for why do the heavenly lights orbes all things therein continue in their beings motions from their first creation but because God hath said that it shall so be from whence the Psalmist would imply that accordingly also the promises that God hath made to his people in the written word must needs be of the same eternall efficacy certainty sure to be accomplished in their seasons notwithstanding all the strange alterations confusion that seem to be in the things that are here below And this exposition may seem the more probable because in the following verses he alledgeth likewise the stability of the earth by the same word of God vers 90. Thy faithfulnesse is unto all generations thou hast established the earth it abideth the continuance of all the creatures both in heaven earth in their severall stations and operations as from the beginning God did appoint vers 91. They continue this day according to thy ordinances c. all this to prove that therefore he might safely build upon the sure accomplishment of Gods promises which he expresseth vers 92. Except thy law had been my delight I should then have perished in mine afflictions Vers 96. I have seen an end of all perfection c. That is I have found by clear reason and partly by mine own experience that the most excellent of all the creatures the greatest perfection that is in them are but finite namely in that 1. they are subject to fail vanish come to an end 2. all the good that is in them may be comprehended within certain limits they are
for them that is even the Chaldeans Persians together with other nations amongst whom the Jews had lived as the most despised nation under heaven and who had wont to insult over them for their confidence in God and to flout at them and their religion Psal 137.3 Sing us say they one of the songs of Zion were by the wonder of our deliverance forced to acknowledge that our God had shewed great love to us in the great things he had done for us Vers 3. The Lord hath done great things for us c. As if the Jews should have said for in their name the Psalmist here speaks If you that are our enemies say so who speak it haply with repining spirits well may we say so with glad hearts for whom God hath done it Vers 4. Turn again our captivity O Lord c. That is Bring home the rest of our brethren that are still captives in Babylon as thou hast brought us home For we must know that though part of the Jews were returned when this Psalm was penned upon liberty granted them by the Proclamation of Cyrus as is noted before vers 1 yet the greatest number by far stayed still in Babylon according to that Isa 10.22 though thy people Israel be as the sand of the sea yet a remnant of them shall return apprehending the tediousnesse of the journey how great the perils were they were like to meet with in their way homeward how impossible it seemed that they should recover their land again from which they had been carried away captives so many years ago and withall being grown some of them at least well enough contented with their present condition either for fear or sloth they preferred certain rest though under bondage that amongst idolaters before hope of liberty of recovering their ancient inheritance accompanied with so many dangers and troubles And therefore no wonder it is though that remnant of the Jews that were returned to their own countrey do still pray thus for their brethren that were behind Turn again our captivity O Lord c. Yea some conceive that in these words they do also pray that God would perfect the mercy of their deliverance out of Babylon to those that were returned by settling them quietly in their land freeing them from that mighty opposition they met with in their rebuilding of their city Temple by means of the envy malice of their neighbours round about them As for that clause as the streams in the South we must take notice first that by the South here is meant barren and dry desarts for because on the South of Canaan there lay great desarts dry and sandy yea the South parts of Canaan it self were dryer then other parts of the land were whence was that of Calebs daughter to her father Thou hast given me a South land give me also springs of water see the Note Josh 15.19 therefore by the South in the Scripture is usually meant the desart or wildernesse as in Psal 75.6 promotion cometh neither from the East nor from the West nor from the South which is in the Hebrew nor from the desart and 2. that in those dry desarts God did sometimes send mighty land-flouds either by sudden violent showers of rain or by the melting of the snow upon the mountains Accordingly therefore when the Church here prayes Turn again our captivity O Lord as the streams in the South either 1. they mean thereby that God would bring home their captivated brethren in great multitudes so that they might cover the waies as they went as those mighty streams in the South were wont to overflow cover the earth and that speedily suddenly too as those land-flouds used to come suddenly when there was a little before no appearance of water or 2. they would imply hereby that though it would be a work of great wonder like that of bringing streams of water into the dry desarts yet God was able to doe it or 3. they would hereby intimate how great a refreshing this would be to them that the turning again of their captivity would be as welcome a mercy to them as it would be to the traveller that is to goe through dry desarts to meet there with some sweet streams of water for the refreshing of himself Vers 5. They that sow in tears shall reap in joy That is as the poor husbandman that sows in tears either for the toil of his work or the unseasonablenesse of the weather or especially when in times of dearth scarcity he casts the corn that should nourish himself his family into the ground and that too but upon uncertain hopes as knowing that often when men carry out much they bring in little as is threatned Deut. 28.38 yet when a plentifull harvest comes he then reaps with joy haply hath the richer harvest when his seed-time was saddest according to that usuall proverb that corn sowen in a flood comes up like a wood so they that do what God requires in hope of a retribution from God according to his will revealed in his word though they may meet with much affliction sorrow therein yet shall doubtlesse at last reap what they expected with exceeding great joy yea their foregoing sorrow shall be in part a cause or occasion of their greater joy And with this generall sentence the Psalmist concludes this Psalm partly with respect to the experience which some of the Jews had already had of the truth hereof in their deliverance out of Babylon when they went into captivity in hope that God would make good what he had promised them by the prophet Jeremy that after a certain time he would bring them back again with joy into their own land their faith patience prayers was precious seed sown not without many tears because of their misery but when God brought them back with so much riches glory then they reaped with joy according to that Isa 51.11 the redeemed of the Lord shall return come with singing unto Zion everlasting joy shall be upon their head partly by way of encouragement for the time to come both to those that were behind in Babylon those likewise that were imployed in repairing Jerusalem c. but were many waies in a very sad condition by reason of the great opposition manifold discouragements they met with in that service even to put them in hope that after this sad seed-time they should have a joyfull harvest which is again repeated in the following verse Vers 6. He that goeth forth c. That is that goeth out of doors to sow his seed or that in the field goeth on still forward casting his seed into the ground weepeth bearing precious seed that is good choice corn that is fit for seed or corn when it is scarce dear so it grieveth him the more to part with it shall doubtlesse come again with rejoycing bringing his sheaves
2. that therefore he did not desire deliverance out of his miseries because of any righteousnesse of his own but only that he should doe it of his own free grace mercy as is also more fully expressed in the following verse Vers 4. But there is forgivenesse with thee c. That is Thou art hast declared thy self to be a God ready to forgive poor penitent sinners or there is forgivenesse to be had from thee if men seek it as they ought to doe that thou maist be feared that is that thou maist be worshiped by men in a right manner for fear here is taken as it is often elsewhere in the Scripture for the whole worship of God Gods readinesse to forgive poor penitent sinners to deliver them out of their troubles is the great encouragement to draw men to serve God and to pray to him for mercy when they are in misery as the Psalmist now did that as children seek to their father fearing to offend him even because of his goodnesse Ver. 6. My soul waiteth for the Lord more then they that watch for the morning c. That is more eagerly then they that watch in the last watch of the night do wait for the first breaking of the day either because they watch abroad in dangerous times perhaps too in tedious weather or else merely because being tired with long watching they long for the morning that then they may goe take their rest See the Note also Psal 119.148 Vers 7. With the Lord there is mercy with him there is plenteous redemption That is He is infinitely gracious to pardon the sins of his people though never so many great and as infinitely able by innumerable incredible waies and means to deliver them out of all their troubles and miseries Vers 8. And he shall deliver Israel from all his iniquities That is He will pardon and deliver them from all their sins which have been the causes of their sufferings and that for the merits of Christ their Redeemer and so consequently he will deliver them also from all their sufferings sorrows PSALM CXXXI Vers 1. LOrd my heart is not haughty nor mine eyes lofty c. It is in the Hebrew my heart is not lifted up c. which was according to that law which God gave for the king of Israel that his heart be not lifted up above his brethren Deut. 17.20 But for the better understanding of these words we must know that David might speak them either with respect to the time before he was settled in the throne of Israel professing hereby that however Sauls flattering Courtiers had continually reported of him that he sought Sauls ruine and out of pride ambition sought to step into his throne yet the Lord the searcher of all hearts knew that he did never of himself aspire to nor look after any such worldly greatnesse but did still refer himself to the will of God being content to be in whatever condition God was pleased to dispose of him or else with respect to the times when he sat in the throne of Israel that accordingly he protests in these words that though God had exalted him to the highest pitch of honour that man upon earth can be capable of in that he had made him both a prophet and a king had set him in the throne promised to the Messiah the only-begotten Son of God had furnished him with excellent gifts suitable to this dignity yet his heart was not exalted hereby to think highly of himself neither did he carry himself in his place proudly arrogantly his utmost ambition being still only this that he might be serviceable to God and his people neither saith he do I exercise my self in great matters or in things too high for me that is I have kept my self within the bounds of my calling have not in the confidence of mine own wisedome power undertaken things that were above my reach neither did I of my self undertake to be a prophet or king nor have I sought to enlarge my dominions or attempted any thing of the like nature but as I was called thereto of God to whose will in all things I submitted my self Vers 2. Surely I have behaved quieted my self as a child that is weaned of his mother c. By quieting himself he means that he had bridled himself from suppressed in himself all those inordinate motions desires wherewith ambitious men that would be over-wise provident for themselves do usually disquiet both themselves others whereunto himself was naturally enclined as well as others And he compares himself to a child that is weaned of his mother which he repeats again in the last clause of the verse my soul is even as a weaned child not to imply that he was as free from all pride ambitious desires after great things and revengefull thoughts as such infants are for to imply this it had been enough to have said that he was as a child without adding that of a child weaned of his mother as we see in the like expression of our Saviours Matth. 18.3 Except ye become as little children ye shall not enter into the kingdome of heaven but rather to imply his quiet recumbency upon God in any estate condition whatsoever that as a child that is weaned from the breasts of the mother is notwithstanding no way sollicitous for it self how it shall be fed but still hangs upon the mother and rests upon her for every thing whatsoever though it have not what it naturally most desires the milk of the breast yet it is contented to be fed with what the mother gives it so did he wholly cast his care upon God as one that could doe nothing for himself and even when the Lord was pleased to withhold from him what he expected to keep him in a low afflicted condition yet he patiently still submitted himself to Gods good will pleasure was contented to be what God would have him Vers 3. Let Israel hope in the Lord from henceforth and for ever As if he should have said Let all the Israel of God therefore learn by mine example to have mean thoughts of themselves that so accordingly they may not trust in themselves but in God alone And indeed because the performance of Gods promises made to David concerning his being settled in the throne tended so much to the common good of the whole Israel of God well might his confidence that God would perform his promises made to him encourage them also to hope in the Lord. PSALM CXXXII Vers 1. LOrd remember David all his afflictions Because Solomon made use of some verses of this Psalm to wit vers 8 9 10. almost word for word in his prayer at the dedication of the Temple 2 Chron. 6.41 42. for which see the Notes there it is hence evident that this Psalm was composed before that time
for the last words out of Zion see the Note Psal 128.5 PSAL. CXXXV Vers 2. YE that stand in the house of the Lord in the Courts of the house of our God Though this Psalm begins with the very same words in a manner as doth the foregoing Psalm yet I conceive the drift of this is not only to stir up the Priests Levites as it was in the former to this duty of praising God but the people also that 1. because the arguments which here he brings to presse this did in common concern both Priests people 2. because that clause which is here added in the Courts of the house of our God may be extended to the people as well as to the Priests seeing there were some Courts in the Temple which were for the people to worship God in Vers 3. Sing praises unto his name for it is pleasant That is The name of God is pleasant delightfull to his servants when they think or speak of it or It is a pleasant and delightfull thing to sing praises to his name Vers 5. Our Lord is above all gods That is all that are called gods see the Note Deut. 10.17 And in advancing the Lord above all Idol-gods he hath respect to the high esteem which the heathens had of them Vers 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deep places That is all deep rivers and lakes or by deep places may be meant all the invisible depths both of the earth and waters even to the very centre Vers 7. He causeth the vapours to ascend from the ends of the earth c. Of which in the middle region of the air the clouds are formed Now in saying that these ascend from the ends of the earth either his meaning is that they ascend from all parts of the earth in every quarter of the world or else that they ascend from the sea which is the lands end or the utmost bounds of the earth And indeed those vapours of which watry clouds are formed do usually rise from watry places of the earth and especially from the seas whence is that of Elijahs servant 1 Kings 18.44 Behold there ariseth a little cloud out of the sea like a mans hand see also Amos 5.8 He maketh lightnings for the rain that is to make way for the rain the lightnings bursting the clouds that so the rain may pour down or to goe along with the rain this being the wonder here noted that fire and water should so go together break forth from the same cloud he bringeth the wind out of his treasuries that is say some out of the caves and hollow places of the earth but I rather conceive that because the wind riseth many times on a sudden as our Saviour saith Joh. 3.8 we cannot tell whence it cometh therefore God is said here to bring it forth as if he had it locked up in a readinesse in some secret hidden treasuries or store-houses Vers 13. Thy name O Lord endureth for ever and thy memoriall O Lord throughout all generations See the Note Psal 102.12 Vers 14. For the Lord will judge his people and he will repent himself concerning his servants That is Though he may for a time afflict his people yet he will at last relent over them and punish their enemies see the Note Deut. 32.36 Vers 15. The idols of the heathen are silver and gold c. By this description of the vanity of idols compared with the fore-mentioned works of God he clears what he had said before vers 5. that our Lord is above all gods What is farther to be noted in this and the five following verses see in the Notes Psal 115.4 11. Vers 21. Blessed be the Lord out of Zion c. That is Resorting to Zion the place of Gods presence and publick worship let us thence praise the Name of our Lord. PSALM CXXXVI Vers 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever See the Notes 2 Chron. 7.3 and 20.21 Vers 4. To him who alone doth great wonders See the Note Psal 72.18 Vers 6. To him that stretched out the earth above the waters See the Notes Gen. 1.9 and Psal 24.2 Vers 7. To him that made great lights See the Note Gen. 1.16 Vers 8. The sun to rule by day c. That is to have sole power under God to give light by day the moon stars not then appearing as on the other side the moon stars have the only power to give light by night the sun being then hidden from our sight and are therefore also said in the following verse to rule by night Vers 14. And made Israel to passe through the midst of it To wit the red sea as was said in the foregoing verse not only by opening a passage for them through the waters but also by giving them courage to passe between those heaps of water with as much confidence as if they had been to goe on dry land in any other place Vers 16. To him which led his people through the wildernesse To wit carefully tenderly as a father leads his child or a shepheard his flock supplying them in their wants protecting them from dangers going before them by day in the pillar of a cloud and by night in a pillar of fire see the Note Exod. 13.21 Vers 23. Who remembred us in our low estate That is many and many a time when our dangers miseries were greatest Vers 26. O give thanks unto the God of heaven That is that created the heavens that hath his habitation in the heaven and from thence doth support and govern the whole world PSALM CXXXVII Vers 1. BY the rivers of Babylon there we sat down yea we wept when we remembred Zion For the better understanding of this other passages in this Psalm take notice 1. that it was penned as in the name of the holy Levites that had been singers in the Temple as appears by many passages in it as those wherein there is mention made of their harps the enemies desiring them to sing one of the songs of Zion c 2. that the drift of this Psalm might be different according as we may differently conceive of the time when it was written For if it were penned after their return out of Babylon as some think because he speaks here of those things that were done in Babylon in the time past there we sat down yea we wept when we remembred Zion c. then the scope of the Psalmist was to render the people the more thankfull for their deliverance out of Babylon by putting them in mind how sad their condition was when they were in captivity but if it were composed whilst they were yet in Babylon Cyrus not having yet subdued the Babylonians which others conceive may be probably gathered from those words vers 8. O daughter of Babylon who art
hath not at some times so much as bread to eat or that makes a great flourish in rich attire and the state of his attendance and so comes to extreme poverty and want Vers 10. A righteous man regardeth the life of his beast c. And therefore much more will such a man shew mercy to poor men when he sees them in want and shew pitty to his servants and those of his own family but the tender mercies of the wicked are cruel that is they in stead of being mercifull are cruel even to those that are men as themselves much more therefore to their beasts or even those actions of theirs which carry the fairest shew of mercy have cruelty mixed therewith when they deal cruelly with men yet pretend great mercy in that they do not proceed to greater extremities so their mercies are but at the best a lesser kind of cruelty and so likewise when they give almes to the poor of that which they have gotten with grinding the faces of other men or with their alms do adde such base reproachfull language that this wounds the hearts of the receiver more then their alms can refresh them or when they pretend to shew mercy to a man but it is with a purpose to doe him some mischief and so many other waies that might be added Vers 11. He that tilleth his land shall be satisfied with bread c. And so he approves himself to be a wise man which is implyed by the following clause but he that followeth vain persons see the Note Judg. 9.4 is void of understanding and so shall come to beggery and want bread to eat And thus the opposition of these two clauses is more fully expressed Prov. 28.19 Vers 12. The wicked desireth the net of evil men c. Severall waies is this Proverb expounded by Interpreters 1. Some take it thus that when wicked men that have no root of true piety in them see how some other evil men prosper and thrive by waies of rapine fraud catching men in their net gathering them in their drag as the Prophet speaks Habak 1.15 they earnestly covet the wealth which they get thereupon are eager to learn their devices and to goe the same way to work as they do yea and to joyn in society with them that they may be sharers with them in their great gains but the root of the righteous yieldeth fruit that is their piety uprightnesse of heart which as a root under ground is not seen by the eyes of men makes them as a tree that being well rooted doth flourish bring forth fruit and so they have what is sufficient for them without any such injurious vile courses as wicked men take to enrich themselves herewith they are well contented 2. Others conceive the meaning of the Proverb to be this that wicked men desire that which none but evil men can desire namely to draw men into the waies of perdition or to insnare them some way or other that they may spoil them of their lives or estates yea that this is a sport and delight to them in the prosecution whereof they can be content to endure any hardnesse or labour as fishers fowlers and huntsmen will in following their game but the root of the righteous yieldeth fruit that is though they be of those whom the wicked seek to ensnare yet they shall flourish for all this and will be never a whit the lesse serviceable to God in their places for them or they are so far from desiring to spoil others that they are ready to give of their own for the relief of others 3. Some understand it thus that the wicked desire to enrich themselves in their sinfull practices and that their plots may be successefull but their devices are usually blasted and they seldome enjoy the fruit of their desires but the root of the righteous yieldeth fruit that is they only enjoy the fruit of their desires though a while they may seem to be in a withering condition yet they shall flourish again And 4. some read the first clause thus The wicked desireth the fortresse of evil men accordingly they take the meaning of the Proverb to be this that the hope of wicked men when they are in trouble is still in such as themselves they desire to be protected by them or they desire to defend themselves as they do by their riches policies and power and it may be all in vain but the root of the righteous yieldeth fruit that is they need no such fortresses their righteousnesse doth effectually preserve them Vers 13. The wicked is snared by the trangression of his lips c. That is he draweth down the judgements of God just destruction upon himself by the wickednesse of his lips or by his own words wherein unadvisedly he often overshoots himself he is many times intangled brought into great troubles inconveniences amongst men but the just shall come out of trouble to wit by the wisdome righteousnesse of his lips or the meaning may be this that though he may come into trouble by the words of wicked men or by his own words whether by speaking his conscience and what he ought to speak or by speaking any thing unadvisedly yet God will deliver him out of his troubles Vers 14. A man shall be satisfied with good by the fruit of his mouth c. The drift of this Proverb may be to shew that not only the good works of the righteous shall be rewarded of which he speaks in the following clause and the recompence of a mans hands shall be rendered unto him but even his good words also But the first clause I conceive implyes more then so namely that a good man shall receive abundant blessings from God as the reward of the good which with his mouth he hath done unto others as he hath satisfied many with the wisdome graciousnesse of his words so shall himself be satisfied with many blessings from God And then for the last clause one of our best Expositours understands it thus the recompence of a mans hands shall be render'd unto him that is by using his mouth well he shall peaceably enjoy what he hath gotten by the labour of his hands whereas many by the folly of their lips come to be stripped of all their estates Vers 16. A fools wrath is presently known c. And so he doth hereby exceedingly shame and dishonour himself which is implyed in the following opposite clause but a prudent man covereth shame that is he suppresseth the folly of his passion which together with his unseemly behaviour in his anger being discovered would have redounded much to his reproach shame Some understand this last clause otherwise namely that a prudent man covereth shame by passing by the reproaches that are cast upon him or the shame dishonour that is any other way done him taking no more notice of it then if it had
of the truth 2 Tim. 3.7 3. that they rejoyce in their folly as men do in their inheritance and will by no means part with it they are as wise as their forefathers and they are resolved to be no wiser and 4. that folly in due time will certainly be the fruit reward of their sillinesse and wickednesse all their great hopes will deceive them folly at last will be their recompence to wit when the punishments of God shall fall upon them in particular shame and reproach which seems to be implyed by the opposition of the following clause but the prudent are crowned with knowledge that is they by diligent searching after true wisdome attain sound knowledge which is an honour and glory to them a means many times of their advancement here in this world but alwaies a means of bringing them to a crown of glory hereafter Vers 19. The evil bow before the good and the wicked at the gates of the righteous To wit as suitors are wont to wait at the gates of great men bowing themselves before them when they come out unto them which shews that this is meant here of Gods exalting the righteous in regard of their outward condition and the wickeds crouching before them in that respect though it be true too that many times wicked men are forced by their own consciences to reverence and respect the righteous even merely for those eminent gifts and graces that admirable wisdome and piety which they discern in them and sometimes in an humble submissive manner to seek unto them for their counsell and prayers Vers 21. He that despiseth his neighbour sinneth c. That is He that so slights and vilifies his poor neighbour that he relieves him not in his wants shall find by his punishments that he did therein greatly offend God though the world may judge otherwise of it yet by experience he shall find it so therefore he is a wretched unhappy man For that this is implyed is evident by the opposite clause but he that hath mercy on the poor happy is he to wit because he doeth that which is pleasing to God Vers 22. Do they not erre that devise evil c. That is They do unquestionably erre And two waies this may be understood 1. that they who sin not of infirmity but do advisedly plot mischief against men are quite out of the way of life eternall yea as some adde though they never bring it to passe but only devise it or 2. that they that devise evil against others do usually misse of that which they aim at and bring evil upon themselves But mercy and truth shall be to them that devise good see the Note 2 Sam. 15.20 Vers 24. The crown of the wise is their riches c. That is say some Expositours wisdome which is the crown of the wise is also their riches But doubtlesse Solomon speaks here of outward riches and saith that these are the crown of the wise that is they are an ornament an honour to them to wit 1. because their wealth is many times obtained by their wisdome and piety 2. because men will honour admire them and their wisdome the more for their riches whereas the wisdome of poor men is usually disregarded in rich men it shall be sure to be highly extolled 3. because the wise being rich have the greater advantage and opportunity to manifest their wisdome piety and 4. especially because the wise having the command of their riches do to their great glory use them well for the advancement of Gods glory for their own spirituall and eternall benefit and for the good of others But the foolishnesse of fools is folly that is be they poor or be they rich they will shew themselves fools their folly is all the ornament they have to honour them As an ape will be an ape though men put him into a golden coat so a wicked Nabal will shew himself a fool though he have never so great riches so will live and die with contempt and dishonour yea the richer such men are the more wicked and foolish they will be and the more they will discover their wickednesse folly because they will trust in their riches and abuse them exceedingly to the dishonour of God and to the hurt both of themselves and others This I conceive is the full meaning of this Proverb Yet some make this only to be the meaning of the last clause that the foolishnesse of fools that is of wicked men is folly that is folly indeed there is no folly like unto that folly Vers 25. A true witnesse delivereth souls c. That is by testifying the truth he often delivereth many innocent men from those dangers wherein they were for their estates or otherwise by some false accusation or he delivereth souls that is the lives of men when through false accusations they were in danger of death see the Note chap. 12.6 Yea in delivering any one man from such dangers it may be truly said that he delivereth souls because all that have their livelyhood by him are thereby also delivered To which some adde also that even by bearing witnesse against malefactours a faithfull witnesse may be truly said to deliver souls because the cutting off such mischievous persons tends to the preservation of many But a deceitfull witnesse speaketh lies and so destroyeth souls see the Note above vers 5. and chap. 12.17 Vers 26. In the fear of the Lord is strong confidence c. That is Whereas the fear of man doth usually work in men much faintnesse of heart spirit they that fear the Lord on the contrary are and have just cause to be very courageous and confident see the Note chap. 10.9 and his children that is say some the children of God or rather the children of the man that feareth God shall have a place of refuge that is shall be protected by God in times of danger Vers 27. The fear of the Lord is a fountain of life c. That is it is a constant never-failing means to make men live holily and comfortably here to bring them to life eternall hereafter see the Notes chap. 10.11 and 13.14 Vers 28. In the multitude of the people is the kings honour c. And consequently his strength safety also as is implyed in the following clause but in the want of people is the destruction of the prince that is it tends to his dishonour contempt and so also to his ruine And the ground of both these is because a numerous people doth not only yield great revenues to a Prince when occasion is mighty armies for his defence but is also a very probable signe that such a Prince is wise just mercifull in his government and doth maintain peace and piety amongst them seeing such a way of governmeÌt doth of it self tend to the encrease of the people besides God doth usually blesse good kings with a great
is that he saith their heart thereby implying that the wicked are usually of one heart and of one mind for the working of mischief Vers 3. Through wisdome iS an house builded c. As if he had said with reference to what went before vers 1 2. This therefore is a better way that we may thrive and prosper in the world then to joyn with the wicked in their cursed ways But see the Note chap. 14.1 Vers 5. A wise man is strong c. To wit not only for acts of spirituall fortitude see the Note chap. 16.32 but also for the accomplishing of those externall enterprises which are usually effected by diligence and strength of body see the Note chap. 21.22 Vers 6. For by wise counsell thou shalt make thy war and in multitude of counsellors there is safety See the Notes chap. 15.22 and 20.18 Vers 7. Wisdome is too high for a fool c. That is he apprehendeth it to be above his reach and so will take no pains to get it or being wholly intent upon earthly things wisdome is above his sight that he cannot discern the preciousnesse of it yea it is above the reach of his naturall capacity 1 Cor. 2.14 the naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned So it follows he openeth not his mouth in the gate that is he shall not be able to speak a word in his own defence when he shall be questioned before the magistrate as on the contrary it is said of others Psal 127.5 they shall not be ashamed but they shall speak with the enemies in the gate or rather such an one shall never be called to any place of magistracy which is a place for wise men or if he be he will not dare to offer to speak or he will not be able to speak or at least not to speak any thing to the purpose Vers 10. If thou faint in the day of adversity thy strength is small That is say some Expositours it will fail more more and will become very small if thou dost not hearten encourage thy self but sufferest thy heart to faint within thee thy strength will grow lesse lesse or rather thus Though thou seemest never so couragious in a prosperous estate yet if thou faint when adversity comes as apprehending that thou shalt never be able to endure it or that there is no hope of escape this is a clear sign that thy strength is small since it is not so much the quality or the greatnesse of the affliction that maketh a man faint as the cowardlinesse or weaknesse of his own spirit Vers 11. If thou forbear to deliver them that are drawn unto death c. To wit by unjust violence if thou doest not what might be lawfully done towards their deliverance and those that are ready to be slain that is those that are in some danger of death by reason of some plot that is in hand against them or rather that are in present danger of death just ready to be slain Vers 12. If thou sayest Behold we knew it not c. To wit neither did I know it nor those that were about me who otherwise would certainly have informed me And the meaning may be either that they knew not how to deliver them or rather that they knew not the danger he was in or that he was unjustly in danger Doth not he that pondereth the heart consider it that is doth not he exactly know whether it be so or no and he that keepeth thy soul doth not he know it where God 's keeping and preserving mans soul is mentioned to imply either 1. that he that keepeth the soul must needs know the thoughts of the soul or 2. that Gods preserving the life of a man might well be an engagement to make him the more carefull to preserve the lives of others when they were in danger especially considering that it might be that for that very end God had preserved him or 3. that God having every mans life at his command every man had cause to be very carefull that they did not by slighting others in their dangers provoke him to displeasure or 4. that God was able to preserve any man if he should be brought into any danger by appearing for those that were unjustly oppressed and shall not be render to every man according to his works and therefore will he not reward thee if thou shewest mercy to the oppressed or on the other side punish thee if thou dissemblest and neglectest to aid those that are in danger causing others likewise to be as pitilesse towards thee Vers 13. My son eat thou honey because it is good c. That is both wholesome and sweet and the honey-comb which is sweet to thy tast see the Note Psal 19.10 It is as if he had said As men naturally love honey for its sweetnesse so should they love wisdome as is expressed in the next verse Vers 14. So shall the knowledge of wisdome be unto thy soul c. To wit so profitable and pleasing when thou hast found it to wit when with much labour thou hast at last truly attained it and durst not flatter thy self with a vain imagination that thou hast it when indeed there is no such thing then there shall be a reward and thine expectation shall not be cut off and so though at first thou dost not find the benefit of it yet at last thou shalt But see the Note chap. 23.18 Vers 15. Lay not wait O wicked man against the dwelling of the righteous c. Some would have the meaning hereof to be this Watch not secretly to discover any wickedness in the righteous man that thou mayst some way to his hurt charge it upon him But the following clause spoil not his resting-place maketh it methinks very clear that the full scope of these words is to charge men that they should not seek to bring any hurt or disquiet upon the righteous man his family or any thing that belongs to him either by secret fraud or open violence Vers 16. For a just man falleth seven times and riseth up again c. This also some would have to be meant of the just mans falling often into sin rising again by repentance But by the foregoing verse it is clear that the meaning of this is either 1. that though the righteous seem often to be much cast down overwhelmed with their afflictions yet they do as often rouse up encourage themselves again or else that though they are often afflicted yet they are alwaies again delivered for which see the Note Psal 37.24 But the wicked shall fall into mischief to wit irrecoverably never rising again Vers 17. Rejoyce not when thine enemy falleth c. See the Notes Job 31.29 and Psal 58.10 Vers 18. Lest the Lord see it it displease him he turn away his
the godly are sought for to be slain and the rich to be spoiled Vers 13. He that covereth his sins shall not prosper c. That is it shall doe him no good as he hopeth it should for the securing of him either from shame or punishment or God will punish him for it without shewing him any mercy for this is clearly implyed from the following opposite clause but whosoever confesseth and forsaketh them shall have mercy to wit in every regard Vers 15. As a roaring lion and a ranging bear so is a wicked ruler over the poor people That is in stead of being to them what a shepheard is to his flock as by his place he ought to be he is a terrour to the poor miserable people and doth with insatiable covetousnesse and cruelty tear and devour them being herein like a hungry roaring lion and a ravening bear Yet by the poor people here may be meant the poorer sort of people whom to oppresse is the greatest cruelty who are notwithstanding oftenest devoured by such tyrants because they are least able to withstand or revenge their oppressions Vers 16. The prince that wanteth understanding is also a great oppressour c. As if he should have said he is also one of those that are to the poor people as roaring lions and ranging bears as was said in the foregoing verse or as he is a fool so he is also through covetousnesse a great oppressour and therefore shall not prolong his daies which is implyed from the following opposite clause but he that hateth covetousnesse and so like a wise man doth not oppresse his subjects shall prolong his daies to wit through the blessing of God and the love of his people Vers 17. A man that doeth violence to the bloud of any person shall flee to the pit c. That is he shall suddenly be brought to the grave and till then he shall be in continuall terrours and fears let no man stay him that is let no man undertake to save him or no man shall be able to secure him Vers 18. Whoso walketh uprightly shall be saved c. To wit from all the evil designs of his enemies from all dangers mischiefs here and from eternall destruction hereafter but he that is perverse in his waies shall fall at once to wit so that he shall never rise again he shall be suddenly utterly irrecoverably destroyed But see the Note chap. 10.9 Vers 19. He that tilleth his land shall have plenty of bread c. See the Note chap. 12.11 Vers 20. A faithfull man c. That is The man that trusteth in God is constantly faithfull in word deed shall abound with blessings to wit because he is contented with his estate will not enrich himself by unlawfull means see the Note chap. 10.6 but he that hasteth to be rich shall not be innocent or unpunished to wit because he is an unfaithfull man and will not forbear any thing whereby he may enrich himself see the Notes chap. 20.21 6.29 Vers 21. To have respect of persons is not good c. See the Note chap. 18.5 for for a piece of bread that man will transgresse that is if a man make no more conscience of being exactly just or when a man hath once against conscience judged unjustly with the least bribe that can be conceived will such a man be corrupted Vers 22. He that hasteth to be rich hath an evil eye c. That is he grudgeth to part with any thing looketh with a grudging malignant eye upon those that receive any thing from him or he envieth coveteth what others enjoy see the Note chap. 23.6 consequently he will watch to bereave defraud others of what they have not caring by what evil means he enricheth himself and knoweth not that poverty shall come upon him that is that notwithstanding all his care to slee poverty to enrich himself yet poverty shall suddenly unexpectedly surprize him as well he deserves for his griping from others see the Note chap. 20.21 And consequently hereby also is implyed that he little therefore considers that he shall stand in need of the compassion of others shall have as little shewn him as he hath shewn to others Vers 24. Who so robbeth his father or his mother and saith c. To wit either openly with his lips or secretly in his heart It is no transgression to wit as concluding that children are to live upon the estates of their parents the same is the companion of a destroyer that is a man-slayer murderer for so the word seems to be taken Exod. 12.23 Ezek. 9.1 or a thief and high-way robber or a plunderer in war or a riotous spend-thrift and waster as the word is translated chap. 18.9 And the meaning is that such an one under what vain pretences soever he thinks to justify himself yea though it should be of giving that to God which he so steals from his parents much like that of the Pharisees Corban Mat. 15.5 6. he is no better then a thief robber yea a murderer as such deserves to be put to death according to those laws Exod. 21.17 Deut. 21.18 21 and that because he robs them of their livelyhood and breaks their hearts with grief Yet some hold that Solomon by saying that such an one is the companion of a destroyer intends to shew either that it is by the perswasion of riotous spend-thrifts with whom he keeps company and the base courses whereinto they draw him that such an one is brought to this wickednesse of robbing his parents or that such an one is like to joyn himself at last even with cut-throat robbers Vers 25. He that is of a proud heart stirreth up strife c. See the Note chap. 13.10 1. because such an one out of pride of heart cannot bear the least damage or injury done him by others 2. because he will be prone causelesly to think himself slighted and injured if all be not done according to his own mind 3. because he will not rest upon God for the righting of him but will be his own avenger 4. because having great thoughts of himself he is eager still to seek great things for himself and in the pursuit hereof is ready to oppresse others and be offended with those that any way hinder him in his designs therefore he will be still quarrelling and contending with others which as it must needs tend to the wasting of his estate and cause him to pine away with inward vexation of mind so it often provokes God to pull him down which is implyed from the following clause but he that putteth his trust in the Lord that is he that being of an humble spirit can patiently bear injuries and will by no means be injurious to others as reposing himself upon Gods carefull providence over him shall be made fat that is he will live peaceably with all men and by that means
see the Notes Job 29.16 Psal 41.1 but the wicked regardeth not to know it to wit that he may the more freely slight and oppresse them Vers 8. Scornfull men c. See the Notes chap. 1.22 and 8.8 and Psal 1.1 bring a city into a snare that is into desperate dangers to wit by stirring up the wrath of God or the magistrate against the city with their obstinate and incorrigible wickednesse and rebellion or by provoking with scornfull and opprobrious words or usage as Hanun dealt with Davids embassadours 2 Sam. 10.3 4. any that may be stirred up thereby to come in a hostile manner against them to ruine the city But this may be read also as it is in the margin of our Bibles Scornfull men set a city on fire to wit by kindling dissentions or raising tumults therein or by drawing down judgements from God by their wickednesse upon the inhabitants But wise men turn away wrath to wit the wrath of God or the supreme magistrate or any other incensed against the city as namely by appeasing mutinies by their wise counsell by their prayers and righteous conversation and opposing the wickednesse of others so they deliver the city from danger Vers 9. If a wise man contended with a foolish man c. To wit as seeking thereby to pacify him or to reclaim him from any evil way or to convince him of any point of truth or right whether he rage or laugh that is whether he doe it in a severe manner with much vehemency of spirit with discovering himself to be highly offended at the fools presumption obstinacy or whether he doe it with all mildnesse in a smiling jesting way as pitying laughing at his impertinencies folly there is no rest that is he shall never be able to quiet or content or satisfy the fool or he himself shall never be quiet nor shall be ever able to free himself from him But yet because the expressions here used of raging laughing do better fit the foolish then the wise man I should rather understand that clause of him to wit that when a wise man contendeth with a fool whether the fool do rage against the wise man or whether he laugh scoff at him there is no rest that is there is no quieting of him or he is as insufferable to the wise man when he laughs is in sport as when he is furious and rageth Vers 10. The bloud-thirsty hate the upright c. That is even the upright man that is most harmlesse innocent in his life or they so hate him that they will not spare his life that because his upright life doth condemn their wickednesse because upright men are wont to oppose such bloudy men and to endeavour to have them punished yea this may imply also that even in hating him they are no better then murderers in Gods sight But the just seek his soul that is they love the upright so seek to save his life so rescue him from the malice of the bloud-thirsty or they will require his life of the bloud-thirsty that have slain him by bringing them to suffer for it yea some understand it thus that whereas the bloud-thirsty hate slay the upright the just and upright on the other side will seek to preserve the life of the bloud-thirsty man Vers 11. A fool uttereth all his mind c. See the Notes chap. 10.14 12.16 23. 14.33 15.28 17.27 Vers 12. If a ruler hearken to lies all his servants are wicked That is say some Expositours he thinks them all such because by those liars to whom he hearkens they are reported to be such or rather they are usually wicked to wit flatterers slanderers such as will tell him all manner of lies as hoping thereby to please him get his favour And then besides 1. Servants are usually such as are their rulers 2. such rulers will if it may be have no other servants 3. God doth often in his wrath fit them with servants sutable to their temper Some conceive also that it is not said all his servants are liars but more generally all his servants are wicked because lying is usually a covert for all kind of wickednesse Vers 13. The poor and the deceitfull man or the usurer meet together c. That is the poor and the rich for he mentioned the usurer or the deceitfull man only because rich men do usually get their great estates by usury and deceit the Lord lighteneth both their eyes that is they both live by him see the Note Psal 13.2 and he causeth his sunne to shine upon them both or he sheweth mercy and giveth the graces of his spirit equally to both without any respect of persons But see the Note chap. 22.2 Vers 15. The rod and reproof c. That is either of them severally or the rod when it is accompanied with reproof give wisdome so far is it from making children fools as fond parents are wont to say it will do therefore such a child will be an honour to his parents which is implyed from the following words but a child left to himself bringeth his mother to shame to wit through his folly and wickednesse see the Note chap. 10.1 Vers 16. When the wicked are multiplied transgression encreaseth c. To wit not only because there are then the more to transgresse Gods laws but also because wicked men are wont to sollicit others to sin to encourage help one another in their wickednesse yea their very example is infectious especially because the very multitude of the wicked is in it self a ground of making them bold in all kind of wickednesse in regard that they are prone to justify themselves in that they doe by the example of a multitude at least they become hereby fearlesse of being hindered in the evil they would doe or of being punished for it when it is done may rather hope thereupon to be countenanced favoured by many And hence it is that the presumption of the wicked Israelites is set forth by this Hos 4.7 As they were encreased so they sinned against me As for the following clause but the righteous shall see their fall see the Note Psal 91.8 It is doubtless here added either to secure the righteous from being drawn away by the throng of the wicked to the encrease of their transgressions or to comfort them both against their fear of being in danger in such times against their sorrow for such abounding wickednesse so likewise to beat off wicked men from hoping to escape punishments because of their multitudes by giving them to understand that the more their transgressions are encreased the more the measure of their sin is filled up so the nearer they are to destruction Vers 17. Correct thy son and he shall give thee rest c. That is though it may be irksome and grievous to thee to doe
slight the Providence of God and so to grow loose and profane in their lives is indeed the ready way to provoke God to cut them off in the midst of their dayes 3. They that take that to be meant of being overjust and wise in censuring and judging and prosecuting the Law against others they hold that here on the contrary men are advised not hereupon to cast off all care of reproving and punishing those that do offend and to leave all to do what they please themselves and 4. They that understand that of mens having an over-high conceit of their own righteousnesse and wisdome they say that here an other extremity is forbidden namely that men should not make themselves worse then they are nor be over-base and wicked and foolish in their own eyes as by being over ready to judge all that they do to be foolishly and wickedly done and to aggravate their sins above the rule of Gods word as by being prone ever and anon causelesly to conclude that they have quenched God spirit and committed the sin against the Holy Ghost and that they are excluded from all hope of mercy Vers 18. It is good that thou shouldest take hold of this yea also from this withdraw not thine hand c. That is that thou shouldest observe this doctrine withall possible care and zeal not being slack in a businesse of such weight nor declining from it in the least degree at any time namely to hold and keep constantly to this golden mean prescribed in the two foregoing verses walking accurately by line and by rule and not turning aside to the right hand or to the left and so neither to be over-righteous and over-wise nor over-wicked and foolish but to labour after righteousnesse and wisdome and yet withall to avoid such extreams yea this men should do constantly at all times what ever befals them Some I know do refer this to that which is added in the following clause to wit that the fear of God is that which we should take hold of and from which we should not withdraw our hand But according to our Translation that is added as a reason of this precept for he that feareth God shall come forth of them all that is He will be carefull to keep close to the rule of Gods word and so shall not run into any of these extreams and consequently shall not fall into any of those miseries before mentioned vers 16 17. which those extreams do bring men into And though his righteousnesse may seem to expose him for a time to many troubles and dangers yet he shall at last have an happy issue out of all such tryals Vers 19. Wisdom strengtheneth the wise more then ten mighty men which are in the city That is many mighty men See the Note Gen. 31.7 and by mighty men is meant gallant souldiers or wise and valiant Captains and Commanders to whom the defence of a city is committed And so the meaning is that the fear of God that wisdome whereby men observe that holy mean and moderation before prescribed and avoid the extreams before mentioned will better defend a man from sin and Satans temptations and all the evils whereto men by such extreames doe expose themselves or from those evils mentioned before vers 15. which even the righteous do sometimes undergo then such mighty men can defend a city committed to their charge against the assaults of an enemy and that because God and his holy angels will be to such as a wall of fire about them and will make them invincible which no city can possibly be yea many other wayes wisdome is a great defence to men for which see the Notes Pro. 16.32 and 21.22 and 24.5 I know that some Expositors do understand this somewhat otherwise namely that the wisdome of keeping a mean and avoiding the forementioned extreames will better support and deliver a man from dangers then many great and potent friends in Court or City can possibly do But the former Exposition is me thinks the clearest Vers 20. For there is not a just man upon earth that doth good and sinneth not That is that never sinneth It is onely in heaven that the righteous shall live without all sin Some also extend this farther to wit that there is not a just man upon earth that doth good and sinneth not even in the good that he doth by reason of the imperfection of his doing of it But how is this inferred upon that which went before as the particle for sheweth it is I answer with reference to the foregoing verse and that either 1. by way of explaining that as if he had said wisdome doth indeed exceedingly strengthen a man though withall we must know there is no man but doth sometimes out of frailty offend or rather by way of giving a reason why men should endeavour to strengthen themselves by wisdome namely because the justest man that lives is sometimes overtaken with sin which may expose him to danger if he have not this spiritual wisdome to do what may be done to prevent offence and to behave himself prudently in a fair accommodation of himself to others Vers 21. Also take no heed unto all words that are spoken c. Charity and meeknesse in passing by the injuries of others is here prescribed under that one particular instance of the injuries of the tongue wherein offence is most frequently given and that as a principal act of that true wisdom whereby mens lives may be made the more comfortable and happy to them yet withall this exhortation seems to be inferred from the foregoing sentence vers 20. that seeing the best men that are do sometimes sin therefore men should bear with those that offend And there are three particular directions included in these words Also take no heed unto all words that are spoken lest thou hear thy servant curse thee 1. that men should not be over-ready to give credit to all the evil reports that are brought to them of others lest God should punish them for this by suffering others it may be their own servants to curse and speak evil of them Secondly that men should not be curious and eager to know what others say of them and so closely to stand listening and hearkening what others speak lest by this means to their great discontent they happen to hear base and abject men perhaps their own servants reproaching and speaking evil of them and Thirdly that men should not mind the evil speeches of others but passe them by as if they heard them not at least they should not so far lay them to heart as to be troubled with them to be ever thinking of them and to plot to be revenged on those that speak them and that because those may do this against whom men are most apt to be enraged whereas in truth their ill words are least to be regarded and that is their own servants Vers 22. For oftentimes also thine own heart knoweth
all the occasions of exceeding great joy which God should give unto his people after their great oppressions and troubles according to that which is said of the Jewes after their returne out of Babylon Psal 126.2 Then was our mouth filled with laughter and our tongue with singing or 2. the exceeding joy of the Gospel and so it may comprehend 1. the carolling of that heavenly Quire of the Angels at the birth of Christ and the first publishing of the Gospel Luk. 2.14 Glory to God in the highest on earth peace good will towards men 2. the preaching of the Gospel by the Ministers whom Christ hath set apart to that service which must needs be the sweetest of musick to the consciences of afflicted sinners when by their glad tydings they shall be assured of the pardon of their sinnes and of Gods love and favour whence are those expressions concerning the preachers of the Gospel Isa 52.7 8. How beautifull upon the mountaines are the feet of him that bringeth good tydings Thy watchmen shall lift up the voice with the voice together shall they sing And 3. the joy of the Saints by reason of the joyfull sound of the Gospel which shall cause them seasonably to sing forth praise unto God see Isa 24.14 Eph. 5.18 19. And the voice of the turtle is heard in our Land Because this bird appeares first as swallowes and other birds with us at the comming in of the Spring therefore is this also here added Now because the turtle is an usual hieroglyphick of solitarinesse and mourning therefore some Expositors hold that by the voice of the turtle is meant the preaching of the Doctrines of mourning for sin selfe deniall bearing the Crosse crucifying the old man and such like taught by Christ and his Ministers or particularly by the Baptist as the forerunner of Christ But because all the other expressions joyned with this the budding forth of flowers the singing of birds c. doe apparently signifie a time of joy therefore it seemes most probable that this must likewise be so understood And accordingly by the voice of the turtle may be meant 1. the preaching of the glad tydings of the Gospel of peace even that voice of our Saviours Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest and that with respect to the turtles being an Embleme of peace or 2. the Churches praying to God or praising of God which may be called the voice of the turtle partly because the Church for her chastity and pure conjugal love to Christ may be fitly tearmed his turtle dove see the Note Psal 74.19 and partly because it is by the holy Ghost who appeared upon Christ in the likenesse of a dove Mat. 3.16 that the Church is acted both in her prayers and praises Or if there were any respect had in this expression to the mourning of the faithfull for sinne I conceive it must be upon this ground because if this voice of the turtle come once to be heard in a Land it is a most comfortable signe of neare approaching deliverance Vers 13. The fig-tree puttteth forth her green figs c. Because the fig-tree and the vine are two of the last trees that shoot forth in the spring therefore these are here mentioned in the last place their budding forth being a signe that the spring is now well come on as our Saviour expressely also saith of the fig-tree Mat. 24.32 When his branch is yet tender and putteth forth leaves ye know that summer iâ nigh And because the fig-tree doth shoot forth her first green figs before or together with her first leaves whereas other trees doe for the most part first shoot forth blossomes and leaves and then afterward their severall fruit hence is the expression here used The fig-tree putteth forth her green figs. And so for the next words And the vines with the tender grape give a good smell that which seemes intended is that when the small little branches of the vines doe first shoot out the flowers thereof they yield a very pretty delightfull smell they give a good smell that is though they yield no extraordinary strong sent yet they send forth a very acceptable pleasant savour However that which is spiritually signified hereby is either 1. that both Jewes and Gentiles for the fig-tree may signifie the Church of the Jewes and the vines the severall Congregations of the Gentiles should upon the preaching of the Gospel betimes come in to Christ and should be adorned with variety of graces and bring forth the severall fruits of new obedience which should yield a sweet savour being acceptable to God thorough Jesus Christ or 2. that God would blesse his Church after the winter of her low estate with peace the severall sweet blessings of peace as indeed a comfortable quiet condition is often promised the people of God under this phrase of their sitting under their vines and under their fig trees as in Mica 4.4 and elswhere And then againe in the figurative expressions here used very observable it is 1. that the people of God are here compared to fig-trees and vines which usually bring forth in greatest plenty and whose fruit is counted the sweetest of all fruits to shew that Christians should bring forth fruit in great abundance and that their obedience is very pleasing to God Hos 9.10 And 2. that Christ doth not despise but makes precious account of the first buddings of grace in young Christians though far from that maturity and ripenesse that afterwards he will expect from them Arise my love my faire one and come away See the Note on these words before ver 10. The repeating of them againe implyes 1. the weightinesse of that which the Church is here pressed to doe 2. With what speed she is required to doe it even presently without any delay see Gen. 41.32 3. Our dulnesse and sluggishnesse that must be so often pressed unto it and 4. the exceeding love and mercy of Christ in being so urgent with her in that which was meerly for her good Vers 14. O my dove that art in the clefts of the rock in the secret places of the staires The staires here intended are I conceive the craggy places in rocks which have the appearance of steps or staires for men to climb up so that by the clefts of the rock and the secret places of the staires the same thing is meant to wit those holes and hollow places in high steep rocks wherein doves are wont to build their neasts for the greater safety and to hide themselves Some conceive that because the Spouse might keep in notwithstanding she had been so earnestly invited to come forth out of feare of being hardly used by the shepheards therefore her Beloved doth here againe desire her to come forth in the confidence of his presence and protection that so he might delight himselfe with seeing her and conferring with her However in the
evill c. even in the ordering and disposing of the vildest actions of the creature the Lord is blamelesse and pure And for the same reason it is farther added concerning his eyes that they are washed with milk that is in milk-white water or as white as if they were washed in milk which is spoken only with respect to the white of the eyes and fitly set which is in the Hebrew sitting in fulnesse which though some understand as spoken in relation to doves sitting by full streames of water yet the meaning rather is that his eyes were fitly set in the holes of his head exactly filling up those hollow places neither sunk into the head too low nor staring out too much even as a precious stone that is neatly set in the foile of a ring as indeed nothing can be more fitly disposed and ordered then it is by divine providence Vers 13. His cheekes are as a bed of spices c That is they are like to garden-beds and borders curiously set with flowers and plants that beare spices and the ground of this figurative expression is because there is in the cheekes a little rising above the rest of the face as there is in the beds and borders of gardens above the rest of the earth and because the sprouting forth of the haire on his chinne and cheekes did resemble the springing up of spice-plants in such beds and borders All this tends to set forth that his cheekes were beautifull and sweet amiable and lovely though withall full of manly gravity and majesty And to the same purpose also in the following words they are said to be as sweet flowers or as it is rendered in the margin of our Bibles towers of perfumes whereby may be meant either aromaticall flowers or plants growing up like towers or tuârets which indeed agrees best with our Translation and the foregoing words or else such kind of boxes as are spiring like little turrets or towers wherein men were wont to carry any sweet spices powders or perfumes However by these cheekes of the Lord Christ beautifull and sweet may be meant most probably the favourable countenance of Christ shining into the hearts of believers or more generally the aspect or sight that we shall have of him in heaven which shall yield fulnesse of life and joy see the Notes Psal 16.11 17.15 and which is represented to us here in the Gospel and apprehended by faith as a sweet Saviour and a Redeemer mighty to save his people against all bodily and spirituall enemies His lips like lilies dropping sweet-smelling myrrhe For sweet-smelling myrrhe see the Note above ver 5. Her meaning is that his lips were as beautifull and did breath forth as sweet a smell as doe the lips of lilies yea the sweetest lilies that yield as fragrant a smell as if the oyle of myrrhe did drop down from them Or else it may be meant of the sweetnesse of his speech And observable it is that whereas her beloved had told her that her lips did drop as the honey-comb Chap. 4.11 she now returns the like praise to him that his lips were like lilies dropping smeet-smelling myrrh And this doth notably set forth the purity and sweetnesse of the Word and how the Gospel of Christ being freely distilled by the lips of Gods Ministers doth convey grace to the hearers and thereby rejoyceth and reviveth their hearts Vers 14. His hands are as gold rings set with the Beryl The Beryl is a precious stone as they say of a Sea-green colour and indeed the Hebrew word is Tarshish by which in Psal 48.7 some say is meant the great Ocean Sea from which some think the word Turkois is derived and on this stone in the High Priests breast-plate Exod. 28.20 was Asher engraven who dwelt neare the Sea However hereby the Spouse intended that her beloveds hands were very faire goodly and precious And it may be that by comparing his hands to gold rings set with the Beryl she might have respect to the bright shining nayles on the tops of his fingers Now hereby spiritually is meant that all the works of Christ are pure rare precious and glorious and most acceptable both before God and men whence it is said of his miracles and other his glorious works that he was a Prophet mighty in deed and word before God and all the people Luk. 24.19 and that glorious testimony was by the people given concerning him He hath done all things well Mark 7.37 Yet some I know would limit this more particularly to his bounty and liberality in bestowing the precious gifts and graces of his Spirit together with other spirituall blessings upon his Church and people His belly is as bright Ivory overlaid with Saphires This is much like that description of the Nazarites Lam. 4.7 They were more ruddy in body then rubies their polishing was of Saphir Now as the Church is here represented speaking of Christ under the person of Solomon and still also under a Pastoral-parable of a shepheard and a shepheardesse though it may be spoken with reference meerely to the pure whitenesse of his skin because some Saphirs are white and glister like a Diamond or to the whitenesse of his skin together with the branches of blew veines therein because some Saphires are of a blew sky-colour yet I rather think it is intended as a description of the garments he wore on his breast and belly to wit that they were vey beautifull and glorious shining white as the brightest polished Ivory but adorned with some trimming or bound about with some girdle of blew and that because the Spouse intends here to give directions how the daughters of Jerusalem to whom she speakes might know him when they saw him all which notwithstanding is to be mystically understood of Christ and is usually applyed by Expositors either to the purity of his humane nature and the adorning thereof with divers precious heavenly graces or more generally to his inward tender and hearty bowels of affection because the belly is indeed the seate of the bowels the love mercy and pitty which he outwardly manifests to his Church and people which are indeed pure and sincere precious and heavenly Vers 15. His legs are as pillars of marble set upon sockets of fine gold By comparing his legs under which his thighes are also comprehended to pillars of marble she intends to set forth that they were full streight strong white and every way proportionable and handsome to which some adde also that his gate was grave stately and Prince-like and by comparing his feet to sockets of fine gold upon which those pillars of marble were fastened she intends to shew that they also were firm stedfast comely and glorious Or this last may be spoken with respect to the golden shoes which he wore on his feet for of the Spouses wearing such gorgeous shoes mention is afterward made Chap. 7.1 How beautifull are thy feet with shoes O Princes daughter Now because
thus Lord thou hast promised that thy people of Israel shall continue till thou hast sent them a Messiah by whom the glory of this thy kingdome shall be wondrously advanced hitherto thy people have walked on in the way of the expectation of this our promised redemption earnestly expecting desiring the end of this course in the accomplishment of this promise and why then hast thou brought us into this low weak condition as if thou meantst to cut us off wouldst not bring us to that glorious condition thou hast promised or Oh that we might see thy Christ in the flesh behold the glory of his promised kingdome There are some besides that understand these words He weakned my strength in the way c. of God or the enemies weakning their strength in the way as they went into Babylon or in the way as they returned home into their own countrey again But the former expositions are far more probable Vers 24. I said O my God take me not away in the midst of my daies c. That is before I have accomplished little more then half the years which men usually live see the Note Psal 55.23 or rather according to the exposition of the foregoing Note Cut not off thy people before thou hast made good thy promise of bringing them back with joy into their own countrey or before that glorious work of our redemption by the promised Messiah be accomplished And indeed because the Church was not come to the ripenesse of her age till the coming of the Messiah had she been cut off before that it might have been said that she was taken away in the half of her daies Thy years are throughout all generations that is thou art an eternall and unchangeable God And this is here alledged for the same end as before vers 12. for which see the Note there The most Expositours take it thus that because God was eternall therefore he would unto all eternity preserve his Church yea every particular member thereof according to that Matth. 22.32 God is not the God of the dead but of the living Vers 25. Of old hast thou laid the foundation of the earth c. This which here and in the two following verses is spoken to God is by the Apostle Heb. 1.10 11. applyed to Christ to prove his Godhead And indeed by that which is said before vers 13 14 15. that God should arise and have mercy upon Zion and so that the heathen should fear the Name of the Lord and all the kings of the earth his glory and again vers 22. that the people should be gathered together and the kingdomes to serve the Lord it is evident that the Psalmist speaks of the kingdome of Christ and therefore what is here spoken to God must be understood as spoken to God in Christ and to him therefore these words of the Psalm are by the Apostle there fitly applyed Vers 26. They shall perish but thou shalt endure c. See the Note Job 14.12 yea all of them that is the heavens and the earth and all things therein shall wax old like a garment that is shall decay by degrees or rather shall at last come to an end as a vesture shalt thou change them that is say some Expositours as one layeth by an old worn garment that is no longer fit for use and changeth it for another or rather as one alters an old tatter'd garment and doth so furbish it and make it up in another fashion that it seems to be a new garment so and as easily too as one changeth a garment shall God change the heavens the earth though they shall not cease to be and their substance shall be the same yet in regard of their qualities they shall be quite changed of corruptible they shall be made incorruptible c. so that they shall be new heavens and new earth Isa 66.22 The new heavens and the new earth which I will make shall remain before me saith the Lord. It is Heb. 1.12 as a vesture shalt thou fold them up and they shall be changed but that is the same in effect only it implyes either the suddennesse of the change that it shall be done with as much facility as one folds up a garment or else that they shall no longer serve for the same use as formerly whence this change is also compared to the folding up of a book or scroll Isa 34.4 the heavens shall be rolled together as a scroll that is the use of them shall cease as when one shuts up a book and layes it by which he means to use no longer As a vesture shalt thou change them and they shall be changed that is they shall be certainly changed And now the drift of all this is 1. to imply the perishing condition of Gods people as considered in themselves poor frail creatures continually hasting to their end thereby to move the Lord to take pity of them if the heavens that have lasted so many years without any apparent decay shall yet at last perish much more must weak frail men perish and 2. to shew that yet notwithstanding the children of God shall not perish and that because God is eternall and unchangeable and he hath chosen them to be his for ever so that being begotten again by the seed of Gods word which must needs be immortall and incorruptible as God is it is not possible but that they must continue though the heavens shall perish which is the conclusion he makes from hence vers 28. Vers 28. The children of thy servants shall continue and their seed shall be established before thee That is through thy favour and in thy presence both here and eternally in heaven See the Notes Psal 41.12 and 69.35 36. PSALM CIII Vers 1. BLesse the Lord O my soul and all that is within me blesse his holy Name That is my whole inward man my mind will affections thoughts with all the inward powers and faculties of my soul yea it may be extended to the inward parts of his body according to that Psa 35.10 All my bones shall say Lord who is like unto thee for which see the Note there as likewise Psal 20.1 Vers 3. Who forgiveth all thine iniquities who healeth all thy diseases To wit thy sins by pardoning them and if we so understand these words they are no more but a repeating again of what was said before in the first clause or thy lusts and corruptions by mortifying them Some also extend this to Gods delivering him from bodily infirmities and all outward evils see the Note Psal 41.6 But of his bodily health he speaks afterward vers 5. Vers 4. Who redeemeth thy life from destruction c. That is Who preserveth and delivereth thee from destroying dangers or rather who redeemeth and delivereth thee by the promised Messiah from death and hell see the Notes Job 26.6 and 28.22 and 33.22 who crowneth thee with loving kindnesse and tender mercies
I will recompence evil c. That is Do not so much as threaten it with thy lips or purpose it in thy heart to wit not only because it is not lawfull so much as to think evil but also because when men have once said they will doe a thing they are apt to think that then in point of honour or conscience they are bound to doe it but wait on the Lord and he shall save thee he doth not say and he shall revenge thee but and he shall save thee intimating that men should not desire God to take vengeance on their enemies but only that he would defend them from their enemies Men are apt to think that if they do not revenge injuries every one will trample over them and so they shall be utterly undone But the Holy Ghost here assures them that there shall be no anger herein because God shall preserve them And how much better is it that God should save them then that they by any wicked means should save themselves Vers 23. Divers weights are an abomination to the Lord c. See the Note above vers 10. and chap. 11.1 and 16.11 and Deut. 25.13 and a false balance is not good see the Notes chap. 17.26 and 18.5 Vers 24. Mans goings are of the Lord c. See the Notes chap. 16.1 9. Psal 37.23 how can a man then understand his own way that is since all our actions and the successe thereof depend wholly upon Gods providence therefore it is not possible that man should know his own way to wit what is most expedient to be done by him or what the event shall be of what he doeth Vers 25. It is a snare to the man who devoureth that which is holy c. That is It is a sin that bringeth destruction upon men see the Note Deut. 7.16 As birds are destroyed by eating the meat which is laid for them within the snare fishes by swallowing the bait upon the hook so is it with such sacrilegious persons And by devouring that which is holy is meant not their eating of Gods holy sacrifices in those times in a heedlesse rash and profane manner without any devotion as some conceive but mens alienating to their own private ends any thing that was consecrated to holy uses or which they themselves had vowed to holy uses And if this last be included then are the following words added for the farther illustration thereof and after vows to make enquiry to wit whether he can doe what he hath vowed or no or whether he be so indispensably obliged by his vow that there is no way to be disengaged from it or if he do break his vow what satisfaction he may some other way make unto God And observable it is that even this enquiring about not fulfilling a vow because it manifests a desire men have to doe it is made a grievous sin yea though the vow be never broken Vers 26. A wise king scattereth the wicked c. That is when they are combined together in any way of wickednesse he disperseth them or he cuts them off from amongst the people see the Note above vers 8. even as the husbandman with his fan driveth away the chaff from the wheat for that he alludeth in these words to the husbandmans fanning or winnowing is the more probable because in the following clause and bringeth the wheel over them he seems also to allude to the cart-wheels wherewith in those times they were wont to beat out their corn whence is that Isa 28.27 28. The fitches are not threshed with a threshing instrument neither is a cart-wheel turned about upon the cummin c. But yet this may be meant of some kind of engine called the wheel used for the torturing and executing of malefactors even as it is stil in many countries at this day Or there may be an allusion in the words to the chariot-wheels which they used in the wars wherewith they ran over the bodies of those that were beaten down before them Vers 27. The spirit of a man is the candle of the Lord c. That is the soul of man because of the reason and understanding wherewith God hath endued it is as a bright shining lamp which God hath set up within man by the light whereof men see their waies and are enabled to order their waies as they ought to doe And some conceive too that Solomon doth the rather use this expression 1. because the soul is in the body of man as a candle in a lanthorn 2. because in regard of its remaining light even since the fall of man it is as a lamp shining in the dark night of corrupt nature 3. because the light of it is as easily by death extinguished as a candle is blown out And then by those following words searching all the inward parts of the belly is meant either particularly that reflect act of mens understanding which we call conscience whereby men do discern and judge of the most secret thoughts and affections and desires of their own hearts according to that of the Apostle 1 Cor. 2.11 What man knoweth the things of a man save the spirit of man which is in him and that especially when the soul is enlightened with grace and so doth thereby the better discover both his corruptions and graces and discern in what state he stands with God yea some understand it of mens discovering that which is in other mens hearts for which see the Note above vers 5. or rather more generally that by the light of reason men are able to search out those deep and hidden things that are as much hidden from the outward view of man as are the entrails in a mans body and that there is scarce any thing so secret either in nature or religion which men by their knowledge and wisdome will not discover And very probably we may think that this here is added with reference to the foregoing verse because it might be questioned how a king can scatter the wicked seeing wicked men are usually so cunning to hide their wickednesse Solomon answers here by a mans wisdome and understanding the secretest things may be discovered Vers 28. Mercy and truth preserve the king c. As if he should have said Kings endued with these graces need in a manner no other guard about them both because hereby they procure the favour of God and man towards them and likewise because they cut off the wicked that are perillous to them and to their thrones But see the Notes chap. 3.3 and 16.6 and Psal 61.67 As for the next clause and his throne is upholden by mercy that is added to shew either that however mercy and truth do both tend to a kings preservation yet mercy hath the chief stroke therein or else that as these graces are a great means of safety to a kings person so they are also a great support to his kingdome for though mercy be only here again expressed yet
together with that the other may be also implyed Vers 29. The glory of young men is their strength and the beauty of old men is the gray head See the Note chap. 16.31 The drift of this Proverb is to shew that both young and old have their severall ornaments and so have need of one another and ought to respect one another Vers 30. The blewnesse of a wound cleanseth away evil so do stripes the inward parts of the belly Some take this to be spoken by way of similitude thus As by cutting and launcing the body which doth usually leave blew scars behind it as in letting bloud or making issues c. a great deal of corruption is usually let out of mens bodies and by that means they are cured of very dangerous diseases so sharp corrections which pierce as it were even to the very entrails do purge men from sin or so do stripes cleanse men even from their inward and secret sins But I see not but that both clauses may be understood of the benefit of correction The blewnesse of a wound cleanseth away evil sharp reproofs or corrections whether from God or man which are as blows that make men black and blew oâ wounds that leave a blew scar behind them do make men abandon their evil waies And then the following clause so do stripes the inward parts of the belly is added to shew either that such sharp corrections do purge away even the secret evils of the mind which are as the inward parts of the belly as well as the wickednesse of the outward man or else that then corrections are in this way profitable to men when they affect men inwardly and wound their very hearts and souls with pain and sorrow wicked men will not be reformed but by exceeding sharp corrections CHAP. XXI Vers 1. THe kings heart is in the hand of the Lord as the rivers of water he turneth it whethersoever he will That is As husbandmen and others do carry the water of rivers by trenches water-courses and pipes into their grounds or elsewhere which way they please or rather As God by his Providence turneth the rivers sometimes one way and sometimes another and sometimes causeth them to turn backward a quite contrary way to that wherein they were before going as seemeth good in his own eyes so doth he also turn about the thoughts affections and desires even of kings themselves to will and nill what he will have them sometimes for the benefit sometimes to the hurt of their subjects and often contrary to what they had determined And this is noted as most remarkable in kings because by reason of their great power and pride they seem able to doe almost what they please and are usually so violent and head-strong in their resolutions that there is no diverting them from what they have purposed or said they will doe being herein indeed like the heady and violent streams of some great rivers that carry all before them with unresistable fury whereas yet notwithstanding they have not so much as their own wills at their own disposing but God over-rules them as he pleaseth Vers 2. Every way of a man is right in his own eyes c. See the Notes chap. 14.12 and 16.2 Vers 3. To doe justice and judgement c. To doe unto all men that which is every way equall and just and that not out of any carnall affections but out of true judgement and approbation of justice is more acceptable to the Lord then sacrifice that is then any of the services enjoyned by the ceremoniall law and consequently then any outward act of Gods worship enjoyned by the moral law such as prayer and hearing the word c. and that because God doth more delight in the solid and substantiall services enjoyned by the law then in those that are merely externall and ceremoniall and because he is better pleased with those duties that are profitable to men then with those that seem more immediately to have respect unto himself Vers 4. An high look and a proud heart and the plowing of the wicked is sin The difficulty of this Proverb lyes chiefly in the last clause Some of our best Expositours do literally understand by the plowing of the wicked their labouring in their particular callings which they say is sin in them because unto them that are defiled and unbelieving is nothing pure Tit. 1.15 And thus they make the drift of this Proverb to be the setting forth of the misery of wicked men by shewing that in all things they doe they sin against God not only in those things which are simply evil in themselves such as are their proud thoughts and high looks their ambitious aspiring after things that are too high for them but also in all their naturall and civill actions which not being evil in themselves yet become sin to them and that because the men being evil nothing can be good that proceeds from them as a corrupt tree cannot bring forth good fruit Matth 7.18 By the wickednesse the pride other filthy corruptions that are in their hearts all their actions must needs be defiled But then by the plowing of the wicked some do understand figuratively the plots and projects and busy endeavours of wicked men for which see the Note Job 4.8 that these are said to be sin because they are all for some sinfull practise or other yea for many and manifold sins and mischiefs and indeed it may be rather understood of the mischief they endeavour to doe because men in their pride care not what mischief they doe yea and this is elsewhere called plowing Psal 129.3 The plowers plowed upon my back they made long their furrows As for that translation of this clause which is set in the margin of our Bibles and the light of the wicked is sin if that be received then the meaning must be either 1. that wicked men are wont to glory in their sin so far are they from hiding and bewailing their sins that they exalt themselves therein as counting it their only splendour and glory or 2. that their wisdome and quick-sightednesse in all affairs wherein they are wont proudly to vaunt themselves tends to sin and carries them into many sinfull courses or 3. that their good works though they make a splendid shew before men are an abomination to the Lord or 4. that their endeavouring to exalt themselves and to be eminently conspicuous above others is sin or 5. that their great prosperity pomp and glory in the world wherein they much pride themselves is an occasion of much sin to them Vers 5. The thoughts of the diligent tend only to plenteousnesse c. That is when a man doth wisely before-hand think and contrive how to manage his affairs if he do afterwards diligently prosecute what he hath contrived he must needs grow rich but of every one that is hasty only to want that is the thoughts of those that are hasty to