beast both of man and beast 9 Who sent tokens and wonders into the midst of thee O Egypt upon Pharaoh and upon all his servants 10 * Numb 21. 24 25 26 34 35. Who smote great nations and slew mighty kings 11 Sihon king of the Amorite and Og king of Bashan and * Josh. 12. 7. all the kingdoms of Canaan 12 * Josh. 12. 7. Psal. 78. 55. And gave their land for an heritage an heritage unto Israel his people 13 Thy * Psal. 102. 12. name O LORD endureth for ever and thy memorial O LORD †Heb. to generation and generation throughout all generations o These wonderful works of thine shall never be forgotten The land which thou gavest us v. 12. and which we yet enjoy is an everlasting monument of thy power and goodness and an obligation and encouragement to trust in thee in all our present or future difficulties 14 For the LORD will judge his people p Will in due time plead the cause of his people or give judgment for them as this phrase is used Deut. 32. 36. Ier. 5. 28 22. 16. and he will repent himself concerning his servants q He will recal that severe sentence which for their sins he had passed upon them and be reconciled to them 15 * Psal. 115. 4 5 6 7 8 9 10 11. The idols of the heathen are silver and gold r Of this and the following verses see the Notes on Psal. 115. 4 5 c. the work of mens hands 16 They have mouths but they speak not eyes have they but they see not 17 They have ears but they hear not neither is there any breath in their mouths 18 They that make them †Heb. let them be So Gr. are like unto them so is every one that trusteth in them 19 Bless the LORD O house of Israel bless the LORD O house of Aaron 20 Bless the LORD O house of Levi ye that fear the LORD bless the LORD 21 Blessed be the LORD out of Zion s By the assemblies of his people in Zion or Ierusalem which dwelleth at Jerusalem t This clause may be added either to distinguish the true God from the gods which were worshipped in other places and countries or as a reason why they should bless God because he had blessed and honoured that place with his gracious and glorious presence Praise ye the LORD PSAL. CXXXVI The matter of this Psalm is the same with the former onely it is a little more fitted to the use and service of the Temple by the continued repetition of that solemn clause for thy mercy endures for ever which was much used by the sacred Singers See 2 Chron. 7. 3. 20. 21. 1 O * Psal. 106. 1. 107. 1. 118. 1. Give thanks unto the LORD for he is good * 1 Chr. 16. 41. for his mercy endureth for ever 2 O give thanks unto * Deut. 10. 17. the God of gods a Who is infinitely superiour to all that are called gods whether Angels or Princes or Idols for his mercy endureth for ever 3 O give thanks unto the Lord of lords for his mercy endureth for ever 4 To him who alone b He and none else Or he without the help of any other person or thing whereas no other being can do any thing alone or without his help doth great wonders for his mercy endureth for ever 5 * Gen. 1. 1. To him that by wisdom c To wit by eminent and admirable wisdom far exceeding the capacity of all humane or Angelical creatures made the heavens for his mercy endureth for ever 6 * Gen. 1. 9. Jeâ—… 10. 12. To him that stretched out the earth above the waters d Of which see on Gen. 1. 9. Psal. 24. 2. for his mercy endureth for ever 7 * Gen. 1. 14. To him that made great lights for his mercy endureth for ever 8 The sun †Heb. for the â—…lings by day to rule by day e Of which phrase and the like in the next verse see my Notes on Gen. 1. 16. for his mercy endureth for ever 9 The moon and stars to rule by night for his mercy endureth for ever 10 * Exod. 12. 2. To him that smote Egypt in their first-born for his mercy endureth for ever 11 * Exod. 12. 51. 13. 17. And brought out Israel from among them for his mercy endureth for ever 12 * Exod. 6. 6. With a strong hand and with a stretched out arm for his mercy endureth for ever 13 * Exod. 14. 21 22. Psal. 74. 13. 78. 13 To him which divided the Red sea into parts for his mercy endureth for ever 14 And made Israel to pass through the midst of it f To wit without fear or danger by comparing this with the next verse for his mercy endureth for ever 15 * Exod. 14. 28. But †Heb. shaked off overthrew Pharaoh and his host in the Red sea for his mercy endureth for ever 16 * Exod. 15. 22. To him which led his people through the wilderness g Through that vast howling wilderness where there was neither way nor provision through which none but the Almighty God could have safely conducted them for his mercy endureth for ever 17 * Psal. 135. 10 11. To him which smote great kings for his mercy endureth for ever 18 * Deut. 29. 7. Ps. 135. 10 11. And slew mighty kings for his mercy endureth for ever 19 * Num. 21. 23. Sihon king of the Amorite for his mercy endureth for ever 20 * Num. 21. 33. And Og the king of Bashan for his mercy endureth for ever 21 * Josh. 12. 17. And gave their land for an heritage for his mercy endureth for ever 22 Even an heritage unto Israel his servant h He speaks of all that people as of one man because they were united together in one body in the worship of one and the same God Thus God calleth them all his first-born Exod. 4. 22. for his mercy endureth for ever 23 Who remembred us in our low estate for his mercy endureth for ever 24 And hath redeemed us from our enemies for his mercy endureth for ever 25 * Psal. 104. 27. 147. 9. Who giveth food to all flesh i Either to all mankind or to all living creatures For which God deserves great praises which the Psalmist by his example teacheth us to render to God for them because those who are most concerned either cannot or do not perform this duty for his mercy endureth for ever 26 O give thanks unto the God of heaven for his mercy endureth for ever PSAL. CXXXVII The Penman of this Psalm is uncertain the occasion of it was unquestionably the consideration of the Babylonish Captivity and it seems to have been composed either during the time of that Captivity or presently after
the Syrian of Padan-aram e Either of the Countrey of Syria as it is called Hos. 12. 12. or rather Padan of Syria or as the Septuagint and Chaldee render it Mesopotamia of Syria For that Padan is the proper name of a place may be gathered from Gen. 48. 7. and it is so called from its scituation between two Rivers for Padan signifies a pair or two the sister to Laban the Syrian 21 And Isaac intreated the LORD f He prayed as the Hebrew word signifies instantly or fervently frequently and continually for near twenty years together for so long it was between their marriage and the first child He was so much concerned because not onely his comfort but the truth of Gods promise depended upon this mercy And he knew very well that Gods purpose and promise did not exclude but require the use of all convenient means for their accomplishment for his wife g Or in the presence of his Wife signifying that besides their more secret devotions they did oft-times in a more solemn manner and with united force pray for this mercy wherein they were both equally concerned Or over against his wife noting that each of them did severally and apart intreat God for this mercy so that there was a concurrence if not in place yet in design and action because she was barren h As diverse of those holy women that were progenitours of Christ have long been that it might appear that that sacred stock was propagated more by the vertue of Gods grace and promise then by the power of nature and the LORD was intreated of him and * Rom. 9. 10. Rebekah his wife conceived 22 And the children struggled together within her i In a violent and extraordinary manner which was likely to cause both pain and fear in her and she said If it be so why am I thus k The sense may be either 1. If it be thus with me that there be two Children contending and fighting within me likely to destroy one the other and both threatning my death why did I desire and pray for this as a great mercy Or why is it thus with me Why hath God dealt thus with me to continue my life till it be a burthen to me and to give me conception which is so painful and hazardous Or rather 2. If God hath granted me my desire in the conception of a Child what means this disturbance and conflict within me which threatens me with the loss of the mercy before I enjoy it For she seems not so much to murmur at it as to wonder and to enquire about it as it here follows And she went to inquire of the LORD l Either immediately by ardent prayers to God that he would reveal his mind to her herein or mediately by her Father Abraham who lived fifteen years after this time ver 7. or by some other godly Patriarch yet surviving by whom God used to manifest his Will and Counsels to others when he thought fit 23 And the LORD said unto her m Either by inward inspiration in a dream or vision or by the ministery of an Angel or Prophet Two nations n i. e. The Roots Heads or Parents of two distinct nations one opposite to the other the one blessed the other accursed namely the Israelites and Edomites are in thy womb and two manner of people shall be separated o Not onely separated from thee but one separated or greatly differing from the other in their frame of body temper of mind course of life profession and practise of Religion from thy bowels and the one people shall be stronger then the other people and * Rom. 9. 12. the elder p Or the greater namely Esau who was as older so of a stronger constitution of Body and of greater power and dignity in the World than Iacob and Esaus posterity were great Princes for a long time when Iacobs seed were strangers in Canaan slaves in Egypt and poor afflicted wanderers in the Wilderness But saith he Esau and his shall not always be stronger and mightier than Iacob and his posterity the tables shall be turned and the Children of Israel shall be uppermost and subdue the Edomites which was literally accomplished in Davids time 2 Sam. 8. 14. and afterwards 2 Chron. 25. 11 12. and after that by the Maccabees but much more eminently in a spiritual sense under the Gospel when one of Iacobs Children even Jesus Christ shall obtain the dominion and shall rule the Edomites no less then other Heathen nations with his iron rod and make them serviceable one way or other to his Glory and to the felicity of his true Israel shall serve the younger 24 And when her days to be delivered were fulfilled behold there were twins in her womb 25 And the first came out red q With red hair upon all the parts of his body From him the Red Sea is supposed to receive its name it being so called as the Heathen writers tell us from one who reigned in those parts and was called Erythras or Erythrus which signifies red the same with Edom or Esau. * Chap. 27. 11. 16. 23. all over like an hairy garment and they called his name Esau r i. e. Made or perfect not properly a Child but rather a man as soon as he was born having that hair upon him which in others was an evidence of manhood 26 And after that came his brother out and * Hosea 12. 3. his hand took hold on Esaus heel and his name was called Jacob s i. e. Supplanter or one that taketh hold of or trippeth up his brothers heels See Gen. 27. 36. and Isaac was threescore years old when she bare them 27 And the boys grew and Esau was a cunning hunter u Of wild beasts and afterwards an oppressour of men Compare Gen. 10. 9. This course of Life was most agreeable to his complexion fierce and violent a man of the field x One that delighted more in conversing abroad than at home whose employment it was to pursue the Beasts through Fields and Woods and Mountains who therefore chose an habitation fit for his purpose in mount Seir. and Jacob was †Heb. a perfect or sincere a plain man y A sincere honest and plain-hearted man Or a just and perfect man as the word is used Gen 6. 9. dwelling in tents z Quietly minding the management of his own domestick affairs his Lands and Cattle and giving no disturbance either to wild beasts or men 28 And Isaac loved Esau because †Heb. venison was in his mouth he did eat of his venison a Not simply nor chiefly because he pleased his palate but because this was an evidence of his sons great respect and affection to him that he would take such pains and incurre such hazards to which that course of Life exposed him that he might please and
6. 2. Psal. 51. 4. sin against God 10 And it came to pass as she spake to Joseph day by day that he hearkned not unto her to lie by her or to be with her i He avoided her company and familiar conversation as evil in it self the present circumstances considered and as an occasion of further evil See Prov. 1. 15. and 5. 8. 1 Cor. 15. 33. 1 Thess. 5. 22. 1 Tim. 5. 14. 11 And it came to pass about this time k Or Vpon a certain day which she thought convenient for the reason following that Joseph went into the house to do his business l That which belonged to his charge to cast up his accounts as the Chaldee renders it which requiring privacy gave her this opportunity and there was none of the men of the house there within * To wit in that part of the house where Ioseph was 12 And she caught him by his garment saying Lie with me and he left his garment in her hand m Which he would not strive to get from her partly for reverence to his mistress partly in detestation of her wickedness whereby even his garment might seem to be infected and partly to put himself and her out of the danger of further temptation and fled and got him out 13 And it came to pass when she saw that he had left his garment in her hand and was fled forth 14 That she called unto the men of her house n To such as were in other parts of the house whom she called in as witnesses for her husbands satisfaction and spake unto them saying see he o i. e. My Husband whom she would not name as it were out of disdain and high displeasure for being the occasion of this horrid affront Thus the pronouns he and they are oft used by way of contempt as Luk. 14. 24. and 19. 27. Iohn 7. 11. and 8. 10. hath brought in an Hebrew p So she calls him to render him hateful and contemptible to the Egyptians unto us to mock q To abuse me or to vitiate and defile me For that word is oft used in an obscene sense us r She insinuates that this was not onely an indignity to her but an injury to all the Family which therefore they were obliged to revenge he came in unto me to lie with me and I cryed with a * Heb. great loud voice 15 And it came to pass when he heard that I lifted up my voice and cryed that he left his garment with me and fled and got him out 16 And she laid up his garment by her untill her Lord came home 17 And she spake unto him according to these words saying The Hebrew servant which thou hast brought unto us s So she makes her husband accessory to the crime that she might provoke him to the sharper revenge came in unto me to mock me 18 And it came to pass as I lift up my voice and cryed that he left his garment with me and fled out t An improbable story and an evidence that the violence was on her side otherwise if he had attempted violence upon her person he would not have forborn violence to the recovery of his garment which he very well knew might he made a pretence against him 19 And it came to pass when his master heard the words of his wife which she spake unto him saying After this manner did thy servant to me that his wrath was kindled 20 And Josephs master took him and put him into the prison u Quest. Why did he not kill him the crime being capital and he having so undoubted a power in his hand to do it Answ. 1. It is probable he was a little moderated by Iosephs Apology which doubtless he made for himself though it be not here recorded 2. This is to be ascribed to the good Providence of God which restrains the waves of the Sea and the passions of men and sets them their bounds which they shall not pass which watched over Ioseph in a peculiar manner a place where the Kings prisoners x Traitours or great offenders against the King whose Prison doubtless was none of the easiest and therefore it is called a Dungeon Gen. 40. 15. and 41. 14. and he indured great hardship in it See Psal. 105. 18. were bound and he was there in the prison 21 But the LORD was with Joseph and †Heb. extended kindness uâ—…to him shewed him mercy and * Exod. 3. 21. and 11. 3. and 12. 36. Psal. 106. 46. Prov. 16. 7. Dan. 1. 9. gave him favour in the sight of the keeper of the prison y The Gaoler who under Potiphar was the Keeper of that particular prison 22 And the keeper of the prison committed to Josephs hand all the prisoners that were in the prison and whatsoever they did there he was the doer of it z They did nothing but by Iosephs command or permission 23 The keeper of the prison looked not to any thing that was under his hand because the LORD was with him and that which he did the LORD made it to prosper CHAP. XL. 1 AND it came to pass after these things that the Butler of the King of Egypt and his Baker had offended their Lord the King of Egypt 2 And Pharaoh was wroth against two of his Officers against the chief of the Butlers and against the chief of the Bakers 3 And he put them in ward in the house of the Captain of the guard a To wit Potiphar Gen. 37. 36. who being informed by his underkeeper of Iosephs great care and faithfulness began to have a better opinion of him though for his own quiet and his Wives reputation he left him still in the prison into the prison where Joseph was bound b Was a Prisoner as that word is used Isa 22. 3. For Ioseph being now made Governour of the Prisoners was doubtless freed from his bonds Or had been bound and that with Irons in a cruel manner Psal. 105. 18. 4 And the captain of the guard charged Joseph with them and he served them and they continued a season c Heb. Days i. e. either many days or a year as that word sometimes signifies See Gen. 24. 55. in ward 5 And they dreamed a dream both of them each man his dream in one night each man according to the interpretation of his dream d i. e. Not a vain and idle dream but one that had in it a signification of future things and needed interpretation and the several dreams were proper and agreeable to the several events which befell them and to the several interpretations which Ioseph put upon them the dream and interpretation did fitly answer one to the other the Butler and the Baker of the King of Egypt which were bound in the prison 6 And Joseph came in unto them in the morning and looked upon them and
die while * Job 6. 4. I suffer thy terrors b Upon my mind and conscience which do accompany and aggravate my outward miseries I am distracted 16 Thy fierce wrath goeth over me thy terrors have ‖ almost cut cut me off 17 They came round about me ‖ Or all the day daily like water c As the Waters of the Sea encompass him which is in the midst and bottom of it they compassed me about together 18 Lover and friend hast thou put far from me d Of which see the note on v. 8. and mine acquaintance into darkness PSAL. LXXXIX ‖ Or a psalm for Ethan the Ezrahite to give instruction Maschil of * 1 Chron. 2. 6. Ethan the Ezrahite a Either first He who is mentioned 1 Kings 4. 31. And then the Psalm is prophetical of things to come which yet after the manner of the Prophets he represents as present And this Prophetical Psalm might be left upon record as a cordial for Davids Family in their future distresses which Ethan by the spirit of Prophecy foresaw Or secondly some other person of the same name and inspired by the same spirit who had lived in the times of which the Psalmist here speaketh This Psalm manifestly treats of the declining and calamitous time and state of the House and Kingdom of David either first in Rehoboams Reign as a late judicious Interpreter conceives To which those expressions v. 40 41 42. do not agree or rather secondly in or about the time of the Babylonish Captivity 1 I Will sing of the mercies of the LORD for ever b Intending to discourse of the doleful estate of Davids Family and of the Kingdom he prefaceth this partly lest the following complaints of present miseries should argue ingratitude for former mercies and partly to move God to pity from the remembrance of his former mercies with my mouth will I make known thy faithfulness c Whatsoever hath befallen or shall befal Davids House or any other it proceedeth not from thy unfaithfulness but from some other causes †Heb. to generation and generation to all generations 2 For I have said d Within my self I have been assured in my own mind Mercy shall be built up for ever e As thou hast laid a sure foundation of mercy to Davids Family by that everlasting Covenant which thou hast made and established with it so I concluded That thou wouldst carry on the same project of mercy towards it that thou wouldest build it up and not destroy it * Psal. 119. 8â—… thy faithfulness shalt thou establish in the very heavens f So the sence may be this Thou sittest in the Heavens and there thou didst make this everlasting and unchangeable Decree and Covenant concerning David and his House and from thence thou beholdest and orderest all the affairs of his lower World and therefore I doubt not thou wilt so order these matters as to accomplish thine own counsel and word But the Hebrew words are by some others and may very well be translated thus with as the Hebrew prefix Beth is oft rendred the very heavens i. e. as firmly and durably as the Heavens themselves as with the sun in the Hebrew Text Psal. 72. 5. is by most Interpreters rendred as long as the sun endureth as our translation hath it And so this phrase in this last branch of this Verse answers to for ever in the former as it is also in the foregoing Verse and so in v. 4. in both which Verses for ever in the first clause is explained thus in the latter to all generations 3 I have made a covenant with my chosen g With David whom I have chosen to the Kingdom I have * 2 Sam. 7. 11 c. sworn unto David my servant 4 Thy seed will I establish for ever and build up thy throne †Heb. to generation and generation to all generations h I will perpetuate the Kingdom to thy Posterity which was promised upon condition and was literally and fully accomplished in Christ who was of the seed of David Selah 5 And * Psal. 19. 1. the heavens i i. e. The Inhabitants of Heaven the Holy Angels as Iob 15. 15. who clearly discern and constantly adore thy mercy and faithfulness when men upon earth are filled with doubts and perplexities about it shall praise thy wonders O LORD thy faithfulness also k Understand shall be praised out of the foregoing clause which supplements are most usual in Scripture as hath been already shewed by divers instances in the congregation of the saints l Either first of thy Saints upon Earth in their publick Assemblies who always acknowledge and celebrate thy truth although they cannot always discern the footsteps of it Or rather secondly of the Angels of Heaven of whom he speaks in the foregoing clause who are oft called Saints or holy ones as Deut. 33. 2. Iob 15. 15. Dan. 4. 13 17. 8. 13. 6 For * Psal. 86. 8. who in the heaven can be compared unto the LORD who among the sons †Heb. of God So Gr. Psal. 29. 2. of the mighty m Either first among the Potentates of the Earth or rather secondly among the highest Angels who well may and needs must admire and adore thee because thou art incomparably and infinitely more excellent than they can be likened unto the LORD 7 God is greatly to be feared n With a fear of reverence for dread and terrour have no place in those blessed Mansions and holy Spirits in the assembly of the saints o To the whole Society of Angels called Saints as v. 5. and ‖ Or terrible above all that are about him So Gr. to be had in reverence of all them that are about him p The Angels which are always in his presence and encompass his Throne 8. O LORD God of hosts †Heb. who is strong like unto thee O LORD Psal. 130. 5. Ezr. 9. 6. who is a strong LORD like unto thee q Who is equal to thee in Power or as it follows in faithfulness or to thy faithfulness round about thee r Heb. and thy faithfulness is round about thee like a girdle adorning and encompassing thee It appeareth in all thy paths and actions in thy words and works 9 * Psal. 65. 7. Thou rulest the raging of the sea s Giving commands and setting bounds to its waves when they are most impetuous and unruly when the waves thereof arise thou stillest them 10 * Exod. 14. 26. Thou hast broken ‖ Or Egypt Rahab t Egypt as Psal. 87. 4. in pieces as one that is slain u Thou didst wound them not slightly but unto death See Exod. 14. 15. thou hast scattered thine enemies †Heb. with the arm of thy strength with thy strong arm 11 * Gen. 1. 1. Psal. 24. 1.
both which cases it is a Metonymy of the Adjunct are like a shadow that declineth r Or that is extended or stretched out to its ulmost length as it is when the Sun is setting when it speedily and totally vanisheth And just so the hopes of our restitution which sometimes we have are quickly cut off and disappointed and I am * Isai. 40. 6. Jam. 1. 10. Psal. 109. 13. withered like grass 12 But * Lam. 5. 19. thou O LORD shalt endure for ever s But this is my comfort although we dye and our hopes vanish yet our God is everlasting and unchangeable and therefore invincible by all his and our enemies constant in his counsels and purposes of mercy to his Church stedfast and faithful in the performance of all his promises and therefore he both can and will deliver his people and * Psal. 135. â—…3 thy remembrance t Either 1. the fame and memory of thy wonderful works Or rather 2. thy name Iehovah mentioned in the former clause which is called by this very word Gods remembrance or memorial and that unto all generations Exod. 3. 15. Thus this clause exactly answers to the former and both of them describe the Eternity of Gods existence whereby the Psalmist relieves and supports himself under the consideration of his own and his peoples frailty and vanity unto all generations 13 Thou shalt arise and have mercy upon Zion u Upon Ierusalem or thy Church and People for the time to favour her yea the set time x The end of those 70. Years which thou hast fixed of which see Ier. 25. 12. and 29. 10. Dan. 9. 2. is come 14 For thy servants take pleasure in her stones and favour the dust thereof y Thy people value the dust and rubbish of the holy City more than all the Palaces of the Earth and passionately desire that it may be rebuilt 15 So the Heathen shall fear the name of the LORD and all the kings of the earth thy glory z Which was in some sort fulfilled when the rebuilding of the Temple and City of God was carried on and finished through so many and great difficulties and oppositions to the admiration envy and terrour of their Enemies as we read Nehem. 6. 16. Compare Psal. 126. 2. but much more truly and fully in building of the spiritual Ierusalem by Christ unto whom the Gentiles were gathered and the Princes of the World paid their acknowledgments 16 When the LORD shall build up Zion he shall appear in his glory a His glorious power and wisdom and goodness shall be manifested to all the World 17 He will regard the prayer of the destitute b i. e. Of his poor forsaken despised people in Babylon and not despise c i. e. Will accept and answer their prayer 18 This shall be written d This wonderful deliverance shall not be lost nor forgotten but carefully recorded by thy people for the generation to come e For the instruction and incouragement of all succeeding Generations The singular number put for the plural as is ordinary and * Psal. 22. 31. the people which shall be created f Which may be understood either 1. of the Jews which should be restored who were in a manner dead and buried in the grave and meer dry bones Isa. 26. 19. Ezek. 37. and therefore their restauration might well be called a Creation or as it is elsewhere a resurrection Or 2. of the Gentiles who should be converted whose conversion is frequently and might very justly be called a second Creation See 43. 1 7 15. and 65. 18. Eph. 2. 10 15. shall praise the LORD 19 For he hath looked down g To wit upon us not like an idle Spectator but with an eye of pity and relief as the next Verse declares from the height of his sanctuary h From his higher or upper Sanctuary to wit Heaven as the next Clause explains it which is called Gods high and holy place Isa. 57. 15. from Heaven did the LORD behold the earth 20 * Psal. 79. 11. To hear the groaning of the prisoner to loose †Heb. the children of death those that are appointed to death i To release his poor Captives out of Babylon and which is more from the Chains and Fetters of Sin and Satan and from eternal destruction 21 To declare the name of the LORD in Zion and his praise in Jerusalem k That they being delivered might publish and celebrate the name and praises of God in his Church 22 When the people are gathered together and the kingdoms to praise the LORD l When the Gentiles shall gather themselves to the Jews and join with them in the praise and worship of the true God and of the Messias This Verse seems to be added to intimate that although the Psalmist in this Psalm respects the deliverance of the Jews out of Babylon yet he had a further design and a principal respect unto that greater and more general deliverance of his Church and People by the Messias 23 He m To wit God to whom he ascribes these Calamities v. 10. to whom therefore he addresseth himself for relief †Heb. afflicted weakned my strength in the way m Either 1. in the midst of our expectations Whilest we are expecting the accomplishment of thy promise either of bringing us out of Babylon or of sending the Messias we faint and one of us perish after another and our hope is like the giving up of the Ghost Or rather 2. in the midst of the course of our lives Which sence is confirmed 1. from the following Clause Which after the manner explains the former he shortned my days as also from the next Verse where he begs relief from God against this misery in these words take me not away in the midst of my days 2. From the use of this word way which is used for the course of a mans life Psal. 2. 12. and which comes to the same thing for the course of a journey as it is opposed to the end of the journey Gen. 24. 27. Exod. 23. 20. and elsewhere the life of man being oft compared to a journeying or travelling and death to his journeys end And the Psalmist here speaks as other sacred Writers do elsewhere and as all sorts of Writers frequently do of the whole Commonwealth as of one man and of its continuance as of the life of one man And so this seems to be the matter of his complaint and humble expostulation with God O Lord thou didst chuse us out of all the World to be thy peculiar people and didst plant us in Ganaan and cause a glorious Temple to be built to thy name to be the onely place of thy publick and solemn worship in the World and didst make great and glorious promises that thine eyes and heart should be upon it perpetually 1 Kings
not readily grant it to those that greedily seek it and if any son of violence procure it he will make him pay very dearly for it and when the Saints suffer it for Gods sake as they frequently do it is a most acceptable Sacrifice to God and highly esteemed by him Thus the blood of Gods people is said to be precious in his sight Psal. 72. 14. And in the same sence the life of a man is said to be precious in his eyes who spareth and preserveth it as 1 Sam. 26. 21. 2 Kings 1. 13. Gods people are precious in his eyes both living and dying for whether they live they live unto the Lord or whether they die they die unto the Lord Rom. 14. 8. of his saints 16 O LORD truly I am thy servant b This is either 1. an argument used in prayer It becometh thee to protect and save thy own servants as every good master doth or rather 2. a thankful acknowledgment of his great obligations to God whereby he was in duty bound to be the Lords faithful and perpetual servant For this suits best with the context I am thy servant and * Psal. 86. 16. the son of thy handmaid c Either 1. the son of a mother who was devoted and did devote me to thy serviet Or 2. like one born in thy house of one of thy servants and so thine by a most strict and double obligation thou hast loosed my bonds d Thou hast rescued me from mine enemies whose captive and vassal I was and therefore hast a just right and title to me and to my service 17 I will offer to thee * Lev. â—… 12. the sacrifice of thanksgiving and will call upon the Name of the LORD 18 I will pay my vows unto the LORD now in the presence of all his people e And as I said before so I now repeat my promise for the greater assurance and to lay the stricter obligation upon my self 19 In the courts of the LORD's house in the midst of thee O Jerusalem Praise ye the LORD PSAL. CXVII This Psalm contains a Prophecy of the Calling of the Gentiles as appears both from the matter of it and from Rom. 15. 11. where it is quoted to that purpose 1 O * Rom. 15. 11. Praise the LORD a Acknowledge the true God and serve him onely and cast away all your Idols all ye nations praise him all ye people 2 For his merciful kindness is great towards us b Either 1. towards us Jews to whom he hath given those peculiar priviledges which he hath denied to all other nations But this may seem an improper argument to move the Gentiles to praise God for his mercies to others from which they were excluded Or 2. towards all of us all the children of Abraham whether carnal or spiritual who were to be incorporated together and made one body and one sold by and under the Messias Iob. 10. 16. Eph. 2. 14. which mystery seems to be insinuated by this manner of expression and the truth of the LORD endureth for ever Praise ye the LORD PSAL. CXVIII This Psalm most probably was composed by David when the Civil Wars between the Houses of Saul and David were ended and David was newly setled in the Kingdom of all Israel and had newly brought up the Ark of God to his Royal City But though this was the occasion yet David or at least the Spirit of God which indired this Psalm had a further reach and higher design in it and especially in the latter part of it which was to carry the Readers thoughts beyond the Type to the Antitype the Messias and his Kingdom who was chiefly intended in it Which is apparent both from the testimonies produced of it to that purpose iâ—… the Neâ—…t Testament as Mat. 〈◊〉 9 42. Mark 12. 10 11. Acts 4. 11 c. and from the consent of the Hebrew Doctors both ancient and modern one evidence whereof is that in their prayers for their Messiah they use some part of this Psalm and from the matter it self as we shall see hereafter The form of this Psalm may seem to be dramatical and several parts of it are spoken in the name of several persons yet so that the distinction of the persons and their several passages is not expressed but lest to the observation of the intelligent and diligent Reader as it is in the Book of the Song of Solomon and in some part of Ecclesiastes and in many profane Writers David speaks in his own name from the beginning to v. 22. and from thence to v. 25. in the name of the people and thence to v. 28. in the name of the Priests and then concludes in his own name 1 O * 1 Chro. 16. 8. Psal. 106. 1. 107. 1. 136. 1. Give thanks a All sorts of persons which are particularly expressed in the three next verses as they are mentioned in like manner and order Psal. 115. 9 10 11. where see the Notes unto the LORD for he is good because his mercy endureth for ever 2 Let Israel b After the flesh all the Tribes and people of Israel except the Levites now say that his mercy endureth for ever 3 Let the house of Aaron c The Priests and Levites who were greatly discouraged and oppressed in Sauls time and shall receive great benefits by my government now say that his mercy endureth for ever 4 Let them now that fear the LORD d The Gentile-Proselytes whereof there were in Davids time and were likely to be greater numbers than formerly had been say that his mercy endureth for ever 5 I called upon the LORD †Heb. out of distress in distress the LORD answered me and * Psal. 18. 19. set me e Which Verb is tacitly included in the former and is easily understood out of Psal. 31. 9. where the full phrase is expressed and from the following word See the like examples in the Hebrew Text Gen. 12. 15. Psal. 22. 21 c. ‖ Or with enlargement in a large place 6 * Psal. 56. 4 11. Heb. 13. 6. The LORD is ‖ Heb. for me on my side I will not fear what can man f A frail and impotent creature in himself and much more when he is opposed to the Almighty God do unto me 7 * Psal. 54. 4. The LORD taketh my part with them that help me g He is one of the number of my helpers and enables them to defend me therefore shall I see my desire upon them that hate me 8 * Psal. 40. 4. 62. 8 9. Jer. 17. 5 7. It is better to trust in the LORD than to put confidence in man h As mine adversaries do in their own numbers and in their great confederates 9 * Psal. 146. 2. It is better to trust in the LORD than to put confidence in princes i The neighbouring and
7. 16. Exod. 9. 19. Or By his Hand or Power i. e. By those powerful works of his Hand here mentioned he sâ—…aleth or shutteth up or keepeth close every man to wit in his House as the Beasts in their Dens v. 8. that all men may know his work s That men being hindered from action and their own work and so being idle and at perfect leisure may fall to a serious contemplation of these and other great and glorious works of God Or that he i. e. every man as was now expressed may know or enquire into or take an account of â—…ll his work-men for which the proper season is when they are all hindred from their work and brought together into the House 8. Then t In great Rains or deep Snows the beasts go into dens u For shelter and comfort and remain in their places 9. †Heb. 〈◊〉 〈◊〉 the Chamber Out of the south x Heb. out of the inner Chamber as the Southern part of the World is called because in a great part it was and is hid and unknown to those who live in the Northern Hemisphear in which Iob's habitation lay Or out of the Chambers of the South as it is more largely expressed Iob 9. 9. for this is opposed to the North in the following Clause cometh the whirlwind y Violent and stormy Winds which in those parts most frequently came out of the South whence they are called whirlwinds of the South Zech. 9. 14. So also Isa. 21. 1. and cold z i. e. Cold and freezing winds which generally come from that quarter out of the †Heb. 〈◊〉 ing wiâ—…ds north 10. * Chap. 38. 29 3â—… Psal. 147. 17. 18. By the breath of God a i. e. By the Word of God as this very Phrase is explained Psal. 33. 6. By his will or appointment to which as the Principal cause all these works are ascribed frost is given and the breadth of the waters is straitned b The Frost dries up the Waters in great measure and bringeth the remainder into a narrower compass as we see 11. Also by ‖ Or 〈◊〉 wâ—…arieth watering c To wit the Earth By causing them first to receive and return and then to pour forth abundance of water he wearieth the thick clouds d By filling and burdening them with much Water and making them to go long journeys to water remote parts and at last to spend and empty themselves there all which things make men weary and therefore are here said to make the Clouds weary by a common figure called Prosopopaeia he scattereth †Heb. tâ—…e 〈◊〉 of his light ‖ Or tâ—…e 〈◊〉 scatterâ—… 〈◊〉 Rain Isa. 18. 4. his bright cloud e As for the white and lightsome Clouds which are opposed to the thick and black Clouds in the former Clause he scattereth and dissolveth them by the Wind or Sun Or he scattereth other Clouds by his light i. e. by the beams of the Sun So he gathereth some and scattereth others as he pleaseth causing either clear or dark and rainy weather 12. And it is turned round about f The Clouds now mentioned are carried about to this or that place by his counsels g Not by chance though nothing seems to be more casual and uncertain than the motions of the Clouds but by his order and governance that they may do whatsoever he commandeth them h Either be dispersed and pass away without effect to the disappointment of the Husbandmens hopes or be dissolved in sweet and fruitful showers upon the face of the world in the Earth 13. * Exod. 9. 18 〈◊〉 〈◊〉 1â—… 18. 1â—… He causeth it to come i Heb. He maketh it to wit the Cloud or Clouds and the Rain which is in it to find to wit a path or to find out the Persons or place to which God intends either good or hurt by it whether for †〈…〉 correction Heb for a rod to scourge or correct men by immoderate showers Or for a Tribe or certain Portion of Land which God intends particularly to punish in that kind or for his land l i. e. For God's Land whereby he understands either 1. the Land which he favoureth and where his Servants live such as Canaan was which for that reason God blessed with rain as is noted Deut. 11. 12. Psal. 68. 9 10. But in Iob's time God's People were not in Canaan but in Egypt where little or no Rain fell or 2. the uninhabited or desert parts of the World which may be called Gods Land peculiarly because it is immediately and onely under Gods care as being not regarded nor possessed by any man For it is noted as a special act of God's Providence that he causeth Rain to fall upon such places Iob 38. 26 27 Or 3. his Earth as it may be rendred to wit the whole Earth which is said to be the Lords Psal. 24. 1. 50. 12. and which may be here opposed to a Tribe or little part of the Earth And so this may note a general judgment by excessive Rains inflicted upon the whole Earth and all its Inhabitants even the universal Deluge which then was in a manner of fresh memory which came in a great measure out of the Clouds And thus these two first members speak of correction and the last of Mercy or for mercy m For the comfort and benefit of Mankind by cooling and cleansing the Air and refreshing and improving all the fruits of the Earth and other ways 14. Hearken unto this O Job stand still and consider the wondrous works of God n If there be so much matter of wonder and adoration in the most obvious and sensible works of God how wonderful must his deep and secret counsels and judgments be And therefore it would better become thee humbly to admire and quietly to submit to them than to murmur or quarrel with them 15. Dost thou know when God disposed them o To wit the things before mentioned the Clouds Rain Snow Thunder and Lightning and other Meteors Did God ask counsel from thee to acquaint thee with his counsels in the producing and ordering of them when and where and in what manner he should dispose them God ordereth all these things not as it pleaseth thee but as he thinks meet and in like manner he disposeth of all humane affairs and of thine among the rest and caused the light of his cloud to shine p Which may be understood either 1. of the light of the Sun breaking through the Clouds when it is most glorious and comfortable But though this light break through the Clouds yet it is very improper to call it the light of the Clouds Or 2. The Lightning which is properly so called aâ—… being produced by and in a Cloud Or 3. The Rainbow which is a lightsom and glorious work of God and therefore not likely
or Error and in their Effect as guiding and directing men in the right and ready way to eternal Happiness Which also reflects upon that knowledge of Divine things which men have by the light of Nature and works of God or by the Doctrines of the Philosophers or others that wanted or neglected the light of God's word wherein there is a great deal of darkness and uncertainty and Error and Danger rejoycing the heart m Partly by that clear and certain knowledge of Divine things which it gives for knowledge is pleasant to the Soul Prov. 2. 10. and partly by the discoveries of God's Love and Grace to sinful men in Offers and Promises of Mercy therein contained the commandement of the LORD n i. e. All his Commands is * Psal. 119. 140. pure o Without the least mixture of Error or injustice or Deceit Which cannot be said of humane Laws enlightning the eyes p To wit of the Mind with an evident and compleat manifestation of God's Will and Man's Duty both which the works of Nature and all the Writings of men discover but darkly and imperfectly 9. The fear of the LORD q By which he understands not the Grace of God's fear as this Phrase is commonly taken nor the whole Worship of God as it is taken Psal. 34. 9. 11. Mat. 1â—… 9. but the Law and Word of God which is the only thing that is hâ—…re commended and which is meant by all the other parallel Titles of his Testimony and Statutes and Commandements and Iudgments and consequently by this of his â—…ear which is as it were hemmed in within them And this may well be so called by an usual Metonymy because it is both the Object and the Rule and the Cause of this Grace of holy Fear as God himself is called Fear for the like reason Gen. 31. 53. and in the Hebrew Psal. 76. 11. is clean r i. e. Sincere not adulterated with any mixture of Vanity or Falshood or Vice not requiring noâ—… allowing any uncleanness or wickedness as the Religion of the Gentiles did enduring for ever s Constant and unchangeable the same for Substance in all the Ages of the Church and the World Which is most true both of the moral Law and of the Doctrine of God's Grace and Mercy to sinful and miserable man which two are the Principal partâ—… of that Law of which he here speaks as is Evident from the whole Context For as the difference between the Old and the New Testament that lyes only in Circumstantial and Ceremonial or Ritual things which are not here intended and that Alteration also was foretolâ—… in the Old Testament and consequently the accomplishment of it did not destroy but confirm the certainty and constancy of God's word This also is opposed to humane Laws wherein there are and ought to be manifold Changes according to the difference of Times and People and Circumstances the judgments of the LORD t i. e. God's Laws frequently called his Iudgments because they are the Declarations of his righteous Will and as it were his legal oâ—… judicial Sentence by which he expects that men should govern themselves and by which he will judge them at the last day are †Heb. truste true and righteous altogether u. 10. More to â—…e desired are they than gold * Psal. 1â—…9 12. 127 Prov. 8. 11. 19. yea than much fine gold x Than Gold of the best quality and in the greatest quantity * Psal. 119. 103. sweeter also than honey y Which was most sweet in those Eastern Countries and †Heb. 〈◊〉 〈◊〉 of 〈◊〉 the honey comb z Than that Honey which the Bees have most diligently wrought in their Combs and which freely flows from them which is sweeter than the rest 11. Moreover by them is thy servant a I thy servant though a King and a Prophet and of some Repute for Wisdom and Knowledge yet I am daily taught by them Or 〈◊〉 as Dan. 12. 3. or clearly admonished as this word signifies 〈◊〉 18. 20. 2 Kings 6. 10. Eccles. 4. 13. 〈◊〉 3. 17 c. and 33. 3. 9. It is a faithful and excellent Monitor to shew me my Duty in all Conditions and to preserve me from falling into sin and danger and Mischief warned and in keeping of them b To those that make it their great Design and care to conform their whole Lives to them For he speaks not of a Legal and perfect keeping of them which no man attaineth to in this Life 〈◊〉 7. 20. Gâ—…l 3. 10 11 12. 1 Ioh. 1. 8. but of doing it in an Evangelâ—…al Sence with the allowances which God through Christ makes for Humane infirmities there is great reward c In this Life and especially in the next 12. * Psal. 40. 12. Who can understand d This may be here added Either 1. As a further Proof of the Excellency and necessity of God's Law because mens Errors are so many and hard to be discovered and prevented that they indispensably need such a Friend and Counsellor as the Law is to give them the true knowledge of themselves and of their sins Or 2. As a just and sorrowful Censure of himself upon the Consideration of the exact Purity of God's Law and the Comparing of his Life with it Thy Law O Lord is Holy and just and Good But I am a poor sinful Wreâ—…ch falling infinitely short of it and Condemned by it Or 3. As a signification of the insufficiency of God's Law strictly so called for the healing and saving of mens Souls and of the necessity of further supplies of the Gospel and grace of God whereby the eyes of their Minds may be enlightned to see that light which shines in God's Law and their Hearts may be renewed to yield universal Obedience to it for which therefore he prays in the following words And withal he implies that he did not expect that reward which he last mentioned as a just Recompence to his Obedience which he confesseth to need a Pardon more than to deserve a reward but only as an effect of God's grace and goodness his Errors e Either 1. His sins of ignorance of which this word is used Levit. 4. 2 22 27. 〈◊〉 5. 6. Or rather 2. His sins in general â—…â—…ich afterwards he divides into secret and presumptuous sins Or all deviations from God's Law which are thus called 1 Saâ—… 26. 21. Psal. 119. 67 118. Heb. 9. 7. Iam. 5. 20. The Sence is I cannot comprehend the numbers or the several kinds or all the Hainous Aggravations of my sins cleanse thou me f Both by justification or the Pardon of my sins through the Blood of thy Son which is to be shed for me and by Sanctification through thy holy Spirit co-working in and with thy Word to the further Renovation of my Heart and Life For these are the two ways of câ—…eansing Sinners
who are onely the receivers of them and partly because this is more agreeable to the Phrase and Usage of Scripture which every where abscribes and appropriates them to God PSAL. LXXXVIII THE ARGUMENT This Psalm was composed upon a particular Occasion to wit Heman's deep distress and dejection of mind almost to despair But though this was the occaon of it it is of more general use for the instruction and consolation of all good men when they come into such Despondencies and therefore was by the direction of God's Spirit made publick and committed to the Sons of Korah A Song or Psalm ‖ Or â—…f for the sons of Korah to the chief musician upon Mahulach a Which seems to be the name of the tune or instrument as Psal. 53. Leannoth b This may be either the latter part of the proper name of the tune or instrument or an appellative name and so divers take it and render it to sing or to be sung to wit alternately or by turns ‖ Or a Psalâ—… of Heman the Ezrahite giving instruction Maschil of * 1 Chron. â—… 6. Heman c Probably the same person who was famous in David's time both for his skill in Musick and for general wisdom of whom see 1 Kings 4. 31. 1 Chron. 6. 33. the Ezrahite d As Ethan also is called 1 Kings 4. 31. 1 O LORD God of my salvation e Who hast so often saved me from former distresses and I hope wilst do so at this time I have cried day and night before thee 2 Let my prayer come before thee incline thine ear unto my cry 3 For my soul f Properly so called for that he was under great troubles of mind from a sence of God's wrath and departure from him is evident from Verse 14. 13 16. is †Heb. 〈◊〉 with full of troubles and my life draweth nigh unto the grave 4 I am counted with them that go down into the pit g I am given up by my Friends and Acquaintance for a lost man I am as a man that hath no strength 5 Free among the dead h Well-nigh discharged from the warfare of the present life and entred as a member into the society of the dead as Israelitish servants when they were made free were thereby made Denisons of the Commonwealth of Israel I expect no other freedom from my miseries but that which death gives as Iob observes Iob 3. 17 18. like the slain that lie in the grave whom thou remembrest no more i Whom thou seemest wholly to neglect and to bury in oblivion for he speaks of these matters not as they are in truth for he knew very well that forgetfulness was not incident to God and that God did remember all the dead and would call them to an account but only as to sence and appearance and the opinion of the World and the state and things of this life and they are cut off ‖ 〈◊〉 â—…y thy 〈◊〉 from thy hand k From the care and conduct of thy providence Which is to be understood as the former clause Or by thy hand But our translation seems better to agree both with the foregoing branch which it explains and improves and with the order of the words for it seems improper after he had represented the persons as dead and in their graves to add that they are cut off to wit by death 6 Thou hast laid me in †the lowest pit * in 〈◊〉 the pit 〈◊〉 places beâ—… â—…2 143. 3. darkness in the deeps l Either first in the grave the same thing being expressed in divers words or secondly in hopeless and remediless calamities 7 Thy wrath m Either first the sence of thy wrath or rather secondly the effects of it as the next clause explains this lieth hard upon me and * 〈◊〉 â—…2 7. thou hast afflicted me with all thy waves n With thy judgments breaking in furiously upon me like the waves of the Sea Selah 8 * 〈◊〉 â—…9 13. 〈◊〉 1â—…2 4. Thou hast put away mine acquaintance far from me thou hast made me an abomination unto them o I am so sad a spectacle of thy vengeance that my friends avoid and detest me lest by conversing with me they should either be filled with terrors which men naturally abhor or be made partakers of my guilt or plagues I am shut up p Either in the pit or deep mentioned v. 6. or in my own House or Chamber being afraid or ashamed to go abroad and I cannot come forth 9 Mine eye mourneth by reason of affliction LORD I have called daily upon thee I have stretched out my hands unto thee q Understand without effect for thou dost not hear nor answer me 10 * 〈◊〉 6. 5. Wilt thou shew wonders to the dead r To wit in raising them to live again in this World as it is in the next clause I know that thou wilt not And therefore now hear and help me or it will be too late shall the dead arise and praise thee s To wit amongst mortal men in this World Selah 11 Shall thy loving kindness be declared in the grave or thy faithfulness in destruction t I am not without hopes that thou hast a true kindness for me and wilt faithfully perform thy gracious promises made to me and to all that love thee and call upon thee in truth But then this must be done speedily or I shall be utterly uncapable of such a mercy 12 Shall thy wonders be known in the dark u In the grave which is called the land of darkness Job 10. 21 22. and thy righteousness in the land of forgetfulness x In the grave so called either first actively because there men forget and neglect all the concerns of this life being indeed but dead carkasses without any sence or remembrance Or rather secondly passively because there men are forgotten not only by men as is noted Iob 24. 20. Psal. 31. 12. but by God himself as he complained v. 5. 13. But unto thee have I cryed O LORD and in the morning shall my prayer * 〈◊〉 89. 14. 〈◊〉 and Psal. 〈◊〉 2. prevent thee y i. e. Early come to thee before the ordinary time of Morning Prayer or before the dawning of the Day or the rising of the Sun The sence is Though I have hitherto got no answer to my Prayers yet I will not give over praying nor hoping for an answer 14 LORD why castest thou off my Soul why hidest thou thy face from me z This proceeding seems not to agree with the benignity of thy nature nor with the manner of thy dealing with thy people 15 I am afflicted and ready to die from my youth up a My whole life hath been filled with a succession of deadly calamities O Lord take some pity upon me and let me have a little breathing space before I
12 c. The people asked and he brought quails z He speaks of the first giving of Quails Exod. 16. 13. which God gave them as a refreshment notwithstanding their Sin in desiring them which he graciously pardoned and not of that second giving of Quails which God gave them in judgment Numb 11. and therefore would not have been numbered here amongst Gods favours vouchsafed to them and †Psal. 78. 24 25. satisfied them with the bread of heaven a With Manna which came out of the Air which is commonly called Heaven 41. * Exod. 17. 6. Num. 20. 11. 1 Cor. 10. 4. He opened the rock and the waters gushed out they ran in the dry places like a river b They flowed in Channels which God provided for them and followed the Israelites in their March as is noted 1 Cor. 10. 4. Hence they complained no more of want of Water till they came to Kadesh Numb 20. which was many Years after this time 42. For he remembered * Gen. 15. 14. his holy promise and Abraham c Or rather with as this Particle is oft used Abraham made with or to Abraham his servant 43. And he brought forth his people with joy and his chosen with †Heb. singing gladness 44. * Deut. 6. 10 11. Josh. 3. 17. And gave them the land of the heathen and they inherited the labour of the people d The Fruits of their labour their Cities Vineyards Oliveyards c. 45. ‖ Deut. 4. 1. 40. 6. 24 25. That they might observe his statutes and keep his laws Praise ye the Lord. PSAL. CVI. This Psalm was unquestionably composed in the time of the Israelites Captivity and Dispersion as is manifest from v. 47. but whether it was that of Babylon or some other of a later date is neither easie nor necessary to determine 1. †Heb. Hallelujah PRaise ye the Lord O * 1 Chr. 16. 34. Psal. 107. 1. 118. 1. 1â—…6 1. give thanks unto the Lord for he is good for his mercy endureth for ever a He deserves our Praises notwithstanding all our sufferings which are not to be imputed to him for he is Gracious and Merciful but only to our own Sins 2. Who can utter the mighty acts of the Lord who can shew forth all his praise b i. e. His Praise worthy actions by an usual Metonymy 3. Blessed are they that keep judgment c That observe and practise what is just and right towards God and Men which in the next clause he calls doing righteousness and he that doth righteousness at all times d In Adversity as well as in Prosperity And this clause may belong either 1. to the last foregoing Words that doth righteousness at all times constantly and perpetually Or rather 2. to the first Words they are blessed at all times even in the Day of their calamity which therefore ought not to hinder us from this great and just Duty of praising God And so this verse coheres with the former 4 Remember me e Or us for he speaks here in the name and on the behalf of the whole Nation as is evident from v. 6 7 47. of which he oft speaks as of one Person O Lord with the favour †Heb. of thy People that thou be arest unto thy people f With those favours and blessings which thou dost usually and peculiarly give to thy People such as the pardon of all our Sins by which we have procured our present miseries and a compleat deliverance and that improved to thy praise and glory as well as to our own comfort as is clearly implyed v. 47. O visit me with thy salvation g Give me that salvation or deliverance which thou hast promised and which none but thou canst give 5. That I may see h i. e. Enjoy as the next clause explains it and as this word is frequently used the good of thy chosen i Of thy chosen People which thou usest to give to thine Elect or to such as are Israelites indeed that I may rejoice in the gladness of thy nation k With such joy as thou hast formerly afforded unto thy beloved Nation or People that I may glory l That we may have occasion to glory in Gods Goodness towards us with thine inheritance m Either in the Congregation of thy People that we thy People may jointly and solemnly praise thy Name Or as thy People who are commonly called Gods inheritance in former ages have frequently done for the Particle with is sometimes used as a Note of comparison as it is in the very next Verse and Iob 9. 26. Eccles. 2. 16. 7. 11. 6. * Dan. 9. 5. We have sinned with our fathers n As our Fathers did and have not been made wiser or better by their examples as we should have been we have committed iniquity we have done wickedly 7. Our fathers understood not o Or considered not to wit so as to be rightly affected with them to give thee that Love and Praise and Trust and Obedience which they deserved and required thy wonders in Egypt they remembred not the multitude of thy mercies †Exod. 14. 11 12. but provoked him at the sea even at the Red sea p When those wonders of thy Power and Goodness in Egypt were but newly done and fresh in memory 8. Nevertheless he saved them for his names-sake q That he might glorifie his name and vindicate it from the Blasphemous 〈◊〉 which the Egyptians and others would have cast upon it if they had been destroyed This Argument was urged by Moses Numb 14. 13 c. ‖ Exod. 9. 16. that he might make his mighty power to be known 9. * Exod. 14. 21. He rebuked the Red sea also and it was dried up so he led them through the †Psal. 136. 13. Isa. 63. 11 12 13. depths as through the wilderness r As securely as if they had walked upon the dry Land 10. And he saved them from the hand of him that hated them s Of Pharaoh who pursued them with cruel Rage and Hatred and redeemed them from the hand of the enemy 11. * Exod. 14. â—… 15. 5. And the waters covered their enemies there was not one of them left 12. ‖ Exod. 14. 31. 15. 1. Then believed they his words they sang his praise 13. * Exod. 15. 24. 17. 2. †Heb. they made hast they forgat They soon t Even within three days Exod. 15. 22 23. forgat his works they waited not for his counsel u They did not wait patiently and believingly upon God for supplies from his hand in such manner and time as he in his own counsel had appointed and thought fit 14. * Num. 11. 4. 33. 1 Cor. 10. 6. But †Heb. lusted iâ—… lust lusted exceedingly