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
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
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
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
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
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
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
an abundant reward Vers 2. Give a portion to seven and also to eight c. That is As God hath inabled thee give of thy provision and estate to many and many distributing to every one according to their necessities and according to the rules of right judgement Be not weary of well doing be still giving when thou hast given to seven give also to eight more which is that our Saviour saith Luke 6.30 give to every one that asketh of thee In this expression Give a portion he seems to allude to the manner of their feasts in ancient times where every guest had their several portions assigned them and certain portions also were sent to the poor See the Note Gen. 43 34· and see also Neh. 8.10 12. Esth 9.22 and in the following words to seven and also to eight there is a definite number put for an indefinite as in Mic. 5.5 when the Assyrian shall come into our land and when he shall tread in our palaces then shall we raise against him seven shepheards and eight principal men See the Note also 1 Sam. 2.5 for thou knowest not what evil shall be upon the earth that is men know not what sad times may come from the evil whereof they may be in a great measure secured by their bounty to the poor according to that Dan. 4.27 break off thy sins by righteousnesse and thine iniquities by shewing mercy to the poor if it may be a lengthening of thy tranquility and least any evil should therein befall them or their estate therefore it were wisdome for them to embrace the present opportunity and to do good whilst they may Men know not how soon they may die and after death there will be no time for doing good and their estates must then be left the thought whereof may haply grieve them when they are dying it may be to unthrifty heirs that may waste all or to unworthy persons that may shut up their bowels of compassion against the poor And again men may many several wayes lose their estates and be stripped of all that they have they know not how soon and then besides the trouble it may be to them that they did so little good with their estates formerly for which they may think Gods hand is then upon them even they themselves will stand in need of the charity of others therefore whilst they have to give it is fit that they should do to others as they would desire others should do to them And indeed usually the same measure that men mete to others is measured to them again they that have been bountiful to others find others bountiful to them those that they have relieved do many times help and relieve them and on the other side they that have been hard-hearted to others find others averse from relieving them And thus the covetous mans excuse is retorted against himself such men are wont to plead that they dare not give because they know not what may hereafter befall them Nay but saith Solomon therefore give and give bountifully because thou knowest not what evil shall be upon the earth Vers 3. If the clouds be full of raine c. By several elegant similitudes the wise man doth here answer the objections which carnal men are wont to alledge by way of excusing themselves for giving to the poor If the clouds be full of rain they empty themselves upon the earth the meaning is that as such clouds do not retain their waters to themselves but showre them down plentifully upon the earth and that not on certain mens grounds onely but on every place whether the wind carrieth them and do therewith refresh and make fruitful the dry parched and thirsty earth so rich men that have full estates must not keep all to themselves as indeed covetous men are wont to pretend that they must have respect to their own supplies but they must give liberally to the relieving and refreshing of the hungry and thirsty poor and that not to some only but to all as they have oppottunity and ability And indeed when rich men do not thus make use of their wealth they are no way useful in their places but are like clouds without water that do onely darken the face of the skie but yield no moisture at all to the earth and do alwayes deceive the hopes of the poor that expect succour from them Some I know do presse this similitude farther namely to shew that bountiful men loose nothing by their bounty because as the clouds do regain the waters which they pour forth upon the earth in the vapours which after the rain do again ascend up into the air so the almes which is given to the poor is retained with encrease unto those that give them according to that Pro. 11.25 The liberal soul shall be made fat and he that watereth shall be watered also himselfe And so likewise for the next clause And if the tree fall toward the South or toward the North in the place where the tree falleth there it shall be the meaning thereof likewise is either 1. that it becomes men to do good whilst they may because as when a tree falls there it lyes where it falls fall it Southward or Northward there is no setting it up again to bear fruit any more so when men are once cut down by death there will be no more time for the doing of that good which they should have done before but in that condition wherein they dye whether as mercifull or unmercifull men in that they must for ever continue they shall be set at the right or left hand of the Judge according as they have carried themselves towards Christs poor members Matth. 25. Or rather 2. that men must not withhold their hands from giving under a pretence that the persons will be unthankfull or are in any other regard unworthy of reliefe and that because as when a tree falls it is all one to the owner whether it falls Southward or Northward where it falleth there it rests and there the owner shall find it to make his use and benefit of it so whether they be good or bad thankfull or unthankfull to whom a man gives so he gives it with a good intention of glorifying God and relieving the wants of his poor brother his almes shall not be lost he shall have his reward where he disposeth his charity there it shall be found againe kept and laid up by God and shall redound to the good and benefit of the charitable donor Vers 4. He that observeth the wind shall not sow and he that regardeth the clouds shall not reap That is As the husbandman shall overslip seed time if he do over-scrupulously observe the wind as fearing to sow in the wind lest the wind should blow away his seed or as waiting for such a wind as should bring fair and warm weather or should bring rain before or after he hath sown his seed thereby to further the
excellencies of Christ set forth to them 1. That they may thereby better their knowledge of him whom indeed we can never know enough Eph. 3.19 and may be delighted to heare his praises as indeed men love to heare others talke of those they greatly affect and be stirred up the more to love him and the more industriously to seek after him 2. That those that doe set forth his excellencies to them may thereby find their own affection the more inflamed towards him and 3. That others also hearing his praises might be wonne to love him and to seek by faith to be united to him And besides this makes way to raise up our attentions the more heedfully to observe that glorious description that is immediately given us of Christ Vers 10. My beloved is white and ruddy c. Thus the Spouse sets forth the beauty of her beloved as one of a sanguine complexion covertly thereby to condemne her former folly in disregarding such a one as he was and withall to quicken her own affection towards him and to represent him as one that deserved to be beloved of all And indeed it is the office of the Church thus evidently to set forth Jesus Christ crucified before the eyes of men by the preaching of the Gospel Gal. 3.1 Expositors doe severall wayes apply this as 1. that Christ was white in regard of his Godhead as being the brightnesse of his fathers glory Heb. 1.3 and therefore when at his transfiguration the glory of his deity did shine forth thorough the veile of his body it is said Matth. 17.2 that his raiment was white as the light and ruddy in regard of his humanity being made of the same substance with Adam who had his name from the red earth from whence he was taken Gen. 2.7 and therefore is called the second Adam 1 Cor. 15.45 2ly that white might denote his innocency holinesse and spotlesse purity and red the imputation of the bloody scarlet sinnes of men unto him 2 Cor. 5.21 or the merit of his death and bloody passion whence he is described Revel 19.13 as cloathed with a vesture dipped in blood And indeed the mixture of this white and red was admirable in that great mystery of his passion when he that had not the least staine of sin in him had sin notwithstanding in a way of justice charged upon him and was numbred with the transgressors Isa 53.12 And 3. that white might betoken his mercy and grace to penitent sinners as likewise his victory triumph and joy Revel 19.8 14. and red his justice in executing vengeance upon his enemies Isa 63.1 2 3. But I think that the drift of the words is only in generall to shew that the excellencies that are in Christ and the great things that he hath done and suffered for his Church doe make him most beautifull and lovely in the eyes of his people And to the same purpose is the following clause where it is said that he is the chiefest or as it is in the margin of our Bibles A Standard-bearer among ten thousands because usually the tallest stoutest and goodliest men are chosen to be Standard-bearers for hereby is signified that Christ doth transcendently excell in the lovelinesse of his glorious excellencies all the children of men see the Notes Chap. 3.2 Psal 45.2 Yet some adde also that he is called a Standard-bearer with respect to his leading his people in their way and Christians marching and fighting under his Colours for which he is also called the Ensigne of his Church Isa 11.10 Vers 11. His head is as the most fine gold Some conceive that this is spoken with reference to the golden Crowne which Solomon wore on his head of which mention was made before Chap. 3.11 But because of these words as the most fine gold I rather think the Spouse intends hereby to signifie that his head was exceeding goodly to behold or that there was a kind of splendor of beauty and majesty in it or it may be that his intellectuals were exceeding precious and excellent And so mystically this may signifie 1. The transcendent excellency of his Godhead according to that 1 Cor. 11.3 The head of Christ is God Or rather 2. The surpassing excellency and glory of his government and kingdome above all other kingdomes whatsoever because spiritual heavenly and eternall see Joh. 18.36 Dan. 7.14 as likewise the al-sufficiency that was in him for the exercise of this his Regal power as that in him were hid all the treasures of wisdome and knowledge and that he was still ready to powre forth the riches of his goodnesse and mercy for the enriching and adorning of his people His locks are bushy or curled and black as a Raven To wit as the feathers of a Raven which are also smooth and shining and therefore the more beautifull And this is added because black haire hath been ever esteemed most beautifull in men whence was that of the Poet Spectandus nigris oculis nigroque capillo Now mystically I conceive these words doe import as the exceeding spirituall beauty so also the invincible fortitude and strength of Christ black and curled locks being signes of a hot and strong constitution Some by his locks doe understand the innumerable company of Angels that attend upon Christ and others the Saints and servants of Christ especially as gathered into Congregations which are an ornament to Christ and others againe his hidden and unsearchable counsels and his secret profound judgements which are so intricate that they cannot be fully known and so black and formidable that they may well strike men with astonishment and this last seemes the most probable Vers 12. His eyes are as the eyes of doves c. Thus Christ had before set forth the beauty of his Spouses eyes Chap. 1.15 4.1 for which see the Notes there and here now the Spouse useth the same expression concerning Christs only it is with an addition that his eyes were as the eyes of doves by the rivers of waters that is doves that have their abiding place where they have plenty of pure and cleare water to wash themselves and their eyes in as indeed cleare running water hath been alwayes esteemed good to refresh and cleare the eyes Now though this may be not unfitly applyed to the Ministers of Christ in regard of their purity and sincerity see the Note Chap. 1.4 and their being so continually conversant in the Scriptures and as some think to the most pure and spotlesse wisdome and prudence of Christ as man yet I rather think they are meant either of the carefull and affectionate respect that he hath alwayes to his Church and so as the Church was before said to have doves eyes because of her faith and loyalty to Christ so the same is here said of Christ because of his faithfullnesse to her or else of the beauty of his divine wisdome and providence according to that Habak 1.13 Thou art of purer eyes then to behold
that is appointed for me that is what according to his just Prerogative he hath determined to doe unto me in this way of afflicting me that he doth and will perform And hereto agreeth the following clause and many such things are with him that is with him with whom I have to doe And the meaning may be either that God had many such like calamities and miseries as those were which he had already suffered which he might farther bring upon him and wherewith it was like he meant yet farther to exercise his graces and to purge-out his corruptions as if he had said I do not perceive that God hath yet done with me it may be there are yet other sorrows appointed for me or that be doth many such things to others as well as to him the cause whereof is hidden from us as if he should have said It is not my case alone many such things he both decrees and executes he usually deales thus with men in an unsearchable way according to his absolute Sovereignty proceeding oftentimes with great severity against men when yet he loves them and means them good Vers 15. Therefore am I troubled at his presence when I consider I am afraid of him In the foregoing chapter when Eliphaz had charged Job with many grosse sins he added vers 10. Therefore snares are round about thee and sudden fear troubleth thee Job therefore say some Expositours as in answer hereto professeth here that his terrours did arise not from any guiltinesse of conscience but meerly from the consideration of the majesty of Gods presence his absolute power in doing what he pleaseth to men and the unsearchablenesse of his judgements But however clear it is that he ascribes his fears to that absolute and unresistable power and Sovereignty whereby God doth to men whatever he pleaseth whereof he had spoken in the two foregoing verses to wit because observing that God proceeded with him after this manner he might well fear how farre God would goe on in laying his hand so sorely upon him And withall herein he might also intimate how farre he was from holding that God could not see and consider what was done here in the world as Eliphaz had seemed to charge him chap. 22.13 and that when he desired that he might plead his cause before God it was in hope that God would not overwhelm him with the terrours of his Majesty as he had before expressed chap. 13.21 Vers 16. For God maketh my heart soft c. That is By these heavy calamities brought upon me he hath made my heart weak and faint it melteth away like wax before the fire which makes me the readier to fear that still more miseries are coming upon me Vers 17. Because I was not cut off before the darknesse neither hath he covered the darknesse from my face That is Because he did not cut me off before these calamities came upon me nor by these calamities which he hath brought upon me nor hath yet afforded me any release from my miseries and hereby he intimates his fears that he was hitherto preserved from utter destruction that he might be reserved to farther miseries which was that which did so exceedingly perplex him for that by darknesse he means his grievous calamities see 1 Sam. 2.9 CHAP. XXIV Vers 1. WHy seeing times are not hidden from the Almighty do they that know him not see his daies 1. By this that times are not hidden from the Almighty is meant that God knoweth all times and all things that are or shall be done in time 2. By they that know him are meant the godly that love and fear God according to that Psal 36.10 O continue thy loving-kindnesse to them that know thee and 3. By this that they see not his daies is meant that they see not the noted and memorable daies wherein God doth his great and famous works either of mercy or judgement or more particularly the daies of his executing vengeance upon wicked men here in this life which indeed are usually by way of eminency called in the Scripture Gods daies as Isa 2.12 The day of the lord of hosts shall be upon every one that is proud and lofty c. and so in many other places The drift of these words is to shew that God doth not alwaies punish wicked men here in this world as Jobs friends had maintained he did For the proving whereof as he mentions many sorts of leud men that live in peace and prosperity and are never punished here in this world so before this enumeration of such prophane ones as goe unpunished he prefixeth the words of this verse by way of introduction the meaning whereof may be thus set forth Seeing times are not hidden from the Almighty that is seeing God knoweth all times and consequently both the times how long men are to live in the world and when is the fittest time and opportunity to punish wicked men so that no wicked man can slip out of the world unknown to God or before the time that God intended to punish him why do they that know him not see his daies that is why do the righteous servants of God that walk with him and observe his dealings and to whom God is most ready to reveal himself as to his bosome friends not see the daies of Gods punishing wicked men here in this life The summe of this introduction is therefore briefly this that if God did constantly determine to punish all profane ungodly men in this world since he knows the times how long they are to continue here and so cannot be disappointed by their unexpected dying he would certainly take the fittest time to doe it and so the godly should observe the time when and the manner how God alwaies punisheth wicked men and so should infallibly know by Gods dealing with those upon whom God laies his hand whether they are wicked men or no. Vers 2. Some remove the land-marks c. Here Job begins to reckon up the foul enormities of those that yet often goe unpunished here in this world and mentions in the first place the removing of land-marks this being in all ages and amongst all nations even by the light of nature esteemed an execrable wickednesse and therefore also forbidden in Moses law Deut. 19.14 under which also all other unjust encroachings upon other mens estates may be comprised according to that Prov. 23.10 Remove not the old land-mark and enter not into the fields of the fatherlesse And to this he adds they violently take away flocks and feed thereof and if we read the last clause as it is in the margin of our Bibles and feed them it is doubtlesse added to shew the impudency of such men that when they have driven away other mens cattel do not kill them or sell them away to conceal their rapine thereby or to supply their necessities but putting them into their own pastures do openly there feed them as if they were their own and
6. Behold I am according to thy wish in Gods stead I also am formed out of the clay that is according to thine own desire I in Gods stead will undertake to maintain his cause who am a poor earthly man as thou art and so vers 7. My terrour shall not make thee afraid neither shall my hand be heavy upon thee which are almost the very words that Job had used in the places before cited Vers 8. Surely thou hast spoken in my hearing c. As if he should have said I do not charge thee as thy friends have done with secret wickednesse and hypocrisie that which thou hast professed concerning the holinesse of thy life and conversation I conceive is true all that I lay to thy charge is the unseemly and unreverent speeches that thou hast uttered concerning God in my hearing which I am sure thou canst not deny Vers 9. I am clean without transgression c. We do not find that Job ever said thus much in expresse tearms but Elihu meant this doubtlesse of those words of Iob which he took to be the same in effect as those chap. 10.7 Thou knowest that I am not wicked and 13.18 19 Behold now I have ordered my cause I know that I shall be justified who is he that will plead with me c. and many others of the like kind as we may find chap. 13.23 16.17 and 23.10 11 12. and 31.6 Now however some Expositours conceive that Elihu did misinterpret Iobs words making account that Iob did directly indeed maintain that he was pure and free from sin whereas he only meant by those speeches to justifie himself thus farre that he had not been a wicked man and an hypocrite as his friends affirmed and consequently that it was not for any such grievous enormities of his life that Gods hand had been so grievous upon him yet because Iob had so often in the hearing of Elihu clearly affirmed the contrary to this to wit that he was a vile unclean wretch in Gods sight and that he nor no man else could possibly be justified in this regard before God nor could be able to answer one of a thousand of that which God could charge upon him as we see chap. 9.1 2 c. and chap. 14.4 and in many other places I cannot think that Elihu meant to accuse Iob for boasting in this sense that he was void of all sin and that there was no iniquity in him but only that out of an over-eager desire to maintain his innocency against the calumnies of his friends he had talked so much of that in his expostulations with God for dealing so hardly with him and in his frequent protestations how earnestly he desired that he might plead his cause with God as if he thought himself perfectly pure and spotlesse and that God could not in justice punish him as he had done So that it is not for thinking himself clear from sin or for maintaining his integrity against his friends that Elihu here reproves Iob but it is for his alledging of this in a way of impatience and murmuring to the impeaching of Gods justice And therefore though Iobs other friends did seem to object the same thing to Iob that Elihu doth here as we see in that of Zophar chap. 11.4 Thou hast said My doctrine is pure and I am clean in thine eyes and in many other places yet they did it upon different grounds For his three friends upbraided him for boasting of his righteousnesse because they judged he played the hypocrite herein being in truth a wicked man but now Elihu expostulates with him for this only because by pleading his righteousnesse in that manner as he did he did in effect charge God with injustice Nor can it therefore be said but that Elihu still holds to what he had said to Iobs friends chap. 32.14 neither will I answer him with your speeches Vers 10. Behold he findeth occasions against me c. This also which Elihu here chargeth Iob to have spoken we find not any where in expresse tearms but some passages there are which he might take to be as much in effect as if he had said Behold he findeth occasions against me as where he said chap. 10.6 thou enquirest after mine iniquity and searchest after my sin and chap. 14.16 thou numbrest my steps dost thou not watch over my sins and some other such like expressions As for the next clause he counteth me for his enemy this we find that Job said of God severall times as chap. 13.24 and chap. 19.11 and so also that which follows in the next verse He putteth my feet in the stocks he marketh all my paths we have it in expresse tearms chap. 13.27 However that which he condemns Job for in these speeches of his is that out of the opinion he had of his own righteousnesse he durst so presumptuously complain of God as if he had dealt cruelly with him Vers 12. Behold in this thou art not just c. As if he had said I deny not but that thou art a holy just man and hast lived so strictly and exactly as thou hast spoken nor do I blame thee generally for all that I heard came from thee that thou shouldest bemoan thy self for thy miseries is not strange at all and in many things I acknowledge thou hast spoken very well both concerning God and concerning man but in this that because of thy righteous life thou hast thus murmured against God in this I say I am sure thou canst not be justified and to all thy pleas concerning thine own righteousnesse and Gods severe dealing with thee I will answer thee and this one answer may well serve for all that God is greater then man that is infinitely greater in majesty wisedome power justice mercy and in every other respect And indeed this did necessarily imply how unreasonable a thing it was that man should contend with God and quarrel against God first because there must needs therefore be more wisedome justice and mercy in God then there can be in man whereas he that complains of Gods dealings with him doth in effect conclude that there is more wisedome and justice and goodnesse in him then there is in God secondly because man therefore cannot comprehend the waies of God and so there may be much wisedome and justice and mercy in his proceedings which we cannot discern thirdly because there being such an infinite disproportion betwixt God and man it must needs be great arrogance in man to contend with God as if he were his equall if he had to do with a man as himself he could doe no more and fourthly because this greatnesse of God implyes his soveraignty over man as his creature in regard whereof he may doe with man what he pleaseth and it must needs argue boldnesse in man to contend with God as if he had no such power and authority over him Now whereas it may be said that Jobs three friends had often
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
c. That is If the wicked man repents not and gives not over his persecuting the righteous God will whet his sword c. and by whetting his sword and having his bow bent and his arrows prepared in a readinesse called the instruments of death vers 13. he implyeth how sore and sudden Gods judgements upon him should be he was ready to shoot and the wounds given by his sword should be deep and deadly he ordaineth his arrows against the persecutours he makes and intends them and decrees them purposely to be shot against the persecutours And this being prophetically spoken some say was accomplished when Saul was sore wounded by the Philistine archers and afterwards thrust himself through with his own sword 1 Sam. 31.3 4. Vers 14. Behold he travelleth with iniquity c. That is He strives to effect his wicked and mischievous purposes against the righteous being even pained as a woman in travell to accomplish his intentions but all in vain See the Note Job 15.35 Vers 16. His mischief shall return upon his own head and his violent dealing shall come down upon his own pate These expressions His mischief shall return and shall come down seem to imply that what mischief the wicked seek to doe to the righteous God takes it as intended against himself according to that Zach. 2.8 He that toucheth you toucheth the apple of his eye and accordingly that it is of God that their mischief like so many arrows shot against heaven is turned back upon their own heads as it was with Saul who having often plotted how to bring David to fall by the hands of the Philistines was at last himself overcome by them by means whereof he slew himself and they finding his body cut off his head and carried it up and down their country in a way of triumph PSALM VIII The Title TO the chief Musician upon Gittith See the Note upon the Title Psal 4. For these words upon Gittith which are also the Title of the 81 and the 84 Psalm the conjectures of Expositours are various First some conceive that this Psalm was to be sung with those musicall Instruments which were used by the Levites of Gathrimmon who were called Gittites as Obed-Edom is called 2 Sam. 6.10 or because David composed this Psalm to be sung when the Ark was removed to or from the house of Obed-Edom the Gittite Secondly others think because Gath in Hebrew signifieth a wine-presse that the musicall Instrument wherewith this Psalm was to be sung had the form of a wine-presse or that it was composed to be sung at the vintage amongst the wine-presses perhaps at the feast of Tabernacles which was about that time or that it was to be sung in the tune of those lightsome songs which they usually sung at their vintages And thirdly others say that it was composed upon occasion of some great deliverance or mercy afforded to David that had some relation to Gath a city of the Philistines or that Gittith was the name of some musicall Instrument as the Gittern is with us or the name of some song or tune used or invented at Gath of the Philistines And indeed of all these conjectures this last seems to me the most probable Vers 1. O Lord our Lord how excellent is thy Name in all the earth c. That is thy same and glory what excellent things are by thy works manifested and known of thee throughout the world For by the Name of God in the Scripture is often meant the same of all his glorious attributes his power and mercy c. as in Mal. 1.11 From the rising of the Sun to the going down of the same my Name shall be great among the Gentiles And because David in the following part of the Psalm speaks of the great goodnesse of God to man and that as some think in relation to Christ it is likely that even here he hath principally respect unto that and he expresseth it by way of admiration how excellent is thy Name to imply that he was not able to set it forth in words as it ought to be As for the following words who hast set thy glory above the heavens therein a reason is given why Gods Name must needs be exceedingly excellent in all the earth to wit because he had set his glory above the heavens whereby is meant either that God had manifested so much of his glorious excellencies above in the heavens which he had taken as the royall seat and throne of his Majesty by the influences and power whereof the things below are preserved cherished and governed that the whole earth stirred up thereby must needs sound forth his praises or else that Gods glory is so great that the whole world is not able to contain it to which purpose the like phrase is often used as Psal 108.4 Thy mercy is great above the heavens and Psal 113.4 The Lord is high above all nations and his glory above the heavens and in many other places Others do also understand this glory of God above the heavens of the Angels praising God and of the glory of Christ sitting at the right hand of his father but David speaks here as I conceive of the glory of God which is manifested to all the inhabitants of the earth Vers 2. Out of the mouth of babes and sucklings hast thou ordained strength c. This I conceive is to be understood as the words do plainly hold forth of little children and sucking infants namely that they do wonderfully set forth the glory of God For David intending now in the sequele of the Psalm to shew more particularly how God hath manifested his glorious excellencies especially his goodnesse and mercy in man above all his other creatures he begins here with this that even in their tenderest years whilst they are but babes and sucklings God is exceedingly glorified in them And whereas this is said to be done out of the mouth of babes and sucklings either no more is intended thereby but this that by the testimony of babes God doth declare his many glorious excellencies even as for the same cause Psal 19.1 the heavens are said to declare the glory of God to wit because in them there is so much to be observed that doth shew forth the glory of God as that they should so strangely make their way out of their mothers wombs that such poor helplesse things should be so wonderfully sustained and preserved being in themselves exposed to all kind of miseries and that especially by the instinct of nature which God hath planted in the hearts of parents whereby even those that are most gracelesse are yet tender over them and willing for their good to undergoe any trouble in their noysomnesse and continuall rawling and many other wonderfull providences besides that may be observed in children or else this expression may have particular relation to those things that concern the mouths of babes and sucklings as that they should so presently by
is man that thou art mindfull of him c. that is what is mortall man dust and ashes or what are the poor sinfull children of men that thou shouldest so highly regard him and be so tenderly carefull of him And this is meant especially of man as considered in the state of redemption through Christ by whom God visited man in great mercy according to that Luk. 1.98 Blessed be the Lord God of Israel who hath visited and redeemed his people and recovered for him all those priviledges of his first Creation which he had lost by the fall of Adam And hence it is that the Apostle Heb. 2.6 applyeth these words to Christ particularly though all the faithfull as members of Christ must needs be comprehended because it is by Christ that man recovers what the first Adam had lost Nor need we stumble at it that these words should be applyed to Christ wherein the Prophet doth so vilifie man for indeed in regard of Christs humane nature he was as other men and it was an act of wondrous free grace that in him man should be exalted to such a high degree of honour See the Notes Job 7.17 and 10.12 Vers 5. For thou hast made him a little lower then the angels thou hast crowned him with glory and honour This David speaks as in relation to that glorious estate wherein man was at first created when in regard of his earthly body and that in case of sin subject to dissolution he was indeed made in a condition lower then the angels and yet withall because his soul was of a spirituall substance and endued with reason and understanding like unto the angels and that he was made after Gods own image for wisedome holinesse and righteousnesse fitted for the hope of a blessed and eternall life and that all things were made to be serviceable to him and all earthly things were put under his Dominion it might well be said that though he was created in a condition lower then the angels yet it was but a little lower then the angels and that he was crowned with glory and honour as being made so like unto God and all things put in subjection unto him as their Lord and King Indeed man soon fell from this glorious condition but yet David speaks of it as of the present blisse which through Gods goodnesse man did enjoy for thou hast made him a little lower then the angels c. partly because there are some remainders of this glorious condition still left in man but especially because in Christ man hath recovered that dignity which our first parents lost and that not only in regard of the exaltation of mans nature in the person of Christ but also in regard of the renovation of Gods image by Christ in all his members which is begun here in all believers who are made by him partakers of the divine nature and at last perfected in the glory of heaven and the right which they have in all things through Christ who is the heir of the world Rom. 4.13 And this is thought to be the reason why the Apostle doth particularly apply this to Christ Yet some do rather hold that the Apostle doth only there elegantly shew how that which David spake of man in generall might in another sense be most fitly applyed to Christ Thou madest him a little lower then the angels or a little while inferiour to the angels to wit all the time of his humiliation but especially in the time of his agony and his dying upon the Crosse the bitternesse whereof that he might be enabled to undergoe there appeared an angel unto him from heaven strengthening him Lu. 22.43 then thou crownedst him with glory honour which was when he rose again from the dead ascended into heaven sat down there at the right hand of the Majesty of God far above all principality power c. Eph. 1.21 Vers 6. Thou hast put all things under his feet This must be understood as that which went before partly with relation to that glorious condition wherein man was at first created and partly with relation to what remainders thereof man still enjoyeth and partly to that which man hath recovered and doth enjoy in and by Christ And withall it seems principally meant of those sublunary things which are as it were wholly at mans disposing for though all the creatures even the sun moon and stars were made for mans use and so he may be said to be created Lord over all things yet this phrase of being put under his feet seems to imply a subjection of those things over which man hath power of life and death and to doe with them for his use what he pleaseth But yet because Christ hath absolute power over all the creatures therefore the Apostle applying these words to Christ Heb. 2.8 takes them in their utmost extent proving from thence the subjection even of the Angels to Christ as also 1 Cor. 15.27 where he proves from thence that all his enemies yea even death it self must be at last vanquished by Christ Vers 7. All sheep and oxen yea and the beasts of the field That is wild beasts that live abroad in the fields which is added because this advanceth much the dominion of man that they also should be subject to him and Gods goodnesse to man in giving him so large a dominion See also the Note vers 1. Vers 8. The fish of the sea and whatsoever passeth through the paths of the seas To wit those sea-monsters and other creatures that live in the waters that cannot so properly be called fish Vers 9. O Lord our Lord c. See the Note vers 1. PSALM IX The Title TO the chief Musician upon Muth-labben It is here again very uncertain what is meant by this word Muth-labben namely whether it were the name of some Instrument or some Tune or some song or some part in musick as some indeed think that hereby was meant that which we call the Counter-tenor Some translate the words upon the death of his son and so conceive the Psalm was composed upon the death of Absalom which Davids extreme heavinesse then makes improbable Others render it upon the death of Laben and so hold that Laben was the name of some great Commander that was slain when David got some glorious victory over his enemies or that it was Nabal or Nebal that is here by a transposition of the letters called Laben And then again others translate it Upon him that was between that is that stood between the two camps when he came forth and defied the whole army of Israel meaning Goliah But it is evident that this Psalm was composed after the Ark was placed in Sion vers 11 and 14. and whether therefore it were composed in remembrance of a victory obtained so long before is altogether uncertain Vers 1. I will praise thee O Lord with my whole heart c. That is first sincerely wholly ascribing the glory
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
grounds that what he doth is not evil or that however no evil shall befall him thereby he shall scape well enough or by applauding himself for doing those things wherein he pleaseth himself though he doth displease God out of a brutish stupidity and contempt of God untill his iniquity be found to be hatefull to wit by the wrath of God that it brings upon him or the meaning of this clause may be that by his so flattering himself he is found to be hatefull either because this applauding of themselves in their wickednesse is to all men that are not desperately Atheisticall a most hatefull thing or because by thus emboldening themselves they proceed to such degrees of wickednesse that at length they become detestable both to God and man Vers 3. The words of his mouth are iniquity and deceit c. That is they tend to iniquity and deceit he hath left off to be wise and to doe good that is he refuseth all instruction and suppresseth the very light of nature in him whereby men are enabled to know what is good and what is evil and so never minds the doing of that which is good but rather gives over the doing of that good which at first he did though with a false and unsound heart Yet some understand this still of the words whereby the wicked man flattereth and deceiveth himself in his evil waies whereby he comes at last to be given over to a reprobate sense so that he makes no difference between good and evil Vers 4. He deviseth mischief upon his bed c. Which implyes both that he is violently bent upon evil in that he will break himself of his rest that he may contrive mischief and that his own wicked heart is the chief cause of it in that of his own accord he meditates evil when he hath no outward enticement or evil example to draw him thereto he setteth himself in a way that is not good he is resolved to runne on in his unwarrantable wayes he abhorreth not evil to wit no evil whatsoever though he may not be guilty of every sin yet he doth not avoid it because he abhorres it Vers 5. Thy mercy O Lord is in the heavens and thy faithfulnesse reacheth unto the clouds It is said Psal 57.10 thy mercy is great unto the heavens and Psal 108.4 above the heavens but the meaning of all these expressions is the same namely that the mercy and faithfulnesse of God in making good what he hath spoken are infinite and above our reach and understanding and all the creatures in heaven and earth do declare the same Some conceive that this is inserted here as by way of admiring that God should bear with and doe good to such Atheisticall wretches as these he had now spoken of But rather the drift of these words is to declare Davids assurance that notwithstanding all this horrid impiety of so many desperate wretches yet he knew well that God was in the midst of all these confusions infinitely good and mercifull and just as is farther expressed in the following verse Vers 6. Thy righteousnesse is like the great mountains c. That is it is firm and unmoveable or rather agreeably to those expressions in the former verse it is infinitely high and great above our reach or eminently conspicuous that all men may see it thy judgements are a great deep that is thy just and righteous dealings in the government of the world are incomprehensible and past finding out or they are very great as the ocean being manifest above and beneath yea in every place which way soever we cast our eyes Vers 7. How excellent is thy loving kindnesse O God! c. Some understand this likewise and that which followeth in the two next verses of the kindnesse which God sheweth to all the creatures But rather from the kindnesse of God to all the creatures he inferres here that his loving kindnesse to his children must needs be far more excellent Therefore the children of men put their trust under the shadow of thy wings therefore thy people poor sinfull frail creatures however they see the wicked triumph do securely cast themselves upon thy fatherly providence see the Note Psal 17.8 Vers 8. They shall be abundantly satisfied with the fatnesse of thy house c. That is with abundance of the choicest blessings both temporall spirituall and eternall which thou hast stored up for them that are of thy houshold family Thus I conceive these words may be generally taken only then we must remember that earthly blessings can only be said to satisfy Gods servants in that they enjoy them as pledges of Gods fatherly love to them and providence over them Yet I conceive it is chiefly meant of spirituall and heavenly blessings as 1. that they shall be refreshed and comforted even to the full satisfaction of their souls and to the rendring of them contented with their condition in other regards whatever it be with the graces and comforts wrought in them by the word and spirit of God and especially the clear manifestation of his love and favour to them thereby and so this may be tearmed the fatnesse of Gods house in relation to the Tabernacle or in relation to heaven because the righteous in these joyes of Gods spirit have as it were a tast of the joyes of heaven before-hand and 2. that they shall be abundantly satisfied with that fulnesse of joy and glory they shall have in heaven Gods dwelling-place so that they shall not hunger nor thirst any more nor desire any thing but what they there enjoy And thou shalt make them drink of the river of thy pleasures that is thou shalt yield them a constant never-failing supply of those pleasures which thou only canst give or which from thee shall successively flow in unto their souls And this also must be understood as the former clause of all the comforts which God affords his people both in this life and that which is to come but especially of those which they enjoy by the light of Gods countenance which as by these expressions David would imply are as meat and drink unto the faithfull Vers 9. For with thee is the fountain of life c. This seems to be added in reference to the foregoing words and thou shalt make them drink of the river of thy pleasures for to make good this David affirms here that God is the fountain of life both because he hath life in and of himself and because all the life that is in the creature both temporall spirituall and eternall flows from him as rivers from their fountains and so shall for ever he being an ever-springing fountain of living waters that can never be drawn dry And because God by his spirit doth work that life of faith and grace which is the spirituall life of his people in relation thereto David might say with thee is the fountain of life However the following clause must accordingly be
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
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
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
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
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
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
they might remove the Ark to Jerusalem 2 Sam. 6.1 But yet withall by that passage vers 22. The stone which the builders refused is become the head stone in the corner which is in so many places of the New Testament applyed to Christ that vers 25 26 Save now I beseech thee O Lord c. Blessed be he that cometh in the Name of the Lord which the inhabitants of Jerusalem applyed to Christ as the promised Messiah Matth. 21.9 it is as evident that whilst David speaks in this Psalm of himself those things which had befallen him his principall aim was hereby prophetically to foretell those things that concerned Christ that was to spring out of his loins And as for this exhortation O give thanks unto the Lord c. it may be taken as spoken by David or by the people of God that principally with respect to that great mercy in exalting David to be their king or rather in giving Christ to be their king Saviour Vers 3. Let the house of Aaron now say that his mercy endureth for ever For this and the following verse see the Notes Psal 115.10 11. Vers 7. The Lord taketh my part with them that help me c. See the Note Psal 54.4 therefore shall I see my desire upon them that hate me see the Note Psal 91.8 Vers 10. All nations compassed me about Though of Christ it may be literally and truly said of whom David was a type that all nations do set themselves against him yet understanding the words of David himself it cannot be otherwise meant then of the neighbouring nations unlesse we take it as a figurative expression All nations compassed me about as if he had said All the world is set against me I can no where be safe or quiet Vers 12. They compassed me about like bees c. Though it is not without some contempt that he compares his enemies to bees yet withall he seeks hereby to imply how he was continually stung and vexed by them not knowing how by any means to avoid them And see also the Note Deut. 1.44 As for the following words he doth thereby shew farther how easily they were ruined they are quenched as the fire of thorns which though they be soon set on fire and make a mighty crackling noise and yield for a time a more terrible blaze then greater wood will do yet alas they are soon consumed in their own flame and so the fire will be presently out and they will â—arce leave â—o much as any ashes behind them Vers 13. Thou hast thrust sore at me that I might fall To wit Thou O Saul or indefinitely Thou O mine enemy Vers 15. The voice of rejoycing salvation is in the tabernacles of the righteous c. This may be here laid down as a generall truth for indeed all Gods righteous servants are sure to see the salvation of God they only can will truly rejoyce in Gods salvation But here doubtlesse it is added in reference to that particular mercy for which this Psalm was composed And the meaning is that all the faithfull throughout the land should every one even in their own private dwellings rejoyce for that salvation which God had wrought for David being glad to see the day whereon so great a change was wrought that especially because they knew that his exaltation to the throne tended to the great good of the whole kingdome And so the following words the right hand of the Lord doth valiantly may be added as that triumphant song which should be sung in the tabernacles of the righteous Vers 17. I shall not die c. To wit by the hand of mine enemies It is as if he had said Mine enemies have long thirsted sought after my death indeed for many years together I have been as it were continually in the very jaws of death I have been looked upon no otherwise then as a lost dead man but I see God hath determined otherwise of me he hath reserved me for his praise I shall not die but live declare the works of the Lord. How this may be applyed to Christ whom the pains of death could not hold we may easily conceive Vers 19. Open to me the gates of righteousnesse c. That is the gates of Gods Sanctuary which are called the gates of righteousnesse 1. because there the most righteous God had chosen the Sanctuary for his habitation 2. because there the word of God was taught the only rule of true righteousnesse 3. because there the people of God were cleansed from their sins by the sacrifices that they offered up unto God so were presented righteous in Gods sight 4. because there they worshipped praised God which was a chief part of their righteousnesse 5. especially because God required that they should be a righteous people that presented themselves there in his presence did therefore enjoyn that none that were unclean should be admitted to be there And indeed this reason seems to be implyed in the following verse This gate of the Lord into which the righteous shall enter Now this David speaks to the Priests Levites that had the charge of the doors of the Sanctuary in reference to that festivity for which this Psalm was composed whereon he had gathered the people together that they might praise God for his mercy to them see the Note above vers 1. And it is expressed in a poeticall manner with a kind of triumphant joy Open to me the gates of righteousnesse as if he should have said Those gates from which I was so long banished which I did so long so earnestly desire to see Let them be now opened to me my company I will goe into them I will praise the Lord. Vers 20. This gate of the Lord c. That is of the Lords house into which the righteous shall enter according to that Isa 26.2 Open ye the gates that the righteous nation which keepeth truth may enter in Now some learned Expositours conceive that in these words David doth covertly intimate what a change there should be in matters of religion now God had exalted him to the throne to wit that whereas in Sauls time the worship of God had been neglected or at least polluted by profane ungodly wretches now by the encouragement that should be given to religion the house of God should be more carefully frequented that by such as did truly fear his Name Vers 22. The stone which the builders refused is become the head-stone of the corner That is the chief foundation corner-stone This with the three following verses seem to be the words of the people congratulating the inauguration of their new king as those expressions therein may well induce us to think it is marvellous in our eyes we will rejoyce be glad But however for the meaning of the words First doubtlesse they are meant of David As builders
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
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
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
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
eternall destruction Who so pleaseth God in the Hebrew it is who so is good before God for which see the Note Chap. 2.26 shall escape from her that is shall either be preserved from being intangled by her or at least shall be delivered out of her snares And indeed which is here implyed nothing but the supernaturall grace of God no wisdome nor strength of their own can ever deliver men from the power of a harlots temptations But the sinner shall be taken by her see the Note Pro. 22.14 But may some say How comes Solomon to speake here of the danger of harlots I answer that having spoken in the foregoing verse of the diligent search he had made to discover the folly and madnesse of the wickednesse of men he instanceth here in this one particular discovery that he had made concerning the subtlety and danger of harlots the rather adding this to the Catalogue of the vanities he had formerly mentioned that hereby he might testifie his unfeigned repentance for all those grosse miscarriages whereinto by meanes of that sort of women he had formerly fallen Vers 27. Behold this have I found saith the Preacher counting one by one to find out the account This particle Behold may be prefixed by way of admiration to imply how strange and wonderfull that might well seeme which he meant now to say or by way of perswading men to attend diligently to that which he now assures them he had by a serious and carefull search found to be most certainly true And this now may be either that which he had said before ver 26. concerning the harlot that such a woman is more bitter then death that her heart is snares and nets c. or rather that which he addes afterward ver 28. One man among a thousand have I found c. And to challenge the more credit to his Testimony herein he againe here stiles himselfe The Preacher thereby covertly intimating of how great importance his Testimony was both in regard of that eminent measure of wisdome wherewith God had endued him and in regard that he testified this after his repentance when having been before insnared in the nets and bands of seducing women he was through Gods mercy dis-intangled from those snares and as a true penitent was returned againe to the Congregation of the Saints for which see the Note Chap. 1.1 And to the same purpose I conceive is that also added which followes in the next words Counting one by one to find out the account or as it is in the margin of our Bibles weighing one thing after another to find out the reason for hereby he implyes how considerable also this his testimony was in regard of the diligent and exact search that he had made to find out the truth of things weighing or counting them one by one severally that he might not be confounded with many things together but might the better conceive of every thing whilst he considered of it singly and apart by it selfe Only indeed the things of which he here saith that he counted or weighed them one by one or one after another may be severall wayes understood as 1. It may be meant of men and women and their severall wayes and courses to wit that whilst he made diligent search and enquiry into the conversation and doings of men and women severally one by one that he might find out the reason thereof and might give a cleare account and certain determination therein he found that which he delivers here for an approved truth And therefore some take the drift of these words to be all one as if he had said That you may know that such ensnaring women and such foolish men that are ensnared by them are every where to be found mark what I have observed whilst I did severally consider the temper and behaviour of all men and women whatsoever Or secondly It may be meant of the manifold subtilties and devices of harlots and the mischiefes that follow thereon to wit that whilst he made diligent search and enquiry into these counting them severally one by one that he might find out the number of them he discovered that which here he declares namely that they are very dangerous snares or that their subtilties are infinite and not to be discovered for so some understand the following verse Or rather thirdly It may be meant of all things in generall to wit that whilst he did in the pursuit of wisdome make a diligent search into the knowledge of all things considering each thing singly apart by it selfe and then comparing them one with another that he might find out the reason of them and discover how men might live wisely and happily and the folly and madnesse of those wayes that disturb the life of man he found out the truth of that which here he declares concerning women Vers 28. Which yet my soule seeketh but I find not c. That is Which full information concerning the wayes and courses of men and women and the reason thereof or which discovery of all the manifold and perplexed subtleties and devices of harlots for the intangling of men or which satisfaction concerning the nature and causes of all things I doe still with all diligence and earnestness make inquiry for but cannot perfectly attain it As for the following words One man among a thousand have I found but a woman among all those have I not found therein Solomon tels us what it was that he had discovered though in other respects what he had made most diligent search after he could not find And the most usuall interpretations that are given of those words are either 1. that though there be very few men to be found that are prudent wise and good and that truly deserve the name of men yet women that are pious and wise and prudent and such as they ought to be are far more rarely to be found A few such men he had found one amongst a thousand but such a woman amongst a thousand women he had not found And indeed the Scripture tells us that women are the weaker vessels and so by reason of their weaknesse and the ficklenesse of their spirits they are more prone to erre and lesse able to resist temptations whence it is that Solomon speakes elswhere of a wise and vertuous woman as of such a rare Jewel Who can find a vertuous woman c. Pro. 31.10 Or secondly that though Solomon had taken notice of some few men that were wise and good or that had avoyded the snares of enticing women yet amongst those wanton women that he had conversed with he had not found one good And upon this ground some conceive that he expresseth this number of a thousand as having respect to his seven hundred wives and three hundred concubines 1 Kings 11.3 Or thirdly that the temper and disposition the counsels and devices of men even when they set themselves to delude and ensnare others are far more