no more moisture in me than in a bak'd potsheard he was almost resolved into dust already Vers. 16. For Dogs have compassed me 1. In respect of churlishnesse Mat. 7. 6. 2. Of filthinesse 2 Pet. 1. 22. They pierced my hands and my feet Some of the Jews have striven with great malice to corrupt this Text for in stead of Caru they pierced they will needs reade Caari that is as a Lion but the Massorites who registred the words and letters in the Bible do testifie or rather R. Jacob Chajim and Compiler of the Masora that in some corrected Copies it is written Caru they pierced and in the Margent Caari both put together because they pierced Christs hands and feet with Lion-like cruelty such a piercing as was like digging or such a piercing as a Lion maketh with his claws The LXX have it They pierced my hands John Isaac the Jew in his answer to Lindanus saith that he saw an old copy in his kindreds hand in which the Text had Caru Vers. 20. The sword A violent death 2 Sam. 12. 10. My darling That is my soul or my life From the power of the dog All his enemies which he called dogs before now he cals dog to signifie their union in evil Vers. 21. Save me from the Lions mouth Full of rage and fury See 2 Tim. 4. 17. Vers. 29. All they that be fat upon earth Not only men that have a corporall fatness but metaphoricall the great rich men id est secundis rebus fruentes prosperantes periphrasis Junius Shall eat This refers either to holy things receiving the word or shall enjoy their worldly good things PSAL. XXIII Verse 1. THe Lord is my shepherd I shall not want This verse contains a summary collection of the whole Psalm By the supply of one proposition it makes up a full syllogâ—sm He whose shepherd is the Lord cannot want My shepherd is the Lord Therefore I cannot want The word Lord especially in the Psalmes and with the note of propriety notes Christ the Mediatour Psal. 110. 1. 147. 5. Christ often cals himself the good Shepherd in John Joh. 12. and elswhere Two things especially commend a shepherd his care and his love My shepherd That is such a one as hath speciall care of and love to me as his sheep See Psal. 77. 21. 78. 53. I shall not want Want is opposed 1. To perfection Perfectum est cui nihil deest so it implies imperfection 2. To fruition so it implies destitution desolation so here Vers. 4. Of the shadow of death That is the greatest dangers That darkness which comes upon a dying man a little before he gives up the ghost Tenebrae desissimae quales oboriuntur jamjam morituris Vide Job 10. v. 21. Rivetus Vers. 5. My cup runneth over An allusion to the Hebrew feasts one had his portion of meat and cup set together So Rivet Vers. 6. Surely goodness and mercy shall follow me all the daies of my life Not only I shall have goodness and mercy exercised for me now and no more but they shall follow me The Hebrew word signifies to persecute to follow summo studio diligentia It s the same word that is used Psal. 34. 15. PSAL. XXIV Verse 1. THe earth is the Lords and the fulness thereof The Apostle Paul 1 Cor. 10. in two places inculcates this speech v. 26. 28. with a different end and yet most conveniently for both by which he shews us how profitably out of one and the same place of Scripture by necessary illation divers instructions may be drawn and how dexterously it is to be done Vers. 2. For thou hast founded it upon the seas viz. The earth because the waters which naturally would stand above the high mountains are by the Word of God gathered together and thrust under the earth that the dry land might be inhabited See Job 28. 25. Vers. 6. This is the generation of them that seek him Not only so at one age or some time but the generation Dor among the Hebrews is taken pro aetate seculo and pro hominibus unius aetatis or unius seculi See Gen. 6. 9. That seek thy face O Jacob Selah The paricle O is not in the Originall and therefore it may be read thus That seek the face of Jacob in the Genetive case as well as in the Vocative This is the generation of them that seek him even of Jacob and then he turns to God and seek thy face Vide Rivetum in loc Of the word Selah see also Rivet Vers. 7. Lift up your heads O ye gates This place is made difficult saith Rivet by divers interpretations All agree in this that it is to be understood of the entrance of the King of glory that is of God and Christian Interpreters referre that with one consent to Christ. But in explaining saith Rivet those gates and heads sunt fere rot sensus quot capita All the faculties of the soul. Metonymically and Metaphorically Kings Princes Magistrates they used to sit in the gates And be ye lift up ye everlasting doors The Temple door so called in opposition to that of the Tabernacle which continued for a while or because made of Cedar You Church men The Fathers Justin Martyr Enthimius and others interpret it of Gods wellcoming Christ to heaven after his ascension He is compared to some victorious triumphant Captain Vers. 9. Lift up your heads O ye gates Because it is a matter of great consequence I repeat it again PSAL. XXV THis Psalm is composed after the order of the Hebrew letters or Alphabet which care denoteth the weight and excellency of the matter in it The same is to be observed of some other Psalmes as the 34. 37. 111. 112. 119. 145. Vers. 1. Unto thee O Lord do I lift up my soul. The Chaldee addeth in prayers That expression signifies to desire earnestly Psal. 24. 4. Vers. 11. O Lord pardon mine iniquity for it is great So Innius and we others would have it read O Lord pardon my sinne though it be great and the Hebrew bears it The word also translated great sounds both magnum multum such as was his sinne in the matter of Uriah many sinnes in one Adultery murther and Treachery q. d. The expiation of such a sinne will be the work of infinite mercy Vers. 13. His soul shall dwell at ease The soul at ease that is the greatest as its trouble and dwell at ease Vers. 14. The secret of the Lord is with them that fear him There is a threefold secret of God 1. Of doctrine or holy truths he makes known his minde and word to such 2. Of providence to come Shall I hide from Abraham the thing that I will do And past he makes them to see his power goodness 3. The secret of his favour that speciall love he bears to them I think he means that great
or stay all night The word is of the future tense which yet frequently in the Hebrew bears the signification of the past though it have not vau conversivum See Ainsw Vers. 14. Death shall feed on them It is intended primarily of corporal and natural death the Chaldee Paraphrase expounds it of the judgement of hell See 9. and 15. verses The upright shall have dominion over them in the Morning Of the Resurrection Vers. 18. He blessed his soul That is pronounceth himself in his own heart a blessed man to be in a blessed estate Vers. 20. Man that is in honour and understandeth not is like the beasts that perish Plainly shewing that his honour above the beast was his right understanding He means not one that is a natural fool that hath not the principle of reason in him but one that hath not a spiritual understanding doth not exercise his understanding or act suitably to it meaning they die even as beasts without any sense or apprehension of a better life or without any true care of eternity Is like them not in perishing but in the want of true understanding as Nebuchadnezzar PSAL. L. Verse 2. THe perfection of beauty Arias Montanus translates it Universitate decoris the Universality of beauty that is which is wholly and perfectly beautifull See the like praise of Sion Psal. 48. 3. Lam. 2. 15. Vers. 15. And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me He skips over the act of hearing Vers. 17. Seeing thou hatest instruction and castest my words behinde thee This expression is used two wuyes in Scripture 1. When it speaks of a thing hatefull and troublesom Ezek. 23. 35. 2. To forget that thing Isa. 38. 17. God is there said to cast our sinnes behinde him Vers. 20. Thou sittest and speakest against thy brother thou slanderedst thine own mothers son The backbiter is called Dophi which the Rabbins interpret do duo and pios because he speaks with a double tongue Vers. 21. These things hast thou done and I kept silence That is I did not break forth in wrath thunder against thee in judgement Thou thoughtest that I was altogether such an one as thy self Not displeased with the wayes of sin Set in order viz. Thy faults As the Greek explaineth it I will set thy sins before thy face Vers. 22. Now consider this Meaning the account that God will take with them Lest I tear you in pieces and there be none to deliver A similitude taken from Lions which catch and tear their prey from whose jaw none can rescue Vers. 23. Who so offereth praise glorifieth me and to him that ordereth his conversation aright will I shew the salvation of God As if he had said I will cause him to see and know that he shall be saved PSAL. LI. The Title To the chief Musician A Psalm of David when Nathan the Prophet came unto him after he had gone in to Bathsheba The Inscription shews four things 1. The person to whom the writing was committed viz. The chief Musician For when David had appointed singers and players of Instruments for the Temple he did also divide them into several Companies and over every company there was one chief to whom the ordering of the Song and Tune did appertain and as it may seem also one principal overseer of all to whose custody the Psalm was delivered and by whose appointment it was sung in the Temple at fit times as may be seen 1 Chron. 25. The whole number was 288 and they were divided into 24 companies twelve in a company 2. The Nature of the writing A Psalme that is holy matter framed into musical numbers and fitted to be sung upon an Instrument or Instruments 3. The Authour or Penman of the Psalm David the King of Israel who is famous for his sweet singing and excellent Psalmes left unto the Church 4. The Occasion thereof 1. Nearer the coming to him of a certain man set out here by his name Nathan which signifies a gift and by his Office a Prophet chosen of God to admonish him for his sinne Prophets were men appointed by God in a special manner to direct the Church of God in his truth and service Nathan was an extraordinary Prophet he came to David The Errand on which he came and his manner of behaviour in doing his Errand is fuilly and plainly related 2 Sam. 12. 1 2 3 2. More remote his sin in going in to Bathsheba in committing adultery with her as the Hebrew phrase modestly signifieth See 2 Sam. 11. 12. Chapters Verse 1. Have mercy upon me O God according to thy loving kindenesse According unto the multitude of thy tender mercies blot out my transgressions Deal graciously with me or be favourable to me q. d. Whereas I by my sinnes have deserved to be cast out of thy favour and do finde and feel in my self the sense of thy displeasure I beseech thee be pleased graciously to receive me into thy favour and cause me to know that thou hast freely and undeservedly loved me Kindnesse is a word of a larger signification than either grace or compassion and it signifies the excellent property of Gods Nature whereby he is apt for his own sake to do good unto his creatures which are weak and need his goodnesse and cannot be happy without it this is well alledged as a reason of craving Gods favour for therefore is he ready to accept into favour those which have deserved his displeasure and are no way able to merit his favour because the excellent sweetnesse and kindnesse of his Nature makes him ready to shew goodnesse unto all those creatures which depend upon him Grace cannot be shewed but to a sinner which hath offended kindnesse is and may be shew'd unto those creatures which have not offended by bestowing a good estate upon them and establishing them in that good estate that they cannot fall from it The multitude of thy tender mercies Bowels that is by a Metaphor that inward moving and earning of the bowels which in a kinde disposition is stirred up by beholding the misery of another Here are three phrases in this and the second verse Blot out my rebellions Sins are rebellions or acts of disobedience done by any under government against the Authority and Rule of the Governour sinne is a lifting up of our souls against the Authority and Power which God hath over us by preterring our own will before his Blot out Sinne is compared to a debt written in a debt-book to make the Debtor obnoxious to the Creditor and remission of sins is compared to the blotting out the debt that it may no longer stand in force to make the Debtor liable to an action of debt Vers. 2. Wash me throughly from mine iniquity and cleanse me from my sin The second phrase here is Wash me throughly or multiply to wash me or play the Fuller upon me from mine iniquity The
short puff which none can lay faster hold on than on the winde 2. Suddenly past away from us even sometimes so soon as it cometh 3. It returneth not again no more than the winde Psal. 78. 39. Vers. 10. Neither shall his place know him any more That is receive him i. Populares ejus Junius Vers. 17. What is man or sorrowfull man that thou shouldest magnifie him and that thou shouldst set thine heart upon him Vers. 18. And that thou shouldst visit him every morning and try him every moment In Psal. 8. God is said to exalt man in reference to the provision he makes for him here in respect of the affliction he laies upon him It is a great mercy for God to chastise me to reform me Vers. 20. I have sinned what shall I do unto thee O thou preserver of men q. d. Lord if thou wilt say I have sinned I will say so to but wilt thou take advantage thereby to destroy me thou art the preserver of men CHAP. VIII Verse 14. ANd whose trust shall be a spiders web A spiders house Broughton Those false grounds on which he builds his eternall estate because 1. Weak and ready to perish and 2. Weaved out of his own bowels the hypocrite looks to what is in himself only See Isa. 59. 5 6. Vers. â—5 He shall lean upon his house The hypocrite on the object of his hope Vers. 20. Neither will he help the evil-doers Or take them by the hand See Isa. 41. 13. 42. 6. That is those which walk in a course of evil-doing it notes the love of evil and continuance in it 2 Chron. 10. 2. John 3. 20. Manum prâ—hendere est manum collapsis aut labascentibus pâ—rrigere Tenir la main aâ— bailler la main Mercerus in loc See Gen. 19. 16. Vers. 22. They that hate thee shall be cloathed with shame That is shall have abundance of it and it shall be publick all shall see it as our cloathes CHAP. IX Verse 4. WHo hath hardened himself against him and hath prospered How did the Angels and Adam prosper who opposed God! Vers. 8. And trâ—â—deth upon the waves of the sea That is hath an absolute power over them Christ stils the raging of the sea Vers. 9. And the Chambers of the South The Chambers of the South because the Starres in the Antartick and Southern Pole are not under our Horizon nor liable to continual view Vers. 20. If I justifie my self mine own mouth shall condemn me Compare what God saies of Job ch 1. 1. with what he saies of himself There is sin in my words Vers. 21. Though I were perfect yet would I not know my soul. Though I had attained to as great a degree of perfection as is possible in this life I would not know my own soul that is I would not take any notice of my own righteousness the acting of my graces will not rejoyce me if I be proud of it Vers. 23. He will laugh at the fall of the innocent That is carries himself as if he slighted it appears not presently for their deliverance Vers. 25 26. Now my daies are swifter than a Post they flee away they see no good They are passed away as the swift ships as the eagle that hasteth to the prey Mark the gradation here First Job compares his daies to a Post a Post goes on his journey very swiftly when one horse wearieth he will take to another and so goes on but yet he must rest sometimes Therefore he goeth further and compareth them to the swiftest Ships they are called Ships of desire the Ship will not be weary day nor night yet there may come a contrary winde and make her stay therefore he goeth higher and he compares his daies to the Eagle which of all fowls is the swiftest to catch her prey and nothing can stay her untill she hath obtained it So mans daies are not weary nothing can stay them in their course but they flee away and hasten to their end Vers. 33. Neither is there any daies-man betwixt us that might lay his hand upon us both There was a double use of the daies-man and his laying his hand upon them 1. To keep the dissenting parties asunder lest they should fall out and strike one another 2. To keep them together that they might not depart from each other CHAP. X. Verse 7. THou knowest that I am not wicked He doth not say Thou knowest that I am not a sinner or thou knowest that I have not sinned There is great difference between being a sinner and a wicked man The best of Saints are sinners CHAP. XI Verse 3. SHall no man make thee ashamed The word signifieth the greatest shame as that before did the greatest mocking Vers. 7. Canst thou by searching finde out God Thou canst not it is impossible to finde out all that is in God as the other words shew Eph. 3. 18 19. Vers. 12. Though man be born like a wilde Asses colt For his folly and fiercenesse Vers. 17. Thou shalt shine forth He useth an Hebrew word signifying two contraries both to shine and to be darkned It is to shew us that obscurity which cometh from adversity is a true and perfect light Caussins Holy Court quasi dicat etsi tenebris calamitatum obtenebratus fueris in afflictionibus molestiis positus eris aurorae exorienti similis quae magis ac magis subinde augetur in lucem Mercerus Vers. 20. Their hope shall be as the giving up of the ghost He breaths out his last hope with his last breath id est Misera morte de rebus speratis decident Junius CHAP. XII Verse 7. ASk now the beasts and they shall teach thee and the sowls of the air and they shall tell thee That is Consider seriously how they are sustained they have not reason to provide and shift for themselves See Matth. 6. 26. Vers. 16. The deceived and the deceivers are his Deceivers in religious things in judgement and practice and in civil His. Not only by creation or generall possession but he is so wise and powerfull that he can make use of both and will bring them both to account He ordereth the persons who shall deceive and who be deceived Vers. 17. Spoiled Of their honour power wisdom And maketh the Judges fools By withdrawing their wisdom or over-matching them Vers. 18. He loseth the bond of Kings Of their authority whereby they binde subjects to obedience And girdeth their loins with a girdle That is gives them Kingly power and authority Mercer interprets it contrarily Conjicit eos in vincula CHAP. XIII Verse 15. THough he slay me yet will I trust in him Job had nothing now to lose but life perhaps thought he the Lord will proceed so farre against me as to take away my life after this Vers. 18. Behold now I have ordered my cause The
because herein we shew our selves to be of his race Gen. 3. 10. Vers. 37. As a Prince would I go near unto him Would come before God with a holy greatness of minde not draw near to him as a prisoner or one afraid Hos. 3. 4. Fretus â—quitati causae meae non ut affinis culpae sed ut princeps securus accederem Jun. CHAP. XXXII Verse 6. ANswered Began his speech began to speak so in the New Testament Mat. 11. 25 Mark 11. 14. CHAP. XXXIII Verse 12. IN this Thy contest with God Hoc modo hac via Drusius Thou art not just The Majesty of God makes thee inexcusable God is greater than man Enos miserable man God not only in Majesty and power concerning which thou expostulatest but also in Truth Righteousness Wisdom and Mercy infinitely exceeds men wherefore in this matter thou art unjust So Junius Vers. 13. He giveth no account of any of his matters He layes the equitableness of submitting to all Gods Conditions on two things His Greatness and Unaccountableness Vers. 15. In a dream in a vision of the night He shews how God in those times was wont to speak to men See Gen. 20. 6. 31. 24. Numb 12. 6. Vers. 22. His soul draweth near unto the grave and his life to the destroyers That is Satan called Abaddon Revel 9. looks every day when the Devil will fetch him Vers. 23. If there be a messenger with him an interpreter one among a thousand to shew unto him his uprightness It is an excellent place It shews how God preserves a sinner from falling by admonitions and chastisements how he restoreth him being fallen by sending to him a Minister here called a Messenger or an Angell carrieth the Lords Embassage An Interpreter one inabled to declare aright the doctrine of reconciliation betwixt God and man no ordinary man one of a thousand his office is to declare man his righteousness viz. to assure him that whatsoever he is in himself a foul and loathsom sinner yet in Christ he is justified and through him accepted righteous before God Isa. 57. 19. and 50. 4. 2 Cor. 5. 18. One of a thousand For the rarity and preciousness of such a one i. Cujusmodi nuncius interpres fidus voluntatis Dei est rarissimus Vers. 24. Deliver him from going down to the pit I have found a ransom The word signifies a price paid to redeem a mans life or liberty This is a full place against the Socinians Socinus saith God removes the curse of the Law by a free and absolute pardon without satisfaction the Socinians say he may forgive us freely as well as we one another without price or satisfaction We maintain that God takes not off the curse without any kinde of satisfaction pardon is free but founded on a satisfaction such a pardon as a sinner may plead it therefore Grotius his Exposition is but flat here CHAP. XXXIV Verse 13. WHo hath given him charge over the earth or who hath disposed the whole world None can controll him Mundum per seipsum regit qui mundum per seipsum condidit Vers. 17. Shall he that hateth light govern The Hebrew is bind up the sore Obligaret vulnus Junius Vers. 30. That the hypocrite reign not least the people be ensnared The Hebrew word translated hypocrite signifies a man that walks in a cloud or hath an artificiall covering that men may not see and observe his steps Grotius saith it is better read and more coherently to that which went before Ne regnet homo hypocrita let not the hypocrite reign CHAP. XXXV Verse 13. SUrely God will not hear vanity Shave signifies three things 1. Vanity and so empty prayers 2. Mendacium such prayers wherein ones heart answers not his lips 3. Temerarium he considers not his prayers the rule why he praies according to Gods will nor the end whether he aim at Gods glory Vers. 14. Yet judgement is before him That is he knows rightly to time his own mercies See Isa. 30. 18. CHAP. XXXVI Verse 5. HE is mighty in strength and wisdom Heb. strength and heart or strength of heart wisdom is that which brings things in strength to the heart and so makes it strong Vers. 8. And if they be bound in fetters and be holden in cords of affliction Bound hand and foot that is have some such extream affliction upon them as they know not how to get out of it Vers. 22. Who teacheth like him In three respects 1. With authority 2. Efficacy teacheth the heart 3. With that condescension Vers. 26. Neither can the number of his years be searched out q. d. It is unsearchable The Hebrew word signifies a curious search so as you would search for abstruse mysterious things CHAP. XXXVII Verse 7. HE sealeth up the hand of every man that all men may know his work Lest they know it i. Praecludit ne operetur tanquam sigillâ— imposito metaphora Junius CHAP. XXXVIII Verse 6. WHereupon are the foundations thereof sastened or who laid the corner stone thereof It is founded upon its center and leans upon it as its basis Vers. 7. When the morning Starres sang together and all the Sonnes of God shouted for joy That is all the Angels as Chap. 1. v. 6. The Angels stood admiring and rejoycing that God would make such a dwelling place for man Vers. 28. Hath the rain a father Jerom Who is the father of the rain That is besides the Lord Praeter me Junius Vers. 31. Canst thou binde the sweet influences of the Pleiades or loose the bands of Orion God himself because he had to deal with an Arabian questioned him in his own Astrology See ch 9. 9. The Starres have influence into things here below The Pleiades open the earth they make herbs and flowers grow the Spring is when they arise once trees begin to sprout and the plants do wax green Orion produceth cold the Winter comes when that shews it self Vers. 41. Who provideth for the Raven his food Animal cibi avidissimum Some say they are fed by a worm others by flies others by dew They cry to God after their manner when they are hungry CHAP. XXXIX Verse 19. HAst thou given the Horse strength The sense is thou hast not given it him Hast thou clothed his neck with thunder With neighing i. Tremitu aut hinnitu Drusius and he saith his neck because neighing comes from the neck Vers. 22. He moâ—keth at fear and is not affrighted He contemns all things to be feared so Prov. 1. 26. Your fear shall come that which you fear Neither turneth he back upon the sword If he sees the sword he doth not therefore go back nor run away Vers. 29. And her eyes behold afarre off She sees her prey afarre off Vers. 30. Her young ones also suck up blood and where the slain are there is she Our Saviour saith
laying down his life John 10. 19. In the midst of my bowels the Hebrew and Chald. Par. these note the tendrest affections Col. 1. 12. Phil. 1. 8. a Law of love to the Saints John 10. 18. Vers. 10. I have not hid thy righteousness within my heart There is a threefold hiding 1. Out of envy as here as being unwilling that others should partake of it so Matth. 23. 13. 2. Out of sloath Matth. 25. 25. 3. Out of care Matth. 13. 44. Psal. 119. 11. Vers. 11. For thy loving kindness and thy truth continually preserve me Loving kindness and truth are fitly joyned in the first of which that is promised which is not owed in the other that is performed which is promised Vers. 12. Mine iniquities have taken hold upon me Christ confesseth our sinnes as his own See Heb. 10. 6 7. This whole Psalm is of Christ this is a very remarkable place they were his sinnes say some by imputation and voluntary acceptation PSAL. XLI Verse 3. THou wilt make all his bed in his sickness Heb. turn Either he sends us health so some expound it he turns the bed of sickness into a bed of health or turns our bed for us in our sickness that is refresheth us giveth us ease when we lie upon our sick bed it is a metaphor borrowed from those which attend sick persons that help to make their bed easie and soft and turn them that they may lie at ease Vers. 6. His heart gathereth iniquity to it self The word signifies dispersum aliquid congregare Vers. 9. Yea â—inâ— own familiar friend Heb. The man of my peace an Hebraism that is my familiar friend which was at peace with me Judas Christs own disciple John 13. 18. Hath lift up his heel against me An expression of the highest pride and greatest contempt PSAL. XLII Verse 1 AS the Hart panteth after the water-brooks The Hart is a thirsty creature of it self but especially when it is chased The Hinâ—e the female is here meant and in females the passions are stronger than in males Vers. 7. Deep calleth upon deep Deep that is great afflictions Ezek. 26. 19. Jon. 2. 5. The depth of our misery on the depth of Gods mercy Vers. 8. Yet the Lord will command his loving kindness It is a phrase taken from Kings and Princes and great Commanders in the field whose words of command stand for Laws It signifies effectually and powerfully to command if God will command loving kindness it will act Vers. 10. Where is thy God That is thy God is no where thou hast none to help or deliver thee PSAL. XLIII Vers. 2. FOr thou art the God of my strength In whom all my strength and power is laid up thiue essentially mine federally See Col. 1. 11. Vers. 3. â— send out thy light and thy truth The Hebrew word signifies to send an Ambassadour 2 Kings 14 8. and to send out with authority and commission from heaven that it may enlighten and guide me in the way By light Calvin understands favour and saith he adds truth because he hoped for light only from Gods promises Vers. 5. Why art thou disquieted within me The word in that conjugation signifies He disquieted himself I shall yet praise him In after-times praise him for this very dispensation under which my heart is now discouraged I shall be delivered and my mourning shall be turned into singing The health of my countenance That is my present help which stands before me continually as the shew-bread was called the bread of countenance or faces because it stood still before God PSAL. XLIV Verse 12. THou sellest thy people for nought Thou hast so contemned thy people that without any gain thou hast delivered them into servitude one while to the Moabites another while to the Canaanites and Philistims which histories are in the Book of Judges See Deut. 32. 30. Isa. 52. 3. Vers. 19. Though thou hast sore broken us in the place of Dragons The Hebrew word Ainsworth saith is common both for land and water dragons So Psal. 148. 7. that is either the desolate wildernesse where the Dragons inhabit or into the bottom of the Sea PSAL. XLV THis Psalm say some is an Epithalamium or Congratulatory Hymne made at Salomons wedding when he married Pharaohs daughter she being a Proseliâ—e to the Jewish Church was a Type of the Gentiles Many expound it therefore historically Christs excellency is set out in this Psalm the Apostle expresly applies it to him Heb. 1. 8. Vers. 1. My heart is enditing a good matter Boyling or frying see Psal. 119. 171. In both places there is a Metaphor as some think from a fountain that continually bubleth up water or as others from a full stomack and they translate it eructare belching proceeds from fullnesse of stomack See Rivet Vers. 2 Thou art fairer than the children of men The Hebrew word Japhiaphita is of double form to note out double that is very excellent beauty This fairness is not of body only but specially of the minde in wisdome holinesse Heb. 7. 26. Fairer more comely desirable excellent glorious Grace is poured into thy lips See Cant. 5. 13. Christ was amiable in speaking he spake gracious words abundantly this is that which they call in French La grace de bien parler or La bonne grace See Luke 4. 22. The Chaldee expoundeth it The Spirit of prophecy is given into thy lips Vers. 7. Therefore God thy God hath annointed thee with the oyl of gladnesse above thy fellows The oyl wherewith Christ was annointed is called the oyl of gladnesse ab effectu saith Calvin it fils the soul of his members with spiritual gladnesse and it was the oyl also of holinesse Above thy fellows That is Christs manhood was filled with the gifts and graces of God both in measure number and degree above all men and Angels The word signifies a Collegue Companion Consort Partaker of the same sufferings and priviledges with Christ as he is called Gods fellow so the Saints in some respect are fellows with Christ. Vers. 10. Forget also thine own people and thy Fathers house That which is commanded to Salomons wife is commanded to all Christians This wife of Salomon is the soul of every Christian the Spouse of Christ the true Salomon who by nature is daughter to Heathen Pharaoh that is to sinne corruption and wrath but being married to Christ must forget her own kindred and Fathers house that is their own nature and carnal desires and then shall Christ our King and spiritual husband take pleasure in us and rejoyce to do us good Vers. 12. And the daughter of Tyre The inhabitants of Tyre Tyre was the rich Merchant-city Even the rich among the people shall intreat thy favour Beg that they may enjoy of thy priviledges Vers. 13. The Kings Daughter is all glorious within A good Expositor thinks within here is not opposed
answer is more than to hear viz. returning word again to a person concerning the matter whereof he hath spoken and to incline ones â—ar is to use great and favourable attention as a man which gives another leave to come so near him that he may even lay his ear to his mouth and hear his whisperings if he had more secret and important matter to speak of Vers. 3. For my daies are consumed like smoak Without all comfort vainly and to no purpose And my boxes are burnt as an hearth That is all his strength was quite dried up so that no marrow and moisture remained Vers. 4. My heart is smitten and withered like grass This is more emphaticall say some than I am smitten Vers. 5. My bones cleave to my skin or flesh So Calvin and Ainsw Vers. 6. I am like a Pellican of the wilderness A bird living in wilde and desolate places Zeph 2. 14. Isa. 34. 11. Hierom writing upon these words saith when the Pellican beholdeth her young ones brought almost to death by the sting of a Serpent she diggeth a hole in her breast with her beak and from thence fetcheth out blood which lighting upon and besprinkling them doth kill the poison of the Serpents sting and restore them to life but Christ was contented to have his breast his head his sides his hands and feet pierced and opened that he might besprinkle us with his blood and so revive us that were dead in sins by the poysonous sting of the old Serpent Rev. 12. 9. Vers. 7. I watch and I am as a sparrow alone upon the house top Was kept sleepless and unable to take his naturall rest and that by reason of his being comfortless and friendless and destitute of all means of safeguarding him from danger as a sparrow alone upon the house top Vers. 8. Mine enemies reproach me all the day and they that are mad against me are sworn against me His enemies traduced him and bound themselves with oaths to do him mischief Nish bagnu jurant in me that is they wish all evil to befall me that I may become an execration so Numb 5. 27. Isa. 65. 15. a pattern of misery so that all men might say when they cursed the Lord make thee like David Vers. 9. For I have eaten ashes like bread and mingled my drink with weeping That is when I did eat and drink I had then little joy in my food for I wept abundantly in the midst of my meals He did count himself so vile a sinner that he was not worthy to feed upon any better food and that dust and ashes were too good for him In the daies of old they were wont in times of sorrow and sadness in a Fast to sprinkle dust and ashes upon their heads from whence our Ashwednesday hath its name being dies cinerum a day wherein men humbled themselves before the Lord in dust and ashes he means he did fast exceeding much Vers. 10. Because of thine indignation and thy wrath for thou hast lifted me up and cast me down That is had most vehemently cast him down as a man which lifts up a thing first that he may throw it down with more strength and vehemency Vers. 11. And I am withered like grass Before he said his heart withered like grass that is all his comfort and cheerfulness was dashed now he saith himself was withered which is something more then the withering of his heart it signifies that he was even ready to die and perish through extremity of sorrow Vers. 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations God himself is eternall and he will give cause to those which live in one age as well as another to remember his truth goodness and great works Vers. 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Gods power is noted in the word Arise the appointed time is come God had limited their Captivity to seventy years which were ready to be expired Vers. 14. For thy servants take pleasure in her stones and favour the dust thereof That is were greatly gladded to think of her repairing and re-edifying and pitied her dust that is were moved with great remorse and compassion at the consideration of her ruines Vers. 15. So the Heathen shall fear the Name of the Lord and all the Kings of the earth thy glory That is become true Christians and shew it as by performing his whole worship so by fearing his Name shall know the glorious mystery of the Gospel so as shall work them to a holy fear of that glory Or by the glory of God may be meant Christ here who is made known in the Gospel whom Simcon calleth the glory of the people of Israel Vers. 16. When the Lord shall build up Zion he shall appear in glory That is the Church he shall then appear in his spirituall glory Vers. 17. He will regard the prayer of the destitute and not despise their prayer Some take the word rendred destitute to signifie the heath or wilderness so we translate it Jer. 17. 6. Utterly broken so others Jer. 51. 58. The Hebrew word signifies a poor shrub that stands alone in the wilderness liable to every blast trodden by the feet of beasts that is when they pray he will cast a favourable eye and grant their requests Vers. 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord This that is the coming of Christ in glory and goodness to the poor destitute soul. Shall be written that is set down in a book recorded and published by the Scriptures of the Apostles and Evangelists and propagated to all succeeding ages to the worlds end Vers. 19. For he hath looked down from the height of his Sanctuary from heaven did the Lord behold the earth His high and holy place this is taken from Deut. 26. 15. the sons of men which inhabit the earth Vers. 20. To hear the groaning of the prisoner to loose those that are appointed to death Not only such who are imprisoned for well-doing but all those to whom sin is a prison whether they be otherwise prisoners or not Those that are appointed to death Which have deserved death for sin and such as are by men condemned to death for their righteousness sake free them from the danger of eternall death Vers. 21. To declare the Name of the Lord in Zion and his praise in Jerusalem The Jews the inhabitants of it should magnifie it Vers. 22. When the people are gathered together and the Kingdoms to serve the Lord. That is when the Gentiles which shall be converted shall meet together to perform publick worship unto God Vers. 23. He weakned my strength in the way This present life which is as it were a way leading to the life that is to come hereafter Vers. 24. I said
O my God take me not away in the midst of my daies thy years are throughout all generations He deprecates eternall death of which untimely is a forerunner q. d. I resolved to pray and beseech the Lord because he is my God joyned to me in a faithfull Covenant of grace that he would be pleased not to let this affliction continue so grievous upon me as to bring me to death untimely even in the midst of my daies in so undue a time when after the course of nature I might have continued as long again in the world Thy years are throughout all generations That is thou livest for ever and therefore art able to save thy people from destruction how extream and heavy soever their affliction be Vers. 25. Of old hast thou laid the foundation of the earth That is from the beginning of the world before time anciently when things first begun to be laid making and setling it in the place and standing wherein it is before thou madest other things as the foundation of that great building And the heavens are the work of thy hands A thing created by thee by hands metaphorically are meant Gods mighty power because they which work any thing do it usually with their hands Vers. 26. They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed Heaven and earth and so the things therein perish that is come to nothing and cease to be Endure That is continually the same for ever without change or end Heb. stand that is be the same constantly Heb. 1. 11. A garment Which by little and little grows rotten and comes to nothing God shall by little and little bring the world and all things in it to end Vers. 27. But thou art the same and thy years shall have no end Constant without alteration Thou art he That is the same that thou promisedst to be and thy people expected thee to be Vers. 28. The children of thy servants shall continue and their seed shall be established for ever Children that is godly sons of godly parents qui a fide parentum non dâ—sciscunt Thou shalt have a Church here in the midst of all the changes of the world and they also shall inherit everlastingness Their seed That is by thy power shall be made stedfast and firm in heavenly glory PSAL. CIII THe Penman of the Psalm is David The matter of it thanksgiving The duty is propounded in the two first verses inlarged and confirmed in the rest to the twentieth pressed inforced and concluded to the end Vers. 1. Bless the Lord O my soul and all that is within me bless his holy Name His soul not alone his tongue and all his inwards that is the powers and faculties of his soul not the bodily parts liver lights but the minde affections This noteth a most fervent earnest and vehement manner of doing the exhortation it being adorned with the rhetoricall figures of repeating the same word and of speaking unto his own soul to note the great desire which David had to become a pattern as of all piety so principally of this thanksgiving unto the Church His holy Name Or the Name of his Holiness that is himself as he hath in his Word shewed himself to be most holy and excellent Vers. 2. Bless the Lord O my soul and forget not all his benefits As much as to say by an ordinary Hebraism Forget not any of all his benefits Vers 3. Who forgiveth all thine iniquities who healeth all thy diseases He enumerates particular benefits He meaneth the spirituall maladies of sinne which only God could heal He begins with pardon of sinne because free reconciliation is the fountain of all other blessings Vers. 4. Who redeemeth thy life from destruction Frees thee from dangers of sudden and violent death conspired against thee by thine enemies and withall from the second death everlasting condemnation Who crowneth thee with loving kindness and tender mercies To Crown is to advance to a Kingdom by that sign of setting a Crown on the head that being the ensign of Kings and also this assured him of advancement to a heavenly Kingdom To Crown with mercy and compassions is out of great kindness and pity to bestow most excellent things Vers. 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles Perhaps it might be more simply and more to the letter translated thus Thou shalt renew thy self thy youth shall be as an Eagle To renew the youth is to retain the same strength and health which youth afforded for a long season that is thou continuest long in health and strength as that bird doth The Eagle casteth her feathers yearly and new grow up whereby she seemeth fresh and young flieth high and liveth long whence the Proverb Aquilae senectus Vers. 6. The Lord executeth righteousness and judgement for all that are oppressedâ— All manner of righteousness or most full and compleat righteousness all manner of judgements or most full and exact judgement The oppressed are those which are wronged by strong hand oppression is an injury done by violence Those to whom such violence is offered they are oppressed Justice or righteousness is the giving to every man his own Judgements signifie punishments here Davids meaning is he executeth just judgements in behalf of wronged and oppressed men and women by delivering them out of the hands of the wrong doers and punishing the wrong doers accordingly Vers. 7. He made known his waies unto Moses his acts unto the children of Israel Those waies which he requireth us to walk in his statutes and judgements which God prescribed to them for they were given to Moses that he might teach the people Vers. 8. The Lord is mercifull and gracious slow to anger and plenteous in mercy Mercy is that vertue by which one is ready to pity and help the miserable and afflicted Graciousness signifies a promptness to do good out of the free will of the doer not out of any motive found in the receiver slow to anger or long of wrath as the words are in the originall To stand so disposed that one is ready to bear much injury and great provocations and indignities before he will punish Much or abundant or great in kindness Kindness is an affection quite contrary to anger It is a readiness to accept and requite any courtesie passing by the defects and weaknesses of it Vers. 9. He will not alwaies chide neither will he keep his anger for ever He will neither be angry too much nor too long nor too often Vers. 11. For as the heaven is high above the earth so great is his mercy toward them that fear him This is the highest comparison which the world will afford yet not sufficient to express the greatness of Gods mercy Vers. 12. As farre as the East is from the West so
farre hath he removed our transgressions from us They are at such a distance that they cannot come together The two points of heaven East and West can never concurre The word translated transgressions properly signifies wilfull acts of rebellion God will pardon their sins of obstinacy Vers. 17. And his righteousness unto childrens children He meaneth those which succeed one another from time to time Righteousness taken here for faithfulness in standing to his word and keeping his promises Vers. 20. Bless the Lord ye his Angels that excell in strength that do his Commandments hearkening unto the voice of his Word Angels are set out 1. By their power they excell in strength 2. Do his Commandments 3. Have an eye to the precept 4. Descâ—ibes them by their multitude Hosts vers 21. they are Ministers of God in that verse also That Hebrew word being spoken of men Isa. 61. 6. signifies not any servant promiscuously but only such a one as gives attendance upon his Masters person in his presence Vers. 22. Bless the Lord all his works The Hebrew word signifies both motum rem motu factam the action and the effect or work thereby produced The former Psal. 19. 1. that is the excellency of the workmanship whereby it was made the later Psal. 102. 25. and here PSAL. CIV HE speaks of Creation to the 10th vers of Government to the 27th of Preservation to the end Vers. 2. Who coverest thy self with light as with a garment He first commanded light to shine out of darkness 2 Cor. 4. 6. wherewith he decked the world Gen. 1. 3. and dwelleth in the light that none can artain unto See Dr Hackw Apol. p. 72 73. Who stretchest out the heavens like a curtain That is as a canopy or tent Cantic 1. 5. Jerem. 49. 29. See Genesis 1. 6. Isaiah 44. 24. 51. 13. Job 37. 18. Vers. 5. Who laid the foundation of the earth Heb. He hath founded the earth upon her bases he useth the plurall number because he speaks popularly for great buildings are wont to be upheld with props and bases See Psal. 24. 2 78. 69. Job 38. 4 6. Vers. 13. The earth is satisfied with the fruit of thy works That is the rain which God only giveth Jer. 14. 22. 10. 13. and consequently the corn and herbs that grow after rain compare Job 38. 26 27 28. Deut. 11. 14 15. Vers. 15. And wine that maketh glad the heart of man and oyl to make his face to shine and bread which strengtheneth mans heart Which three are here Synecdochically put for all things needfull to strength ornament and delight See Judg. 9. 8 9 12 13. With oyl Wherewith they used to anoint them Psal. 23. 5. or more then oyl that is wine makes the face seem more cheerfull than if it were oynted Vers. 16. The trees of the Lord. That is after expounded which he planted So the Chaldee expoundeth Trees which the Lord created Vers. 26. There is that Leviathan which thou hast made to play therein Or playing in it as Job 40. 15. That is to expatiate and take his swinge PSAL. CV THe first part of this Psalm is part of that which David appointed to laud the Lord with when his Ark was seated in Jerusalem 1 Chron. 16. 7 8 22. Vers. 1. Call upon his Name That is desire him to act attributes for you according to your necessities Vers. 3. Glory ye in his holy Name let the heart of them rejoyce that seek the Lord. That is the heart of them shall rejoyce that seek the Lord. Vers. 4. Seek the Lord and his strength seek his face evermore Since those that seek the Lord shall have such cause to rejoyce then seek the Lord again and again I say seek him Vers. 14. He suffered no man to do them wrong yea he reproved Kings for their sakes Reproved by restraining their power this hath speciall reference to the story of Abraham Gen. 20. Saying Touch not mine anointed and do my Prophets no harm Meaning not only Patriarchs Kings and Prophets but all true beleevers who are indued with the gifts of the same spirit in some measure wherewith Christ in his manhood was filled above measure Unctos vocat quos sibi sanctificavit in peculium Calvin He calleth his faithfull by the name of Prophets because they ought to have the knowledge of his will and be able in due time and upon just occasion to teach the same to others that so the Gospel of Christ may flourish Vers. 18. Whose feet they hurt with fetters he was laid in irons That is he was so laden with chains that his flesh was eaten with them Quod tametsi à Mose non narratur certum est tamen ut dere nota vulgata loqui Calvinus Vers. 24. And he increased his people greatly See Exod. 1. 7 9. of 70 souls in 220 years the increase was 60000 men besides women and children Vers. 25. He turned their heart to hate his people The sin was the Kings God only gave the occasion 2. He also let out their thoughts that way God withdrew his restraint Vers. 33. He sâ—ote their Vines also and their Fig-trees As in the promises where mention is made of pleasures granted by God the Fig-tree and Vine are joyned together 1 King 4. 25. 2 King 18. 31. Isa. 36. 16. Jer. 5. 17. Joel 2. 22. Micah 4. 4. So on the contrary in the comminations they are seldom separated Hos. 2. 11. Hag. 2. 19. Vers. 45. That they might observe his Statutes and keep his Laws Shamar translated here observe imports 1. To minde or reserve in memory Gen. 37. 11. 2. To preserve in safety Gen. 28. 20. Natzar translated keep properly signifies to keep with care and vigilancy as ammunition is preserved from fire and false hands when an enemy is expected Nah. 2. 1. Statutes The Hebrew word Coch is translated 1. A decree Psal 148. 6. 2. A portion Prov. 31. 15. Laws Thorah is used for any Law or prescript as the Law Thorath of the sin-offering the Law of the trespass offering PSAL. CVI. Verse 7. BUt provoked him at the sea even at the red sea Some reade it provoked him in the sea when they saw that glorious work The new Testament calleth it the red sea Heb. 11. 29. The Hebrew is the sea suph that is the sea of sedges or weeds which grew thereon Vers. 8. Nevertheless he saved them for his Namâ—s sake With an outward salvation The Name of God is that whereby he is made known unto us his working for his Names sake is opposed to our deservings that it might not be polluted or that his glory might shine out the more Isa. 63. 11 12 13 14. Vers. 13. They soon forgat his works they waited not for his counsels Not the history but so as to have their faith strengthened by them Counsels may be taken 1. For direction given us 2. For Gods determination
a man cruell and outragious in his attempts But who can stand before envy That is no man can the interrogation is more emphaticall Vers. 8. As a bird that wandereth from her nest so is a man that wandereth from his place That is God hath set every man in a place and calling he that goes out of that like a bird falleth into the snare of the fowler or the talons of the birds of prey Vers. 15. A continuall dropping in a very rainy day and a contentious woman are alike See 19. 13. when it is foul without and it droppeth within See Mercer Vers. 16. Whosoever hideth her hideth the winde and the ointment of his right hand which bewraieth it self A proverbiall speech for fruitless endeavour in hiding a thing the winde the more you hide it the more noise it makes and ointment in your hand the more you hide it the more it smels Vers. 17. Iron sharpeneth iron so a man sharpeneth the countenance of his friend When you what one iron upon another the edge grows keen thus a man sharpeneth the countenance of his friend The word translated countenance signifies also anger or passion because anger quickly appears in the countenance hence some render the Proverb As iron sharpeneth iron so a man sharpeneth the anger of his friend Vers. 19. As in water face answereth to face so the heart of man to man The face in water renders the self same shape colour lineaments proportion so the heart Every man may in another mans heart see the compleat image deformities uncleanness of his own Vers. 21. As the fining pot for silver and the furnace for gold so is a man to his praise They shew what pure metall or dross there is so praise and honour will shew what is in man Vers. 22. Though thou shouldst bray a fool in a mortar yet will not his foolishness depart from him Not a naturall but a conceited fool that is let him be afflicted till he be almost destroyed CHAP. XXVIII Verse 1. BUt the righteous are bold as a Lion As a young Lion Leunculus Arias Montanus which is more bold than the other Vers. 2. For the transgressions of a Land many are the Princes thereof but by a man of understanding and knowledge the state thereof shall be prolonged That is in a way of variation one after another He means not only of a wise Prince but this As wicked men corrupt their Princes so grave and good Counsellours prudent men about him are great means to prolong the tranquillity of a Land Vers. 13. Who so confesseth and forsaketh them shall have mercy That is he which in the very act of confessing forsaketh Vers. 14. Happy is the man that feareth alway That is to sinne Rom. 11. 20. 1 Cor. 10. 12. Vers. 20. But he that maketh hast to be rich shall not be innocent That is it fals out so See 1 Tim. 6. 4. Vers. 23. Findes more favour than he that flattereth with the tongue Even with that man Vers. 24. Who so robbeth his father or his mother and saith it is a transgression the same is the companion of a destroyer That is will easily joyn with men-robbers to spoil others of their goods also CHAP. XXIX Verse 1. HE that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy A terrible Scripture and to be applied with much caution We know not how often nor how long it will be before the date of patience be expired Bains applies it to the Jews Vers. 5. A man that flattereth his neighbour spreadeth a net for his feet As a Fowler lieth in wait to bring the bird into the net and hold him in it implying that flattery is the devils invisible net by which he catcheth and holdeth men fast in the snare See Isa. 3. 12. Vers. 6. In the transgression of an evil man there is a snare Or In the transgression of man there is an evil snare Malus laqueus Montanus He is insnared himself by his own sinne and by his means insnares others Prov. 22. 25. Vers. 15. But a childe left to himself bringeth his mother to shame Yea and his father too though the mother be here only named because she usually is most to blame in this kinde Vers. 18. Where there is no vision the people perish Vision for so Prophesie was wont to be anciently called and a Prophet a Seer Is naked exposed to Gods wrath and their own perdition Vers. 25. The fear of man bringeth a snare That is inordinate fear so Mercer and that four waies 1. As it hinders a man in a good way 2. As it carries a man to an evil way 3. As it stirres up other men to try conclusions upon him 4. As it provoketh God against him Jer. 1. 17. Vers. 26. Many seek the Rulers favour but every mans judgement cometh from the Lord. Or face From the Lord. Bowing and bending the Rulers heart which way it pleaseth him Prov. 21. 1. CHAP. XXX Verse 1. Even unto Ithiel and Ucal Ithiel God with me as Immanuel God with us and Ucal from Jacal Potent Vers. 2. Surely I am more brutish than any man and have not the understanding of a man Binath Adam the understanding of Adam not perfect knowledge of the rule of duty as he had yet Agur was a Prophet eminently instructed by God in a more immediate way of revelation See 1 Cor. 13. 9. Here are two things 1. All men are bruitish 2. Godly men are more sensible of their bruitishness than any others Vers. 4. Who hath ascended into heaven or descended Some interpret it by that vision which Jacob had Joh. 1. ult Angels ascend and descend for our service yet God useth them Vers. 6. Adde not thou unto his words lest he reprove thee and thou be found a liar A man that addes a lie to the word Vers. 8. Remove farre from vanity and lies give me neither poverty nor riches feed me with food convenient for me Poverty hath been the decay of many but riches of a farre greater number Food convenient Or as the words signifie bread of his statute allowance or ordinance which God in his counsell had appointed and ordained for him so much as was fit for him and this fitness must be measured partly and principally by naturall necessity partly and secondarily by the use of ours Vers. 10. Accuse not a servant unto his Master That is causlesly and maliciously Vers. 12. There is a generation that are pure in their own eyes Dor a successive generation it implies tales nunquam defuturos optimi esse volunt quia pessimi non sunt Vers. 14. There is a generation whose teeth are as swords Vers. 17. The Ravens of the valley shall pick it out and the young Eagles shall eat it A phrase which sets forth the end of a notorious malefactour that is hanged in the air till