nation or we his people for thus they speak of themselves as one body with their forefathers to shew that the wonders wrought for their forefathers were a just ground of encouragement for them We have the like expressions Psal 81.5 and Hos 12.4 Vers 7. He ruleth by his power for ever c. As if he had said And therefore what he hath done for his people in former times he can doe still his eyes behold the nations to wit to observe their waies to rule and overrule them as he pleaseth let not the rebellious exalt themselves to wit because this omnipotent all-seeing God can easily destroy them Vers 10. Thou hast tryed us as silver is tryed That is with very sore and many afflictions as silver is tryed in a hot fire and many times see Psal 12.6 and the Note upon Job 23.10 yet not to destroy us but to purge away our corruptions and therefore when God tryeth his people with lighter afflictions he saith on the contrary Isa 48.10 Behold I have refined thee but not with silver or as silver Vers 11. Thou broughtest us into the net c. That is into bondage or into great streights and dangers on every side thou laidest affliction upon our loins that is by sore afflictions thou hast bereaved us of all strength and made us exceeding weak and feeble or thou hast suffered men to bind us in chains or thou hast layd very heavy burdens of affliction upon us or thou hast caused men to use us like pack-horses beating us and laying intolerable burdens upon us Vers 12. Thou hast caused men to ride over our heads c. That is we lying upon the ground as those do that are wounded in battel our enemies ride over our heads or they ride us like beasts because they that ride upon beasts are lifted up above their heads or do as it were fit or lean over their heads However the meaning is only this that their basest enemies having brought them into subjection did insult over them and abuse them with all possible cruelty scorn and contempt And indeed we have the like expression Isa 51.23 But I will put it that is the cup of trembling into the hand of them that afflict thee which have said to thy soul Bow down that we may go over and thou hast laid thy body as the ground and as the street to them that went over Vers 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams That is with the smoke arising either from the whole burnt-offerings of rams or from the fat of rams which in peace-offerings was only burnt upon the altar for this it is that is here called incense to shew that how unsavory soever it might be in it self yet through Christ of whom all these sacrifices were types it was a sacrifice of a sweet-smelling savour unto God Yet some understand this of incense that was burnt with their sacrifices Vers 17. I cryed unto him with my mouth c. Some conceive that these words with my mouth are added to shew the certainty of this truth that God is most ready to hear the prayers of those that call upon him as if a husbandman should say to prove that God is most ready to blesse the work of his hands that is industrious in his calling With these hands of mine did I till this ground and sow it and thus and thus God was pleased to blesse my labours But for this see the Note Psal 3.4 And he was extolled with my tongue to wit by my returning him praise when he had granted my requests or by my praying for God is greatly exalted by his servants flying to him in all their necessities as their only hope and refuge Vers 18. If I regard iniquity in mine heart the Lord will not hear me That is If I have any evil intention in that which I beg of God according to that Jam. 4.3 Ye ask and receive not because ye ask amisse that ye may consume it upon your lusts or if I wittingly allow my self in or give my self over to any sin whatsoever praying but the whilst through inward self-flattery delighting in any sin and purposing to nuzzle my self therein yea though it should be only some inward lust of my heart God would not regard my prayers This I conceive is the drift of these words yet it may well be also that the Psalmist intended hereby to justify himself against the slanders of his enemies Vers 20. Blessed be God which hath not turned away my prayer nor his mercy from me So that though he did not regard iniquity in his heart as is said before ver 18. yet he ascribes it wholly to the mercy of God that his prayers were not rejected PSALM LXVII The Title TO the chief Musician on Neginoth See the Note on the Title of the 4. Psalm Vers 1. God be mercifull unto us and blesse us and cause his face to shine upon us There seems to be a clear allusion in these words to that form of prayer used by the Priests in blessing the people Numb 6.25 26. for which see the Notes there as also Psal 31.16 But yet what is here desired the following verse doth more fully shew Vers 2. That thy way may be known upon earth thy saving health among all nations As if they had said We do not desire merely that it may be well with us but that thy way that is thy dealings with thy people which are all mercy and truth Psal 25.10 see the Note there may be known upon earth that is to all the inhabitants of the earth and thy saving health among all nations that is and that the way which thou hast ordained for the saving of thy people may be known amongst all nations Because the sad calamities which the Church did often lye under were as a stumbling-block to other nations through their misunderstanding Gods intentions therein and kept them off from joyning themselves to the Church therefore the people of God do here desire that God by the discovery of his favour to his people would let all the world see his way to his people c. to wit how dearly he loves them how tenderly carefull he is over them to provide for them to protect and deliver them and to order all things for their salvation and not for their destruction that so this might bring in the heathen nations to joyn themselves to the Church of God So that by the way of God here is meant 1. generally all the waies of his speciall goodnesse and mercy to his people and 2. more particularly and especially that way of his saving health as it is expressed in the second clause that is that way which God hath ordained for the eternall salvation of his people through Christ whence it is that Christ is called the way Joh. 14.6 and Gods salvation Luk. 2.30 as also the doctrine of the Gospel is called the way of the Lord Act. 18.25 26.
secret but God doth many times bring it to light and it may well be too which some conceive that this particular is added the rather to intimate that by such discovering of the hellish secrets of many men he maketh it evident that he doth not execute the judgements before mentioned merely to exercise a tyrannicall power over his creatures but that he hath just cause to doe as he doth though we know it not Vers 23. He increaseth the nations and destroyeth them he enlargeth the nations and streighteneth them again That is he mightily increaseth the number of a people and then destroyeth them and brings them to a handfull again and so likewise he many times enlargeth their territories dominion power and wealth and then bringeth them again into as great streights and as low a condition as ever before Vers 24. He taketh away the heart of the chief of the people of the earth c. By the chief of the people of the earth may be meant either the Princes and Rulers of each nation or those that are the chief and choicest amongst a people for wisedome and courage c. and it is said that God taketh away the heart of these men and causeth them to wander in a wildernesse c. because he many times deprives them of their wisedome and understanding brings them into unavoidable streights into a desperate lost condition so that they are as men in a wood or wildernesse not knowing which way to turn themselves yea as blind and drunken men that grope at noon-day as if it were night and thereupon enter upon waies which no wise man ever trod and take up resolutions and counsells that are most pernicious to themselves and others This I conceive is the true meaning of the words yet some understand it literally that God takes away all heart and courage from them and so causeth them to goe into desolate wildernesses to hide themselves CHAP. XIII Vers 1. LOe mine eye hath seen all this c. The drift of Iob in these two verses is the same as in that he had said before chap. 12.2 3. concerning which therefore see the Notes there to upbraid his friends for despising him out of a high conceit which they had of themselves by willing them to observe from what he had now spoken that he understood as much concerning the justice the wisedome the power and providence of God as they did Vers 3. Surely I would speak to the Almighty and I desire to reason with God Zophar had said chap. 11.5 O that God would speak and open his lips against thee and that as deriding Iobs former confidence in wishing he might plead his cause with God in reference hereto therefore Iob here professeth that he was still of the same mind Surely I would speak to the Almighty and I desire to reason with God as if he had said I could say much more to you but however confident you are that it would go ill with me if God should grant me my wish herein I still desire rather that I might plead my cause with the Almighty not as with an adversary but as before my judge not to accuse him for any thing he hath done to me which never came into my thoughts but to justifie my self against your false accusations and modestly to desire to be informed by him why his hand is so heavy upon me which as yet I professe I understand not You judging of me by what I suffer and misconstruing all that I speak do most unjustly condemne me for an hypocrite but now God is omniscient and knows the integrity of my heart and besides he is true and just and will therefore certainly bear witnesse to the truth and justifie his servant whom you condemne so that though I know God in his majesty must needs be terrible to his enemies yet trusting in mine integrity I should desire to plead my cause before him Vers 4. But ye are forgers of lies ye are all physicians of no value 1. Because they had affirmed that God never laid such sore afflictions upon any righteous man as he had done upon him and thence concluded that he was a wicked hypocrite but yet withall had very cunningly and artificially composed their speeches with many fair flourishes and plausible pretences that they spake what they spake merely out of zeal for Gods glory to defend his unquestionable justice and holinesse and out of a desire to win Iob to repent of his wickednesse and so to seek reconciliation with God thence is that expression But ye are forgers of lies much like that Psal 50.19 Thou givest thy mouth to evil and thy tongue frameth deceit and so also he retorts upon them that sin of lying wherewith they had unjustly before charged him chap. 11.3 and 2. Because misjudging of him and so not rightly applying the truth they had delivered under a pretence of comforting him they had added to his afflictions and done what in them lay to drive him to despair and all their exhortations that he should repent c. were to no purpose therefore he tearms them physicians of no value as being herein like to unskilfull physicians who not considering or not understanding the disease of their patients give them good medicines but altogether improper for such a disease and so do them more hurt then good The expression is to the same sense with that where he calls them miserable comforters chap. 16.2 Vers 5. O that you would altogether hold your peace and it should be your wisedome Zophar had protested that he could not hold his peace and suffer Iob to run on as he had done chap. 11.3 Should thy lies make men hold their peace c. and it seems in relation hereto Iob now tells him that considering how false and to no purpose that was that he had spoken as was implyed in the foregoing verse it would be a part of greater wisedome if both he and the rest of his friends would hold their peace and so hearken to what he should say to them and that had they continued silent as they were at first when for seven daies together they sat by him and spake not one word to him chap. 2.13 they had never discovered so much folly as now they had done which agrees fully with that of Solomon Prov. 17 28 Even a fool when he holds his peace is counted wise and he that shutteth his lips is esteemed a man of understanding Vers 7. Will you speak wickedly for God and talk deceitfully for him They speak wickedly for God that under a pretence of pleading for God do speak any thing that is evil or wicked or which if it be well examined doth indeed tend to the great dishonour of God and so also they talk deceitfully for him that maintain that which in their own consciences they know is not true and yet they cunningly set a fair glosse upon it and carry the matter with a great shew of zeal
compassing him as with a shield Psal 5.12 Vers 11. Be glad in the Lord c. Hereby he implyes what exceeding joy follows upon faith when men are thereby reconciled unto God and are assured of the pardon of their sins for of that he speaks in this whole Psalm PSALM XXXIII Vers 1. REjoyce in the Lord O ye righteous c. Thus as the foregoing Psalm ended so this begins for praise is comely for the upright to wit in regard they above others have such speciall and abundant cause to praise God so that no imployment is fitter for them as likewise because they alone do truly know God and heartily desire to glorifie his name and so from them it is acceptable with God whereas when wicked men that have no tast of Gods goodnesse do undertake to praise God they do but profane Gods holy name and therefore God abhors their praises see Psal 50.16 Vers 2. Praise the Lord with harp This Instrument is first mentioned wherein David did much delight and in the playing whereon he was eminently skilfull 1 Sam. 16.18 It is called Psal 81.2 the pleasant harp Vers 3. Sing unto him a new song This is required either to imply that to him that attentively considers the works of God there will still be occasion of composing new songs of praise or rather to imply with what fervency and chearfulnesse of spirit he desired they should praise God because upon occasions of unusuall joy they were wont to compose new songs and to fit them with some rare and exquisite tune and so they were sung and heard with the more earnestnesse and delight Yet some say that by a new song is meant a song that should never grow stale and out of date in the Church where the people of God do continually enjoy manifold blessings conferred upon them in Christ Vers 4. For the word of the Lord is right c. That is All his commands concerning the government of the world are just and equall every way right and unreprovable and all his works are done in truth that is sincerely without any guile and faithfully according to what he hath promised or spoken to his people Some indeed understand the first clause of the written word to wit that that word of the Lord is right that is that what he hath promised yea all that he hath spoken therein is faithfull and true sincere and without deceit yea every way blamelesse of which see also the Note Psal 19.8 But the first Exposition is the best as agreeing with that which follows vers 6 and 9. Vers 5. He loveth righteousnesse and judgement That is he loveth to do justice and judgement Vers 6. By the word of the Lord were the heavens made c. See the Notes Gen. 1.1 2 3 c. and all the host of them by the breath of his mouth that is by his command see the Note also Gen. 2.1 Yet some conceive that the three persons of the holy Trinity are here severally mentioned Vers 7. He gathereth the waters of the sea together as an heap c. This is meant of that gathering of the waters of the sea together in the first creation see the Note Gen. 1.9 and Job 38.8 9 10 yet because they are still kept in the hollow places of the earth by the same almighty power by which they were at first disposed of there it is expressed in the present tense He gathereth the waters c. he layeth up the depth in store-houses Vers 10. He maketh the devices of the people of none effect Though whole nations do combine together and set themselves to bring any thing to passe God can easily crosse them Vers 14. From the place of his habitation he looketh upon all the inhabitants of the earth So he calleth the sons of men as by way of contempt to imply the basenesse even of the greatest of them in comparison of the Lord whose throne is in heaven Vers 15. He fashioneth their hearts alike c. That is all mens hearts none excepted one as well as another And this is ascribed to God 1. because he it is that createth the souls and spirits of men in their first conception with all the severall faculties thereof see the Note Numb 16.22 and 2. because he ordereth and disposeth of their hearts and all the motions thereof as it is said of the kings heart Prov. 21.1 he turneth it whithersoever he will And this is here expressed thus to imply that therefore God must needs exactly know all men they being his workmanship yea even the thoughts and intentions of their hearts and much more their works which is expressed in the next clause he considereth all their works Vers 18. Behold the eye of the Lord is upon them that fear him c. See the Note Psal 11.7 Vers 20. Our soul waiteth for the Lord c. This he speaks in the name of the whole Church to wit that they would with all their souls wait upon God for help in all their troubles PSALM XXXIV The Title A Psalm of David when he changed his behaviour before Abimelech c. To wit feigning himself mad which circumstance seems here to be expressed because this tended much to the magnifying of Gods grace that notwithstanding his infirmity therein yet God was pleased to deliver him see the Notes 1 Sam. 21.10 11 13. This is also one of the Alphabeticall Psalms his exceeding joy causing him to compose this Psalm with the more exquisite art but for this see the Note Psal 25.1 Vers 1. I will blesse the Lord at all times c. That is as long as I live both in prosperity and adversity I will never forget this wonderfull deliverance And thus he ascribes his escape not to that which he did but to the providence of God which is more clearly expressed afterwards vers 4. Vers 2. My soul shall make her boast in the Lord c. That is from my very soul I will boast of the Lords favour and goodnesse to me the humble shall hear thereof and be glad that is they shall hear of my praising the Lord and out of love to God shall rejoyce that his name is so exalted or rather they shall hear of my deliverance and so shall be glad both on my behalf that God hath so preserved me and reserved me still to sit on the throne of Israel and on their own behalf as encouraged by mine example chearfully to expect the like deliverance from God For who are meant by the humble here see in the Note Job 22.29 Vers 3. O magnify the Lord with me c. This may be spoken to all the faithfull in generall or in particular to the humble mentioned in the foregoing verse Vers 4. He heard me and delivered me from all my fears And indeed when he was discovered and brought to Achish he could not but be surprized with divers fears as lest Achish should slay him and perhaps with great tortures to satisfie
themselves safe under Gods protection under the expression of refusing the waters of Shiloah that goe softly and rejoycing in Rezin and Remaliahs sonne But though there may be in these words an allusion to these brooks that watered Ierusalem yet I doubt not but the river here directly intended the streames whereof shall make glad the city of God is the presence of God amongst them who is the fountain of all good and by whose beneficence just matter of gladness and ioy was continually derived to them and so in the following verse that which is here figuratively expressed is clearly explained There is a river the streames whereof shall make glad the city of God c. God is in the midst of her she shall not be moved c. for which see the Notes Psal 16.8 and 21.7 Yea and because the ministry of the word and the operations of Gods spirit are the chief evidences of Gods gracious presence amongst his people it may be figuratively applyed to either of these that they are the river the streames whereof make glad the city of God see Joh. 7.38 Vers 6. The heathens raged the kingdomes were moved c. Though some understand this last clause of the shaking of those kingdomes by the avenging hand of God that raged against his people yet I rather take it that both these clauses intend one and the same thing to wit that many nations of the heathens did in a rage rise up in a tumultuous manner against Gods people And then by way of opposition it follows he uttered his voice that is the Lord thundered from heaven or the Lord promised deliverance to his people or he gave some manifest tokens of his indignation against them and miraculously helped his people without any humane meanes for to this purpose the like expressions are used 2 Sam. 22.8 c. or his will and command was that it should so be and then the earth melted that is the inhabitants of the earth or the enemies that had as it were overspred the face of the earth fainted and perished and were gone in an instant Now though this may be generally understood as that which hath and doth befall the Church in all ages yet more probable it is that the prophet here speaks of some particular deliverance which was the occasion of penning this Psalm Vers 7. The Lord of hoasts is with us c. See the Note Gen. 2.1 the God of Iacob is our refuge see the Note Psal 20.1 Vers 8. Come behold the works of the Lord what desolations he hath made in the earth To wit by the mighty havock he hath made amongst the enemies that from severall countries were gathered together against his people Now this also may be understood either of the great works that God hath done for his Church in all ages or of that particular upon which this Psalm was composed Vers 9. He maketh wars to cease unto the end of the earth he breaketh the bow c. As if he should have said By this which God hath done you may see that he can and doth when he is pleased put a full end to all the wars throughout the world The expression is much like that Esa 2.4 they shall beat their swords into plow-shares and their speares into pruning-hooks nation shall not lift up sword against nation neither shall they learn war any more Vers 10. Be still c. This is here inserted to shew that by those judgements fore-mentioned which God had executed he did in effect say to men as is here expressed Be still and know that I am God I will be exalted among the heathen to wit either by their submission to me or by their confusion And it may be spoken either to his own people that they should quietly wait upon God without fear or murmuring or troubling themselves to seek help elsewhere or rather to his enemies who worshipped false Gods that they should give over their rage against Gods people or that without any tumultuous disturbance of affections they should seriously consider what God had done and thereby know that the God of Israel was the only true God against whom there was no contending see the Note Psal 4.4 PSALM XLVII Vers 1. O Clap your hands all ye people c. That is all ye tribes of Israel for so this expression is sometimes used see Psal 66.8 and Zach. 11.10 or all ye nations of the world For because of those words vers 5. God is gone up with a shout the Lord with the sound of a trumpet it is probably conceived that the solemn removing of the Ark either by David or Solomon which was done with much joy with shouting and with the sound of a trumpet 2 Sam. 6.14 15. 1 Kings 8.3 c. was the occasion of composing this Psalm and because that was a shadow and type of the ascension of Christ into heaven it must be principally understood of the joy of all nations therein Vers 2. For the Lord most high is terrible c. To wit to all that are his and his peoples enemies And this also is meant of Christ whom God hath made King over all the earth as is expressed in the following words he is a great King over all the earth see the Note Psal 2.8 Vers 3. He shall subdue the people under us and the nations under our feet This may be meant of the nations round about that were subdued by the people of God in the daies of David But especially it must be understood of the calling of the Gentiles of whom the Israelites might say that they were subdued unto them and brought under their feet either with reference to Christ who was of the stock of Israel and is the head of the Church or because they were brought in by the Gospel preached by the primitive Church of the Jews the Apostles and others and so being joyned to them were brought under the government of Christ amongst them the branches of the wild olive-tree being graffed in amongst them Rom. 11.17 for which see Isa 2.2 3 4. And that this must be understood of this spirituall subduing of the Gentiles is evident because the Psalmist speaks of such a subduing as was to be matter of such exceeding great joy to the people that were subdued as is expressed before vers 1. O clap your hands all ye people c. Vers 4. He shall chuse our inheritance for us c That is Having taken us for his adopted sons and daughters he will set apart for us that inheritance that he hath promised us Now as this is spoken in reference to the Israelites the inheritance here intended was partly the land of Canaan which was never conferred upon them in the full extent as it was at first promised till the daies of David and Solomon see the Notes Gen. 15.18 but principally the kingdome of heaven whereof Canaan was a type But as it refers to the Church of Christ both of Jews and
the kingdome should be settled upon him and his seed for ever And to this some adde that David might the more properly say this of himself because he was a prophet and did declare and make known the will of God unto men Psal 40.9 10. I have preached righteousnesse in the great Congregation c. and particularly that decree of God concerning his kingdome Psal 78.70 71. He chose David also his servant and took him from the sheepfolds c. And then for the next clause The Lord hath said unto me Thou art my Son this day have I begotten thee they referre that to the day of his being anointed king in regard he was then declared to be the Son of God in a peculiar manner not only because of the regall dignity in generall according to that which is said of Magistrates Psal 82.6 I have said ye are Gods and all of you are children of the most high and in regard he became then as it were a new man being of a shepherd made a king and by the effusion of an extraordinary measure of the gifts and graces of Gods spirit upon him as is noted 1 Sam. 16.13 he was thenceforth another manner of man then he had been before but also because God had in a speciall manner covenanted with him that he would be his father as in reference to his being a type of Christ and the stock out of which the Messias was to spring But then understanding it of Christ the seed of David as doubtlesse the tearms were purposely such as could very hardly be applyed to David that we might principally understand it of Christ then in the first words I will declare the decree we must know that Christ is brought in resolving to make known to the world that God had conferred the kingdome upon him and that he did not of himself usurp this power So that hereby is signifyed both that Christ partly in his own person and partly by his Apostles and Ministers Ephes 2.17 Christ came and preached peace unto you c. should proclaim in the Gospel what God had determined concerning him so to render all his enemies inexcusable and also that by preaching the Gospel his subjects were to be gathered and his kingdome to be established And as for the following clause The Lord hath said unto me Thou art my Son this day have I begotten thee that may be understood either first of the eternall generation of Christ as he was the only-begotten son of God and so by those words this day must be meant the day of eternity where there is no time past nor to come no beginning nor ending as neither is there of the fathers begetting his son but always one present this day And indeed that this eternall generation of the Son must be at least implyed and included is evident first because if this be spoken to Christ it implyes that he had a being before he was man whence it is also said Phil. 2.7 that he took upon him the form of a servant and secondly because the Apostle Heb. 1.5 seems to prove Christ to be the son of God in a farre more peculiar manner then the Angels are by warrant of this place Vnto which of the Angels said he at any time Thou art my son this day have I begotten thee Or secondly of the day of the Son of Gods Incarnation and coming into the world which to make good they say that this place is cited by the Apostle Act. 13.33 partly to prove what he had said before vers 23. Of this mans seed hath God according to his promise raised unto Israel a Saviour Iesus Or thirdly of the whole time of his manifestation in the world when he was sent forth as a prophet to teach them and was declared evidently to be the son of God We beheld his glory saith Saint John chap. 1.14 the glory as of the only-begotten son of God partly by his miracles Joh. 5.36 and partly by that voice that was heard from heaven Matth. 3.17 and 17.5 This is my beloved son in whom I am well pleased Or fourthly of the day of Christs Resurrection and indeed this seems to me to be at least chiefly intended both because it seems to be spoken of some solemn time of Christs manifestation to be the son of God and he was declared to be the son of God with power by the resurrection from the dead Rom. 1.4 and especially because the Apostle doth clearly affirm that this was accomplished in Christs Resurrection Act. 13.33 he hath raised up Iesus again as it is also written in the second Psalm Thou art my son this day have I begotten thee Nor needs it seem strange that it should be said that on that day Christ was begotten in regard that though he began not then to be yet then he began most clearly to appear to be the son of God whereas from the beginning he had been hid in the bosome of the father and in the law he had been only darkly shadowed forth then he was clearly manifested and therefore some understand that desire of Christs that he might be glorified John 17.1 5. of his desire that he might he raised from the dead However we see that Christ is called in regard of his resurrection the first-begotten of the dead Rev. 1.5 and the day of our Resurrection is called the Regeneration Matth. 19.28 Vers 8. Ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession This also can very hardly be applyed to David no otherwise then by holding that by the uttermost parts of the earth is meant the uttermost parts of the land to wit the land of Canaan and so that place also must necessarily be understood Psal 72.8 He shall have dominion also from sea to sea and from the river unto the ends of the earth if we understand it of Solomon as the title of the Psalm A Psalm for Solomon seems to direct But now in Christ we may look for the full accomplishment of this as being a promise made to him that so farre his enemies should be from ruining his kingdome that all the inhabitants of the earth should be his and in subjection to him partly in that some of all nations should by the Gospel be brought in voluntarily to submit to his government partly that all the rest shall be under his power and disposing and how the Church may be said to be the Lords or Christs inheritance see in the Note Deut. 40.20 As for those words prefixed before the promise Ask of me c. the drift of them is either first to imply his fathers singular love to him in regard whereof he might have whatever he would ask of him or secondly to intimate his just right to what was promised in regard he was the son of God as if he had said Being my son thou mayest of right demand the heathen to be thine inheritance
and indeed however the kingdome was given to Christ as he was man yet as he was the only-begotten son of God it was his by right of inheritance and therefore Christ is called the heir of all things Heb. 1.2 or thirdly to imply the priesthood of Christ to wit that upon his mediation merits and intercession wherein may be included that prayer of his for his elect people Joh. 17.5 c. all nations should be put in subjection under him And indeed Christs kingdome is ascribed to his mediation Phil. 2.8 9. He humbled himself and became obedient unto death wherefore God also hath highly exalted him c. Yea and whereas Christ alledgeth this place to prove that he did not take upon him the priestly office of himself Heb. 5.5 Christ glorified not himself to be made an high priest but he that said unto him Thou art my son this day have I begotten thee it may seem that it is alledged in reference to these following words Ask of me and I shall give thee c. for there is nothing else in the place that hath any relation to the priesthood of Christ Vers 9. Thou shalt break them with a rod of iron c. That is if they will not obey thee but shall bandy together against thee thou shalt not only break all their plots and combinations but shalt also easily and irrecoverably destroy them for ever by thine almighty eternall and unresistable power even as when men dash in pieces a potters vessel The like expression is frequently used in other places to signify the irrecoverable destruction of a people as Jer 19.11 I will break this people and this city as one breaketh a potters vessel that cannot be made whole again and so also Isa 30.14 Some conceive that by the rod of iron here mentioned is meant the word of Christ which is the sceptre of his kingdome according to those expressions elsewhere He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked Esa 11.4 and Rev. 19.15 Out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron And indeed the wicked may well be said to be destroyed by the word of God because the destruction that falls upon them is the sure effect of those threatnings wherein this destruction was denounced against them But yet here I conceive it is meant of the unresistable power of Christ namely that Christ shall destroy his obstinate enemies not only at the day of judgement but also often here in this world a notable instance whereof we have in the Jews who are so dashed in pieces that they are scattered abroad all the world over Yet some shadow there was also of this in the great victories of David over the nations that rose up against him 2 Sam. 8. and 1 Chron. 18 and 19. Vers 10. Be wise now therefore O ye kings c. He expresly addresseth his speech to kings and judges because first Gods advancing them was an engagement to them above others to serve the Lord secondly such have usually great power to draw men in to Christ or to keep men off from submitting to him thirdly one end why God hath given them their authority is that they may improve it for the drawing in of men unto Christ and fourthly being puft up with their greatnesse and the high conceit they have of their own wisedome and being withall still jealous that their subjects by embracing the Gospel will prove seditious they above others are hardliest wone to stoop to the government of Christ Yet withall under these the people also are comprehended as appears by that generall clause vers 12. Blessed are all they that put their trust in him if kings be bound to submit much more those of inferiour rank As for the expressions here used Be wise and be instructed they imply that however they might count the Gospel foolishnesse and pride themselves in their wisedome yet it would be their wisedome to embrace and believe the instruction of the Gospel and most grosse folly it would be to oppose the Lords anointed And then this word now is added Be wise now therefore O ye kings as in reference to the word then vers 5. Then shall he speak to them in his wrath c. as if he should have said Now submit whilst you may be accepted before that time comes when he will surely destroy all that have opposed him How both this and that which followeth may in some sense be applyed to David we may easily conceive Vers 11. Serve the Lord with fear and rejoyce with trembling Rejoycing and trembling are here joyned together as are fear and joy Matth. 28.8 And they departed quickly from the sepulcher with fear and great joy and it may be meant either of their carnall rejoycing in their greatnesse and prosperity as if he had said Whilst you rejoyce in your eminency above others forget not to fear and tremble before the Lord your God or else rather of their spirituall rejoycing in Christ and the wonderfull grace of God tender'd to them in him namely that they should take heed that they did not turn the grace of God into wantonnesse or Christian joy into carnall licentiousnesse but that their joy should be still temper'd with a holy fear of doing any thing that should provoke the Lord to displeasure against them Vers 12. Kisse the Son c. To wit both by way of acknowledgement of his sovereignty if you referre it to David and by way of submission to his regall power and likewise also by way of divine adoration if we understand it of Christ the only-begotten Son of God coequall with the father For that kissing signified both these we may see in the Notes upon 1 Sam. 10.1 1 Kings 19.18 and Job 31.27 As for the following words lest he be angry and ye perish from the way c. they must be referred to the Lord mentioned in the foregoing verse if ye understand the former words of David but those being understood of Christ these may farre more probably be referred to him Kisse the Son lest he that is the Son be angry c. and by perishing from the way is meant either their being cut off by the judgements of God here in this world suddenly and unexpectedly whilst they promised themselves nothing but safety or their being cut off whilst they were pursuing their projects and disabled from bringing them to effect Blessed are all they that put their trust in him That is in the Lord Jehovah or rather in his Son Christ And this clause is added both to set forth the grievousnesse of the miseries that would befall them against whom his wrath should break forth by affirming how happy they were that by trusting in Christ were secured from that danger and also to imply that though there was nothing spoken yet but of Christs
poeticall elegancy as if when one day had sounded forth the glory of God it did then deliver over to the following day the following on of the sâ—me work and when one night had as it were sung a hymne in the praise of God it should speak to the following night to take its turn likewise in doing the same Vers 3. There is no speech nor language where their voice is not heard As if he had said Whereas men cannot speak their minds to those that are of another nation and language that cannot understand the language they speak at least though they be men that can speak severall languages yet they cannot speak at one time to severall men in their severall languages it is otherwise with the heavens for they make known the glory of God at one and the same time to all nations and they all do hear and understand their language For the word here translated heard there is no speech nor language where their voice is not heard doth also signifie understood and so it is render'd 2 Kings 18.26 Vers 4. Their line is gone out through all the earth and their words to the end of the world c. By their line may be meant 1. their delineation or fabrick framed exactly as it were by line or by rule according to that which is spoken concerning the earth Job 38.5 Who hath layed the measures thereof if thou knowest or who hath stretched the line upon it and this is said to be gone out through all the earth because it may be beheld all the earth over and is that whereby all the earth may be instructed concerning the glory of God or 2. their writing or direction or precept according as the word is again used Esâ— 28.10 for precept must be upon precept precept upon precept line upon line line upon line c. and so the heavens are compared to an open book written fairly with lines of great capitall letters and because all the inhabitants of the earth may be directed and taught thereby what to think of God therefore it is said that their line or writing is gone out through all the earth The Septuagint having more respect to the sense of the place then to the word in the Hebrew have render'd it Their sound went into all the earth and so the Apostle hath cited it Rom. 10.18 The great question concerning these words is how the Apostle cites them in that place where he is speaking of the preaching of the Gospel seeing it is evident that David speaks here of Gods discovering his glory to all nations by the heavens Now to this it is answered by some that under the historicall narration of the heavens and their sound is a hid prophecy of the Apostles preaching of the Gospel and this they hold the more probable because in the later part of the Psalm David speaks so much in the commendation of the written word But there are two other answers given that are more satisfactory The first is that the Apostle alledgeth the words in the sense that David intended them to wit as spoken concerning the language of the heavens and that as drawing an argument from thence to prove the preaching of the Gospel to the Gentiles But I say have they not heard yes verily their sound went into all the earth and their words unto the end of the world as if he should have said Have not the Jews heard or have not the Gentiles heard or why should it seem so strange that the Gospel should be preached to the Gentiles we see that God hath from the beginning of the world made known himself to all the world by the book or voice of the Creatures sufficiently to render them inexcusable and why may we not as well think that he will also reveal the Gospel to all nations yea why may we not look upon that as an intimation that he would in processe of time reveal himself savingly unto all the world Or it may be taken as an argument from the lesse to the greater thus If God hath revealed himself unto all the world by the teaching of the Creatures much more may we think he will doe it by the Gospel wherein the glory of God is far more abundantly revealed And indeed this Exposition agrees well with the drift of David in this Psalm which is to shew how much more fully God hath revealed himself by his word then by his works The second answer is that Paul alledgeth these words of the Psalm only by way of allusion as if he had said Have they not heard yes verily what was said by David concerning the preaching of the heavens may well be said concerning the preaching of the Apostles their sound went into all the earth and their words into all the world And if it be objected that the Apostles had not then preached the Gospel in all parts of the world since in many places it hath not yet been preached to this it may be answered 1. that these words import no more then what is expresly said elsewhere as Col. 1.5 6. Ye heard before in the word of the truth of the Gospel which is come unto you as it is in all the world and vers 23. the Gospel was preached to every creature which is under heaven and 2. it was sufficient to make good these words 1. that the Apostles had preached to some in a manner of all nations as it is said Act. 2.5 that there were dwelling at Ierusalem when the Apostles preached there Iews devout men out of every nation under heaven 2. that they had preached the Gospel in the remotest parts of the world that were then known according to that which is said Luk. 2.1 that there went out a decree from Caesar Augustus that all the world should be taxed and as for those countries that now know nothing of Christ it may be that they were not then inhabited or that the ancient inhabitants had the Gospel preached amongst them though now their posterity have it not and 3. that however the sound of their doctrine shall goe out even into those parts where as yet it hath not been preached In them hath he set a tabernacle for the Sun He saith a tabernacle not a house because the Sun is ever in a flitting condition and never stayeth in one place Vers 5. Which as a bridegroom coming out of his chamber c. The Sun is here compared 1. to a bridegroom coming out of his chamber because when it hath been hid all night in the lower hemisphere as in a chamber it then ariseth early in the morning gloriously adorned with golden and beautifull rayes as with gorgeous attire even as a bridegroom decketh himself with ornaments Esa 61.10 and that to make the earth his spouse fruitfull with his embraces and 2. to a strong man which rejoyceth to run a race that is which cometh forth with a chearfull and courageous mind to run a race and that because the Sun seems
he had said before vers 11. there is none to help Vers 21. Save me from the lions mouth c. See the Note before vers 13. For thou hast heard me from the horns of the Vnicorns that is thou hast upon my prayers delivered me when I was in the midst of many cruell enemies or from the power of those enemies Vers 22. I will declare thy name unto my brethren c. That is I will shew forth thy praise amongst them and as it is meant of Christ it was accomplished partly when he appeared to his disciples after his resurrection for fourty daies together informing them in the great things that God had done and speaking of the things pertaining to the kingdome of God Act. 1.3 for these he tearmed his brethren Act. 20.17 Goe unto my brethren and say unto them I ascend unto my father and your father c. and partly in that by their doctrine the knowledge of these things is spread abroad throughout the world for all believers are the brethren of Christ as is noted Heb. 2.11 12 and that because by Christ they receive the adoption of sons who is therefore called the first-born amongst many brethren Rom. 8.29 Vers 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him c. Gods regarding of him is here opposed to the contempt of the world of which he had said before vers 6. that he was a reproach of men and despised of the people abhorred as a worm and no man and concerning which the prophet Esay speaks Isa 53.3 we hid as it were our faces from him As for the last clause but when he cryed unto him he heard see the Note before vers 2. Vers 25. My praise shall be of thee in the great Congregation c. That is Thou wilt give me occasion to praise or I will praise thee in the solemn assemblies of thy people Yet as this is spoken in reference to Christ by the great Congregation may be meant the solemn assemblies that the Jews had on their three great feasts or particularly that assembly where after his resurrection Christ was seen of above five hundred brethren at once 1 Cor 15.6 or rather the great Church of the Gentiles of whom it was promised that they should be as the stars in heaven for multitude namely that amongst them Christ would by his servants preach the Gospel of salvation and thereby publish Gods praise I will pay my vows before them that fear him that is the sacrifices or the praises which I have vowed to give thee and observable it is that he doth not only promise this but he doth it also with a kind of rejoycing as being glad to think of his doing this which he doth promise Vers 26. The meek shall eat and be satisfied c. By the meek here are meant those poor mortified souls that being pressed in conscience with the burthen of their sins and the apprehension of Gods indignation against them for their sins either feared or felt are humbled thereby and have their fierce nature tamed and subdued Yea and because a poor low and an afflicted condition doth often thus meeken the spirits of men therefore some conceive that this is principally meant of such who being distressed and oppressed and being destitute of all outward help do therefore humbly seek to God for deliverance and therefore on the other side he affirms the same afterwards vers 29. of those that be â—at upon the earth However that which is said of these that they shall eat and be satisfied is spoken with reference to those sacrifices and peace-offerings of praise which David had tearmed vows in the foregoing verse it being the constant course of those times to feast many the poor especially with their peace-offerings yet that which is said that eating they should be satisfied is not meant so much of satisfying their bodily hunger as that their souls should be satisfied to wit either with consolation in those spirituall benefits which were signified by their sacrifices or by being raised up fully to trust in God by experience of that readinesse in God to help which had caused David to pay those his vows unto the Lord as is more fully expressed in the following words· But now as this is spoken in relation to Christ the meaning must be that the meek should be fed with the word of the Gospel or with Christ the true nourishing food of our souls both in the Word and in the Sacrament of his body and bloud and so should be cheared and revived thereby whereas before they were as dead men through the terrours of Gods wrath c. And accordingly we must also understand the two following clauses they shall praise the Lord that seek him that is they that seek to know God and to obtain his favour shall praise him see the Note 1 Chro. 16.11 your heart shall live for ever that is your hearts shall be cheared and revived for ever or your souls through faith in the redemption of Christ shall be comforted and live for ever Vers 27. All the ends of the world shall remember and turn unto the Lord c. This is meant of the conversion of the Gentiles upon the preaching of the Gospel and the word remember may comprehend these three particulars 1. that hereupon they should bethink themselves of their sins and the curse thereby due unto them 2. that they should be put in mind of the sufferings and glory of Christ his Resurrection and Ascension c. and that partly by the preaching of the Gospel and partly by the Sacrament of his body and bloud of which Christ said Luk. 22.19 Doe this in remembrance of me and 3. that they should be often speaking of and extolling the Grace of God in Christ 1 Pet. 2.9 Yea some conceive also that this word remember is used in speaking of the Gentiles conversion because those nations had formerly the knowledge of the true God and professed the true religion and should be then turned again from their vanities to serve the living God Act. 14.15 Vers 28. For the kingdome is the Lords and he is the governour among the nations That is God in Christ is the king of the Church and therefore being also by nature the supreme Lord over all it is fit they should serve him or he will surely bring them to submit to his sceptre Vers 29. All they that be fat upon the earth shall eat and worship all they that goe down to the dust shall bow before him c. That is Both rich and poor shall believe and serve the Lord Christ see the former Note vers 26. For by those that be fat upon the earth are meant the rich and the great men of the nations see the Note Job 15.27 Though it be as hard a thing to winne these as to make a camel goe through the eye of a needle yet through the mighty
through deep mire brambles and briars or over craggy or any other wayes that must needs be hard and troublesome for them to goe in Vers 4. Yea though I walk through the valley of the shadow of death c. As if he had said through the deepest shadow of death see the Note Job 3.5 I will fear no evil His meaning is that though he should fall into the most desperate and deadly dangers as a sheep that wandring falls into the paws of a lion yet he would not cast off his confidence in God For he doth not intend by these words that he should be void of all fear but that his faith in Gods providence should over-master his fear For thou art with me to wit as a shepheard that stands watching over his sheep thy rod and thy staffe they comfort me Some distinguish here betwixt the rod and the staffe by the staffe they say is meant the shepheards hook and by the rod a little wand which they say shepheards also used to beat in the sheep when they went astray from the flock to keep them up close together and to hasten them forward when they lagge behind and some that it is the shepheards hook that is here called both a rod and a staffe However doubtlesse the meaning of these words is that considering that God as a carefull shepheard did watch over him he was thereby comforted in his greatest perils yet withall by his rod and staffe may be meant 1. his Providence in guiding and preserving him 2. his word and spirit directing him in all his waies and his rod of correction which may also properly enough be said to comfort him as being an evidence of Gods fatherly care over him Vers 5. Thou preparest a table before me in the presence of mine enemies c. As if he should have said to their grief and vexation they being no way able to hinder it as it is expressed Psal 112.10 The wicked shall see it and be grieved he shall gnash with his teeth and melt away Some think that this expression is used also in allusion to the custome of Princes that used to have those they had taken captives stand by when they were feasting as by way of insulting over them as we see in Adonibezek and Samson but Davids meeknesse and piety make it improbable that he ever used to doe this As for those words Thou preparest a table before me he alludes therein to the royall plenty he dayly enjoyed comparing the liberall provision that God afforded him to a plenteous feast for which great preparations are made beforehand and which is spread on a table and set out in the most curious manner and to the same purpose is that which follows thou anointest my head with oyl my cup runneth over for though some understand this anointing his head of his anointing to be king of Israel yet it is far more probable that this expression is used in reference to the custome of feasting in those times when they used to welcome their guests with pouring forth sweet precious oyles upon their heads whence Amos speaking of feasting saith Amos 6.6 that they did drink wine in bowls and anoint themselves with the chief ointments and Christ said to the Pharisee that had feasted him mine head with oyl thou didst not anoint and so likewise that my cup runneth over is in reference to the custome at feasts of assigning to every guest his severall portion see the Note Psal 11.6 So that the summe of the words is an acknowledgement that God had afforded him plenty of all things not only for necessity but also for delight Nor can it be denyed but that it may be extended also to Gods feasting his soul with those spirituall dainties of the Word and Sacraments and to Gods chearing of his soul with the comforts of his spirit called the oyl of gladnesse Psal 45.7 Vers 6. Surely goodnesse and mercy shall follow me all the dayes of my life c. By goodnesse and mercy may be meant not only the grace and favour of God but also the effects thereof in a gracious supply of what was truly good for him for of this he might be sure that God would never fail him and the expression is very emphaticall when he saith goodnesse and mercy shall follow me for it doth not only imply the continuance of Gods goodnesse to him but also Gods readinesse to shew him favour whilst other men pursue and follow after happinesse happinesse doth pursue and follow the servants of God they do not with so much earnestnesse seek a blessing from God as God seeks to blesse them As for the following words and I will dwell in the house of the Lord for ever either it is a resolution that he would to his lives end worship and praise him in his Sanctuary implying that in this he rejoyced more then in the abundance of earthly blessings that God had given him or else it is a profession of his assured hope that he should constantly abide in the Church here and for ever in heaven PSALM XXIV Vers 1. THe Earth is the Lords and the fulnesse thereof c. By the fulnesse thereof is meant all the creatures that are on the earth but principally the nations that dwell therein as is expressed in the following clause the world and they that dwell therein Now this is prefixed that hereupon he might adde and that by way of admiring the goodnesse of God to his Israel that though the whole world and all the inhabitants thereof were the Lords yet all the world was not his as Israel was though the whole Universe was his yet he had chosen Jerusalem to be in a speciall manner his dwelling-place his Church to be above others his peculiar people The earth is the Lords c. but saith he vers 3. who shall ascend into the hill of the Lord c. I know that some Expositours give another reason why this is here prefixed namely that from the Lords dominion over all the world he might afterwards inferre how necessary it was that the Princes of the world that dwelt in the Lords holy hill should receive and obey Christ his anointed which they conceive is that which is intended in those words vers 7. Lift up your heads O ye gates c. But the reason before given is much the clearer However very observable it is that the Apostle 1 Cor. 10.25 26. proves by these words that Christians might without scruple buy and eat any meats that were sold in the market because all was the Lords and made for mans use and so they as Gods children especially also if we adde the right they had to them through Christ might lawfully take them from the hand of their father Whatsoever is sold in the shambles that eat asking no question for conscience sake for the earth is the Lords and the fulnesse thereof and yet immediately vers 28. by the same words he urgeth them not to eat
the people Vers 8. They also that dwell in the uttermost parts are afraid at thy tokens c. Any great works of God wherein there is any speciall impression of his majesty and glory may be tearmed Gods tokens and therefore some understand hereby the sun moon and stars which are seen in the remotest parts of the earth and of which God said in the first creation Gen. 1.14 Let them be for signs But because David speaks here of such tokens as should make men afraid I rather conceive that hereby is meant such works of God as are looked upon by men as tokens of his anger as namely 1. thunder and lightening and hail and earthquakes and comets and other strange meteors seen often in the air or 2. those miraculous signs which God wrought for the good of his people and the ruine of their enemies as the dividing of the red sea c. the fame whereof was terrible to the nations far off or 3. the judgements which he executes upon wicked men such particularly say some Expositours as disturb the peace of kingdomes for they conceive this is spoken in reference to the tumult of the people mentioned in the last words of the foregoing verse As for the following words thou makest the out-goings of the morning and the evening to rejoyce thereby is meant either 1. that God makes all the men of the world from East to West to rejoyce with his manifold blessings or 2. that he makes all men to rejoyce in the out-goings of the sun in the morning an expression used likewise Psal 19.6 His going forth is from the end of the heaven and so likewise of the moon and stars in the evening as the tokens before-mentioned are a cause of terrour to men so these of rejoycing or 3. that by giving peace to the inhabitants of the earth to wit through the terrour wherewith the nations are restrained and kept in by reason of those tokens of Gods wrath mentioned in the foregoing clause men may goe out chearfully in the morning and the wild beasts in the evening without terrour or danger according to what the Psalmist saith Psal 104.20 23 or 4. that when men goe out to walk in the cool of the morning and evening he maketh them to rejoyce in beholding how the earth is enriched with all kind of plenty or 5. that he maketh the out-goings of the sun in the morning the moon and stars in the evening to have a chearfull and pleasant aspect as if they seemed to laugh or to sing as we see the like poeticall expression used again vers 13. to set forth the pleasant look of fields covered with corn And indeed the two last expositions seem to me the most probable Vers 9. Thou visitest the earth and waterest it c. To wit as men are wont to visit their friends carrying wine and sweet-meats or some such like junkets with them see also the Note above on the Title thou greatly enrichest it with the river of God which is full of water that is say some Expositours the river Shiloah which ran close by Jerusalem the city of God or the river of Jordan the chief river of Canaan Gods holy land which used at times to overflow its banks and so to make the land the more fruitfull But I rather conceive that it is those sweet and plentifull showrs of rain sent from God out of heaven or the clouds from whence the rain falls that is here called the river of God and that hereby is intimated that seasonable showrs were to the land of Canaan to enrich it with plenty in stead of those great rivers wherewith other countries are watered see the Notes Deut. 11.10 11 12 and in stead of those brooks and rivulets which husbandmen draw into their grounds to make them fruitfull Vers 11. Thou crownest the year with thy goodnesse c. Two things may be implyed in this phrase 1. that the plenty of corn and flowers and fruit c. which God of his goodnesse caused the earth to bring forth was an ornament to it like a coronet or garland upon the head of a man and 2. that God blessed the whole circle or revolution of the year that in every part of it there were still some fruits of Gods bounty thereon to be seen and thy paths drop fatnesse that is thy clouds whereon God is elsewhere said to walk and to ride as in a chariot as Psal 104.3 and Nahum 1.3 or else the meaning is only this that it is he only that maketh the earth rich and fruitfull and in the expression used there may seem to be an allusion to that which is commonly said of mens carefull visiting their grounds to wit that every field is best dunged by the dust that falls from the masters feet Vers 12. They drop upon the pastures of the wildernesse c. That is such places as are not manured and tilled and are lesse frequented of people see the Notes Job 38.25 26 and the little hils though in summer they are most parched and in winter most pinched with cold rejoyce on every side to wit as being full of vines and other pleasant fruit-trees c. and so the inhabitants do thereupon rejoyce yea themselves have a pleasant aspect as it is usuall with the latine poets to say prata rident and so likewise the next verse must be understood See the Note before vers 8. PSALM LXVI Vers 1. MAke a joyfull noise unto God all ye lands Hereby the Psalmist expresseth how earnestly he desired that God might be glorified in that he could wish that if it were possible all nations might be wonne to praise his name as indeed there was just cause for all to doe But see farther in the Notes upon Deut. 32.43 and 1 Chron. 16.23 24. Vers 3. Say unto God How terrible art thou in thy works c. The Psalmist bids them thus to direct their speech to God because when men set God before their eyes in any holy service they undertake it makes them perform it the more heartily and fervently And by putting all nations upon the acknowledgement of Gods terrible works he covertly encourageth the people to trust in God who could doe such terrible things to their enemies Through the greatnesse of thy power shall thine enemies submit themselves unto thee see the Note 2 Sam. 22.45 Vers 5. Come and see the works of God c. That is Weigh well with us the wonderfull works of God see also the Note Psal 46.8 he is terrible in his doing toward the children of men that is those prophane men that are adversaries to the people of God or all mankind in generall And it may be spoken by way of contempt to intimate how base and vain they are in comparison of God Vers 6. He turned the sea into dry land c. That is the red sea they went through the floud on foot that is Jordan there did we rejoyce in him that is our
This is the chief thing which the Church here desires may be made known to all nations and so the words covertly imply that great mystery of the calling of the Gentiles Vers 3. Let the people praise thee O God c. That is thee the true God abandoning their false gods whom they have hitherto served which is repeated in the following verses again and again to shew that they could never sufficiently rejoyce in or be thankfull for those inestimable benefits which they should all enjoy under the kingdome of Christ Vers 4. For thou shalt judge the people righteously c. The meaning is that though God suffereth his people sometimes to be afflicted by their enemies for their good yet he will surely deliver them at last ordering and guiding them in all things for their advantage yea and that especially by making them righteous and obedient to all his righteous commandements The like is often prophesied concerning Christs kingdome as Isa 11.4 and in divers other places Vers 6. Then shall the earth yield her encrease c. Many understand this figuratively to wit either that in all parts of the world many converts should be brought in to the Church and so the earth should yield a mighty harvest of holy men to God or else that the elect of all nations should bring forth the fruit of repentance and praise and of a holy life and conversation to the glory of God and so they say the same thing that is here intended is expressed more in the end of the next verse and all the ends of the earth shall fear him But I rather understand it literally that God should blesse his people by causing the earth to yield abundant encrease only we must know then that under this particular all other outward blessings are comprehended as the following words do also imply and God even our own God shall blesse us Vers 7. God shall blesse us c. These words are here again repeated thereby covertly to cry down as it were either the infidelity of those that would not trust in so sure a refuge or the ingratitude of those that lived upon Gods blessings but would not acknowledge the Donour PSALM LXVIII Vers 1. LEt God arise let his enemies be scattered c. As if he should have said If God do but stirre or shew himself even that will be enough for the scattering of his enemies Because this Psalm begins with the very words which were still used by Moses when the Ark was to remove Numb 10.35 it is most probable that David composed it when after his divers glorious victories over the Philistines 2 Samuel 5.20 c. he resolved to remove the Ark from the house of Obed-Edom to Zion with great triumph and joy 2 Samuel 6.12 But yet because those words verse 18. of the Psalm Thou hast ascended on high c. are by the Apostle applyed to the ascension of Christ into heaven Eph. 4.8 it cannot be denyed that David did look upon that triumphant removall of the Ark as a type of Christs glorious ascension who was indeed that angel of Gods presence Isa 63.9 whom they tempted in the wildernesse 1 Cor. 10.9 And accordingly these words may covertly contain a prophecy of the stability of Davids kingdome especially in Christ and of the subduing of all his enemies Vers 2. As smoke is driven away so drive them away c. That is Though they mount aloft for a time and seem very terrible to others as the smoke doth when at first it overspreads and darkens the skie yet let them perish suddenly but see also the Note Psal 37.20 And to the same purpose is the following clause as wax melteth before the fire so let the wicked perish at the presence of God but see the Note also Psal 22.14 Vers 3. But let the righteous be glad let them rejoyce before God c. David seems here to oppose the exceeding joy of the Israelites at the carrying of the Ark to Zion to the sad condition they were in under Saul and the judges especially when the Ark was taken by the Philistines but see also the Notes Psal 5.11 and 32.11 and 58.10 And observable also it is that whereas in the foregoing verse the wicked are said to perish at the presence of God here on the contrary the righteous are said to rejoyce before God the presence of God that is deadly to the wicked is a joy to the righteous Vers 4. Extoll him that rideth upon the heavens c. See the Notes Deut. 33.26 and 2 Sam. 22.11 by his name IAH which is an abbreviation of Iehovah of which see the Note Exod. 6.3 as Eli of Elohim but the meaning is that they should praise him who is the only true God and so hath made himself known to be and that especially in his word wherein by his name he hath distinguished himself from all the false Gods of the heathens Vers 5. A Father of the fatherlesse and a judge of the widows is God in his holy habitation That is in heaven see Deut. 26.15 or in the land of Canaan see the Note Exod. 15.13 or in his Tabernacle where he is alwaies present amongst us and ready at hand to help see Psal 26.8 But under these particulars of Gods favour to the fatherlesse and widows David intends chiefly to imply that God is ready to help his poor oppressed people when they are destitute of all outward succour Vers 6. God setteth the solitary in families c. That is He blesseth the barren with many children for they are the barren that are here called the solitary either because the reproach of barrennesse amongst the Jews made such delight much in solitarinesse not caring to be in company or rather because their houses might be deemed solitary in regard their families were not encreased with children But yet this expression of setting the solitary in families may be extended to the Lords bringing of them home to live peaceably and quietly in their own houses and amongst their kindred and friends that had been driven away and so wandered about as exiles in desarts and solitary places But the rebellious dwell in a dry land that is in a condition destitute of all comforts and where they are exposed to manifold miseries And some conceive that this is spoken in reference to the rebellious Israelites perishing in the wildernesse· Vers 7. O God when thou wentest forth before thy people c. For this expression see the Note Lev. 27.17 Vers 8. The earth shook c. See Exod. 19.18 the heavens also dropped at the presence of God sweating as it were with terrour and toil But the words both of this and the foregoing verse seem to have been taken out of Deborahs song Judg. 5 4 5 for which therefore see the Note there Vers 9. Thou O God didst send a plentifull rain whereby thou didst confirm thine inheritance when it was weary As if he should have said After thou hadst
borders of the earth That is Thou hast created and established the whole world even to the utmost bounds thereof East West North and South or thou hast appointed how far the earth should extend which is prepared for the habitation of man the bounds whereof were so estalished that the raging seas could not break through them or by the borders of the earth may be meant the bounds and borders that God hath set severally to divide one kingdome and country from another and to allot each nation the limits of their dominion and habitation However that which the Church would hereby imply is that if God were so carefull for the world they hoped he would be much more carefull for his own peculiar people and would not suffer strange nations to break through the borders of that land which he had allotted them for their dwelling Vers 18. Remember this c. As if they had said Though thou passest by other things yet let not this be forgotten to wit this which follows in the next words that the enemy hath reproached O Lord and that the foolish people that is a base worthlesse wicked people have blasphemed thy name Vers 19. O deliver not the soul of thy turtle-dove unto the multitude of the wicked That is the life of thy Spouse thy turtle-dove for the Church is here compared to a turtle as elsewhere to a dove see the Note Psal 55.6 because it is the least and the most mournfull of all doves and most constant to her mate And this say some Expositours suits better with the condition of Gods people when Antiochus made warre against them than when they were captives in Babylon because then they were already delivered up into the power of their enemies Vers 20. Have respect unto the Covenant c. To wit whereby thou hast engaged thy self that this land should be given to our fathers and us their posterity that thou wouldest protect us and blesse us therein and that if for our sins we were driven from thence thou wouldest upon our repentance bring us back again from the utmost coasts of the earth Deut. 30.3 4 for the dark places of the earth are full of the habitations of cruelty that is in those countries where the people enjoy not the light of thy word and so live without the knowledge of thee the true God such as Babylon was wherein the Jews were held in captivity there reigneth nothing but cruelty and oppression every house is a den as it were of beasts of prey full of robbers and murtherers and in every house they cruelly oppresse thy poor people Or else thus In those lands which lye under the darknesse of such sore afflictions as ours doth now being invaded by a barbarous people and where God hides himself from his people and so their enemies apprehend that they may as in secret commit what wickednesse they please all places are filled with the cruelty of bloudy enemies Vers 22. Arise O God plead thine own cause The ground of this expression is either because in any wrong done to Gods people God was chiefly injured especially when they were persecuted for Gods sake or because the enemy did not only oppresse them but also blaspheme the name of God or else because the maintaining Gods worship amongst them was the chief thing they desired and that haply by bringing them again into their own land PSALM LXXV Vers 1. UNto thee O God do we give thanks c. Some conceive that this Psalm was composed by David either when the Jebusites were to be subdued that held the fort of Sion 2 Sam. 5.6 or when upon Joabs slaying Abner that design of Abners bringing in the tribes of Israel to submit to David was like to be hindered and the kingdome was in danger thereupon to be involved again in a bloudy warre and others conceive that it was composed by Asaph or some other holy man of God in the time of the Babylonian captivity And accordingly these first words may be understood either as the words of the people or of David and the people joyntly together wherein they resolve to praise God even in the saddest times as being assured of Gods readnesse to help them which is expressed in the next words for that thy name is near that is that thou art near at hand to help thy people thy wonderous works declare and this may be meant as we may differently conceive of the persons here speaking either of the works of God in generall whereby God had in all ages manifested his care over his people or more particularly of those wonderfull works which God had already wrought in bringing David to the Crown Vers 2. When I shall receive the congregation I will judge uprightly Many learned Expositours hold that in these words God answers his people and that the meaning thereof is as if he had said When I shall gather my Church and people together again and shall again receive them into my favour and care whom for the present I have seemed to cast off and to deliver them up to the will and power of their enemies I will then judge justly betwixt them and their enemies or I will then set all in order that is now out of frame But because the following part of the Psalm seems clearly to be the words of the Psalmist as is most evident vers 7 8 9 10 therefore I conceive so also of this verse namely that David here speaks yet perhaps as elsewhere in the person of Christ When I shall receive the congregation that is say some When I shall have gotten mount Sion on of the hands of the Jebusites which is the place appointed of God for the solemn meetings of the congregation of his people and is therefore called Isa 14.13 the mount of the congregation or rather When the people shall submit themselves generally to me then I shall judge uprightly as if he had said Hitherto a great part of the tribes of Israel have refused to submit to my government and so the kingdome hath been wasted with civill wars but when once the whole congregation of the twelve tribes shall come in and submit to me then I will govern them with all possible justice which also implyes a prayer secretly made to God that he would bring in the people to stoop to his government And if we take it as some do as spoken in the person of Christ then it must be understood of the justice of his governing the Church gathered into him by the preaching of the Gospel And so likewise if we read the words according to the translation in the margin When I shall take a set time I will judge uprightly it may be understood either as spoken by God or by Christ to wit that when the fit season already set and appointed by Gods decree should come he would then take the opportunity to punish his peoples enemies or else as spoken by David that when the time appointed of
was mingled with spices to make it the stronger and the apter to intoxicate those that drank it whence it is that we read of spiced wine Cant. 8.2 and Isa 5.22 drunkards are tearmed men of strength to mingle strong drink yea perhaps that it was mingled with gall and poison such things as might make it bitter and deadly to those that should drink of it and that this is added to imply both the sorenesse and variety of judgements that God hath alwaies in a readinesse and that when he begins to punish ungodly men he doth usually bring many severall judgements together upon them And he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them that is he maketh all both good and bad to drink of this cup of his indignation though indeed to the good it is but as a physicall potion yea and this cup comes soonest to them from the hand of the Lord that are nearest to him judgement must begin at the house of God 1 Pet. 4.17 he afflicts all promiscuously but then the wicked shall at last will they nil they drink the dregs even to the last drop that is the sorest judgements shall be their portion especially at the day of judgement when they shall be cast into hell and punished there with insufferable torments unto all eternity Vers 10. All the horns of the wicked also will I cut off c. That is I will suppresse them or bereave them of their great power but the horns of the righteous shall be exalted see the Note 1 Sam. 2.1 And this the Psalmist addes in confidence that God would be aiding to his servants against their wicked enemies as he had alwaies formerly been PSALM LXXVI Vers 1. IN Iudah is God known c. To wit Not by his word only but also which is chiefly here intended by the miraculous works he hath wrought amongst them whereby it was clearly manifested not to them only but even to all the world that the God of Israel was the only true almighty God as is implyed in the following words his name is great in Israel concerning which see also the the Notes Psal 48.1 2 3 c. a Psalm that is for the matter of it much like to this Vers 2. In Salem also is his tabernacle c. See the Note Gen. 14.18 and his dwelling-place in Sion as if he had said and therefore no wonder though he be better known there then elsewhere and though he have shewn great wonders against his enemies there that have sought to drive him out of that his dwelling-place Vers 3. There brake he the arrows of the bow c. That is He took from the enemy all power of using them against his people and the meaning is he utterly destroyed them see the Notes 1 Sam. 2.4 and Psal 46.9 the shield and the sword and the battel that is and all other weapons and provisions of war or the battel-array or army of souldiers And because most Expositours conceive that this Psalm was penned upon occasion of that miraculous destruction of the Assyrians that had besieged Jerusalem in Hezekiahs daies therefore they conceive also that in these words there may be an allusion to that which the prophet Isaiah then said 2 Kings 19.32 He shall not come into this city nor shoot an arrow there c. Vers 4. Thou art more glorious and excellent c. To wit for power prowesse then the mountains of prey that is then the robbers in the mountains or then the Assyrians that coming to besiege Jerusalem did pitch their tents upon the mountains round about her or rather then all the great kingdomes of the world which because they are usually gotten by violence and do exalt and enrich themselves by spoiling the neighbouring nations round about them are therefore compared to mountains that harbour ravening wild beasts that live wholly upon prey Vers 5. The stout-hearted are spoiled c. That is say some they are bereaved of all wisedome and prowesse see the Note Job 12.17 they have slept their sleep that is through astonishment fear they were as men asleep not able to move a hand in their own defence which is expressed more clearly in the following words and none of the men of might have found their hands But I rather understand it thus that the proud enemies being slain were stripped spoiled of all they had about them and thence it is added they have slept their sleep that is the sleep of death as it is called Psal 13.3 And because God smote the Assyrians by night 2 Kin. 19.35 there may be in these words an allusion thereto as if it had been said They were smitten sleeping and so that sleep of theirs proved an eternall sleep according to that Jer. 51.39 I will make them drunken that they may rejoyce and sleep a perpetuall sleep and not awake And none of the men of might have found their hands that is they were as men without hands their hands being of no use to resist the stroke of an angel Vers 8. Thou didst cause judgement to be heard from heaven c. To wit say some Expositours by terrible tempests of thunder and lightening c. whereby thou didst execute judgement upon thine enemies and accordingly they also expound the following words the earth feared was still that is the earth was shaken with an earthquake and all things were still the wild beasts betaking themselves straightway to their dens or the inhabitants of the earth trembled so that the boldest of the wicked durst not then stir or mutter against God But I rather conceive the meaning of the words to be this that the vengeance executed upon the enemies of God was such we may particularly apply it to that of the slaying the Assyrians and withall so dreadfull and terrible that it was as manifest that it was from the God of heaven as if God had by an audible voice from heaven terrible as thunder given sentence of judgement against them that such such judgements should be executed upon them and that hereupon the earth feared and was still the nations round about them were still as men amazed not daring to plot or act any thing farther against the people of God Vers 10. Surely the wrath of man shall praise thee c. To wit because 1. the greater their wrath against thy people is and the farther they proceed the more they prosper therein the more shall thy wisedome and power be magnified in destroying them delivering thy people in causing all things to work together in the conclusion for their good and 2. not only thy people shall hereupon praise thee but others likewise that shall observe this yea thine enemies themselves shall acknowledge that they are vanquished broken by thine almighty power that thou art righteous in all thy judgements upon them The remainder of wrath shalt thou restrain
they made their lives bitter with hard bondage in mortar and in brick and in all manner of service in the field However clear it is that from hence to the end of the Psalm God is brought in as expostulating with his people Vers 7. Thou calledst in trouble c. To wit when after their deliverance out of Egypt of which he had spoken in the foregoing verse Pharaoh had pursued them to the red-sea see Exod. 14.10 15 I answered thee in the secret place of thunder that is out of the pillar of fire and of the cloud from whence I thundered upon the Egyptians see the Notes Exod. 14.24 Now this might be tearmed an answering them in the secret place of thunder 1. because the thunder came out of the pillar of the cloud which though it gave light on one side to the Israelites yet it was a cloud of darknesse to the Egyptians Exod. 14.20 2ly and especially because though God did not visibly then appear to them yet the thunder was a clear evidence of his hidden presence there and that however before he had seemed to hide himself from them for a time yet he was in a readinesse to help and deliver them and it may well be that this is spoken in reference to that which is said Exod. 14.20 that the Lord looked to the host of the Egyptians through the pillar of fire and of the cloud and troubled the host of the Egyptians And some understand it also of Gods speaking to the people from mount Sinai by a voice like thunder which came from the thick cloud that was upon the mount As for the following clause I proved thee at the waters of Meribah to wit by the thirst they endured there this is doubtlesse added to shew that it was of Gods free grace that he did thus deliver them from the Egyptians seeing so shortly after they did by their murmuring at Meribah discover how unworthy they were of this mercy See also the Note Exod. 15.25 Vers 8. Hear O my people and I will testify unto thee c. See the Note Deut. 4.26 But this must be understood as spoken by God to the Israelites when he had newly carried them out of Egypt as is evident by that which follows ver 11. But my people would not hearken to my voice c. see the Notes also Exod. 15.25 Vers 10. Open thy mouth wide c. That is Ask freely and largely even whatever you will yea ask still greater and greater things and that with full assurance of faith pressing your requests with fervency and importunity and I will fill it that is I will fulfill all your desires But yet this last clause some understand particularly of Gods supplying them liberally with food and sustenance whereto that may seem to agree which is added ver 16. He should have fed them also with the finest of the wheat c and some of Gods filling their mouths with his praises for which see the Note Psal 71.8 And however in the expression here used there seems to be an allusion to the manner of birds feeding their young ones Vers 15. The haters of the Lord should have submitted themselves unto him c. Hereby is implyed that on the contrary because of his peoples sins he had chosen to prosper those that hated him rather then not punish his peoples rebellion against him See the Note also 2 Sam. 22.45 PSALM LXXXII Vers 1. GOd standeth in the congregation of the mighty c. That is He is present among the great judges and Potentates of the world and president over them see the Notes 2 Chron. 19.6 and Deut. 1.17 he judgeth among the Gods see the Note Exod. 22.28 The meaning is that they are but his vicegerents and that he will therefore judge them according as they carry themselves in judging others And hence it is that in the following verses he expostulates with them as his subjects and vassals How long will ye judge unjustly c. Vers 5. They know not c. As if he had said But alas it is in vain to speak to these men They know not that is Being blinded with gifts corrupt affections and their greatnesse in the world they know nothing of this which I have spoken to them of they know not what is just and what is unjust nor what belongs to them to doe neither will they understand that is they are wilfully ignorant and will not be taught they walk on in darknesse they proceed on in their waies of ignorance sin and folly And then for the last clause all the foundations are out of course in the originall are moved either it doth simply declare the evil that came by the injustice of these judges to wit that for want of justice and judgement which are the foundations of kingdomes commonwealths all things were out of order and went to wrack or else it is added to imply the obstinate blindnesse of the judges who though they might see that all things were brought into confusion were like to be utterly ruined by their unjust doings yet they would not be convinced of the evil of their waies But see the Notes Psal 11.3 and 75.3 Vers 6. I have said Ye are Gods c. See the Note Exod. 22.28 and all of you are children of the most High to wit because God had conferred part of his sovereignty and judiciary power upon them as Princes are wont to leave theirs to their children and because withall they should be if they would carry themselves as they ought to do most dear to God as children are to their father Vers 7. But ye shall die like men and fall like one of the princes That is ye shall be cast down from your places of dignity and power according to that Luk. 1.52 he hath put down the mighty from their seats like as other Princes before you have been or as it hath been with the princes of other nations or ye shall die by some violent death as usually tyrants are wont to do Vers 8. Arise O God judge the earth c. As if he had said Seeing the judges on earth are every where so unjust do thou from heaven take this work into thine own hands do thou free the oppressed and punish the oppressours with their unjust judges for thou shalt inherit all nations that is by this means all nations shall submit themselves to thee and shall worship and fear thee or thou art and alwaies shalt be the supreme judge of all nations neither can any tyrants wrest this power out of thine hands Yea some conceive that this is spoken in reference to Christ PSALM LXXXIII The Title A Song or Psalm of Asaph Most Expositours hold that this Psalm was penned when Jehoshaphat was invaded by a mighty army made up of many severall nations 2 Chron. 20.1 which agreeth with that which is here said vers 6 7 8. and because it is said that the people of God sung as they were going
people the performance of their vowes and because when men had sworn rashly and unadvisedly they were by the law of God to carry a peace offering to the Priest which for their atonement was to be offered to the Lord for which see the Notes Lev. 5.4 5. therefore men are here enjoyned that when they have made a vow and then afterwards begin to repent and to grudge at what they have vowed they should not then think to salve up the matter by going to the Priest and confessing that it was an error that they had so vowed and so save somewhat by giving a peace-offering instead of some greater matter they had vowed expecting thereby to be absolved from their vow and that because it would be most egregious folly and wickednesse thus to think to delude God and to abuse his Messenger and Minister See the Note also Pro. 20.25 Wherefore should God be angry at thy voice that is at these thy vaine excuses and destroy the work of thine hands that is all that thou hast gotten with the labour of thy hands and so by withholding a little thou shouldest bring ruine upon thy whole estate Or it may be meant of Gods crossing and disappointing him in all his enterprizes and affaires or particularly in those his endeavours for the prospering whereof he had made those inconsiderate vowes Vers 7. For in the multitude of dreames and many words there are also divers vanities c. See the Note before vers 3. For as there we are advised to avoyd rashnesse and forwardness in speaking lest that produce in prayer much vaine babling so here also that thereby we may avoyd rashnesse in vowing and that because in rash vowes there is usually much vanity as that mens vowes are many times sinfull foolish and unprofitable and that they often repent of what they have vowed and keep not faith with God and so by that meanes the Lord is offended men are scandalized and some calamity befalls those that have thus vowed As for the last clause But feare thou God which some also conceive is spoken with reference to the Angel mentioned before ver 6. to wit the Lord Christ this is prescribed as the meanes whereby men may be brought rightly to performe all religious worship and so particularly that of making vows for they that truly feare God will neither vow rashly nor be carelesse of performing what they have so solemnly promised to the Lord. Vers 8. If thou seest the oppression of the poore c. Two wayes I find given by Expositors for the connexion of these words with that which went before and they are both very probable The first is this that having in the foregoing part of the Chapter pressed men to feare God and to worship God in a right manner as the only remedy of that vanity to which men are subject here in this world and the only way wherein true happinesse is to be found because against this it might be objected that a mans tranquility may seeme hereby to be little mended in regard the poore especially those that are religious are so usually wronged and oppressed by those that are too mighty for them and if they fly to the Magistrates and Courts of Justice for remedy there they shall find Justice perverted and their oppressions rather encreased then eased this objection is here answered by shewing that God doth take notice of this and therefore will undoubtedly right them in his own due time The second is this that having hitherto in this Chapter taught men to prevent the vanities that are frequently found in mens performing the duties of Gods worship so here now he teacheth them to avoyd the vanity of being discontented and discouraged with the oppressions and injustice that are found in the world If thou seest the oppression if the poore and violent perverting of judgement and justice in a Province marvell not at the matter that is be not amazed or astonished as if it were a strange thing that this should be or that God should suffer or order it to be so marvell not at it so as to think hardly of God to be discontented and discouraged to distrust his providence or to grow weary of his service For he that is higher then the highest regardeth that is God who is higher then all the Potentates of the world the King of Kings and Lord of Lords Higher then the Kings of the earth Psal 89.27 doth from heaven his high and holy place take speciall notice of all such things and will in due time right the poore against their oppressors And there be higher then they to wit the holy Angels whom God sets as his subordinate Ministers over Kings and Kingdomes to defend the righteous and to execute his judgements upon tyrants and oppressors Vers 9. Moreover the profit of the earth is for all c That is That which ariseth out of the earth by the labours of the husbandman in the tillage and planting of his grounds and the breeding of cattell is for the supply of all sorts of men and all things that are necessary for the subsistence of men Many nations have been without money but the fruits of the earth they could never be without The King himselfe is served by the field that is he and his are supported and maintainted by such provisions as arise from the labours of the husbandman For the right understanding of Solomons aime in these words we must know 1. that he doth here returne to his former discourse concerning the vanity of all things under the Sunne Having in the foregoing part of the Chapter inserted a passage concerning the fear and worship of God as that which can only render men happy and remedy the vanities whereto the life of man is incident after this Digression he returnes againe to what he was before speaking of and falls upon discovering the vanity of all kind of riches wherein very many doe look for happinesse Only first by way of transition he sheweth here the excellency of husbandry above all other wayes of gain whatsoever by shewing the benefit that redounds to men by the fruits of the earth above all pecuniary possessions whatsoever and then afterwards he discovereth the vanity of both and 2. that withall there may be in these words some respect also to that which was said in the foregoing verse concerning the oppression and injustice of those that are in high places this which is said here in the commendation 〈◊〉 husbandry tending to shew that the greatest that are stand in need of the meanest amongst the people as the Apostle saith 1 Cor. 12.21 The head cannot say to the feet I have no need of you so that when great ones oppresse the poore by whom the earth is tilled they doe they know not what because both King and Nobles too must needs want bread and other necessaries if husbandry be destroyed Vers 10. He that loveth silver shall not be satisfied with silver c. Divers
this as spoken by the Spouse or some that stood by whereas methinks they are clearely the words of Christ the Bridegroome preferring his Vineyard and his care over it before Solomons at Baal-hamon and that in answer to what his Spouse had said ver 6. Set me as a seale upon thine heart c. So that the summe of that which he saith here to his Church to assure her of his tender love to her and care over her is all one in effect as if he had thus said Thou my love because thou hast me not alwayes in thine eye and because I suffer thee to be sometimes tryed with sore afflictions art ever and anon in a trembling and fainting condition as doubting my love But why doest thou not rest with confidence on me That I may free thee of all thy feares I will shew thee how deare thou art to me and how tenderly carefull I am and alwayes will be of thee Thou seest what precious account Solomon makes of his Vineyard at Baal-hamon yet being man though a King he is faine to let it out to farmers that must take care of it and dresse it and keep it in his absence and so though he receives a great rent for it yet others have a share with him in the profit of it But now thou that art my Vineyard art continually in mine eye and though I make use of men in planting and dressing this my Vineyard and of the Ministry of Angels in defending and keeping it yet I am alwayes all in all in that work and it is I only that give the encrease I only justifie and sanctifie and defend and glorifie thee and therefore it is fit thou shouldest wholly depend upon my love and provident care over thee neither must thou depend upon any other nor give the glory of thy welfare to any other This I conceive is the full drift of these words Vers 13. Thou that dwellest in the gardens c. It may be renderd according to the Original O thou inhabitresse of the gardens a title fit for a Country damosel and whereby it is unquestionably cleare that here the Bridegroome speakes to the Bride Having in the foregoing verse laboured to assure her of his sincere love to her and tender care over her and being for a while to take his leave of her he makes this request to her The companions hearken to thy voice cause me to heare it wherein he desires that before the Bridemen and Bridemaides the companions that stood by as witnesses of the contract hearkening diligently to heare what should be concluded between them she would openly make known her mind to him herein that so the consummating of the marriage might be hastened and accordingly we must understand the words as spoken by Christ to his Spouse the Church He tearms his Church Thou that dwellest in the gardens either with respect to her being adorned with the manifold graces of Gods holy Spirit or to her residing in those places where particular Churches or Congregations were planted as delightfull to Christ as so many Paradices or Edens or to her having her conversation above in Gods heavenly Paradice even whilst she lives here below for which see the Notes Chap. 4.12 15. 6.2 11. And that which he desires of her that he might heare her voice is meant of the voice of her confessions praises and prayers see the Note Chap. 2.14 but especially of her preaching the Gospel to her companions though some I know would have it understood of her desire that he might heare the voice of her praises in heaven The companions harken to thy voice cause me to heare it for by the Churches companions there may be meant either 1. The Angels who doe indeed with great delight harken to the doctrine of the Gospel Eph. 3.10 1 Pet. 1.20 Or 2ly The Elect or the faithfull such as are received into the fellowship of Christ and his Saints and have obtained the like precious faith with them 2 Pet. 1.1 and were before called the friends of Christ see the Note Chap. 5.1 and so this may be a motive to encourage her to preach the Gospel because though the world will not yet the Elect of God would attentively heare her Or 3ly as some thinke it may be extended also to all men here below at least such as are not dogs and swine but will vouchsafe to heare for because of our common creation and habitation here on earth even these may be tearmed the companions However observable it is that with the same charge wherewith the Bridegroom doth here take his leave of his Bride Christ did also take his leave of his Disciples Goe ye therefore and teach all Nations c. Matth. 28.19 Vers 14. Make hast my Beloved c. It is in the Original flee or flee away and be thou like to a Roe or to a young Hart upon the mountaines of spices Now accordingly that which the Spouse here desires of her beloved may be either 1. That he would flee or make hast away with her to some place of extraordinary pleasure and delight called therefore the mountaines of spices where they might solace themselves together such as was that or the same haply with that which was before Chap 4.6 called the mountain of myrrhe and the hill of frankincense or 2. that after he had dispatched his affaires in that place whither he was now going he would make as much hast or speed in his return to her again as a Roe or a young Hart doth when they run upon or for succour flee unto the mountaines of spices see the Notes before Chap. 2.7 8 9. 17. And so likewise in regard of the spirituall sense here intended either 1. The words may be taken as spoken by the Church to Christ with respect to his ascension into heaven As if she had said Though it would be most pleasing to me to enjoy thy bodily presence here below yet since it is necessary that thou shouldest ascend up to thy father that thou mayest there provide a place for me and mine and mayest from thence send the comforter to us therefore flee as a Roe or a young Hart to those mountaines of spices Or else 2. With respect to his coming in to her help upon all occasions in the severall Assemblies of his people which may be here called the mountaines of spices Because Christ had called upon her in the foregoing verse to cause her voice to be heard in preaching the Gospel and she knew that this would stirre up many enemies against her therefore she requests that her Beloved would upon all occasions come in speedily to her encouragement succour and support which agrees with that which was noted before Chap. 2.17 Or rather 3ly with respect to the second coming of Christ namely that the Church here desires that Christ would hasten that his glorious appearance the second time for her full and perfect redemption and for the consummation of her marriage with him because then she knew that she should be also taken up with him from the valleys of the gardens to the mountaines of spices as heaven may be well called for its unconceivable delight and sweetnesse there to enjoy his glorious presence for ever without any interruption see 1 Cor. 15.52 1 Thes 4.16 17. And thus as this divine Song began with a prayer and as some understand it for his first coming Let him kisse me with the kisses of his mouth so it ends with a prayer for his second coming And Solomon closeth up this Book with the same expressions in a manner which we finde in the close of St Johns Revelation Behold I come quickly Amen Even so Come Lord Jesus FINIS