thus Lord thou hast promised that thy people of Israel shall continue till thou hast sent them a Messiah by whom the glory of this thy kingdome shall be wondrously advanced hitherto thy people have walked on in the way of the expectation of this our promised redemption earnestly expecting desiring the end of this course in the accomplishment of this promise and why then hast thou brought us into this low weak condition as if thou meantst to cut us off wouldst not bring us to that glorious condition thou hast promised or Oh that we might see thy Christ in the flesh behold the glory of his promised kingdome There are some besides that understand these words He weakned my strength in the way c. of God or the enemies weakning their strength in the way as they went into Babylon or in the way as they returned home into their own countrey again But the former expositions are far more probable Vers 24. I said O my God take me not away in the midst of my daies c. That is before I have accomplished little more then half the years which men usually live see the Note Psal 55.23 or rather according to the exposition of the foregoing Note Cut not off thy people before thou hast made good thy promise of bringing them back with joy into their own countrey or before that glorious work of our redemption by the promised Messiah be accomplished And indeed because the Church was not come to the ripenesse of her age till the coming of the Messiah had she been cut off before that it might have been said that she was taken away in the half of her daies Thy years are throughout all generations that is thou art an eternall and unchangeable God And this is here alledged for the same end as before vers 12. for which see the Note there The most Expositours take it thus that because God was eternall therefore he would unto all eternity preserve his Church yea every particular member thereof according to that Matth. 22.32 God is not the God of the dead but of the living Vers 25. Of old hast thou laid the foundation of the earth c. This which here and in the two following verses is spoken to God is by the Apostle Heb. 1.10 11. applyed to Christ to prove his Godhead And indeed by that which is said before vers 13 14 15. that God should arise and have mercy upon Zion and so that the heathen should fear the Name of the Lord and all the kings of the earth his glory and again vers 22. that the people should be gathered together and the kingdomes to serve the Lord it is evident that the Psalmist speaks of the kingdome of Christ and therefore what is here spoken to God must be understood as spoken to God in Christ and to him therefore these words of the Psalm are by the Apostle there fitly applyed Vers 26. They shall perish but thou shalt endure c. See the Note Job 14.12 yea all of them that is the heavens and the earth and all things therein shall wax old like a garment that is shall decay by degrees or rather shall at last come to an end as a vesture shalt thou change them that is say some Expositours as one layeth by an old worn garment that is no longer fit for use and changeth it for another or rather as one alters an old tatter'd garment and doth so furbish it and make it up in another fashion that it seems to be a new garment so and as easily too as one changeth a garment shall God change the heavens the earth though they shall not cease to be and their substance shall be the same yet in regard of their qualities they shall be quite changed of corruptible they shall be made incorruptible c. so that they shall be new heavens and new earth Isa 66.22 The new heavens and the new earth which I will make shall remain before me saith the Lord. It is Heb. 1.12 as a vesture shalt thou fold them up and they shall be changed but that is the same in effect only it implyes either the suddennesse of the change that it shall be done with as much facility as one folds up a garment or else that they shall no longer serve for the same use as formerly whence this change is also compared to the folding up of a book or scroll Isa 34.4 the heavens shall be rolled together as a scroll that is the use of them shall cease as when one shuts up a book and layes it by which he means to use no longer As a vesture shalt thou change them and they shall be changed that is they shall be certainly changed And now the drift of all this is 1. to imply the perishing condition of Gods people as considered in themselves poor frail creatures continually hasting to their end thereby to move the Lord to take pity of them if the heavens that have lasted so many years without any apparent decay shall yet at last perish much more must weak frail men perish and 2. to shew that yet notwithstanding the children of God shall not perish and that because God is eternall and unchangeable and he hath chosen them to be his for ever so that being begotten again by the seed of Gods word which must needs be immortall and incorruptible as God is it is not possible but that they must continue though the heavens shall perish which is the conclusion he makes from hence vers 28. Vers 28. The children of thy servants shall continue and their seed shall be established before thee That is through thy favour and in thy presence both here and eternally in heaven See the Notes Psal 41.12 and 69.35 36. PSALM CIII Vers 1. BLesse the Lord O my soul and all that is within me blesse his holy Name That is my whole inward man my mind will affections thoughts with all the inward powers and faculties of my soul yea it may be extended to the inward parts of his body according to that Psa 35.10 All my bones shall say Lord who is like unto thee for which see the Note there as likewise Psal 20.1 Vers 3. Who forgiveth all thine iniquities who healeth all thy diseases To wit thy sins by pardoning them and if we so understand these words they are no more but a repeating again of what was said before in the first clause or thy lusts and corruptions by mortifying them Some also extend this to Gods delivering him from bodily infirmities and all outward evils see the Note Psal 41.6 But of his bodily health he speaks afterward vers 5. Vers 4. Who redeemeth thy life from destruction c. That is Who preserveth and delivereth thee from destroying dangers or rather who redeemeth and delivereth thee by the promised Messiah from death and hell see the Notes Job 26.6 and 28.22 and 33.22 who crowneth thee with loving kindnesse and tender mercies
and Revel 1.16 wherein the high praises of God in giving his son for mans Redemption are set forth and thereby men are subdued unto God or 3. of the saints judging the world together with Christ at the day of judgement the sword being a sign of judiciary power Vers 7. To execute vengeance upon the heathen c. It is hard to conceive how this can be applyed to the subduing of the heathen by the preaching of the Gospel though some tearm it a holy revenge to seek the eternall salvation of implacable enemies and others refer us to that of the Apostle 2 Cor. 10.6 having in a readinesse to revenge all disobedience And indeed because of this passage I conceive the whole place is rather to be understood of the Churches outward victories for which see the foregoing Note Vers 8. To bind their kings with chains c. This as is noted before some understand of bringing the greatest under the yoke of Christ which at first they count as bonds and fetters see the Note Psal 2.3 and others of the saints passing that judgement with Christ at the last day Matth. 22.13 Bind him hand and foot and take him away and cast him into outer darknesse But see the Notes above vers 6 7. Vers 9. To execute upon them the judgement written c. That is say some Expositours decreed by God or rather the judgment which God in his written word hath enjoyned them to execute or foretold they should execute which some refer to that Deut. 7.12 when God gave them that charge concerning the Canaanites thou shalt smite them and utterly destroy them thou shalt make no covenant with them nor shew mercy unto them and others to that more generall prediction concerning the destruction of the Churches enemies Deut. 32.43 Rejoyce O ye nations with his people for he will avenge the bloud of his servants c. However observable it is that hereby they were bound up not to proceed otherwise against the worst of their enemies then according to the rule of Gods written word And there might be also in these words an allusion to the old custome in courts of judicature of writing down the sentence the court had determined should be executed upon malefactours which was accordingly read out of that writing they had before them when sentence was pronounced against them This honour have all the saints that is all the people of God have the honour of doing what is before mentioned to wit of destroying the Lords their implacable enemies This I conceive is the plain meaning of the words though others I know do understand this according to their different exposition of the foregoing passages of the honour of subduing men by the word and of sitting with Christ on thrones to judge the world PSALM CL. Vers 1. PRaise God in his Sanctuary praise him in the firmament of his power Divers waies this may be understood as that the people of God are hereby stirred up to praise the Lord who had his habitation both in the Temple below in the heaven above or that in the first clause the people of God in the Temple are called upon to praise God in the second the angels in heaven and as some think all the heavenly lights besides or that in the first clause the Israelites in the Temple are excited to praise God in the second all men that are within the compasse of the firmament to wit all men throughout the world But I rather understand it thus Praise God in his Sanctuary that is Praise him for his Sanctuary to wit for his vouchsafing to dwell there amongst his people and to reveal himself there to them in his ordinances or by his Sanctuary may be meant the heaven for which see the Note Psal 20.2 And then what is said in the first clause is repeaâ—ed again and explained in the second praise him in the firmament of his power that is praise him for that glorious work of the firmament wherein there is such a clear and stupendious discovery of his infinite power and from whence he doth also by his mighty acts declare the absolute power that he hath over all his creatures Vers 4. Praise him with the timbrel and dance See the Note Psal 149.3 Vers 6. Let every thing that hath breath praise the Lord. That is every living creature Yet many learned Expositours conceive that as often in Scripture by all flesh is meant all men so here by every thing that hath breath is meant every living man And so say they in the close of the Psalms there is an intimation given that the time was coming when the Gentiles should sing these Psalms of praise to God as well as the Jews And indeed this expression of every thing that hath breath for all men seems thus also to be used both Deut. 20.16 and Josh 11.11 ANNOTATIONS Upon the Book of PROVERBS CHAP. I. Vers 1. THe Proverbs of Solomon c. The first six verses here contain the Inscription of this Book accordingly in these first words we are told 1. what the chief subject of this Book is to wit Proverbs or as some translate it Parables certain choice divine master-sentences called by other writers axiomes and apophthegms for which see also the Notes Numb 21.27 23.7 2ly who was the authour of it Solomon who was wiser then all men 1 King 4.31 so that here we are admitted to hear his wisdome which to hear the Queen of Sheba came from the uttermost parts of the earth Math. 12.42 Indeed though all Expositours agree that the Proverbs in this book are the chief of those three thousand which it is said Solomon spake see the Note 1 King 4.32 yet many think that this book was not composed by Solomon himself but by some other holy man of God who gathered these Proverbs out of the writings of those that had taken them from Solomons own mouth as he spake them so digested them into a book as now we have them But because 1. it is probably thought by most that the nine first chapters which contain an Introduction to the Proverbs were written by Solomon 2. that which is said Chap. 25.1 These are also Proverbs of Solomon which the men of Hezekiah King of Iudah copied out may seem to imply that the former Proverbs from the begining of the 10. to the end of the 24. chapter were not only Solomons but also written by Solomon himself I see not why we should question but that the book it self was of Solomons composing though it seems it was afterwards enlarged by some other long after Solomons daies However observable it is that this is the first book of the Scripture that hath the authours name prefixed to it which is done to make men prize it the more to which end also the following words are added that he was the son of David king of Israel so not only both a prophet the son of a
in this my poem concerning the king to wit Solomon but chiefly the King of kings the promised Messiah As for those last words my tongue is the pen of a ready writer that is a quick writer or a short-hand writer or a ready expounder of the law see Ezra 7.6 they seem to imply 1. that he should write and speak nothing but what came from his heart 2. that his pen and tongue were guided by the Holy Ghost as the pen is by the hand of the writer 3. that he did with much alacrity and readinesse of mind write and utter what the spirit did dictate to him and 4. that he did it not after much study and meditation but by the present and speedy prompting of Gods spirit Yea some would have it also imply the elegancy of his speech because those that write most neatly do not stay long upon the drawing of their letters but write with a ready and a nimble stroke Vers 2. Thou art fairer then the children of men c. Here the Bridegroom is extolled 1. for his beauty this being one thing which makes a man amiable in the eyes of his spouse and which usually procures a prince favour amongst his people If we refer it to Solomon it must be taken as a poeticall expression of his surpassing comelinesse namely that he was fairer then any other person But understanding it of Christ whom doubtlesse the Psalmist did chiefly intend it must be referred to that spirituall beauty whereof the prophet speaks Isa 33.17 Thine eyes shall see the king in his beauty for herein Christ though true and very man which is here implyed did surpasse all the children of men 1st in that he was also true and very God 2ly in that he was free from the least stain blemish of sin holy harmlesse undefiled separated from sinners Heb. 7.26 3ly in that he was adorned with the gifts and graces of Gods spirit in all excellency and perfection far above all other men whatsoever for in him were hid all the treasures of wisedome and knowledge Col. 2.3 he was full of grace and truth Joh. 1.14 neither did God give the spirit by measure unto him Joh. 4.34 and 4ly in that his life was so transcendently just and holy And therefore though in other respects namely in regard of his humbled and low estate and passion that was true which the prophet spake Isa 53.2 he hath no form nor comelinesse and when we shall see him there is no beauty that we should desire him yet in regard of this spirituall beauty he excelled all the children of men And 2. for his eloquence grace is powred into thy lips For by grace in the lips is meant speech or power of speaking so as may procure grace and favour amongst men which we call speaking with a grace according to that Eccles 10.12 The words of a wise mans mouth are gracious that is procure great favour and acceptance or that may work grace in others that may minister grace unto the hearers as the Apostle speaks Eph. 4.29 and then this phrase of powring forth this grace into his lips doth imply both that it was plentifully powred forth upon him that it did abundantly flow forth from him Now though this was indeed eminent in Solomon insomuch that all the earth sought to Solomon to hear his wisedome 1 Kings 10.14 yet was it far more clearly accomplished in Christ both in regard of the matter of his teaching the glad tidings of salvation in the sweet and precious promises of the Gospel and also in regard of its mighty efficacy in working upon the consciences of men especially in his own personall teaching whence it is said that all bare him witnesse and wonder'd at the gracious words that proceeded out of his mouth Luk. 4.22 that he taught them as one having authority and not as the Scribes Mat. 7.29 and that never man spake like him Joh. 7.46 As for the last clause therefore God hath blessed thee for ever some conceive that it holds forth the effect of those glorious endowments he had before spoken of namely that upon those two grounds because of his beauty and the grace of his lips therefore God had blessed him for ever by conferring upon him an everlasting kingdome according to that Joh. 10.17 Therefore doth my Father love me because I lay down my life c. and that Phil. 2.8 9. He humbled himself c. wherefore God also hath highly exalted him c. But others and I think better take this to be added as the cause of those endowments formerly mentioned therefore that is in conferring these excellent gifts upon thee God hath blessed thee for ever Gods blessing being the cause of conferring them upon thee for the perpetuall good of thy people or therefore that thou mightest excell all others in thy beauty and the grace of thy lips and mightest work these things in others God hath blessed thee for ever Vers 3. Gird thy sword upon thy thigh O most mighty c. Here the Bridegroom is extolled for his regall dignity or for his prowesse and power in military affairs which is a great ornament to kings that are exalted of God for the preservation of their kingdomes Only it is expressed in a poeticall manner as by way of encouraging him to make use of and to shew forth his power Gird thy sword upon thy thigh that is Take unto thee thy royall authority or shew forth thy prowess and royall power and arm thy self for the subduing of the elect the defence of thy people and the vanquishing of thine and their enemies For the sword is here mentioned as the ensign of regall power as it is Rom. 13.4 or as the arms whereby he should vanquish his enemies and hereby as we refer it to Christ is meant the word of God that sharp two-edged sword which comes out of the mouth of Christ Rev. 1.16 As for the last words with thy glory and thy majesty they import as much as if it had been said as becomes thy glorious estate and majesty or whereby as the ensigns of thy prowesse and regall power thou maiest appear glorious and full of majesty and so become renowned and famous not only amongst thine own subjects but even amongst thine enemies also and maiest defend thy majesty and dignity against all principalities and powers whatsoever Vers 4. And in thy majesty ride prosperously c. That is Go on successefully in the exercise of thy regall power and in conquering and subduing all thine enemies And indeed because Solomon lived in so great peace it is evident that this was principally meant of one greater then Solomon even of Christ and so implyed a prophesie that he should proceed on with wonderfull speed and successe and that for a long time together for so much that word ride prosperously doth import in vanquishing Satan and in conquering and subduing the world by the ministry of the Gospel As for the following words because
seeking to please him enjoying his grace and favour and having him alwaies before mine eyes see the Note Gen. 17.1 in the light of the living that is here in this world yet some understand it also of the light of heaven The same is intended as where the Scripture speaks of the land of the living for which see the Note Psal 27.13 PSALM LVII The Title TO the chief Musician Al-taschith c. Many Expositours hold that this also was some musicall Instrument or the first words of some song to the tune whereof this Psalm was to be sung Yet because Al-taschith signifyeth Destroy not therefore others hold that this is prefixed in the Title either as a memoriall of that memorable passage when there was such an opportunity offered for slaying Saul and David did not only restrain his own affections with this thought that he must not destroy the Lords anointed 1 Sam. 24.6 but also stayed Abishai from doing it when they found him asleep in his camp and that by using these very words Destroy him not as they are expressed 1 Sam. 26.9 which is therefore only improbable because we have the same in the Titles of other Psalms as Psal 59 and 75 which were not penned upon any such occasion or rather as a memoriall of Gods mercy who was pleased when he was in such desperate danger to give a command that he should not be destroyed or to expresse the argument of the Psalm to wit that it is a deprecatory Psalm and such the rest also are that have this Title made when he was in danger of death and wherein he begs of God that he might not be destroyed notwithstanding his enemies pursued him so fiercely Michtam of David when he sled from Saul in the cave to wit the cave of Adullam 1 Sam. 22.1 or the cave in the wildernesse of En-gedi 1 Sam. 24.1 where Saul by Gods providence fell into Davids hands but that as is above said he would not destroy him Vers 1. My soul trusteth in thee c. That is Though I have taken this cave for a hiding place yet my trust is not in that but in thee see the Notes Psal 33.20 and 1 Sam. 24.22 yea in the shadow of thy wings will I make my refuge herein as some think he alludes to the wings of the Cherubims over the mercy-seat for this expression see the Notes Ruth 2.12 and Psal 17.8 Vers 2. I will cry unto God most high c. See the Note Psal 9.2 unto God that performeth all things for me which may be referred to the accomplishment of Davids affairs to wit that all that was done by him or for him was accomplished by the all-ruling power and providence of God or else to the full performance of all things that God had promised or else to the perfecting of all things which the Lord undertook to doe for him to wit that God did not leave his work imperfect but did surely finish it in his own good time And observable it is which some do here note namely that expressing this in the present tense he performeth all things for me David doth imply that even then in the great dangers he was in God was carrying on his purposes of mercy though in outward appearance things seemed to work contrary thereto Vers 3. He shall send from heaven and save me c. That is say some He shall send his angels to save me but for the meaning of this expression see the Note 2 Sam. 22.17 from the reproach of him that would swallow me up that is from the ruine which mine enemies intend to bring upon me for had they herein prevailed over David it would have tended to the reproach of him and his cause and especially from the slanderous and scornfull insulting speeches wherewith they reproached him And indeed so it was when David following Saul out of the cave had pleaded his cause with him and Saul thereupon had acknowledged his innocency and condemned himself 1 Sam. 24.16 17. God shall send forth his mercy and his truth that is God shall send help because of his mercy and truth or by helping me God shall manifest unto all men his mercy to me and his truth in making good his promises The first clause may be render'd as in the margin of our Bibles He shall send from heaven and save me he reproacheth him that would swallow me up and then the meaning is that God would bring reproach upon his enemies to wit by destroying them and so by disappointing them of their hopes and frustrating their plots and attempts against him Vers 4. I lye even among them that are set on fire c. That is men of a hot fierce and furious spirit that being enflamed with wrath and envy are continuall incendiaries to enflame others against me And by saying that he did lie amongst such men he would imply that he was amongst them as one that was cast down weak and helplesse waiting upon God but no way able to resist them nor knowing which way in regard of men to turn himself for succour Even among the sons of men so he tearms his enemies either by way of contempt because they were notwithstanding their greatnesse in Sauls court but weak flesh and bloud as other men are or else to imply that however they pretended themselves the sons of God yet they were not indeed such but mere carnall men void of all piety and grace whose teeth are spears and arrows and their tongue a sharp sword where by terming their teeth spears and arrows he intends to set them forth as cruell monsters that were greater destroyers then any beasts of prey could be or else their teeth are thus described together with their tongue both being the instruments of speech to imply that by their slanderous and mischievous tongues they did most cruelly wound and tear both him and others the righteous servants of God Vers 5. Be thou exalted O God above the heavens let thy glory be above all the earth As if he had said Thy glory lyes at the stake in the dangers of thy servant and therefore by delivering me manifest the glory of thy power and goodnesse c. to be above all the creatures in heaven and earth or shew forth thy glory that both angels and men throughout the earth may admire and praise thy name Vers 6. They have prepared a net for my steps my soul is bowed down c. That is I am so encompassed with their net that I am in a manner overwhelmed and ready to fall under their power or my soul is even pressed down with fear as birds that will couch down and lye close to the ground to hide themselves from danger see the Notes also Psal 38.6 and 44.25 They have digged a pit before me into the midst whereof they are fallen themselves and so indeed it was with Saul who seeking to surprize David did himself fall into Davids hands in the cave where he might
is all sorts of men of all nations though but dust and ashes poor frail helplesse creatures might hereby be encouraged to draw near in prayer unto him the glorious God of heaven and earth And thus the words do also covertly imply a prophecy concerning the calling of the Gentiles Vers 3. Iniquities prevail against me c. Here David mentions another great mercy which God affords his Church for which they were especially bound to praise him and that is his pardoning their sins and it is added here as that which must encourage them to goe to God in prayer of which he had spoken in the foregoing verse Iniquities prevail against me as for our transgressions thou shalt purge them away which is as if he had said Though our iniquities be such that they may justly provoke thee to displeasure yet thou wilt pardon them and purge them away to wit by an expiatory sacrifice which shall be offered up for them For by this phrase of iniquities prevailing against him divers things may be implyed as 1st that his opposition against them had not been such but that they had overcome and foyled him 2ly that they had brought him into subjection and bondage to them 3ly that they were so many and great that he was not able to bear them but was likely to sink under the burden of them and 4ly that they had brought Gods judgements upon him and indeed by other passages in this Psalm it seems probable that it was composed when the people of God had been under some sore judgement As for Davids expressing this in the singular number Iniquities prevail against me whereas the following words are in the plurall number as for our transgressions thou shalt purge them away the reason of this is either because he speaks in the name of the whole people as it were collectively in one body and that the rather as being their king and head or else because this Psalm being intended as a form of thanksgiving for the use of the people he would hereby teach every man as it were by his example to confesse his own particular sins Vers 4. Blessed is the man whom thou chusest c. Here still farther mercies are added for which God was in a speciall manner to be praised in Sion and he begins with that of Gods chusing them of his own free grace to be his people this being the first spring of that mentioned in the foregoing verse to wit his pardoning their sins and then in the following words addes divers others Blessed is the man whom thou chusest and causest to approach unto thee to wit by receiving them to thy favour who were enemies by nature by taking them into so near a relation to thee as to be thy peculiar people yea thy children such as may continually have free accesse unto thee as are through Christ made one with thee and to whom thou wilt communicate thy self unto all eternity that he may dwell in thy courts see the Notes Psal 15.1 and 23.6 we shall be satisfied with the goodnesse of thy house c. See the Note Psal 36.8 Vers 5. By terrible things in righteousnesse wilt thou answer us O God of our salvation c. That is Because of thy righteousnesse to wit thy faithfulnesse which moveth thee to make good thy promises to thy people see the Note Psal 51.14 or thy justice which moveth thee to aid all those that are wronged and oppressed thou wilt answer us when we call upon thee from thy tabernacle and temple which is one of the Priviledges of Gods people mentioned in the foregoing verse and that by executing strange and unusuall judgements upon our adversaries and by many miraculous deliverances afforded us which shall be terrible to our enemies and dreadfull to thine own people and it is likely that David speaks of these terrible things in reference to the signs and miracles which God wrought in Egypt and at the giving of the law As for the following clause wherein he tearmes God the confidence of all the ends of the earth and of them that are afarre off upon the sea this is added either 1. to imply that the Gentiles should also be sharers with the Jewes in these mercies when they also should become the people of God or 2. to intimate that by those forementioned terrible things which God should work for his people many that dwelt farre off from his people should be wonne to pray unto and to trust in God or 3. to set forth the power of this God who should doe such great things for his people and so give them such speciall occasion to praise him in Sion by shewing that all the inhabitants of the world far and near have their dependance wholly upon God in whom they live move and have their being see the Note Psal 22.9 whence it is also that by a secret instinct of nature all nations are moved to look to God in their dangers though they be indeed ignorant of the true God Vers 6. Which by his strength setteth fast the mountains being girded with power That is which God being endued with an almighty power doth cause the mountains to stand fast so that neither the winds nor flouds can remove them nor do they sink under their own weight as great buildings of men often do for want of a firm foundation I conceive that David adds this large description that here follows of the great works of God throughout the world either 1. to shew that it was no such strange thing that God should extend grace at last to the Gentiles as well as to the Jews since from the first creation God had been very good to all the inhabitants of the world and had done great things for them or 2. to set forth the mighty power of that God from whom his people expect such terrible things to be done for them or 3. because though all the world receive benefit from these great works of God yet only Sion looks on them as blessings from God and returns him praise for them Vers 7. Which stilleth the noise of the seas the noise of their waves and the tumult of the people Some conceive that the last words and the tumult of the people are added by way of explaining what he meant in the first words to wit Gods appeasing the tumults and insurrections of unruly people whereby kingdomes and common-wealths are indangered and indeed by seas and the waves thereof in the Scripture great armies and tumults of people are usually meant as Jer. 51.42 and so Esa 17.12 13 see also the Notes Psal 46.3 6. But I rather chuse the plainer exposition that in the first words he speaks of Gods stilling the seas to wit both by keeping them within their bounds that they overflow not the land and by making them quiet at his pleasure when they are most tempestuous and that then in the next words he adds that after the same manner likewise he stilleth the tumult of
and 5. Vers 8. He shall have dominion also from sea to sea and from the river unto the ends of the earth That is from the red sea or the salt sea unto the mediterranean sea and from the river Euphrates unto the desart that lyeth Southward beyond the utmost bounds that way of the land of Canaan Concerning these bounds of the kingdome of Israel see the Note Exod. 23.31 and how this was accomplished in Solomons daies but especially in the spreading of Christs kingdome all the world over see the Note 1 Kings 4.21 and the Note also on the Title of this Psalm Vers 9. They that dwell in the wildernesse shall bow before him c. That is The most remote and barbarous nations shall submit themselves to him or seek his favour and his enemies shall lick the dust that is they shall kisse the ground when they come before him in token of reverence for that was the custome of those Eastern countries when they bowed to their kings or they shall bow their faces to the very ground as if they meant to lick the dust and hence these two are joyned together Isa 49.23 they shall bow down to thee with their face toward the earth and lick the dust of thy feet Vers 10. The kings of Tarshish c. See the Note 1 Kings 10.22 and of the isles shall bring presents to wit by way of tribute and homage the kings of Sheba and Seba shall offer gifts that is as it is commonly thought the kings of the nations inhabiting Ethiopia and Arabia the happy descended from Seba and Sheba the son and grandchild of Cush Gen. 10 7. But see also the Notes 1 Kings 10.1 Psal 45.12 and 68.31 Vers 11. Yea all kings shall fall down before him c. This cannot be meant of Solomon unlesse we take it as figuratively spoken all kings that is all any thing near about him But in Christ it is and shall be literally accomplished Vers 12. For he shall deliver the needy c. That is He shall rescue them from those that by fraud or violence wrong and oppresse them and this shall make men willing to submit to his government But though this with that which follows in the two next verses is clearly spoken of deliverance from externall injuries yet as it is referred to Christ it may be also understood of his delivering poor sinners from the spirituall tyranny of sin and Satan and of saving their souls Vers 14. He shall redeem their soul from deceit and violence c. That is their life as the following words shew and precious shall their bloud be in his sight that is whereas many men princes and great ones especially regard the shedding of poor mens bloud no more then the spilling of a little water he shall shew that he makes precious account of the bloud even of the meanest and most contemptible amongst the people 1. by being sparing in shedding their bloud see 2 Kings 1.13 2ly by defending them against those that would shed it and 3ly by taking vengeance on those that did shed it especially when it is shed for Gods cause in regard the Lord doth then the more prize it when thereby his truth is confirmed and his cause maintained Vers 15. And he shall live c. To wit long and prosperously but see the Note Psal 21.4 and to him shall be given of the gold of Sheba to wit by way of tribute and presents 1 Kings 10.15 which is added to imply both how rich and potent a king he should be as indeed it is said of Solomon 1 Kings 10.23 that he exceeded all the kings of the earth for riches and also with what affection and willingnesse they should submit to his government for to signify this was that ancient custome of bringing presents to their princes see the Note 1 Sam. 10.27 And withall especially as it is referred to Christ it implies that men should willingly contribute of any thing they had for the promoting of his kingdome glory Prayer also shall be made for him continually which as it is meant of Christ doth either imply that men should pray for the coming of this their Messiah or else rather for the advancement of his kingdome and for the Church his body which was in part fulfilled when the children cried in the Temple Hosanna to the son of David Mat. 21.15 and daily shall he be praised Christians endeavouring to honour him both by word and deed Vers 16. There shall be an handfull of corn in the earth upon the top of the mountains c. That is so fruitfull shall the land be that though but a handfull of corn be sown in the earth that upon the top of the mountains where by reason of extreme cold in winter and heat in summer the ground is usually barren yet it shall yield such mighty corn so thick so high that being shaken with the wind it shall rusle and make a noise like the thick bows of the lofty trees on mount Lebanon And hereby also is implyed the abundance of all other things that should be in those times that the smallest beginnings should through Gods blessing grow to great abundance Yea some understand it too of the sowing of the seed of the Gospel and of the great encrease and flourishing estate of the Church kingdome of Christ that should follow hereupon And they of the city shall flourish as the grasse of the earth that is as the earth shall every where yield a great encrease of grain so shall every city yield as great an encrease of men so that they shall be every where as plentifull as the grass of the earth and they shall be too in a flourishing condition And how both these were literally accomplished in Solomons reign is expressed 1 Kin. 4.20 Iudah and Israel were many as the sand which is by the sea in multitude eating and drinking and making merry Vers 17. His name shall endure for ever c. If we refer this to Solomon the meaning may be that for his wisedome his just and gentle government and the prosperity of his reign his glory and renown should be continued even after he was dead for many generations But referring it to Christ the meaning must be that he his kingdome should continue for ever as likewise that his name should be continued in his spirituall off-spring that should be called Christians see the Note above vers 5. And men shall be blessed in him that is if we refer it to Solomon men shall propound him as a pattern of one eminently blessed saying the Lord blesse you as Solomon was blessed see Gen. 48.20 but referring it to Christ the meaning is that in and through Christ believers should attain perfect blisse and happinesse according to that promise made to Abraham Gen. 12.3 In thee shall all the families of the earth be blessed Vers 18. Blessed be the Lord God the God of Israel who only doth
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
inheritance see the Note Deut. 4.20 Vers 72. So he fed them according to the integrity of his heart c. To wit as sincerely seeking the peoples good and guided them by the skilfulnesse of his hands to wit in that he did all things in the administration of his kingdome as became a wise and skilfull governour Yet in this expression there seems to be an allusion to the hook which shepheards used to carry in their hands therewith to order their sheep PSALM LXXIX Vers 1. O God the heathen are come into thine inheritance c. See the Note Exod. 15.17 thy holy temple have they defiled to wit by spoiling it by shedding bloud in it and by bringing profane and wicked persons and things into it Most Expositours say that this was spoken of the destruction of Jerusalem either by the Babylonians or by Antiochus in the time of the Maccabees But the first is far most probable because in relating the miseries the Jews endured by the persecution of Antiochus 1 Maccab. 7.16 17. the words in the 2. and 3. verses of this Psalm are cited which shews that this Psalm was extant among the people long before those troubles Vers 3. Their bloud have they shed like water round about Ierusalem c. That is 1. in great abundance and 2. without pity their enemies having no more remorse for the shedding of their bloud then they would have had for the pouring out of so much water nor no more fearing to be called to an account for the one then for the other and there was none to bury them to wit because the enemy would not and their near friends were either all slain or durst not goe out to doe it Vers 4. We are become a reproach to our neighbours c. To wit the Babylonians and others amongst whom they lived or rather the Edomites and other bordering nations as the following words do expresse it a scorn and derision to them that are round about us Vers 8. O remember not against us former iniquities c. To wit ours or our fathers let thy tender mercies speedily prevent us that is let them prevent our utter ruine by helping us speedily Vers 9. Help us O God of our salvation c. That is who hast undertaken to save us who canst only save us and hast often saved us for the glory of thy name that is that thy glorious attributes thine infinite power and goodnesse c. may be known that thy people may praise thee for them and that the blaspheming mouths of thine enemies may be stopped and deliver us and purge away our sins for thy names sake see the Note Psal 23.3 Vers 11. Let the sighing of the prisoner come before thee c. This may be understood either of all the captives in generall for all such are in a kind prisoners or of such particularly as were besides imprisoned and so the following clause preserve thou those that are appointed to die may be meant of all in captivity who were continually in danger of death or else of those whom they had intended to put to death Vers 12. And render unto our neighbours seven-fold into their bosome c. That is Repay them abundantly the reproach wherewith they reproached thee O Lord. There seems to be in this phrase an allusion to those that in giving any thing do pour it into the laps of those to whom they give it and do not stand to measure it Yet it may well be also that in this expression of rendering into their bosome he might also imply his desire that God would pay them home even to the vexing and terrifying of their consciences within them or that he would recompence them according to the evil purposes they had harboured in their breasts against them PSALM LXXX Vers 1. GIve ear O Shepheard of Israel thou that leadest Ioseph like a flock c. That is that hast undertaken as a shepheard to protect and guide thy people and hast hetherto faithfully done it see the Note Psal 23.1 and 77.20 thou that dwellest between the Cherubims shine forth that is manifest thy presence or the glory of thy power or thy grace and favour to us chearing and reviving our hearts by delivering us out of our captivity Many Expositours conceive this is spoken of the Babylonian captivity Indeed because there is only mention made here of Israel and Ioseph for which see the Note Psal 77.15 and in the following verse of Ephraim Benjamin and Manasseh some do rather think that this Psalm was composed as a prayer for the use of the ten tribes when they were carried away captives by the Assyrians amongst whom their might be many that had not bowed their knees to Baal and accordingly they say also that the Psalmist useth that expression thou that dwellest between the Cherubims purposely to hint unto the Israelites that if they expected that God should hear their prayers they must in their desires at least embrace that only pure way of Gods worship which God had established in the Temple at Jerusalem But this I conceive is no convincing argument and that because there was a remnant even of the tribes here mentioned that had joyned themselves to Judah that they might enjoy the pure ordinances of God in the Temple who accordingly returned with the Jews out of Babylon as is evident 1 Chron. 9.3 and therefore these may be here mentioned in stead of all the rest of the tribes And though the Temple was destroyed in the Babylonian captivity yet this expression of Gods dwelling between the Cherubims might be used in reference to that way of worship which God had formerly established amongst them Vers 2. Before Ephraim and Benjamin and Manasseh stir up thy strength c. That is Before all the tribes of Israel rouse up thy power which hath for a time been laid asleep against our potent enemies Some conceive that in those words Before Ephraim and Benjamin and Manasseh there is an allusion to that which is said Numb 2.18 that these three tribes had their Tents on the west of the Tabernacle and so had the Ark which was in the west end of the tabernacle continually before them for which see the Note there But though this were so yet it well may be that under these three tribes here named all the other may be comprehended Vers 3. Turn us again O God c. That is Bring us back out of our captivity into our own country and settle us there again in our former state and condition for so we see the like expression is used Psal 126.1 When the Lord turned again the captivity of Zion we were like them that dream Yet under this phrase there may be also included a request that the Lord would turn their hearts to him by unfeigned repentance that so they might be fit for deliverance And cause thy face to shine see the Notes Psal 4.7 and 67.1 Vers 4. How long wilt thou be angry against the
that is who compasseth thee round about with manifold and precious blessings which are also a glory and an honour to thee see the Note Psal 65.11 Vers 5. Who satisfyeth thy mouth with good things c. That is Who supplyeth thee with plenty and variety of good yea and many times of the choicest dainties for the nourishment of thy body or more generally Who gives thee abundantly of all his good blessings even to the full satisfying of thy desires according to that Psal 81.10 Open thy mouth wide and I will fill it for which see the Note there So that thy youth is renewed like the eagles that is thou continuest still fresh and lively and strong even when thou hast past the years of thy youth as if thy youth were daily renewed upon thee And this he compares to the eagles renewing her youth either 1. because the eagle doth yearly cast her feathers as it is said that all birds of prey especially do and so having new feathers grow up in the room thereof she looks as young and fresh again and flies as high and swift as ever according to that Isa 40.31 they that wait upon the Lord shall renew their strength they shall mount up with wings as eagles or 2. because as severall writers report the eagle retains her vigour unto extreme old age neither is weakned with any sicknesse nor decays with years but continues still as fresh and lively as when she was young till at last by the overgrowing of her upper crooked beak her mouth is so shut up that she cannot eat so she dies not through age so much as want of feeding Now though this cannot be said of every one of Gods faithfull servants in regard of their bodily health and strength and indeed some think that the Psalmist wrote this with respect to the renewing of his strength after some sit of sicknesse yet it may in regard of the inward refreshing of their minds in the manifestation of Gods love to them because though their outward man doth perish yet the inward man is renewed day by day 2. Cor. 4.16 Vers 6. The Lord executeth righteousnesse and judgement for all that are oppressed Though this be expressed as a generall truth yet by the following verse it seems probable that it is inserted here with particular reference to the deliverance of the Israelites out of Egypt Vers 7. He made known his waies unto Moses c. That is the waies which he prescribed his people in the Law which he gave unto Moses or his waies of providence toward his people the manner of his dealing with them how tenderly carefull he is over them how he governs them by his word and spirit and takes them at last to live for ever with him in heaven and so the next clause may be added to explain this his acts unto the children of Israel or else that is meant of those miraculous acts whereby the doctrine of Moses was sealed and confirmed that it was of God as the plagues of Egypt the dividing of the red sea c. Vers 8. The Lord is mercifull and gracious c. This seems to be here inserted in reference to that glorious description of himself which God gave unto Moses Exod. 34.6 Vers 11. For as the heaven is high above the earth so great is his mercy toward them that fear him That is it is exceeding great see the Note Psal 36.5 or it exceeds their sins as far as the heaven is above the earth Vers 12. As far as the East is from the west so far hath he removed our transgressions from us That is he hath absolutely pardoned them as perfectly acquitting us from being punished for them as if they no way concerned us yet with respect to the filthinesse of sin it may be also said he hath removed our transgressions from us to wit as one would put away some noysome thing where neither the sight nor smell of it might any way annoy us Vers 14. For he knoweth our frame c. That is our naturall pronenesse to sin or of what a mean and brittle mould he hath made us as it seems to be explained in the following clause he remembreth that we are dust see also the Note Psal 78.39 Vers 15. As a flower of the field so he flourisheth To wit which lyeth open to sharp piercing winds storms and tempests and hath no covert nor shelter as flowers in gardens have Vers 16. For the wind passeth over it and it is gone c. That is it is suddenly blown away or blasted with some blasting wind see the Note Psal 78.39 and the place there of shall know it no more see the Note Job 7.10 Vers 17. But the mercy of the Lord is from everlasting to everlasting c. See the Notes Psal 102.12 24 26. Vers 19. The Lord hath prepared his throne in the heavens c. That is He is the most high God that hath not only the angels in heaven but all the kingdomes and creatures in the world under his command as is expressed in the next words and his kingdome ruleth over all And this may be added also to imply how infinitely able God is to doe for his people that which is said in the two foregoing verses Vers 20. Blesse the Lord ye his angels c. By calling upon the angels to blesse God the Psalmist doth imply 1. his desire that God might be advanced by those that could doe it better then poor men could doe and 2. how just it was that he and others the people of God should readily joyn in this duty of blessing God seeing this was an imployment sit for angels and that the angels did chiefly blesse God for the great mercy he had shewed to men which men therefore above all should with thankfulnesse acknowledge and to this end also he adds that description which follows of their exceeding great power and readinesse to serve God that excell in strength that doe his commandements hearkning unto the voice of his words as if he should have said being attentive to know and most ready to doe the will of God in all things whatsoever for if those glorious spirits must thus stoop before God and count it an honour to serve him should not men much more doe so Vers 21. Blesse the Lord all ye his hosts c. This may be meant of all the creatures as being instrumentall to God in doing his will for which see the Note Gen. 2.1 or else rather of the holy angels because the following words ye ministers of his that doe his pleasure seem to be meant properly of the obedience that is yielded by reasonable creatures see the Notes 1 Kings 22.19 And then the same is repeated here that was said before in the foregoing verse only by tearming them his hosts their exceeding multitude is implyed see Psal 68.17 and what use he makes of them in fighting against his enemies PSALM CIV Vers 1. O Lord my
dungeons see the Note Psal 88.7 being bound in affliction and iron that is with iron fetters or chains which did sorely afflict them Psal 105.18 or being bound not only with iron chains but also with the cords of penury and all manner of afflictions out of which they can no more free themselves then they can shake off their fetters see Job 36.8 Vers 11. Because they rebelled against the words of the Lord and contemned the counsell of the most High That is either the word written or at least the law of nature written in all mens hearts see the Note above vers 6. Vers 12. Therefore he brought down their heart with labour c. That is he humbled their proud hearts with sore afflictions hard bondage see the Note Psal 90.10 they fell down that is before their enemies and so became captives or they fell into thraldome or lay in great distresse or they were dejected in spirit and there was none to help that is to comfort or deliver them Vers 17. Fools because of their transgression and because of their iniquities are afflicted To wit with sicknesse as is clear in the following verses And this is the third instance here given of Gods miraculous deliverances of men Vers 23. They that go down to the sea in ships c. The ground of this expression is either because the banks of the sea are higher then the waters that beat upon them or because of the low land which is by the sea side whether men must goe down from the higher parts of the land when they intend to go to sea that do business in great waters to wit either merchants that trade by sea Rev. 18.17 or rather marriners fishermen And this is the fourth last instance of Gods miraculous deliverances of men Vers 24. These see the works of the Lord his wonders in the deep Though the sea be full of wonders yet this is doubtlesse principally meant of those wonders related in the following verse to wit how suddenly God raiseth tempests of incredible violence what mighty mountains of waters there will be then raised in the sea and how calm the Lord makes all as suddenly again Vers 27. They reel to fro c. To wit through the swimming of their heads which is indeed usuall with men that are sea-sick in a storm or rather the rolling of the ships this way that their being driven about sometimes one way sometimes another according as the winds blow the sea-men having no power to order their ships and are at their wits end that is their art and skill fails them and they know not what course to take Vers 32. Let them exalt him also in the congregation of the people praise him in the assembly of the elders That is in the most publick assemblies as those usually are where the magistrates meet But withall the elders may be particularly mentioned not only because such wise men were best able to judge of these wonderfull works of God but also because there was most need that the rulers of the people should learn to stand in awe of the mighty power of God Vers 33. He turneth rivers into a wildernesse c. In the following verses the Psalmist sets forth the providence of God by shewing the strange and unexpected changes which he often makes in the world as first here his making fruitfull places barren and barren places exceeding fruitfull Vers 34. A fruitfull land into barrennesse c. In the Hebrew it is into saltnesse for which see the Notes Deut. 29.23 and Judg. 9.45 Vers 36. And there he maketh the hungry to dwell c. To wit either because those that were very poorly provided for there before in a manner famished do after this live there very comfortably in great abundance or else because poor people being forced from their native countries by war oppression or penury do remove thither invited by the fruitfulness of the place that they may prepare a city for habitation Vers 38. He blesseth them also so that they are multiplyed greatly c. This is the second great change here mentioned which God often makes in the world to wit that he mightily encreaseth advanceth the inhabitants of cities kingdomes then diminisheth brings them low again As for the next clause suffereth not their cattel to decrease the contrary is thereby implied to wit that he doth exceedingly encrease them Vers 40. He poureth contempt upon princes causeth them to wander in the wildernesse c. See the Notes Job 12.21 24. And this is the third great change which God often makes in the world to wit that he pulls down those that are on high and raiseth those that are in a low condition Vers 41. Yet setteth he the poor on high from affliction and maketh him families like a flock That is exceeding numerous It may also imply that God would guide and protect them as a shepheard doth his flock as in opposition to that which was before said of princes that he causeth them to wander in the wildernesse c. Vers 42. The righteous shall see it and rejoyce c. As seeing hereby that it shall be well with them see the Note Job 22.19 and all iniquity shall stop her mouth see the Notes Job 5.16 and Psal 63.11 PSALM CVIII Vers 1. O God my heart is fixed c. The seven first verses of this Psalm we had before almost word for word Psalm 57.7 c. and the rest of this Psalm we had before Psal 60.5 for which therefore see the Notes in both those Psalms PSALM CIX Vers 1. HOld not thy peace O God of my praise Many of our best Expositours take the word praise actively as if he had said O God whom I desire alwaies to praise or O God who hast alwaies given me occasion to praise thy name appear in my defence and be the same to me still that thou hast alwaies hitherto been that I may praise thy name But others take it passively as if he had said O Lord thou art he in whom only I glory accounting it my greatest praise that I am thy servant and have an interest in thee and in whom alone all my praise doth consist because thou upholdest me in my just cause whilst others cry out against me as a perfidious wicked man I beseech thee appear still in my defence And indeed this last I conceive the most probable and that because this seems to be prefixed as by way of opposition to that which follows in the next verse for the mouth of the wicked and the mouth of the deceitfull are opened against me as if he had said Because wicked men do slander me I appeal to thee for my justification as the witnesse and patron of mine innocency and therefore whilst they cry out against me with full mouth as a pestilent enemy to the state be not thou silent on whom I wholly depend
wondrous things To wit by his own power this seems to be added in reference to the wonderfull goodnesse of God in continuing the kingdome to Solomons posterity notwithstanding many of them did so often provoke God to have utterly destroyed them but especially with reference to Gods wonderfull works in the Churches redemption by Christ her miraculous preservation maugre the rage of Satan against her and the many other benefits we enjoy by his kingly office Vers 19. Let the whole earth be filled with his glory c. This seems also to be spoken with respect to the times of the Gospel Amen amen see the Note Ps 41.13 Vers 20. The prayers of David the son of Iesse are ended For the adding of those words the son of Iesse see the Notes 2 Sam. 23.1 It is evident that the 86 the 110 divers of the following Psalms besides were composed by David and therefore it well may be questioned why it is said that here the prayers of David are ended But to this divers answers are given by Expositours as 1. that this was the last Psalm that David composed and haply placed last in the order of the Psalms that since the order of the Psalms was transposed or 2. that this was the last of the Psalms which David joyned together in a book that the following Psalms wherein there are some also that David himself did afterwards compose were collected by some other holy man of God joyned to that book of Psalms which David had formerly made or 3. that this is added here because hither to we have had Davids Psalms but now those that next follow were composed by Asaph and others And indeed if it were clear that the following Psalms were not composed by David it might well be said in this regard that here the prayers of David are ended though some Psalms of Davids making be afterwards inserted as it is said The words of Iob are ended because his reasoning with his friends doth there end though some words that Job spake are afterwards inserted in that book as ch 40.3 4 5 ch 42.1 2 c. PSALM LXXIII Vers 1. TRuly or yet God is good to Israel even to such as are of a clean heart That is that are upright-hearted amongst the people of God Yet some would have the meaning of these words to be this that they whose hearts are clear from passion do know God to be good though others being under temptation and disturbed with passion cannot often be so perswaded With the like abrupt expression the 62. Psalm begins concerning which see the Note there Vers 2. But as for me c. As if he had said Though this be so and I knew it well enough as having had frequent experience of Gods manifold goodness both to my self other his faithfull servants and though I have alwaies endeavoured in all things to approve my self to God yet my feet were almost gone that is I was almost transported beyond the bounds of piety even to the accusing of God in words at least in thought of injustice and unfaithfulnesse or I had almost fallen from this perswasion of heart concerning the goodnesse of God to the righteous and from believing the truth of Gods promises yea almost from the uprightnesse of my waies yielding to doe as those wicked men did whom the Lord thus prospered And observable it is that all sinfull slips were so grievous to David that he laments here even that his steps had wel-nigh slipped Vers 4. For there are no bands in their death c. This may be understood either 1. of the sodainnesse of their death to wit that they drop as it were on a sodain into the grave without any foregoing sicknesse or pain which then is more fully set forth in the following clause but their strength is firm not wasted by any foregoing sicknesse see the Note Job 21.13 or 2. of the gentlenesse and easinesse of their death that they do not die a hard and bitter death either by reason of inward gripes and pinches of conscience and terrours of mind or of bodily pangs and strugglings with death their souls being bound within them as with bands which death hath much adoe to untie or break so that they cannot depart or at least are long held back as with bands from dying but how this can agree with that following clause but their strength is firm I cannot well see or 3. of their dying a naturall death to wit that they are never brought to die as malefactours being bound with bands cords or chains and that because the laws can take no hold of them whatever wickednesse they commit by reason of their riches and greatnesse they are sure to escape or 4. of their dying in a good old age namely that they are not violently dragged to an untimely death by any sicknesse or dismall casualty but having sweetly passed over the whole natural course of their lives they quietly give up the ghost And their strength is firm that is proportionably to their years all their life long they are strong and healthfull till at last being spent by mere old age their life is expired and they goe down into the grave Vers 6. Therefore pride compasseth them about as a chain c. That is Because of this their prosperous condition they carry themselves proudly in every regard in their countenance speech gesture c. as some men will do when they have gotten a chain of gold they grow highly conceited of themselves being ready still to boast of and advance themselves and to despise others or they please themselves and glory in their pride as esteeming it an ornament to them violence covereth them as a garment as if he should have said And by reason of this their pride they become bold cruell and violent oppressors of others for this expression of violence covering them as a garment is to imply that they do not only conceive it in their minds but also expresse it outwardly in their deeds yea and glory in it as men do in some gorgeous attire seeking to outstrip one another herein as they seek to outstrip one another in bravery and perhaps wearing the trophies of their oppressions in a way of boasting And to this some adde also that oppression is as constantly their practice as it is for men every day to put on their garments and that hereby they seek to defend themselves as men shelter themselves from the cold by their raiment But however the main drift in alledging this is to set forth how strange it might seem that when men did thus abuse the bounty and goodnesse of God he should notwithstanding suffer and prosper them still Vers 7. Their eyes stand out with fatnesse c. Because the fatnesse of the face makes the eyes to be hidden rather then to stand out some would have this clause rendered thus Their eyes goe out with fatnesse meaning that they had scarce any