in the next verse by this description of them him or them that hated peace although David sought peace with them v. 7. And so he speaks either 1. of the Philistins among whom he sojourned for a time But he did not seek peace with them but sought their ruine as the event shewed not did they wage war against him whilst he lived peaceably among them Or rather 2. the Courtiers and Souldiers of Saul and the generality of the Israelites who to curry favour with Saul sought Davids ruine and that many times by treachery and pretences of friendship of which he oft complains in this Book whom as he elsewhere calls Heathen as Psal. 9. 5 59. 5. it is not strange if he compare them here to the savage Arabians And amongst such persons David was oft forced to sojourn in Sauls time and with them he sought peace by all ways possible but they hated peace and the more he pursued peace the more eagerly did they prosecute the war as it here follows 6 My soul hath long dwelt with him that hateth peace 7 I am ‖ 〈◊〉 a man of 〈◊〉 for peace but when I speak they are for war PSAL. CXXI A song of degrees The matter of this Psalm sufficiently sheweth that the Psalmist was conflicting with great difficulties and oppositions and looking hither and thither for help as men in such cases use to do and then turning his eyes to God and his Providence and encouraging himself by Gods promises made to his people 1 ‖ Or shall I lift up mine eyes to the hills whence should my help come I Will lift up mine eyes unto the * Psal. 87. 1. 133. 3. hills a Either to Sion and Moriah which are called the holy mountains Psal. 87. 1. or rather 2. to the hills in general whereof there were many in the land of Canaan and upon which the forces which he hoped would come to his aid might be seen at a great distance from whence cometh b Or may come Heb. will come my help 2 * Psal. 124. 8. My help cometh from the LORD c From God alone and therefore to him alone will I turn mine eyes which made heaven and earth 3 He will not suffer thy foot d He speaketh as it were from God to himself but withal to the encouragement of his followers and of all good men to be moved e To wit so as to fall into mischief he that keepeth thee will not slumber f Will not overlook nor neglect any thing which is necessary for thy preservation 4 Behold he that keepeth Israel shall neither slumber nor sleep 5 The LORD is thy keeper the LORD is thy shade g Both to refresh thee and keep thee from the burning heat of the Sun as it is expressed in the next verse and to protect thee by his power from all thine enemies for which reason God is oft called a shadow in Scripture upon thy right hand h Partly to uphold thy right hand which is the chief instrument of action and partly to defend thee in that place where thine enemies oppose thee of which see on Psal. 109. 6. And compare Psal. 16. 8. 109. 31. 6 The sun shall not smite thee i With excessive heat by day nor the moon k With that cold and moisture which comes into the air by it and with it Intemperate heats and colds are the two springs of many diseases He alludes both to the condition of Souldiers or Travellers who are exposed to the open air by day and by night and also to the cloudy Pillar which defended the Israelites both by day and by night The sence is He shall protect thee from all evils both by day and night by night 7 The LORD shall preserve thee from all evil he shall preserve thy soul. 8 The LORD shall preserve thy going out and thy coming in l Shall guard and assist thee in all thy expeditions and affairs and actions either at home or abroad So this phrase is used Numb 27. 17. Deut. 28. 6. from this time forth and even for evermore PSAL. CXXII A song of degrees of David This Psalm seems to have been written by David for the use of the people when they came up to Ierusalem to the solemn Feasts 1 I Was glad when they said unto me Let us go a Exhorting one another to it as Deut. 33. 19. Or we will go The sence is It delighted me much to hear that the people who had so long lived in the neglect or contempt of Gods worship were now ready and forward in it into the house of the LORD 2 Our feet †Heb. were standing So Gr. shall stand b Thither we shall come and there we shall make our abode during the times of solemn worship within thy gates O Jerusalem c In that City where the Ark is now fixed We shall wander no more from place to place as the Ark was removed 3 Jerusalem is built as a city that is * See 2 Sam. 5. 9. compact together d Partly in its buildings which are not dispersed as they are in Villages nor divided into two Cities as it was before but united and enlarged 1 Chron. 11. 7 8. and principally in its Government and Religion which was distinct and opposite before David took the Fort of Zion from the Iebusites 4 * Exod. 23. 17. Deut. 16. 16. Whither the tribes e Not some few pious people of each Tribe as in Sauls time and under the Judges but whole Tribes nor onely one or two of the Tribes as it was during the late Civil Wars but all the twelve Tribes go up the tribes of the LORD e Whom God hath chosen to be his people and whom he hath invited and required to resort thither unto the testimony of Israel f Unto the Ark which is oft called the Testimony as Exod. 16. 34. Levit. 16. 13. 24. 3. Numb 17. 4. and more fully the Ark of the Testimony as Exod. 26. 33 34. and elsewhere because of the Tables of the Covenant laid up in it which are called Gods Testimony and the Tables of the Testimony as Exod. 25. 16. 31. 18 c. And this may well be called the Testimony of or to Israel because it was given by God to them and for their good Or by or according to the Testimony of Israel i. e. Gods command given to Israel which may be alledged here as the reason which moved them to this journey to give thanks unto the name of the LORD g To worship God this one eminent part and action thereof being put for all the rest 5 For h This is added as another reason inviting and obliging them to go up to Ierusalem and as another commendation of this City there †Heb. Do sit are set thrones of judgment i The supreme Courts of Justice for
thereabouts were either well-willers to David or at least moved with compassion at the sad and sudden change of so great and good a King which was able to affect an heart of stone wept with a loud voice and all the people passed over the king also himself passed over the brook ‖ Called 〈◊〉 18. 1. 〈◊〉 Kidron t Which was near Ierusalem See Matth. 26. 36. Ioâ—… 18. 1. and all the people passed over toward the way of the wilderness u Which was between Ierusalem and Iericho 24 ¶ And lo Zadok also and all the Levites were with him bearing the ark of the covenant of God x As a pledge of Gods presence and assistance and that David might enquire at it upon occasion and they set down the ark of God y Either in expectation of drawing forth more people to David's party if not from theâ—…r Loyalty to their Lawful King yet from their Piety and Reverence to the Ark or that all the people might pass along and the Ark might come in the rear of them for their safeguard and encouragement and Abiathar went up z Either 1. From the Ark which now was in the low ground being near the Brook Cedron to the top of the Mount of Olives whence he had the Prospect of the City and Temple as appears from Mark 13. 3. where he could discern when the people ceased to come out of the City after David which when they did he gave notice to David that he should wait no longer but March away and carry the Ark with him Or 2. From the Ark to the City which was in an higher ground that so he being High-Priest might use his Authority and Interest with the People to perswade them to do their duty in going forth to defend and help their King against his Rebellious Son and there he staid until all those whom he could perswade were gone forth until all the people had done passing out of the city 25 And the king said unto Zadok Carry back the Ark of God into the City a Partly out of Care and Reverence to the Ark which though sometimes it was and might be carried out to a certain place yet he might justly think unfit to carry it from place to place he knew not whither and to expose it to all the hazards and inconveniences to which he himself was likely to be Exposed partly out of respect to the Priests whom by this means he thought he should expose to the Rage of Absalom as he had before Exposed them to Saul's Fury on another occasion 1 Sam. 22. And partly that by this means he might have the better opportunity to search ouâ—… and to Counter-work Absaloms Plots which was so necessary not onely for himself but for the defence and maintenance of the Ark and all Gods Ordinances and of the true Religion if I shall find favour in the eyes of the LORD he will bring me again and shew me both it and his habitation b i. e. The Tabernacle which David had lately built for it Chap. 6. 17. in which the Ark and God by means thereof ordinarily dwelt And hereby he insinuates another reason of his returning the Ark to Ierusalem because there was the Tabernacle made for the receit of it 26 But if he thus say I have no delight in thee c I will not receive thee into my Favour nor restore thee to thy Throne and City and to the enjoyment of my Ark and Ordinances behold here am I let him do to me as seemeth good unto him d Ready to obey him and to submit to his Will and Pleasure concerning me 27 The king said also unto Zadok the priest e Either because Abiathar was gone from him v. 24. and not yet returned or because David put more confidence in Zadok * â—… Sam. 9. 9. Art not thou a seer f i. e. Either 1. A Prophet for such were called Seers 1 Sam. 9. 9. 2 Sam. 24. 11. Amos 7. 12. And such he may be called either because he really had the gift of Prophecy or because as the name of Prophets is sometimes given to those who had not Propheâ—…ical Gifts but were onely Officers and Ministers devoted to and employed in God's Worship and Service as 1 Sam. 10. 5 c. 1 King 18. 4 13. Compare 1 Chron. 25. 1 2 3. So it is reasonable That the name of Seers be extended to the same Latitude and therefore he may properly and fitly be called a Seer as he was with and under Abiathar the Chief Governour of the House and Worship of God who by his Office was to Instruct and Direct the People in those matters whereby he had many opportunities both of sifting out Absalom's Counsels and of minding the People of their Duty to David as he saw opportunity Which sence suits well with David's Scope and Design Or 2. a seeing or discerning or observing man for so the Hebrew Verb raah is oft used And this suits well with David's mind Thou art a wise man and therefore fit to manage this great business which requires Prudence and Secrecy return into the city in peace g As men of Peace giving over all thoughts of War and devoting your selves entirely to God's Service and * See chap. 17. 〈◊〉 your two sons with you Ahimaaz thy son and Jonathan the son of Abiathar 28 See I will tarry in the plain of the wilderness until there come word from you to certifie me 29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem and they tarried there 30 And David went up by the ascent of mount Oliveâ—… ‡ Heb. going 〈◊〉 and weepâ—… and wept as he went up and had his head covered and he went baâ—…e foot h In Testimony of his deep Sorrow and Humiliation and Shame for his Sins whereby he had procured this Evil to himself for these were the Habits of Mourners 2 Sam. 19. 4. Esth. 6. 12. Isa. 20. 3 4. Ier. 14. 3 4 and to take an Holy Revenge upon himself for his former Delicacy and Luxury and all the people that was with him covered every man his head and they went up weeping as they went up 31 And ‖ Or David told one told David i Or David told i. e. David being hereof informed acquaints his friends and followers with it to stir them up to â—…oyn with him in the following Prayer against him saying Ahithophel is among the conspirators with Absalom And David said O LORD I pray thee turn the counsel of Ahithophel into foolishness k Either infatuate him that he may give foolish Counsel oâ—… let his Counsel be rejected as foolish or spoiled by the foolish Execution of it 32 And it came to pass that when David was come to the top of the mount where he worshipped God l Looking towards Ierusalem where the Ark and Tabernacle was Compare 1 King 8. 44 48. Dan. 6.
Dish that hath been used first wholly empty it of all that is in it then throughly cleanse and wipe it and lastly turn it upside down that nothing may remain in it so will I deal with Ierusalem thoroughly empty and purge it from all its wicked Inhabitants and that so as to cut off all hopes of restitution 14 And I will forsake the remnant of mine inheritance r i. e. The Kingdom of Iudah the onely remainder of all the Tribes of Israel which I did once chuse for my Inheritance but now notwithstanding that priviledge will utterly reject and forsake them and deliver them into the hand of their enemies and they shall become a prey and a spoil to all their enemies 15 Because they have done that which was evil in my sight and have provoked me to anger since the day their fathers came forth out of Egypt even unto this day s This sore Judgment though it was chiefly inflicted for the sins of Manasseh and his Generation yet had a respect unto all their former sins the guilt whereof was upon this occasion revived See Exod. 32. 34. 16 Moreover Manasseh shed innocent blood t The Blood of those Prophets and Righteous Men who either reproved his sinful practises or refused to comply with his wicked commands and worship very much till he had filled Jerusalem ‡ Heb. from mouth to mouth from one end to another beside his sin u i. e. His Idolatry which is elsewhere called evil and corruption and here sin by way of emmency which is the more considerable because it is here compared with horrid cruelty and implied to be worse than that and more abominable in Gods sight because it doth more directly and immediately strike at the Glory and Purity of the Divine Majesty by respect unto which all sins are to be measured And this expression God here useth in opposition to the gross error of most men who look upon Idolatry as a small sin as a meer mistake of the mind as the fruit of a good intention and as an excess proceeding from Zeal in Religion wherewith he made Judah to sin in doing that which was evil in the sight of the LORD 17 â—… Now the rest of the acts of Manasseh and all that he did and his sin that he sinned are they not written in the book of the chronicles of the kings of Judah 18 And â—… 〈◊〉 〈◊〉 〈◊〉 Manasseh slept with his fathers and was buried in the garden of his own house x Not in the Sepulchre of the Kings either by the peoples designation who judged him unworthy of that honour or rather by his own choice and command as a lasting Testimony of his sincere Repentance and Abhorrency of himself for his former Crimes in the garden of Uzza y Or of King Uzziah who possibly planted or enlarged it and Amon his son reigned in his stead 19 〈◊〉 was twenty and two years old when he began to reign and he reigned two years in Jerusalem and his mothers name was Meshullemeth the daughter of Haruz of Jotbah 20 And he did thâ—… which was evil in the sight of the LORD as his father Manasseh did 21 And he walked in the way that his father walked in and served the idols that his father served and worshipped them 22 And he forsook the LORD God of his fathers and walked not in the way of the LORD 23 ¶ And the servants of Amon conspired against him and slew the king in his own house 24 And the people of the land slew all them that had conspired against king Amon and the people of the land made Josiah his son king in his stead 25 Now the rest of the acts of Amon which he did are they not written in the book of the chronicles of the kings of Judah 26 And he was buried in the sepulchre in the garden of Uzza and * Matth. 1. 10. Called â—…osias Josiah his son reigned in his stead CHAP. XXII JOsiah * 2 Chr. 34. 1. was eight years old when he began to reign and he reigned thirty and one years in Jerusalem and his mothers name was Jedidah the daughter of Adajah of Boscath 2 And he did that which was right in the sight of the LORD and walked in all the way of David his father and turned not aside to the right hand or to the left 3 ¶ And it came to pass in the eighteenth year a Not of his Life but of his reign as it is expressed 2 Chron. 34. 3 8. What he did before this time see 2 Chr. 34. 3 c. of king Josiah that the king sent Shaphan the son of Azaliah the son of Meshullam the scribe b The Kings Secretary to the house of the LORD saying 4 Go up to Hilkiah the high priest that he may sum the silver c i. e. Take an exact account how much it is and then dispose it in manner following which is * Chap. 12. 4. brought into the house of the LORD which the keepers of the ‡ Heb. threshold door d Who were Priests or Levites as appears from chap. 12. 9. 2 Chron. 8. 14. and 23. 4. and 34. 9. have gathered of the people 5 And let them deliver it into the hand of the doers of the work that have the oversight of the house of the LORD e i. e. The care and oversight of the workmen which also were Levites 2 Chron. 34. 12. and let them give it to the doers of the work which is in the house of the LORD to repair the breaches of the house 6 Unto carpenters and builders and masons and to buy timber and hewen stone f Either hewed or cut out of the Quarries or to be hewed and fitted to the Building to repair the house 7 Howbeit there was no reckoning made with them of the money that was delivered into their hand because they dealt faithfully g i. e. Because it was found by experience that they dealt faithfully Verbs signifying the being of a thing are oft put for the manifestation of it 8 ¶ And Hilkiah the high priest said unto Shaphan the scribe I have found the book of the law h That Original book of the law of the Lord given or written by the hand of Moses as it is expressed 2 Chr. 34. 14. which by Gods Command was put beside the Ark Deut. 31. 26. and probably taken from thence and hid by the care of some godly Priest when some of the Idolatrous Kings of Iudah persecuted the True Religion and defaced the Temple and which the Iewish Writers affirm burnt all the Copies of Gods Law which they could find and now found among the Rubbish or in some secret place in the house of the LORD and Hilkiah gave the book to Shaphan and he read it 9 And Shaphan the scribe came to the king and brought the king word again and said Thy servants have
the Land in Hebron but let us break up the Assembly and disperse our selves and send far and near about this Work It is a Metaphor from the Sea or Rivers which when the Banks are broken do suddenly overflow the whole adjoyning Country unto our brethren every where that are left e By which word he minds them of the great Desolations and Destructions which God for their sins had hitherto made among them and therefore adviseth that Remnant whom God had so graciously saved in and from those dreadful Ruines that they would more seriously set themselves to seek God than they had formerly done in all the land of Israel and with them also to the Priests and Levites which are †Heb. in the cities of their 〈◊〉 in their cities and suburbs that they may gather themselves unto us 3 And let us †Heb. bring about bring again the ark of our God to us for we enquired not at it f The Ark was then neglected and the generality of the People either lived in the gross neglect of the solemn Worship of God or contented themselves with going to Gibeon and offering Sacrifices there not caring though the Ark the Soul of the Tabernacle was in another place in the days of Saul g So it was in the days of Samuel but it is rather charged upon Saul than him partly because Samuel was exercised with continual Wars or expectation of Wars with the Philistins all the time of his Regency and therefore wanted the Opportunity to bring back the Ark which Saul had and neglected partly because Samuel took care to stir up and maintain Religion among them by other Means and in an extraordinary manner whereas this was but one Branch of Sauls Impiety and was joyned with a contempt of all Religion as the History of his Life shews and partly because it was more proper to accuse himself and the present Generation who were guilty of this neglect than to rake into the Ashes of their deceased Progenitors and lay his Charge against those who were dead and gonâ—… some good while since 4 And all the congregation said that they would do so for the thing was right in the eyes of all the people h Their Consciences smiting them for their former negligence and being fully convinced of the Piety and Reasonableness of this Proposition 5 So * 1 Sam. 7. 1. 2 Sam. 6. 2. David gathered all Israel i i. e. All the chosen Men of Israel as it is phrased 2 Sam. 6. 1. their Elders and Representatives together from Shihor of Egypt k Of which see Numb 34. 5. Ios. 13. 3. 1 Chron. 13. 5. even unto the entring of Hemath to bring the ark of God from Kirjath-jearim 6 And David went up and all Israel to * 〈◊〉 1â—… 9 60. Baalah that is to Kirjath-jearim l Which Explication is justified by Ios. 15. 9. 60. where the same City is called by both Names Obj. They are said to go from this Baale 2 Sam. 6. 2. Ans. 1. Some Learned Men render that Place also to Baale the particle Mem being sometimes used for to amongst the Hebrews and especially amongst the Arabians 2. Both were true they first went to Baale for the Ark as is here said and then went from Baale to bring or to carry for the word signifies either or carrying from thence the Ark of God as is there related But of this and other difficulties or differences between these two Relations see the Notes on 2 Sam. 6. which belonged to Judah to bring up thence the ark of God the LORD that dwelleth between the cherubims whose Name is called on it m. 7 And they †Heb. made the ark to ride carried the ark of God in a new cart out of the house of Abinadab and Uzza and Ahio drave the cart 8 And David and all Israel played before God with all their might and with †Heb. sorgâ—… singing and with harps and with psalteries and with timbrels and with cymbals and with trumpets 9 And when they came to the threshing-floor of ‖ Called Nachâ—…n â—… Sam. 6. 6. Chidon Uzza put forth his hand to hold the ark for the oxen ‖ Or sâ—…ok it stumbled 10 And the anger of the LORD was kindled against Uzza and he smote him * Numb 4. 15. because he put his hand to the ark and there he died before God 11 And David was displeased because the LORD had made a breach upon Uzza wherefore that place is called ‖ That is breâ—…ch oâ—… Uâ—…a Perez-uzza to this day 12 And David was afraid of God that day saying How shall I bring the ark of God home to me 13 So David †Heb removed brought not the ark home to himself to the city of David but carried it aside into the house of Obed-edom the Gittite 14 And the ark of God remained with the samily of Obed-edom in his house three months And the LORD blessed * As Ch. 26. 5. the house of Obed-edom and all that he had CHAP. XIV 1 NOw * 2 Sam. 5. 11 c. Hiram king of Tyre sent messengers to David and timber of cedars with masons and carpenters to build him an house 2 And David perceived a By the Remembrance of Gods Promise and his Providence complying with it c. But of this and the following Verses see the Notes on 2 Sam. 8. 12 c. where the same History is related that the LORD had confirmed him king over Israel for his kingdom was lift up on high because of his people Israel 3 And David took †Heb. yet mo wives at Jerusalem and David begat mo sons and daughters 4 Now these are the names of his children which he had in Jerusalem Shammua and Shobab Nathan and Solomon 5 And Ibhar and Elishua and Elpalet 6 And Noga and Nepheg and Japhia 7 And Elishama and ‖ Or Eliaâ—…a 2 Sam. 5. 16. Beliada and Eliphalet 8 And when the Philistins heard that * 2 Sam. 5. 17. David was anointed king over all Israel all the Philistins went up to seek David and David heard of it and went out against them 9 And the Philistins came and spread themselves in the valley of Rephaim 10 And David enquired of God saying Shall I go up against the Philistins and wilt thou deliver them into mine hand and the LORD said unto him Go up for I will deliver them into thine hand 11 So they came up to Baal-perazim and David smote them there Then David said God hath broken in upon mine enemies by mine hand like the breaking forth of waters therefore they called the name of that place ‖ That is a place of breaches Baal-perazim 12 And when they had left their gods there David gave a commandment and they were burnt with fire 13 And the Philistins yet again spread themselves abroad in the ‖ Or that valley
their deliverance out of it 1 BY the rivers of Babylon a Either 1. of the City of Babylon and then the river is Euphrates here called rivers for its greatness and by a common Enallage of the Plural for the Singular as Tigris also is Nah. 2. 6. yea and Iordan Psal. 74. 15. Or 2. of the Territory of Babylon in which there were many rivers as Euphrates which also was divided into several streams or rivuleâ—…s and Tigris and others Here they were either by the appointment of their Lords for the making or repairing of the works beside the river or by choice retiring themselves thither from the noise and observation of their enemies as they had opportunity that they might disburden their oppressed minds before the Lord. there we sat down b The usual posture of mourners Ezra 9. 4 c. Iob 2. 12. Isa. 47. 1 5. yea we wept when we remembred Zion c Either 1. our former enjoyments in Zion which greatly aggravated their present misery Lam. 1. 7. Or 2. Zions present desolations and pollutions 2 We hanged our harps d These are not without great probability supposed to be the words of some holy Levites who had been accustomed to musick both vocal and instrumental in the service of the Temple Harps are here put by a Synecdoche for all instruments of musick It is further to be observed That although the harp was used by the Grecians in mourning yet it was used by the Hebrews in reâ—…oycing as is manifest from Gen. 31. 27. 2 Chron. 20. 27 28. Psal. 43. 4 c. This passage is to be understood either 1. figuratively signifying onely that they abandoned all signs and means of comfort or rather 2. properly as the following songs are which the Babylonians required them to sing to their harps And these harps they might either 1. bring from Ierusalem which they might desire to do to preserve those sacred utensils and their enemies might either permit or command them to do for their own delight or 2. procure in Babylon that they might sometimes solace themselves with the practice of some of the Temple-musick which they desired and intended to do but when they came to the tryal they were not able to do it and therefore laid them by upon the willows e Which commonly grow upon the banks of rivers as they did by Euphrates in such plenty that from thence it is called the brook of willows Isa. 15. 7. in the midst thereof 3 For there they that carried us away captive required of us †〈◊〉 word 〈◊〉 a song and they that †〈◊〉 laid us 〈◊〉 * 〈◊〉 79. 1. wasted us required of us mirth saying Sing us one of the songs of Zion f Such songs as you used to sing in the Temple at Sion Which they required either out of curiosity or to delight their ears or rather by way of scoffing and insultation over them and their Temple and Religion 4 How shall we sing the LORD's song g Those songs which were appointed by God and to be sung onely to his honour and in his service in a †〈◊〉 land of 〈◊〉 strange land h When we are banished from our own Temple and Land and amongst those who are strangers and enemies to God and to his Worship So we should prostitute and â—…rofane Gods Ordinances And this answer they either expressed to their enemies or kept in their own breasts when they refused to comply with their desire 5 If I forget thee i If I do not retain a deep and sorrowful sence of thy ruine and misery or if I â—…dulge my self in mirth and jollity as if I had forgotten thee O Jerusalem let my right hand k The chief instrument of playing upon musical instruments and of other actions forget her cunning l i. e. Lose its skill of playing In the Hebrew it is onely forget without expressing what to intimate the extent and generality of this wish Let it forget or be disenabled not onely for playing but for every action in which it was formerly used 6 If I do not remember thee m With affection and sympathy so as to damp my joys let my tongue cleave to the roof of my mouth n Be made uncapable of singing or speaking or â—…oving as it is in some diseases Compare Iob 29. 10 Psal. 22. 16. if I prefer not Jerusalem above †â—…eb the â—…ad 〈◊〉 〈◊〉 my chief joy o If I do not value and desire Ierusalems prosperity more than all other delights and consequently if Ierusalems misery doth not so deeply affect me as to hinder my delight in all other things 7 Remember O LORD p So as to punish them * 〈◊〉 49. 7. 〈◊〉 25. 12. the children of Edom q Our constant and inveterate enemies who had no regard either to consanguinity or humanity in the day r In the time of its calamity or destruction which is oft called a day as Iob 18. 20. Psal. 37. 13. Ezek. 30. 9. Hos. 11. 11. Obad. v. 12. of Jerusalem who said s To the Babylonians whom they assisted and provoked against Ierusalem of which see Lam. 4. 11. Ezek. 25. 12. Obad. v. 11 12 13 14. †〈◊〉 10. c. 〈◊〉 make 〈◊〉 Rase it rase it even to the foundation thereof 8 O daughter of Babylon t By which he understands the City and Empire of Babyloâ—… and the people thereof who art to be †Heb. wasted destroyed u Who art by Gods righteous and irrevocable Sentence devoted to certain destruction happy shall he be x As being Gods instrument to vindicate his honour and execute his just judgments and fulfil his counsel and word which Cyrâ—…s was to his own great glory and advantage as appears both from sacred and profane History ‖ Heb. that râ—…compenseth unto thee thy deed which thou didst to us that * Jer. 50. 15 29. Rev. 18. 6. rewardeth thee as thou hast served us y That shall use thee with equal cruelty 9 Happy shall he be that taketh and * Isa. 13. 16. dasheth thy little ones against †Heb. the rock the stones z As thou didst use our little ones So this was but a just reâ—…ation foretold here as also Isâ—… 13. 16. PSAL. CXXXVIII A Psalm of David This is a Psalm of thanksgiving to God for those great deliverances which he had granted to David from Saul and other enemies By the remembrance whereof David encourageth himself to trust in God in all his future difficulties 1 I Will praise thee with my whole heart * Psal. 119. 46. Gr. before Angels before the gods a Either 1. before the Angels who were represented by the Cherubims upon the Ark who are called Gods Psal. 8. 6. 97. 7. Comp. with Heb. 1. 6. 2. 7. who also are present in the congregations of Gods peopleâ—…