words in thy sight are added either 1. to imply that God judged it evil according to that usuall phrase in the Scripture of doing that which was evil in the sight of the Lord or 2. to intimate that it was a wickednesse very displeasing to God there being in the phrase used an allusion to men that are wont to discover their displeasure in their countenances when they are angry which agreeth well with that which is said of this very sin of Davids with the wife of Urijah 2 Sam. 11.27 the thing which David had done displeased the Lord or rather 3. hereby to aggravate his wickednesse that he had not feared to doe that in the sight of the Lord which he was very carefull to hide from the eye of man The greatest difficulty in these words is why David should say that he had sinned only against God seeing the wrong that he had done to many by his sins was so notorious as to Bathsheba and Urijah and those that were slain with him and to all that he had drawn in to be instrumentall to him in his sins and that thereby took occasion to blaspheme yea to the whole kingdome who were by these foul sins exposed to Gods wrath and actually indeed involved in the miseries of a civill war when Absalom and Sheba rebelled against him Now though to this some answer that Davids meaning was that God was the only Judge that could punish him for the evil he had done and that because kings have no other tribunal above them by which they can be tryed and condemned so that though when subjects sin they may be said to sin against God and the king yet when kings sin it may be said of them in regard of their subjection to punishment that they only sin against God and others that his meaning was that God only knew the evil he had done and so they would make this expression Against thee thee only have I sinned parallel with that Matth. 18.15 If thy brother shall trespasse against thee c. that is by a private offence which thou only knowest Yet I conceive the true answer is this that these words Against thee thee only have I sinned and done this evil in thy sight are to be taken as spoken not simply but comparatively as if he had said Though I have many waies sinned against men yet the wrong I have done to man is nothing in comparison of the wrong and dishonour and contempt I have done unto thee O Lord and so consequently my grief for the injury I have done to men is nothing in comparison of the anguish I find in my soul for the offence I have committed against thy Majesty and for despising thine eye that was upon me And indeed by the like phrase the captivity of the Jews in Babylon is called an evil an only evil Ezek. 7.5 that is the greatest evil that ever befell that nation And this agrees fully with that acknowledgement David made of his sinne when Nathan charged him with it I have sinned saith he against the Lord. Neither could any thing be spoken if we thus understand the words that could tend more clearly to the aggravating of his sinnes and the discovery of the danger of his condition and consequently to make way to pardon then this doth to wit that he had sinned against the great God of heaven and earth that had done so great things for him because this is indeed the greatest aggravation of all sinne whatsoever that it is an offence against God and because from hence he could not but inferre that however his sinnes might be hidden from men yet they could not be hidden from God though man had no power to punish him yet that could not free him from Gods judgements though men should excuse or extenuate his sinnes yea though all the world should acquit and absolve him yet enough it would be for ever to wound his soul that his own conscience told him he had sinned against God That thou mightest be justifyed when thou speakest and be clear when thou judgest 1. Some referre this to the first words of the Psalm vers 1 2. Have mercy upon me O God c. that thou mightest be justifyed when thou speakest c. that is that it may be clearly seen that thou art faithfull and just in making good thy promises which may be referred either to the generall promises made in the Word concerning Gods pardoning penitent sinners as that Deuter. 30.1 2 c. or to that particular promise God had made to David of a perpetuall kingdome that should be settled on his seed and be clear when thou judgest that is that men may not say when thou correctest thy servants that thou dost not stand to thy promises Again 2. some referre these words to the clause immediately going before Against thee thee only have I sinned c. that thou mightest be justifyed when thou speakest and clear when thou judgest for the clearing whereof they say that this particle that that thou mightest be justifyed c. doth not imply that this was the end of Davids sinning but that this was a supernaturall event that followed thereupon David doth not say that he sinned purposely that God might be justifyed but that this event did through the all-ruling providence of God follow upon his sinning against God that God was justifyed in what he had spoken and cleared when he judged And if it be questioned wherein God was justifyed and cleared by occasion of Davids sinne to this they answer 1. that Gods faithfulnesse was hereby singularly approved in that notwithstanding David had provoked the Lord to displeasure by committing such grosse sinnes yet God continued faithfull in making good his promises to him both those generall promises of being mercifull to him in his justification and salvation and that more speciall promise of giving him a seed that should have an eternall kingdome settled upon him which was made good to him yea and that too by Bathsheba with whom he had sinned or 2. that Gods justice and faithfulnesse was hereby manifestly set forth in that though God failed not to make good his promises to him yet withall he did also make good the evil he had threatned against him by the prophet Nathan and was most just in bringing that evil upon him So that whereas when David fell so foulely with whom God had made a covenant that of his seed he would raise a Saviour to his Church some might be ready to cavill that now there was no likelyhood that from a man thus fallen from the state of holinesse a seed should be raised by whom Gods elect should be saved and thus some blame might be charged upon God for suffering one whom he had so highly honoured thus to fall David here on the contrary professeth that his sinne was so farre from being any just ground of the least aspersion that could be cast upon God that rather by his sin the justice and
then snow Vers 8. Make me to hear joy and gladnesse c. That is By the immediate voice of thy spirit assuring my heart that thou hast pardoned my sins and likewise in the ministery of thy word particularly by causing me with joy to imbrace thy promises of pardon and to apply them to mine own soul To which some adde also that he desired hereby that Nathan or some other prophet might be sent to him with those joyfull tidings that God had pardoned his sins therefore they say it may well be that Nathan did not return that answer The Lord hath put away thy sin thou shalt not die so soon as David upon Nathans reproof had acknowledged his sin though they be all related together 2 Sam. 12.13 as elsewhere things done at severall times are joyned together in the scriptures recording of them but that after David had some time mourned for his sins Nathan came again with that joyfull message But of this there is no certainty at all Vers 9. Hide thy face from my sins As if he had said Seeing my sin is ever before me as he had said before vers 3. let it not be before thee but do thou hide thy face not from me but from my sins Vers 10. Create in me a clean heart O God c. As with respect to what he had said before concerning the corruption of his nature vers 5. Behold I was shapen in iniquity c and as apprehending himself deprived in a manner of that holy disposition and power of godlinesse which God had formerly wrought in him as before he begged for pardon so here for the sanctification of Gods spirit And because for the work of regeneration there is no disposition of nature that tends thereto nothing in nature out of which the spirit can produce such an effect therefore he tearms it a creating of a clean heart in him And renew a right spirit within me that is a disposition and inclination of nature not crooked and perverse as all mens are naturally but just and right according to the streight rule of Gods law and which might carry him on to doe that only which was right in Gods sight As for the word renew though it may have reference to that uprightnesse wherein man was at first created yet I rather conceive it hath reference to his former piety which he now found greatly decayed in him wherewith he desires to be established again and therefore some render it a constant spirit Vers 11. Cast me not away from thy presence c. That is Cast me not out of thy favour yea and consequently it may well be which some hold that this also implyes a desire that he might not be deprived of the evidences of his favour formerly enjoyed to wit 1. that he might not be cast out from the presence of God in his sanctuary as Cain was for shedding blood see the Note Gen. 4.16 and 2. that he might not be cast off from serving God in the regall office as Saul had been and take not thy holy spirit from me whereby he means both those sanctifying and saving graces wherewith God by his spirit had endued him which are indeed often greatly impaired by the sins of the faithfull and of themselves are in danger to be utterly lost though through Gods mercy which David here begges they are continued in them and likewise those gifts of Gods spirit wherewith God had furnished him for his regall office Vers 12. Restore unto me the joy of thy salvation c. That is of thy saving my soul eternally in heaven and of thy providence over me for my preservation here from temporall dangers and uphold me with thy free spirit that is keep up my heart in the assurance of thy love the hope of life eternall and a firm resolution of yielding thee sincere obedience in all things and that by thy free spirit that is by that free disposition of spirit which thou art wont to work in thy children or which is much to the same purpose by that spirit of thine whereby thou art wont to work in thy children a true freedome from the bondage of sin according to that of the Apostle 2 Cor. 3.17 where the spirit of the Lord is there is liberty a readinesse of mind freely and chearfully and sincerely without any by-respects in all things to obey thy laws and a holy magnanimity boldly and freely to professe themselves thy children Rom. 8.15 Vers 13. Then will I teach transgressours thy waies That is By mine example I will cause them to see how infinitely mercifull thou art to poor penitent sinners and withall how in all things thou requirest them to carry themselves if they desire thy favour And to this some adde also his declaring how severely God often afflicts his own children when they sinne against him But however Davids main drift in these words was to imply that he would endeavour that as his sin had been an occasion of much hurt to others so his repentance should likewise be improved for the good of others Vers 14. Deliver me from bloud-guiltinesse c. Some understand this thus that David desired here that God would pardon those sins whereby he had deserved that God should cut him off and have his bloud for the bloud he had shed or for which he had threatned that the sword should never depart from his house But according to our translation it is clearly meant of that guilt he had drawn upon himself by shedding the bloud of Urijah and others the pardon whereof David here again desires because men that lye in their sins are not fit to praise God which in the next clause he was to promise to God And my tongue shall sing aloud of thy righteousnesse that is thy faithfulnesse in performing thy promises which may be also particularly referred to that promise made by Nathan 2 Sam. 12.13 or that righteousnesse whereby thou dost justify sinners see the Notes Psal 5.8 and 22.31 Vers 15. O Lord open thou my lips c. Herein he desires of God 1. that by Gods mercy to him he might have occasion to shew forth his praise see the Note Psal 40.3 2ly that he would free him from the guilt of his sins which otherwise might well stop his mouth and must needs make him unfit for this service see Psal 50.16 and 3ly that God would give him a will and desire to praise him a prepared heart and quickned affections and all other abilities requisite for this service Vers 16. For thou desirest not sacrifice c. See the Note Psal 40.6 Vers 17. The sacrifices of God are a broken spirit That is This is the sacrifice which is all in all with God in stead of all better and more pleasing to God then all other sacrifices And this is here inserted because David is here speaking of the sacrifice of praise which a penitent sinner promiseth to God upon pardon of sinne obtained whose praise is therefore
performing all thy promises to them that so I may quietly rest upon thee and may not through impatience or desire of revenge doe any thing to displease thee And indeed if we understand these words in the first sense of Gods teaching him to walk in the waies of his commandments it is probable that in desiring that he had respect chiefly to the distresse he was in that he might not thereby be drawn to doe any thing that was evil as men in adversity are prone to doe Vers 5. Lead me in thy truth and teach me c. Many severall Expositions are given of these words as Lead me in thy truth c. that is carry me with constant assurance and trust to rest on thy promises thy truth and faithfulnesse or Cause me to be true and faithfull as thou art c. But I conceive this is the same in effect with that Psal 5.8 Lead me O Lord in thy righteousnesse concerning which see the Note there Vers 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old To wit to me even from my first conception and towards all thine from the beginning of the world yea from all eternity in that God set his love upon his 2 Tim. 1.9 before the world began And thus doth David secretly comfort himself by pressing this as knowing that the Lord was unchangeable even the same still that he had ever been Vers 7. Remember not the sins of my youth nor my transgressions c. To wit such as I have run into in my riper years For by mentioning the sins of his youth in the first branch David intended not to imply that he had not sinned since that time or that he had no cause to be troubled for any sins but those of his youth but rather hereby he sought to humble himself before God that from his youth he had provoked God many wayes and that if he should deal with him according to the rigour of his justice he might charge upon him not only the sins he had more lately committed but all his evil deeds even from his youth unto that time and therefore he adds according to thy mercy remember thou me for thy goodnesse sake O Lord that is moved thereto by thine own goodnesse or to declare and make known thy goodnesse Vers 8. Good and upright is the Lord c. That is gracious and faithfull really intending and faithfully performing whatever he hath promised therefore will he teach sinners in the way for which see the Note before vers 4. Vers 9. The meek will he guide in judgement Who are meant by the meek see in the Note Psal 22.26 And for that which is said that God will guide them in judgement the meaning may be either that God will so direct them that they shall walk judiciously or in a right manner ordering all their affairs with wisedome and mature judgement or that God in judgement that is in great wisedome and provident care will guide them having in all things a fatherly respect to their weaknesse and profit Vers 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies That is his Commandments see the Note Exod. 25.16 which by Covenant the people of God are bound evangelically to keep Now to such it is said that all the paths of the Lord are mercy and truth that is all that God doth to them is done in mercy and faithfulnesse yea such see and acknowledge that there is mercy and truth in all the dispensations of Gods providence towards them Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in and so make the meaning to be that all that God hath appointed his people to doe is for their good and out of mercy and faithfulnesse to them it is injoyned them Vers 11. For thy names sake O Lord pardon mine iniquity for it is great This last clause for it is great is not added as a reason to move God to pardon his iniquity for properly and in it self the greatnesse of sin is an argument why God should punish rather then why God should pardon but rather it is added as a reason why he did so earnestly beg pardon of God namely because his iniquity was great and therefore was the liker to endanger him and lay the more heavy upon his conscience as if a sick man should say to his Physician Help me I beseech you for I am very sick or as a reason why he pleaded that God would pardon him for his names sake that is of his own goodnesse and for his own glory see the Note 1 Sam. 12.12 namely because his sin was so great that nothing but Gods free grace and infinite mercy could give him hope of pardon Yet withall it is true that where the party begging pardon doth truly repent and believe even the alledging of the greatnesse of a mans sin may have some force of an argument to move God to pardon because the glory of Gods mercy and grace is hereby the more magnified according to that of the Apostle Rom. 5.20 where sin abounded grace did much more abound However by the iniquity which he saith was great may be meant some particular greater sin which lay sore upon his conscience or his sins in generall collectively considered Vers 12. What man is he that feareth the Lord c. This question may imply the paucity of those that truly fear God and withall their wonderfull happinesse What man is he that feareth the Lord as if he had said There are not many such but oh great is the happinesse of that man that doth thus fear God! At least this question implyes how universally true that which he saith is concerning those that fear the Lord What man is he that feareth the Lord as if he should say Whoever he be that doth this him shall he teach in the way that he shall chuse that is he shall be taught of God in the way that God himself doth prescribe or approve or rather God shall direct him what way to chuse in all his businesses and streights whatsoever he shall not be left to his own choice but God shall direct him what way to chuse Vers 13. His soul shall dwell at ease The man that lives in a prosperous condition is said to live at ease see the Note Job 12.5 and accordingly the meaning of these words is that he that feareth the Lord shall long enjoy plenty of all blessings temporall and spirituall even to the full content and ease of his mind and after that eternal rest and joy in heaven And indeed though the righteous be often much afflicted which their not fearing God as they ought to doe may bring upon them and have not all things as they would themselves yet in regard of the inward sweet content of their minds they may be well said to dwell at ease
truly fear him for though God affords many outward mercies to all men whatsoever yet there is this that is peculiar to the righteous in the good he doth for them that he doth it out of a fatherly love to them that he causeth all things to farther their eternall salvation And secondly it is said that it is wrought for them that trust in God before the sons of men because even when God hides himself from his servants for a time yet at last he is wont to manifest his love to them so by taking their part and by delivering them out of troubles and otherwise that their innocency and Gods precious esteem of them is manifest hereby as it were to all the world But I see no reason why it may not be understood more generally of all the good which God hath allotted to be the peculiar portion of his elect and so may comprehend even that eternall blisse of which it is said that it is reserved in heaven for us 1 Pet. 1.4 and with reference whereto Saint John saith 1 Joh. 3.2 that it doth not yet appear what we shall be and Saint Paul 1 Cor. 2.9 that eye hath not seen nor ear heard c. the things which God hath prepared for them that love him For even of the goodnesse of God thus largely taken it may be said that it is laid up for the righteous and withall wrought for them before the sons of men either because it is first laid up in Gods eternall decree and then in time accomplished for them or because it is kept in store for them and in due time conferred upon them or because it is in part conferred and in part reserved for after-times Vers 20. Thou shalt hide them in the secret of thy presence from the pride of man c. See the Notes Job 29.4 Psal 25.14 and 27.5 The presence of Gods favour and grace whereby he protects his servants may be called the secret of his presence either because they are thereby hidden as it were in secret from the rage of their enemies or because this presence of Gods favour with the righteous especially in their sore afflictions is not discerned by the men of the world whence it is that they are called Gods hidden ones Psal 83.3 Thou shalt keep them secretly in a pavilion from the strife of tongues that is from the contention of slaundering and reviling tongues or from tongues that cause contention according to that of Solomon Prov. 15.1 grievous words stir up anger Vers 21. Blessed be the Lord for he hath shewed me his marvellous kindnesse c. See the Note Psal 17.7 and for the following words in a strong or fenced city the meaning is that when he had no place to hide his head in but lay naked and open to the malice of his enemies having no place of shelter yet through Gods protection he was kept as safe as if he had been in a fortified city I know some conceive that it was Keilah he speaks of which indeed Saul called a town that hath gates and bars 1 Sam. 23.7 namely that God had shown him marvellous kindness there in that he revealed to him that the inhabitants of that town would deliver him up to Saul and others understand it of Jerusalem that God had shown him great kindnesse by settling him after all his dangers in that strong city yea some conceive that it is the Church that is here in reference to Gods protection tearmed a strong city But the first Exposition seems to me the best Vers 22. For I said in mine hast I am cut off c. It is said 1 Sam. 23.26 that when Saul with his army had in a manner compassed in David in the wildernesse of Maon David made hast to get away and accordingly of this hast some understand this place but I conceive it is rather meant of the rashnesse and hastinesse of his spirit that apprehending his danger to be unavoidable on a sudden transported with fear he said in his mind what upon more deliberation he could not think namely that God had cast him out of his sight PSALM XXXII The Title A Psalm of David Maschil Some say that Maschil was the name of some musicall Instrument or some Song to the tune whereof this Psalm was to be sung But rather I conceive it is added to signifie the matter of this Psalm and that it was composed to give instruction according to the signification of the word set in the margin A Psalm of David giving instruction Vers 1. Blessed is he whose transgression is forgiven whose sin is covered To wit from the sight of God by the imputation of Christs righteousnesse so that the Lord looks upon him no more as lying under the guilt of his sin And the word covered seems to be used as in relation to the filthinesse of sin making men loathsome in Gods sight David having been long sorely oppressed with the burden of his sins and the fear of Gods wrath breaks forth into this patheticall expression concerning the blessednesse of the man whose sins are forgiven Vers 2. Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guile By guile here may be meant all hypocrisie in generall and then this last clause is added that he is blessed also in whose spirit there is no guile because sincerity and unfeigned purity of heart is the necessary effect of justification and remission of sins and so they that have truly obtained pardon do alwaies manifest their justification by their sanctification even by their sincere endeavours to walk in all holinesse and righteousnesse before God Or else it may be meant of that hypocrisie in particular whereby men are kept from turning unfeignedly to God that they may obtain remission of sins and reconciliation as namely when men do vainly embolden themselves against all fear of Gods wrath though they be never so profane or when men beguile themselves with false flatteries as by excusing or extenuating their sins or by trusting in the observation of any outward rites which God requires in his worship c. In a word whatever it be whereby those that do not humble themselves before God in the acknowledgement of their sins do deceive themselves and would as it were deceive God that is the guile here spoken of And this I conceive indeed is principally intended and that David mentions this here out of a detestation of those false flatteries wherewith for a time he had deceived himself and so put off his repentance Vers 3. When I kept silence my bones waxed old through my roaring all the day long It is evident I conceive that by keeping silence here David meant his not confessing his sins because as in opposition to this it is said vers 5. that he did at length acknowledge his sins And because in the following words he saith that his bones waxed old through his roaring all the day long I
shall not be or rather this will be the end of the wicked they shall be cut off PSALM XXXVIII The Title A Psalm of David to bring to remembrance That is say some Expositours to record Gods praises for his deliverance out of that great distresse wherein he had been or to put God in mind of his sad condition that he might be wonne thereby to withdraw his hand and to send him deliverance according to that Psal 132.1 Lord remember David and all his afflictions But rather I conceive the drift of this Title was to shew that this Psalm was composed purposely to put himself and others in mind of the sore affliction he had been in and of his sins that had brought it upon him and of Gods mercy in his deliverance that so whereas men are naturally apt to forget their former sicknesses and troubles when once they are well and safe again by this Psalm it might still be brought fresh to his remembrance and he might for ever reap benefit thereby and that others also might by his example learn how to pray and how otherwise to carry themselves in such a time of distresse We have the same Title again Psal 70. And this is the third of those that are called the Penitentiall Psalms concerning which see the Note in the Title Psal 6. Vers 1. O Lord rebuke me not c. See the Note Psal 6.1 Vers 2. For thine arrows stick fast in me c. See the Note Job 6.4 and thy hand presseth me sore to wit as being still heavier and heavier upon me Vers 3. There is no soundnesse in my flesh because of thine anger c. That is My flesh is broken all over my body or every member of my body is full of pain and misery through my sicknesse or sorrow which thine anger hath brought upon me neither is there any rest in my bones because of my sin see the Note Job 30.17 Vers 4. For mine iniquities are gone over my head It is an over-forced exposition which some give of these words to wit that therefore he saith his iniquities were gone over his head because they were more in number then the hairs of his head or because it surpassed his wisedome to know how to bear the miseries they had brought upon him or because they had deprived him of his understanding or brought his reason into bondage Doubtlesse it is either meant of the multitude of his sins to wit that they were grown to an exceeding great height so that he was even overwhelmed therewith see the Note Ezr. 9.6 or of the miseries also which his sins had brought upon him to wit that he was in danger to be drowned and overwhelmed therewith according to that expression Psal 42.7 all thy waves and thy billows are gone over me which seems the more probable because in the following verses he still proceeds to recite the greatnesse of his miseries thereby to move God to pity him Vers 5. My wounds stink and are corrupt because of my foolishnesse That is my blockishnesse and stupidity for he speaks this by way of detesting himself for what he had done and not as excusing himself in that he did it through ignorance As for those first words my wounds stink and are corrupt either they must be understood literally of the sores that were in his body as the words in the following verse may also seem to import which he calls wounds to intimate that he looked upon them as the wails or swelling tumors for so the originall word may signify which the rod of God had made in his flesh or the wounds of those arrows of which he had spoken vers 2. Thine arrows stick fast in me or else figuratively of any other miseries that God had brought upon him comparing them to stinking and fester'd sores either to imply the long continuance of them or the sharp pains and sorrows which he felt in himself by reason thereof Yet some I know would have it meant of the shame which his sins had brought upon him Vers 6. I am troubled I am bowed down greatly To wit under the burden of my sins of which he had said before vers 4. that they were a burden too heavy for him and his meaning might be both that his body was as it were bowed together through weaknesse occasioned by sicknesse or some other heart-breaking affliction and that his spirit was also sorely oppressed and humbled with grief not being like those stout-stomached men that will by nothing they can suffer be brought to bow under the hand of God Vers 7. For my loyns are filled with a loathsome disease c. To wit some loathsome sore some impostume or pestilentiall carbuncle or else it may be understood figuratively of the grievous sorrows and perplexities he underwent by reason of his afflictions which he might also the rather tearm a loathsome disease because they made others reproach and abhor him And there is no soundnesse in my flesh see the Note before vers 3. Vers 9. Lord all my desire is before thee c. That is Thou knowest all the desires of my heart or I have in prayer laid all my desires before thee And this he saith either to imply that he wondered therefore that God did not grant him his desires or to presse God that he would grant them or to assure himself that God would hear and satisfy his desires Vers 10. As for the light of mine eyes it also is gone from me See the Note Psal 6.7 Vers 11. My lovers and my friends stand aloof from my sore c. To wit either out of pride or fear they would not or durst not come near me to afford me any friendly courtesie see Job 19.13 c. Vers 13. But I as a deaf man heard not c. That is When mine enemies spake such mischievous things against me as is said in the foregoing verse whether I heard them my self or heard it related by others I was as silent as if I had been either deaf or dumb neither muttering against God nor replying upon them But the chief drift of these words is doubtlesse to shew that when their calumnies and false accusations were most mischievous he was silent either because he could not be suffered to plead for himself or rather because he thought it better in patience and silence to swallow down these injuries and to commit his cause to God Vers 15. For in thee O Lord do I hope thou wilt hear c. Or thou wilt answer O Lord my God and the meaning may be that God would hear and answer his prayer or that he would hear and answer his enemies to wit by pleading his cause against them Vers 16. For I said Hear me lest otherwise they should rejoyce over me c. To wit as triumphing over me when they see that my hopes and my prayers fail me or as if thou didst favour them and so thy name will be blasphemed This must needs be the
this may be included yet I do not think that the words are to be limited hereto Vers 18. When thou sawest a thief then thou consentedst with him c. To wit by joyning with him therein or at least by approving the evil of his waies and hast been partaker with adulterers to wit by living in the same uncleannesse with them or at least by conversing familiarly with such lewd persons Some learned Expositours do I know understand both these peculiarly of those priests and judges amongst the Israelites who for bribes were wont to justify thieves and adulterers that were brought before them and so were partakers with them according to that Isa 1.23 Thy princes are rebellious and companions of thieves every one loveth gifts c and accordingly they also expound the following verse Thou givest thy mouth to evil and thy tongue frameth deceit of the false and cunning pretences wherewith they sought to hide and palliate their wickednesse when they proceeded so unjustly in judgement But though these may be included amongst others yet I see no reason why the words should be limited to these only Vers 20. Thou sittest and speakest against thy brother c. Those words thou sittest some refer to those that sit in the place of judgement and there passe false and unjust sentences against their brethren and others to the custome of idle persons that when on their ale-benches or elsewhere they sit chatting together are wont to slander their brethren However it seems to imply that when they spake evil of their brethren they did it not out of sudden passion but deliberately and for a long time together Vers 21. These things hast thou done and I kept silence c. See the Note above vers 3. thou thoughtest that I was altogether such a one as thy self that is one that could not know sins committed in secret no more then thou canst or rather that I did approve of thy wickednesse and so consequently am as bad as thy self but I will reprove thee and set them in order before thine eyes that is I will openly and clearly discover all thy sins particularly and to thy confusion and shame will fully convince thee of them and so make thy self to see that which now thou wouldest hide from me The phrase that is here used of setting his sins in order before his eyes seems to imply either that they should be as clearly discovered to him as if he should see them fairly written in a rolle or catalogue before his eyes or that they should be presented to his conscience as witnesses to accuse him or as souldiers to fight against him Vers 22. Now consider this ye that forget God c. Thus God speaks of himself in a third person purposely to put them in mind what a dangerous thing it was to despise God and then in the following words lest I tear you in pieces and there be none to deliver there is an intimation given 1. that if they did not repent turn to God betimes it might be ere long too late and 2. that such was Gods power that if he once began to take vengeance on them none could deliver them Vers 23. To him that ordereth his conversation aright c. To wit as one that truly fears me and doth not only in an outward ceremoniall service make a shew of worshipping me will I shew the salvation of God that is the salvation promised shall be made good to him I will save him both here and eternally hereafter and so it shall appear that he hath sought me in a right manner Here again God speaks of himself in a third person to expresse what he saith with the greater emphasis To him will I shew the salvation of God as if he should have said He shall find by proof that it is not in vain to trust in me the great God of heaven and to approve himself to me PSALM LI. The Title A Psalm of David c. See the Note upon the Title of the 6. Psalm when Nathan the prophet came unto him one prophet to another as when a physician is sick and not able to prescribe physick for himself other physicians come to visit him after he had gone in to Bathsheba which was well-nigh a year if not more after his sin was committed with her see the Note 2 Sam. 12.1 So that this is thus expressed 1. to aggravate his wickednesse in continuing impenitent so long after he had fallen into such grosse sins 2. to magnify the Lords mercy in seeking to recover him out of his sin that was so regardlesse of the Lord and his own soul and 3. that hereby he might publickly acknowledge his sin to all the Church of God that had been scandalized thereby Vers 1. According unto the multitude of thy tender mercies blot out my transgressions To wit out of thy debt-book And observable it is 1. that it was not the putting by or removall of those grievous calamities which Nathan had threatned should come upon him 2 Sam. 12.10 11 12 that he so earnestly beggs of God but the pardon of his sins and 2. that he pleads the multitude of Gods tender mercies in reference to the multitude and the greatnesse of his sins in regard whereof he could only comfort himself in the superabundance of Gods grace But why is David so earnest herein since Nathan had already assured him that God had pardoned him 2 Sam. 12.13 I answer 1. because even where sin is pardoned yet repentance is a duty on our part required and 2. because it was necessary for the farther strengthening and the comforting of his grieved soul Vers 2. Wash me throughly from mine iniquity c. That is from the guilt of mine iniquity For still he begges here I conceive for pardon and not for purging and sanctifying grace as some would have it And by that expression wash me throughly wherein doubtlesse he alludes to the ceremoniall washings enjoyned by the law he again implyes how exceeding filthy he judged his sins and how dangerously he was defiled thereby Vers 3. For I acknowledge my transgressions and my sin is ever before me That is it comes upon every occasion into my thoughts to the continuall wounding of my soul see the Note Psal 50.21 Now this David alledgeth as a motive to move God to pardon him and that upon two grounds 1. because God had promised to pardon those that did thus acknowledge and confesse their sins with truly broken and grieved hearts and seeing therefore he openly registred his sin to be read by all men in this Psalm he desires that God would blot it out of his book and 2. because this discovered that he did now heartily begge pardon of God in that it proceeded from a soul continually afflicted and terrified with the remembrance of his sins and all the aggravating circumstances thereof Vers 4. Against thee thee only have I sinned and done this evil in thy sight c. These last
1. because no man heard their threatnings that would give David notice of it and 2. because they minded not Gods all-hearing ear yea and perhaps thought that God minded not what is done here amongst men see Psal 10.11 Vers 9. Because of his strength will I wait upon thee That is Because of Sauls strength I will rest with patience upon thee without whom by his strength I know he can doe nothing Vers 10. The God of my mercy shall prevent me That is The God that is and alwaies hath been mercifull to me shall help me either before I come to be in any great danger or at least before Saul shall do me the mischief he intends see also the Note Psal 21.3 Vers 11. Slay them not c. That is Cut them not all off on a sudden lest my people forget that is lest my followers or my countreymen or the people over whom thou hast appointed me to reign forget thy mercy to me and thy just wrath upon mine enemies and the sins whereby they provoked thee to punish them or lest being freed by this means from the afflictions which they formerly endured from them they should grow forgetfull of serving thee Because judgements suddenly executed are usually as suddenly forgotten therefore David prayeth that God would rather destroy them by degrees that his people might for their spirituall advantage have them the longer in their eye as spectacles of Gods vengeance Yea and herein withall too 1. he bridles himself from that which is naturall to men an over-eager desire of the present destruction of his enemies and 2. he covertly taxeth the people for being so ready to forget the great works of God Scatter them by thy power that is by thine almighty power which is here opposed to Sauls great strength mentioned before vers 9 break them in pieces and bring them to such misery that they may wander up and down some one way and some another not knowing where to find any relief or refuge and bring them down to wit from that lofty condition wherein now they live All which he begges for the good and in the name of all Gods people and therefore he addes those last words O Lord our shield Many expositours take this to be spoken by David as a type of Christ concerning the dispersion of the Jewes whom God hath not utterly destroyed but scattered through the world that his people Jewes or Christians might not forget their sin nor the wrath that is fallen upon them for their despising and crucifying the Lord of glory Vers 12. For the sin of their mouth and the words of their lips c. See the Note above vers 7 let them even be taken in their pride that is when they are in the height of their prosperity and pride or let them be punished for their pride which is indeed the ground of all their cursed speeches or let them be insnared in their own pride let that which they have in their pride attempted against me prove their own ruine and for cursing and lying which they speak that is their execrations and slanders And this too some apply to the blasphemous speeches of the Jewes against Christ Vers 13. Consume them in wrath consume them that they may not be c. That is let their wealth and worldly greatnesse wast by little and little till they come to nothing and farre from being what they now are or thus When thou hast kept them long enough in an accursed wasting condition as spectacles of thy wrath for the instruction of others then destroy them utterly from the land of the living and let them know that God ruleth in Iacob unto the ends of the earth that is let these men know when they come to be destroyed that God ruleth in his church whereever it is spread unto the ends of the earth or let men know even the heathens unto the end of the earth by hearing of so famous a judgement upon the wicked adversaries of the godly that God ruleth in Jacob. Vers 14. And at evening let them return c. This is added in reference to that which was said before ver 6. as if he had said Let their judegment be answerable to their sin as now they run up and down to take me returning in the evening and make a noise like a dog and goe round about the city so at evening let them return to wit when they have all day run up and down for meat and let them make a noise like a dog howling for hunger and goe round about the city to begge their bread and no where find it as is more fully expressed in the next verse Vers 15. Let them wander up and down for meat and grudge if they be not satisfied Or If they be not satisfied then they will stay all night and so lye pinched with hunger all the night long see the note Job 15.23 Vers 16. But I will sing of thy power c. Thus he ascribes his escape to God though it were by the device of his wife Michal yea I will sing aloud of thy mercy in the morning that is say some when they thought to have had me in their power alluding to Sauls commission to his officers 1 Sam. 19.11 to watch him and to slay him in the morning Vers 17. Vnto thee O my strength will I sing c. He tearms God his strength in opposition to what he had said vers 9. of Sauls strength PSALM LX. The Title TO the chief Musician upon Shushan-eduth c. Shoshannim the plurall number of this word Shushan we have in the Title of the 45. Psalm concerning which see the Note there And because Eduth signifyeth a testimony or beautifull ornament therefore some translate Shushan-Eduth the Lilly of the Testimony because this Psalm was a glorious testimony of David faith and thankfulnesse or because praying in this Psalm for the good successe of his forces gone out against the nations here mentioned he insisteth largely on the glorious promises that God had made concerning the kingdome of David and the enlarging of his peoples territories vers 6 c and others the lilly of beauty or ornament because this Psalm shews that the kingdome of Israel should be glorious and eminent above other kingdomes as the lilly is above other flowers and others a six-stringed instrument of the Testimony because the Priests used to play hereon before the Ark which was called the Testimony Michtam of David to teach the same I conceive is intended in this clause as is in those Titles A Psalm of David Maschil Psal 32 and A Psalm of David to bring to remembrance Psal 38. concerning which see the Notes there Yet some would expresse the particulars which this Psalm was intended to teach as that it was to teach posterity the great things that David had done or to teach that God would fully make good his promise concerning the land of Canaan though hitherto a good part of it
his enemies which might be the occasion of composing this Psalm and likewise chiefly of the marvellous things which were done in and by Christ in the work of our redemption as his Incarnation that new thing the Lord created in the earth Jer. 31.22 and his miracles but especially his victory over Satan sin death and hell whereof Davids were types His right hand and his holy arme hath gotten him the victory that is merely by his own immediate almighty power in the Lord Christ he hath prevailed over his and his Churches enemies whose cause indeed is his own And most probable it is that this word holy his holy arme hath gotten him the victory is purposely added because it was by reason of his holinesse that he prevailed over these his enemies according to that Joh. 14.30 the prince of this world cometh and hath nothing in me see also Heb. 7.26 27. Vers 2. The lord hath made known his salvation c. According to the exposition of the foregoing verse this also may be meant of some glorious deliverance which God had given his people the fame whereof was spread amongst the nations a far off but chiefly it is meant of the Lords making known the way of eternall life and salvation by the preaching of the Gospel amongst the heathen to which purpose also is the following clause his righteousnesse hath he openly shewed in the sight of the heathen see the Note Psal 22.31 Vers 4. Make a joyfull noise unto the Lord all the earth c. See the Note Psal 66.1 Vers 7. Let the sea roar c. See the Notes Psal 96.11 and 1 Chron. 16.31 PSALM XCIX Vers 1. THe Lord reigneth c. See the Note Psal 93.1 as likewise Psal 97.1 where the same expression is used concerning Christ as some also conceive it is here let the people tremble that is all that are enemies to Gods people he sitteth between the Cherubims that is he is as their king present amongst his people let the earth be moved that is let all the inhabitants of the earth quake for fear see the Note Psal 60.2 Vers 2. The Lord is great in Zion c. See the Note Psal 48.1 and he is high above all people see the Note Psal 97.9 Vers 3. Let them praise thy great and terrible name for it is holy That is Let thy subjects praise thee O king even when their enemies rage most against them as knowing that thou wilt approve thy self a great God terrible to thine and their enemies and holy in making good all thy promises unto thy people Yet some take this as spoken of all people mentioned in the foregoing verse and as expressing the Psalmists desire that all nations might come in and submit to this king and so might extoll his great and glorious name Vers 4. The kings strength also loveth judgement c. Some Expositours conceive that this is prefixt as a generall sentence and is as if he had said The strength of a king consists in executing justice and that then in the next words this is applyed to God thou dost establish equity But generally these first words are understood as spoken of God the king of his Church only they may be understood three severall waies as 1. that the Lord in undertaking to be the strength of his people doth also love to have his people walk in all righteousnesse and judgement before him and that he undertakes to be their strong defence only upon that condition that they shall be righteous and just in all their waies and then the following clause must be understood accordingly thou dost establish equity to wit in thy law wherein thou hast settled an equall form of government amongst thy people and hast strictly enjoyned them to observe equity judgement in all their dealings 2. that though the Lord be of unresistable strength yet he withall loveth justice judgement and doth not abuse his power to oppression as other kings do nor will doe whatever he can doe but only what is just to be done or 3. that God loves to imploy his strength in executing justice and judgement both by defending his people and by cutting off those that rebell against him and that are enemies to him and to his people which may be also intended in the next words thou dost establish equity that is thou doest all things equally and justly thou hast determined that all things shall be managed in the government of thy Church with most exact equity and judgement And this last I take to be the best exposition both because it best agrees with the generall scope of the Psalm which is to encourage Gods people by putting them in mind that the Lord is their king and protectour and especially because this is so clearly here expressed in the last clause thou executest judgement and righteousnesse in Iacob Vers 5. Worship at his footstool c. That is by bowing down to the very ground for there may be an allusion in these words to the custome of mens presenting themselves before kings which they were wont to doe with bowing their faces down to their very footstools or Worship in or towards his temple or with your faces bowed down to the very pavement of the temple or Worship towards the Ark which is often in Scripture called Gods footstool for which see the Note 1 Chron. 28.2 for we must not think that they were enjoyned to worship the Ark but only to worship God with their faces toward the Ark. And therefore if we read the following clause not as it is in our Translation for he is holy but as it is in the margin of our Bibles for it is holy we must know that the holinesse of the altar is only alledged to shew why they should resort thither to worship God to wit because that was the sacred sign of Gods presence amongst them Vers 6. Moses and Aaron among his priests c. The meaning of this I conceive is the same with that which follows and Samuel among them that call upon his name to wit that these were chief amongst those that were appointed of God to be mediatours as it were and intercessours for the people and that did accordingly upon all occasions solemnly call upon God in their name and on their behalf and found therein great acceptance with God For though other reasons may be given why Moses is here numbred amongst the Priests as 1. because he did once execute the Priests office for which see the Note Exod. 29.11 or 2. because Moses was of the tribe of Levi as Samuel also was and the office of the Levites was to attend upon the sacrifices yet the true reason why he is here mentioned among the Priests is because he together with Aaron and Samuel as mediatours between God and the people blessed the people in Gods name and by their prayers did appease Gods displeasure when he was offended with them and so did as it were uphold and preserve
thereof is refreshed and revived But see the Note also chap. 3.18 Vers 13. Who so despiseth the word shall be destroyed c. To wit Not every one that disobeyeth it for thus even David was charged with despising the commandement of the Lord 2 Sam. 12.9 but he that doth wholly slight despise it in his heart but he that feareth the commandement shall be rewarded that is he that feareth not punishment only but sin it self Vers 14. The law of the wise is a fountain of life to depart from the snares of death That is say some Expositours The law of God is to wise men a means of life in that it teacheth them to avoid all sins which are the snares of death And some too understand it of good laws made by wise magistrates But it is better taken to be the same with that chap. 10.11 for which see the Note there namely that the instruction of the wise is a means of life to others and that it refresheth men as spring waters do those that are hot and thirsty Vers 15. Good understanding giveth favour c. That is That which may be truly called good understanding which is not the wisdome of the world but the wisdome that is taught in the word of God procureth men favour both with God and man that because it causeth men in all things to be have themselves wisely to live justly holily and to be gentle and ready to do good unto all men by instructing them or any other way all which makes their way of life plain and comfortable for all this is implyed in the following clause but the way of transgressours to wit by reason of their folly is hard that is it is offensive to men as a hard rugged way is to them that walk in it or it is harsh fierce and untractable cruell and hard-hearted so it causeth them to be hated of those amongst whom they live or it is hard that is it is through their wickednesse and their being hated of God and man full many times of trouble and miseries Vers 16. Every prudent man dealeth with knowledge c. That is he doeth all things prudently with good advisednesse deliberation still considering with himself whether that which he is moved or inclined to doe be in regard of circumstances of time and place convenient to be done or no but a fool layeth open his folly to wit by the rashnesse and folly of his actions see the Note chap. 12.23 Vers 17. A wicked messenger falleth into mischief c. By a wicked messenger may be meant either one that is sent forth and employed in any wicked businesse or else rather as appears by the opposite clause such an one as doth not faithfully manage the message or charge he is sent about The first of these falleth as it were suddenly unexpectedly into mischief through the just vengeance of God upon him the other also by incurring the displeasure of those that sent him who accordingly will be sure to punish him for the hurt he hath done by his unfaithfulnesse But a faithfull ambassadour is health to wit by composing of differences and removing of offences otherwise doing good both to those to whom and also to those by whom and for whose sake he is sent and so also by procuring good consequently to himself not only in the peace of conscience he enjoyeth but also in the reward he shall be sure to receive both from God and man See the Note chap. 12.18 Vers 18. Poverty and shame shall be to him that refuseth instruction c. Shame is joyned with poverty because poor men do usually lye under shame and contempt especially when men become poor by their own obstinacy withall to shew the folly of such men that being causelesly ashamed to be instructed do by despising instruction bring true shame upon themselves but he that regardeth reproof shall be honoured that is he shall be enriched and so advanced to places of honour or he shall be honoured though he may be poor Vers 19. The desire accomplished is sweet to the soul but it is abomination to fools to depart from evil That is they abhorre it both in themselves and others The words of this proverb are all considered apart by themselves easie enough but what reference the two branches thereof have the one to the other and so what the drift aim of the Proverb is it is hard to say there being many severall ways wherein it may be understood most of them may seem equally probable As 1. that in the first clause the ground is laid down why it is said in the second clause that it is abomination to fools to depart from evil when mens desires are satisfied it doth much delight the soul therefore it is that fools abhorre to depart from evil because they take such delight in satisfying their carnal lusts desires Or 2. that in the first clause we are told what is delightfull to wicked men and in the second what is hatefull displeasing to them though the things they desire be never such vain toyes foolish sinfull pleasures yet they are exceedingly delighted to enjoy what they desire but on the other side it is as grievous irksome to them to be taken off from their sinfull vanities Or 3. that the first clause must be understood concerning the desires of the wise and righteous which is implyed by the opposition of the second clause which is concerning wicked fools to wit that wise holy men take great delight in the satisfying of their just righteous desires which are alwaies to doe good avoid evil whereas wicked men take delight only in sin and so it is an abomination to them to depart from evil Or 4. that the difference betwixt the righteous and the wicked is set forth in this that though the righteous do many times wait long ere their desires be accomplished yet when they are accomplished they yield them much refreshing delight according to what was said before vers 12. for which see the Note there but that fools on the other side are all for their present enjoyments therefore they cannot abide to depart from evil in hope of any good or happinesse they might enjoy hereafter Or 5. that the first clause is meant of Gods satisfying mens desires to wit that when men desire any thing of God he doeth it for them this is most sweet to mens souls that the second clause shews that wicked men must needs be strangers to this joy because they abhor to depart from evil and God will only fulfill the desires of them that fear him Psal 145.19 Vers 20. He that walketh with wise men shall be wise but a companion of fools shall be destroyed That is he will be tainted with their wicked waies and so shall share with them in their punishments Vers 23. Much food is in the tillage of the poor c.
world that they might be his peculiar people and that purposely to imply that if the Lord did thus own all his holy Saints and servants much more would he own him who endeavoured after true piety and godlinesse in his whole conversation and whom he had set apart to that peculiar service of ruling over his people So that the drift of the words is clearly to put his enemies in mind that he did not ambitiously seek to advance himself but that the Lord had chosen him to be king so that they opposed the Lord in opposing him and however low he might be brought for a time yet the Lord would raise him up again and would not fail to protect his own servant Vers 4. Stand in awe and sin not c. This clause in the Septuagint is Be angry and sin not and because the Apostle hath the very same words Eph. 4.26 it is thought that he alledgeth them as from this Psalm Nor yet need we be troubled that the Apostle should not cite them according to the Hebrew Originall which is well translated in our Bibles Stand in awe and sin not for first because the Septuagint translation was best known to Gods people in those times he might cite it as a passage taken out of that translation holding forth a necessary duty though not rendring the genuine sense of the words in the Psalm and so not as a testimony of the Prophet David secondly the word in the Originall here translated Stand in awe doth generally signifie any moving of the heart and though it were therefore here principally intended concerning their being moved inwardly with the fear of God yet it might well be applyed by the Apostle to mens being moved with anger and thirdly when men stand in awe of God this must needs be accompanied with a holy anger against themselves for the offences they have committed against God and in that regard that which the Prophet David saith here might be without wresting the place cited to the purpose for which the Apostle there alledgeth it As for the drift of David in these words some conceive that here he turns his speech to those that sided with him Stand in awe and sin not as if he had said Though you be grieved and troubled to see me the Lords anointed to be so persecuted and troubled as I am and that I should be in so low a condition whilst mine enemies prosper and triumph over me yet as standing in awe of the Majestie of God take heed that you sinne not either by that signifyeth to pâ—ssesse and so both the Septuagint and the Vulgar Latine render it and accordingly they say that hereby is shown that this Psalm treats of the troubles of Gods people who are the Lords inheritance or that it concerns the enemies of Gods people who sought to drive them out of the land of Canaan the inheritance of the Lord concerning which see the Notes 1 Sam. 26.19 And divers other interpretations are given of it But the most probable I conceive is that first named that hereby is meant wind Instruments the word Nehiloth being derived from an Hebrew word that signifieth to pierce through or to wound because they are hollow or because of the holes that are in pipes which have the appearance of so many wounds Vers 3. My voice shalt thou hear in the morning O Lord c. That is speedily and out of hand for so this expression is elsewhere used as Psal 143.8 Cause me to hear thy loving-kindnesse in the morning I doubt not but David speaks here as in reference to his constant course of praying early in the morning so giving to God the first-fruits of each day but yet that which is here chiefly intended is that God would hear him betimes and without delay that as his earnest desires carried him carefully to pour out his requests before God betimes in the morning so God would betimes also come in to his help In the morning saith he will I direct my prayer unto thee and will look up to wit as waiting for a gracious answer of my prayers according to that Mich. 7.7 I will look unto the Lord I will wait for the God of my salvation and Psal 145.15 The eyes of all wait upon thee or look unto thee Whence it was that Peter and John Act. 3.4 bad the criple as in expectation of what they would doe for him to look on them Vers 4. For thou art not a God that hath pleasure in wickednesse neither shall evil dwell with thee That is Thou wilt not own wicked men to be of the number of thy people here nor wilt thou suffer them to live with thee in thy kingdome of glory hereafter Yea this phrase may farther comprehend that God will not protect wicked men that he will not endure them nor have any thing to doe with them However doubtlesse David alledgeth this as a sure argument that God would hear his prayers and destroy his enemies namely because God was alwaies an enemy to such wicked wretches Vers 6. Thou shalt destroy them that speak leasing c. He means this of his enemies that did slander him such as he complained of to Saul 1 Sam. 24.9 Wherefore hearest thou mens words saying Behold David seeketh thy hurt as likewise of those that flattered him with their lips being bitter and implacable enemies in their hearts as when Saul profered him his daughter in marriage c. And so also that in the next clause the Lord will abhor the bloudy and deceitfull man may be spoken in reference to Sauls slaying the Priests and all other bloudy and deceitfull practises of his enemies against him Vers 7. But as for me I will come into thy house in the multitude of thy mercy and in thy fear will I worship toward thy holy Temple By Gods house and Temple here is meant the Tabernacle whereon the Ark of God dwelt between the Cherubims see the Notes on 1 Sam. 1.9 in the Courts whereof the people used to worship towards Gods holy place and by his coming into Gods house in the multitude of his mercy may be meant either first that he would goe thither trusting in Gods infinite mercies or secondly that his work there should be with a thankfull heart to extoll Gods many mercies or thirdly that through the riches of Gods mercy to him in defending him and delivering him out of his troubles he should come to Gods house to worship him there It seems therefore that Davids aim in these words was to imply first that though for the present he was driven from the house of God yet he doubted not but God would bring him thither again and secondly that his purpose then was to praise him there for all his mercies and to worship him there daily with all reverence and godly fear for this the second clause doth import and in thy fear will I worship toward thy holy Temple to wit not only that he would behave himself
is man that thou art mindfull of him c. that is what is mortall man dust and ashes or what are the poor sinfull children of men that thou shouldest so highly regard him and be so tenderly carefull of him And this is meant especially of man as considered in the state of redemption through Christ by whom God visited man in great mercy according to that Luk. 1.98 Blessed be the Lord God of Israel who hath visited and redeemed his people and recovered for him all those priviledges of his first Creation which he had lost by the fall of Adam And hence it is that the Apostle Heb. 2.6 applyeth these words to Christ particularly though all the faithfull as members of Christ must needs be comprehended because it is by Christ that man recovers what the first Adam had lost Nor need we stumble at it that these words should be applyed to Christ wherein the Prophet doth so vilifie man for indeed in regard of Christs humane nature he was as other men and it was an act of wondrous free grace that in him man should be exalted to such a high degree of honour See the Notes Job 7.17 and 10.12 Vers 5. For thou hast made him a little lower then the angels thou hast crowned him with glory and honour This David speaks as in relation to that glorious estate wherein man was at first created when in regard of his earthly body and that in case of sin subject to dissolution he was indeed made in a condition lower then the angels and yet withall because his soul was of a spirituall substance and endued with reason and understanding like unto the angels and that he was made after Gods own image for wisedome holinesse and righteousnesse fitted for the hope of a blessed and eternall life and that all things were made to be serviceable to him and all earthly things were put under his Dominion it might well be said that though he was created in a condition lower then the angels yet it was but a little lower then the angels and that he was crowned with glory and honour as being made so like unto God and all things put in subjection unto him as their Lord and King Indeed man soon fell from this glorious condition but yet David speaks of it as of the present blisse which through Gods goodnesse man did enjoy for thou hast made him a little lower then the angels c. partly because there are some remainders of this glorious condition still left in man but especially because in Christ man hath recovered that dignity which our first parents lost and that not only in regard of the exaltation of mans nature in the person of Christ but also in regard of the renovation of Gods image by Christ in all his members which is begun here in all believers who are made by him partakers of the divine nature and at last perfected in the glory of heaven and the right which they have in all things through Christ who is the heir of the world Rom. 4.13 And this is thought to be the reason why the Apostle doth particularly apply this to Christ Yet some do rather hold that the Apostle doth only there elegantly shew how that which David spake of man in generall might in another sense be most fitly applyed to Christ Thou madest him a little lower then the angels or a little while inferiour to the angels to wit all the time of his humiliation but especially in the time of his agony and his dying upon the Crosse the bitternesse whereof that he might be enabled to undergoe there appeared an angel unto him from heaven strengthening him Lu. 22.43 then thou crownedst him with glory honour which was when he rose again from the dead ascended into heaven sat down there at the right hand of the Majesty of God far above all principality power c. Eph. 1.21 Vers 6. Thou hast put all things under his feet This must be understood as that which went before partly with relation to that glorious condition wherein man was at first created and partly with relation to what remainders thereof man still enjoyeth and partly to that which man hath recovered and doth enjoy in and by Christ And withall it seems principally meant of those sublunary things which are as it were wholly at mans disposing for though all the creatures even the sun moon and stars were made for mans use and so he may be said to be created Lord over all things yet this phrase of being put under his feet seems to imply a subjection of those things over which man hath power of life and death and to doe with them for his use what he pleaseth But yet because Christ hath absolute power over all the creatures therefore the Apostle applying these words to Christ Heb. 2.8 takes them in their utmost extent proving from thence the subjection even of the Angels to Christ as also 1 Cor. 15.27 where he proves from thence that all his enemies yea even death it self must be at last vanquished by Christ Vers 7. All sheep and oxen yea and the beasts of the field That is wild beasts that live abroad in the fields which is added because this advanceth much the dominion of man that they also should be subject to him and Gods goodnesse to man in giving him so large a dominion See also the Note vers 1. Vers 8. The fish of the sea and whatsoever passeth through the paths of the seas To wit those sea-monsters and other creatures that live in the waters that cannot so properly be called fish Vers 9. O Lord our Lord c. See the Note vers 1. PSALM IX The Title TO the chief Musician upon Muth-labben It is here again very uncertain what is meant by this word Muth-labben namely whether it were the name of some Instrument or some Tune or some song or some part in musick as some indeed think that hereby was meant that which we call the Counter-tenor Some translate the words upon the death of his son and so conceive the Psalm was composed upon the death of Absalom which Davids extreme heavinesse then makes improbable Others render it upon the death of Laben and so hold that Laben was the name of some great Commander that was slain when David got some glorious victory over his enemies or that it was Nabal or Nebal that is here by a transposition of the letters called Laben And then again others translate it Upon him that was between that is that stood between the two camps when he came forth and defied the whole army of Israel meaning Goliah But it is evident that this Psalm was composed after the Ark was placed in Sion vers 11 and 14. and whether therefore it were composed in remembrance of a victory obtained so long before is altogether uncertain Vers 1. I will praise thee O Lord with my whole heart c. That is first sincerely wholly ascribing the glory
the Lord would preserve him from sinning as he had desired him to doe in the foregoing words keep back thy servant also from presumptuous sins Vers 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight c. Some understand this of his prayers as if he had said Let my requests which after due meditation in my heart I pour forth in my prayers find gracious acceptance with thee But rather David proceeds still to desire that God would preserve him from sin namely that God would not suffer his words or thoughts and consequently his deeds also to be any other then such as might please him To which purpose also it is that he gives the Lord in the close of his request those titles O Lord my strength and my Redeemer that is the God by whom I hope to be strengthened against my corruptions and to be rescued from the power of my spirituall enemies Yet in these words my Redeemer he might also have respect to Gods redemption of his people by Christ PSALM XX. Vers 1. THe Lord hear thee in the day of trouble c. That is thee O king whom vers 6. he tearms the Lords Anointed It seems therefore that this Psalm was composed by David as a Prophet for the use of Gods people as a prayer for their king when he was to make war especially when he was to goe out in battel against his enemies in his own person and that because at those times immediately before their going forth they used to offer up prayers and sacrifices to God by way of seeking his assistance as is evident by that of Saul 1 Sam. 13.12 The Philistines will come down upon me and I have not made supplication to the Lord I forced my self therefore and offered a burnt-offering and therefore it is that the people are taught here to pray for the acceptance of their kings prayers as also his sacrifices vers 3. Yea some conceive that the particular occasion upon which this prayer was first composed for the peoples use was the war which David made against the Ammonites and Syrians and that because they had such a multitude of horsemen and chariots as we may see 2 Sam. 10.18 whereto David seems to allude vers 7. Some trust in chariots and some in horses c. But however clear it is that they are taught to pray both for the successe of his enterprize and the safety of his person The Lord hear thee in the day of trouble the name of the God of Iacob defend thee which is all one as if he had said the God of Jacob defend thee or the majesty and power of God defend thee see the Note Psal 5.11 Or else by the name of God may be meant the invocation of God as if he had said May the calling upon the name of God be thy defence or else the interest which he had in God or the cause of God as if it had been expressed thus Mayest thou be defended because the name of God is called upon thee as being the Lords servant yea the Lords anointed or because thou maintainest Gods cause and fightest his battels As for his tearming God in expressing this the God of Iacob either it is meant personally of Jacob the Patriarch and then the reasons why he gives God this title in this place may be either because God had more expresly revealed himself to Jacob concerning the kingdome of the tribe of Judah or because Jacob being a man of great troubles had yet by prayer obtained deliverance from God as it is now desired that David might doe and almost with the same words that Jacob used Gen. 35.3 I will make there an altar unto the Lord who answered me in the day of my distresse Or else by Iacob may be meant the people of Israel the seed of Jacob as in Isa 44.1 Hear O Iacob my servant and Israel whom I have chosen and so in many other places and then this title the God of Iacob may be here given him either by way of distinguishing him from the false Gods of the heathens and so intimating the ground of their hope in that they trusted in the true God or by way of pleading the covenant which he had made with Jacob and his seed for ever Many Expositours do also understand this whole Psalm as a prophesy of Christ And indeed because God had promised by the kingdome of David and his seed to save his people and so Davids kingdome was a type of Christs I see not but the whole Psalm may in a spirituall sense be applyed to Christ as this The Lord hear thee c. to the Lords hearing him and supporting him in his passion Vers 2. Send thee help from the sanctuary c. That is from heaven according to that which followeth vers 6. the Lord saveth his anointed he will hear him from his holy heaven for which see the Note 2 Sam. 22.7 or from the tent or tabernacle where the Ark was placed by David in Sion so that it is all one in effect as if he had said The true God the God of Israel hear thee for the Sanctuary was a sign that God owned them for his people and would hear their prayers see Psalm 3.4 Vers 3. Remember all thy offerings This expression seems to allude to the law that appointed part of the offering to be burnt as a memoriall Levit. 2.2 It may also be understood of the sacrifice of Christs death see the Note also vers 1. Vers 4. Grant thee according to thine own heart c. To wit all thou desirest now in the cause in hand yet with reference to their assurance that holy David would ask nothing but according to Gods will this might be thus expressed It may also be understood of Christs prayers on earth and his Intercession in heaven Vers 5. We will rejoyce in thy salvation c. That is in thy preservation O king who art the breath of our nostrils and in the victory which God hath given thee or in the saving of the people by thy means under God and the great deliverance which by thy victory thou hast effected for the people for whom thou didst fight and in the name of our God we will set up our banners to wit in a way of triumph as tokens of victory and to the honour of God Yet some understand this of their going forth in the confidence of Gods help with their banners displayed against their enemies Vers 6. Now know I that the Lord saveth his anointed c. That is Even now before-hand through faith or now upon these our prayers we know that God saveth his own anointed king for it is the people speak here as one man unanimously agreeing in that which is said Or these words may be added as the words wherewith they should triumph as if it had been said And then shall every one say Now know I that the Lord saveth his
conceive it as evident that he intends hereby to shew that it was whilst he was sorely terrified in conscience and perhaps also under the heavy pressure of some sicknesse or some other outward affliction that he kept silence and confessed not his sins to God So that the meaning of the words is this When I kept silence that is As long as I forbear to goe to God confessing my sin and begging mercy at his hand but did still dissemble and conceal my sins and sought ease otherwaies my bones waxed old that is my strength decayed or my inward parts were pained and withered and parched see the Note Job 30.17 he alludes to sores that corrupt and fester whilst they are concealed from the Chirurgeon through my roaring all the day long to wit by reason of the terrours of Gods wrath that were upon him as if he had said though I powred forth my sorrow with cries more like the roaring of a beast then the complaints of a reasonable man neither that nor any thing else gave me any ease but rather encreased my misery as long as I neglected to acknowledge my sins Vers 4. For day and night thy hand was heavy upon me c. To wit in terrours of conscience and perhaps likewise in some grievous outward affliction see the foregoing Note my moisture is turned into the drought of summer that is my radicall moisture is dried up as the moisture of the earth is dried up in the heat of summer see the Note Psal 22.15 Vers 5. I acknowledged my sin unto thee and mine iniquity have I not hid c. David repeats it here thrice and with three severall expressions that at length he acknowledged his sins to God thereby to imply how full his confession was and that he hid nothing from him And again by that word I said in the third clause I said I will confesse my transgressions the freedome of his confession is also implyed namely that after some deliberation with himself he voluntarily resolved upon it as believing assuredly that he should find mercy with God and thou forgavest the iniquity of my sin that is thou didst remit the punishment of my sin for so the word iniquity is sometimes taken see the Note Psal 31.10 thou didst withdraw the stroke of thine hand that was upon me or thou forgavest the evil and guilt that was in my sin that is thou didst assure me that thou hadst pardoned it and so my torment was presently eased Vers 6. For this c. That is say some Expositours for the pardon of sin But rather we must understand it thus For this that is Because thou dost so readily forgive those that confesse their sins and seek to thee for mercy or because thou hast dealt thus graciously with me therefore shall every one that is godly pray unto thee in a time when thou mayest be found that is whilst yet there is grace offered before death for after death there is no seeking for mercy yea indeed at the hour of death men are hardly wonne to seek God in a right manner or before thou hast pronounced an irrevocable sentence against them or before thou dost withdraw thy spirit and grace from them even whilst they feel their hearts stirred within them to fly to the Lord for mercy and so they seek the Lord with all their hearts for then is the Lord near at hand to hear mens prayers Isa 66.2 Jer. 29.13 whereas if they quench these motions of Gods spirit the Lord perhaps may resolve never so to strive with them any more Surely in the flouds of great waters that is in the greatest troubles see 2 Sam. 22.17 they shall not come nigh unto him that is to overwhelm or hurt him so far shall he be from being punished in wrath for his sins that even when there is in the place where he lives a deluge of overflowing calamities though he may be in very desperate dangers God will secure him And this therefore David applyes to himself in the next verse or proves it from his own example Vers 7. Thou art my hiding place c. See the foregoing Note and likewise the Notes Psal 17.8 and 27.5 thou shalt compasse me about with songs of deliverance that is by affording me many deliverances on all sides thou shalt give me occasion to sing many songs of praise unto thee It may also imply that God would give to those that were about him or to the whole people of God occasion to praise him both on his and their own behalf Vers 8. I will instruct thee c. Some take this to be inserted as Gods answer to the profession David had made in the foregoing verse of his confidence in God as if he had said Thou mayest well rely upon me for I will instruct thee c. see the Note Psal 25.4 I will guide thee with mine eye that is by keeping a watchfull provident eye over thee or by discovering to thee my watchfull care over thee which shall put thee in mind to avoid every evil way as Christ counselled Peter by casting his eye upon him Luk. 22.61 But I rather take these to be still the words of David As Psal 51.13 upon his own repentance David promiseth to stir up others to repent too Then will I teach transgressours thy waies c. so here likewise having repented and obtained pardon from God and found great comfort therein he undertakes to instruct others and to perswade them likewise directing his speech as to every man apart by himself I will instruct thee c. I will guide thee with mine eye that is by that which I have seen and whereof I have had experience in my self or rather by keeping a watchfull eye and looking to thee with much solicitous care as indeed Gods people ought to watch over one another Vers 9. Be ye not as the horse or mule that have no understanding c. As if he had said Hearken to my counsell and by my example be brought to repent and to turn unto the Lord Be not like brute beasts that will not be ordered by words whose mouth must be held in with bit and bridle lest they come near to hurt thee to wit to bite or kick thee implying that God had also waies to tame men if they would be stubborn against him which are the sorrows mentioned in the following words Vers 10. Many sorrows shall be to the wicked c. As if he had said If wicked men will not repent and turn unto the Lord their consciences will be often galled with the apprehensions of Gods wrath and besides many outward plagues will the Lord bring upon them the bit and bridle wherewith God subdues such refractory spirits and at last they must expect the weeping and wailing of hell but he that trusteth in the Lord mercy shall compasse him about that is he shall have comforts and blessings on all sides and shall be preserved from all dangers the Lords protection
meaning of the words according to our Translation But others that do not insert those words Hear me to make up the sense as our Translatours have done take this to be alledged as a reason of his silence mentioned before ver 13 14. to wit that he would not reply any thing lest if he had through impatience spoken any thing that might provoke God to leave him then he might be made the scorn of his enemies or lest they should have derided him for what he spake and if things should fall out otherwise then as he made profession to hope then they should insult over him of which he had often had experience when my foot slippeth saith he that is when I offend through infirmity in the hour of tryall or rather when I fall into any misery see the Note Deut. 32.35 or when I begin to fall or am but in danger to fall they magnify themselves against me that is both by word and deed they triumph over me Vers 17. For I am ready to halt c. Some understand this literally as those passages before vers 5 6 7. to wit that he was like to be lamed with his sicknesse and sores Others understand it of his pronenesse to offend and sin in the hour of tryall as is said in the foregoing Note and that this is here added as a reason why he kept silence and would not reply upon his enemies or why he begged of God that he would preserve him But I rather think that it is meant of his falling into some irrecoverable misery to wit that he was in danger to fall and to be utterly ruined according to that of the prophet Jer. 20.10 all my familiars watched for my halting and that this is added to move God to pity him and to come in speedily to his help And my sorrow is continually before me that is I am continually in heavinesse partly by reason of my continuall misery and partly through my grief for my sins that have brought these miseries upon me Vers 18. For I will declare mine iniquity I will be sorry for my sin Very many learned Expositours understand here by his iniquity and sin the punishment of his iniquity and so make the meaning of the words to be this that David would continually bewail the miseries which his sins had brought upon him But I rather conceive that having mentioned his danger and grief in the foregoing verse he adds this that he would still charge all that he suffered upon his sins that he would still confesse and bewail them before God even his sins rather then his afflictions either as a ground of his hope that God would hear his prayer or as an argument whereby he seeks to move God to hear him Vers 20. They also that render evil for good are mine adversaries because I follow the thing that good is That is because I labour to live holily and righteously Yet some would restrain this to one particular to wit that ungodly men hated him because he was so strict in his government for the punishment of sin PSALM XXXIX The Title TO the chief Musician even to Ieduthun The meaning is that this Psalm was delivered to Jeduthun one of the three chief Musicians 1 Chro. 25.1 or rather to his sons and those other Levites that were of their severall Quires Vers 1. I said I will take heed to my wayes c. The summe of what David saith here in the beginning of this Psalm is this that being in great distresse whether it were by reason of sicknesse or of the conspiracy of his son Absalom against him or any other particular we cannot say he determined to look narrowly to himself that he did not offend with his tongue and yet notwithstanding at last brake forth and spake unadvisedly with his lips I said I will take heed to my wayes that I sin not with my tongue that is I resolved to watch so strictly over all my wayes to keep my self blamelesse therein that I might not so much as sin in my speech to wit either by way of muttering against God or returning evil for evil to mine enemies or by uttering any word that was not seemly for me I will keep my mouth with a bridle that is I will restrain my self from speaking as men keep beasts in from biting with a muzzle or bridle to wit by a firm resolution to keep silence however I was provoked by a diligent watching over my self that I might noâ— on a sudden forget my self and by using all holy means to perform this which I had undertaken as by observing my passions and by a speedy suppressing any discontented motions and swellings that might arise in my heart For we must not think that David intended to give way to all kind of distempers in his heart and resolved only not to discover them in his speech but his meaning was even by bridling his passions to keep his tongue in order or at least if his heart should boil through discontent yet even then to bridle his tongue if it were possible As for that last clause while the wicked is before me I know some restrain it to wicked mens being present with him to wit that he would not speak a word whilst they were in his company though they should never so much provoke him and that lest they should take occasion to rejoyce or insult over him to reproach him or blaspheme Gods name But I rather understand it thus that he would be silent whilst he saw the wicked flourishing in great prosperity or so long as God should be pleased to exercise him by the slaunders revilings and persecution of such wicked men However doubtlesse this he premiseth either thereby to discover how exceeding great his sorrow was in that being thus before-hand resolved yet he could not at last contain himself or by way of seeking mercy at Gods hands in regard his full purpose was to have bridled his tongue from all evil whatsoever though he could not doe it Vers 2. I was dumb with silence c. That is for a while I did what I resolved I was so long wholly silent that I seemed in a manner to be dumb and not able to speak I held my peace even from good that is I forbare to speak what I might well and lawfully enough have spoken as from alledging any thing that I might have said in mine own defence from making my complaint to God and desiring justice at his hands and such like to wit lest by degrees I should have been brought to utter any thing that was evil and whilst I intended only to speak that which was good some unseemly word might suddenly slip from me or lest mine enemies should misconstrue any thing I spake and my sorrow was stirred as if he should have said At last my grief for whaâ— I suffered began to work within me or rather was encreased to wit by the addition of new miseries or new provocations from
particularly that God had caused him to understand the spirituall meaning of the sacrifices and so he did not rest in them but was carefull to consecrate himself unto the Lord. Or 2. by way of opposing Christsâ—offering up himself as a sacrifice for his people to his own inability to return any thing to the Lord proportionable to the mercies he had received from him which he doth by speaking thus as in the person of Christ Sacrifice and offering thou didst not desire mine ears hast thou opened to wit by making me most willing to doe what thou enjoynest me The Apostle following the translation of the Septuagint cites these words thus but a body hast thou prepared me Heb. 10.5 which is indeed all one in effect with this of Davids mine ears hast thou opened for ears opened and fitted for hearing and obeying the will of God do necessarily imply a body that must be imployed in Gods service and so the ears may be here figuratively put for the whole body and the rather in this place because by the hearing of the ears a man is prepared to give up himself to the service of God and the very end why Christ had a humane body was that he might obey the will of his Father in dying for his elect people Vers 7. Then said I Loe I come c. This may be understood of David Then said I Loe I come c. that is when thou hadst thus wonderfully delivered me and that I understood thou didst not require sacrifice in comparison of new obedience or when thou hadst given me a hearing ear and a desire to obey thee then did I most readily engage my self thereto For the following words in the volume of the book it is written of me though some understand this of the book of Gods eternall decree which they say in regard of the secrecy of that which is contained therein may well be tearmed a book rolled up as the Hebrew word translated volume doth indeed signify yet because there is no probable reason why this secret book should be here alledged I doubt not but it is meant of the book of the old Testament as is clear also by that which follows vers 8. yea thy law is within my heart Nor is there any cause to question why David should say it was there particularly written of him that he should delight to doe Gods will c. for so that which was written in this book is expressed in the following verse 1. because what is there enjoyned in common to all Gods people believers are wont to apply to themselves as if it were written particularly of them and 2. because it is there written of all the elect and regenerate children of God that they shall thus readily and chearfully obey Gods will But principally doubtlesse this was spoken by David in the person of Christ tendring himself to perform the will of God concerning mans redemption Then said I Loe I come that is when thou hadst decreed that not legall sacrifices but my offering of my self as a sacrifice should satisfy for the sins of thy people then did I willingly undertake to come unto Jerusalem to suffer there what was appointed or rather thus when thou hadst opened mine ears when thou hadst prepared me a body then did I willingly enter upon this service for indeed the Apostle doth clearly apply this to Christs coming in the flesh Heb. 10.5 6 7. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not c. Then said I Loe I come c. and then also that which follows in the volume of the book it is written of me must be understood of the predictions that were both in the promises and the types of the old Testament concerning the work of our Redemption by Christ no particular place being cited because Christ is indeed the main scope and summe of the whole Scriptures whence is that which is said of Christ Luk. 24.27 that beginning at Moses and all the prophets he expounded unto them in all the Scripture the things concerning himself and that Joh. 5.39 Vers 8. I delight to doe thy will O my God c. This David might truly say of himself but chiefly it was spoken doubtlesse of Christs readinesse to doe that will of God of which the Apostle saith Heb. 10.10 by the which will we are sanctified through the offering of the body of Iesus Christ once for all according to that Luk. 12.50 I have a baptisme to be baptised with and how am I straitned till it be accomplished And indeed in others this disposition to doe the will of God can never be found but as they are members of Christ and by grace derived unto them from him As for the next clause yea thy law is within my heart see the Note Pâ—al 37.31 Vers 9. I have preached righteousnesse in the great congregation c. See the Notes Psal 22.25 and 31. It may be meant either of Davids sounding forth the praises of God for his faithfulnesse c. and so may be alledged here as an argument to move God to hear his following requests because God is the readier to doe good to men when they are carefull to give God the glory thereof or rather of Christs preaching the Gospel by himself and his Ministers Yea and some would include too his teaching men Gods righteous laws which indeed he came not to make void but pressed evangelicall obedience thereto Vers 10. I have not hid thy righteousnesse c. To wit through fear or neglect Vers 11. Withhold not thou thy tender mercies from me O Lord c. This doth clearly referre to that which went before He had said vers 9. I have not refrained or withheld my lips from publishing thy praise and hereupon he inferres therefore withhold not thou thy tender mercies from me and so vers 10. he had said I have not concealed thy loving kindnesse and thy truth with reference thereto therefore he adds here let thy loving kindnesse and thy truth continually preserve me Thus David prayeth to be delivered from his danger Yet many take both this and the requests that follow to be spoken in the person of Christ praying to be freed from his terrours or from his sufferings by a glorious resurrection Vers 12. Mine iniquities have taken hold upon me c. See the Notes Psal 38.4 and 31.10 and Deut. 28.15 so that I am not able to look up that is I am not able to lift up my face implying how sorely he was overburthened with his miseries or with grief discouragement and astonishment of spirit thereby Yet they that apply the whole Psalm to Christ understand this of the iniquities of the elect imputed to Christ They are moe then the hairs of my head therefore my heart faileth me that is my life faileth me I am ready to die or my wisedome courage confidence and strength faileth me Vers 14. Let them be ashamed and
faithfulnesse of God was the more clearly discovered And that thus these words must be understood they labour farther to prove by Pauls alledging this Text Rom. 3.4 to prove that God was so farre from being any way liable to be charged with failing in his promises made to the Jews when he suffered the greatest part of them through their unbelief to fall short of the grace that had been promised them that on the contrary his faithfulnesse was render'd the more conspicuous thereby in that though the Jews had broken covenant with God yet God was faithfull in making good his promises to them in that remnant which he reserved to himself who did by faith embrace the grace that was tender'd them in Christ For hereby it appeared that God was so true and faithfull that the wickednesse of men could not make void his faithfulnesse and on the other side that man was so false that no faithfulnesse in Gods dealings with him could keep him faithfull to God What saith the Apostle if some did not believe shall their unbelief make the faith of God without effect God forbid yea let God be true but every man a liar as it is written That thou mightest be justifyed in thy sayings and mightest overcome when thou art judged Where we must note that though the last clause is render'd otherwise then it is here in the Psalm because the Apostle cites it as it is in the Septuagint and mightest overcome when thou art judged yet the sense is the same for the meaning is that if any men should foolishly charge God about this sin of David God would be cleared and they would be condemned and so God would have the better of them But 3. others which I like the best because it is not so intricate an exposition as the former is refer this last clause that thou mightest be justified to the words in the foregoing verse I acknowledge my transgression c. that thou mightest be justified when thou speakest and be clear when thou judgest as if he had said I confesse the evil I have done not so much for mine own sake as for thy glory that thou mightest be justifyed when thou speakest that is in all which thou spakest by Nathan when he reproved me and denounced the sore afflictions which should come upon me and be clear when thou judgest that is when thou dost bring the judgements upon me which thou hast threatned Vers 5. Behold I was shapen in iniquity and in sin did my mother conceive me That is I was born guilty of Adams sin which I committed in his loins yea in my very conception in my mothers womb I was all-over tainted and defiled with originall sin Now this he mentioneth for his farther humiliation before God as if he had said I have not only sinned in this matter of the wife of Urijah but I am indeed of a cursed sinfull nature and so have been prone to sin all my daies no sooner was that substance whereof I was made warmed in my mothers womb but I was overspread with sinne and so I was born into the world with a very spring and fountain of all sinne within me and this is that which abaseth me most of all Vers 6. Behold thou desirest truth in the inward parts c. Though some limit the truth here mentioned to the sincerity of a poor penitent in laying open his sin before God and so hold that David by affirming here that God loved inward sincerity in the confession of sin did covertly imply that he had with a true and sincere heart confessed his sin before God and therefore hoped that God would pardon him yet I rather understand thereby all uprightnesse of heart in generall thou desirest truth in the inward parts as if he had said Thou that art a God of truth desirest integrity and sincerity in the heart not only an outward conformity to thy will but also that the inward man be free from all deceit and falshood and that the aim of David in mentioning this was thereby to intimate either his hope that therefore God would not cast him off in displeasure because however he had sinned greatly yet he trusted he might safely say that his heart notwithstanding was sincere towards God or else rather how odious his impurity must needs make him in the sight of God to wit both that naturall sinfulnesse and impurity wherein he had in the foregoing verse acknowledged himself to have been conceived and born and also that falsenesse and deceitfulnesse of his heart which was discovered in his late sins especially in that he had used such a deal of fraud and guile in seeking to hide them As for the next clause and in the hidden parts thou shalt make me to know wisedome almost all Expositours read it and in the hidden part thou hadst made me to know wisedome and accordingly they hold that as in the foregoing clause David aggravated his sins from the consideration of that purity and sincerity which God desired and loved in his children compared with his own sinfulnesse and falsnesse of heart so here he aggravates his sin from the consideration of that measure of saving knowledge and grace which God had wrought in him before he fell into those grosse sins in the hidden part that is inwardly in my heart which the Apostle calls the hidden man of the heart 1 Pet. 3.4 thou hadst made me to know wisedome that is thou hadst not only taught me to see and understand the true way of salvation but also with my heart and affections to approve and like of it to know it feelingly experimentally and effectually and this it is that makes my sins out of measure sinfull that after thou hadst so savingly enlightened me I should yet fall so foulely But now if we read it according to our translation and in the hidden part thou shalt make me to know wisedome then it is clear that herein he declares his hope that God would yet be mercifull to him in furnishing his heart with all necessary knowledge Vers 7. Purge me with hyssop and I shall be clean c. In these words David alludes clearly to the legall rites of cleansing those that were legally unclean by leprosy or otherwise by the sprinkling of the bloud of their sacrifices and the water of expiation upon them with a sprinkle of hyssop and so likewise to other legall sprinklings for which see Heb. 9.13 19. compared with Lev. 14.4 5 c. Numb 19.6 and Exod. 24.8 with the Notes on these places So that his desire is that the Lord would doe that for him which was signified by those legall sprinklings with hyssop and without which those outward sprinklings were indeed nothing worth namely that God would by applying the bloud of Christ to him throughly cleanse his leprous soul and make him pure and acceptable in his sight And so likewise in the next clause he alludes to the legall washings wash me and I shall be whiter
the more acceptable to God because it proceeds from a heart that hath been so broken Vers 18. Doe good in thy good pleasure unto Sion c. That is Of thine own free grace and good will and according as thou shalt be pleased and shalt see fit doe good to thy Church and people for by Sion here is meant the whole people of God that met together to worship God in Sion and figuratively also the whole Church of Christ see the Note Psal 2.6 build thou the walls of Ierusalem that is maintain defend and strengthen thy Church and that city in particular which is the chief glory of the kingdome Because 1. David by his sin had already done much hurt among the people for many of them had been slain by the sword together with Urijah many had been scandalized the faithfull grieved and the profession of godlinesse stained 2. he knew that God might haply as he often did punish the whole land for the sins of their king yea and 3. being anointed king that he might be a type of Christ the Head of the Church and he out of whose loyns the Messiah was to come by his sins he had done as much as in him lay to ruine the whole kingdome of Christ therefore he praies here for Sions welfare as well as for the pardon of his own sins Doe good in thy good pleasure unto Sion and as if by his sins he had made a breach in Jerusalems walls he desires God to repair the hurt that he had done and make up the breach build thou the walls of Ierusalem When David succeeded Saul he found the kingdome in a very bad case Now fearing lest upon his grievous sins God should break forth in displeasure against him as he had done against Saul and should by letting loose some enemy upon them or by any other judgement interrupt the peace and prosperity of the people and so the perfecting of Jerusalems building should be hindered the main part whereof which was the building of the Temple was not yet begun the reformation intended and begun should be frustrated and the settling and ordering of the way of Gods worship should fall to the ground and God should as it were retract what he had so graciously spoken concerning Sion Psal 132.14 c. the Lord hath chosen Zion he hath desired it for his habitation This is my rest for ever here will I dwell for I have desired it I will abundantly blesse her provision I will satisfy her poor with bread I will also cloath her priests with salvation and her Saints shall shout aloud for joy c. I say out of the fear of these evils he closeth this Psalm with this prayer for the welfare of Jerusalem Vers 19. Then shalt thou be pleased with the sacrifices of righteousnesse c. See the Notes Deut. 33.19 and Psal 5.4 with burnt-offering and whole burnt-offering some of which were of birds and beasts that were all burnt upon the altar and some were things without life such as flowre oyl c. and were sometimes wholly burnt as in every meat-offering for the priest Levit. 6.23 However that which David saith here is this Then shalt thou be pleased c. that is When the Temple is built in Jerusalem the place which thou hast chosen or rather when thou art reconciled unto me and so thereupon when thou shalt also be favourable unto thy people then shalt thou graciously accept not only of the sacrifices which I shall offer for my self which whilst I should lye under the guilt of the sins I have committed I know thou wouldest never regard but also of the peoples sacrifices which with much forwardnesse and chearfulnesse they shall then bring to thine altar Then saith he shall they offer bullocks upon thine altar PSALM LII The Title TO the chief Musician Maschil c. For this word Maschil see the Note upon the Title of the 32. Psalm A Psalm of David when Doeg the Edomite came and told Saul c. and so thereupon at Sauls command had slain Ahimelech with fourscore and five priests besides and had destroyed the city Nob and all that was therein For that this Psalm was composed after that bloudy massacre of Doeg those words do evidence vers 4. Thou lovest all devouring words O thou deceitfull tongue see also the Note 1 Sam. 22.9 Vers 1. Why boastest thou thy self in mischief O mighty man c. Doegs boasting might be either of the evil he had done or of farther mischief he intended to doe or of the successe of the false tale he had told to Saul whether in regard of the evil he had thereby brought upon the Priests of the Lord or of the favour he had thereby obtained with Saul and the preferment perhaps and rewards he had thereupon conferred on him and accordingly the drift of this interrogation Why boastest thou thy self in mischief is either to imply that it was a high degree of wickednesse to boast of such a villany in stead of fearing vengeance from God as if he had said How darest thou thus to boast thy self or else to signify that there was no just cause for his boasting both in regard there was nothing worthy of such triumphing in that which he had done and because in the conclusion it would be found there was nothing gotten by it And so those words O mighty man may be added also either by way of Irony as if he had said A great deal of valour and prowesse you have shewn in slaying a company of unarmed men the Priests of the Lord yea women and children no way able to resist you or else to imply the ground of his vain boasting to wit either his present greatnesse as being a man in great place and of great power with Saul 1 Sam. 22.9 or the great preferments he expected from Saul And then for the last words the goodnesse of God endureth continually they are opposed to Doegs boasting and import as much as if David had said God is ever good to his and hereon I rely against all thy vaunts and threatnings neither thy might nor wickednesse can frustrate Gods goodnesse though God may afflict his servants for a time yet he will deliver them again as oft as he afflicts them and will never be weary of helping them yea he is good to them even when he suffers wicked men to prevail over them Vers 2. Thy tongue deviseth mischiefs c. That is it utters those things wherewith thou hast devised to doe mischief and thus Doeg is charged that he did not rashly and unadvisedly utter those things to Saul that had brought so much mischief upon the Priests of the Lord but that he had plotted it before-hand like a sharp rasour working deceitfully to wit when in stead of cutting off the hair it cutteth a mans throat I know some would have those last words working deceitfully to be only spoken of Doegs tongue and that with reference to the snares
had been kept from them yea and some hold that these words imply that the Levites were to teach it their scholars that it might be sung as a triumphant song when David should return with triumph As for the following words when he strove with Aram Naharaim c. see the Notes 2 Sam. 8.3 and 13. Vers 1. O God thou hast cast us off thou hast scattered us c. This is spoken of the sad condition wherein the people had been not only in the daies of the judges but also more lately under Saul especially towards the later end of his reign when partly by reason of Sauls cruelty to the Priests and other the godly of the land and partly by reason of the frequent invasions of the Philistines and other bordering nations the Israelites were often sorely distressed and sometimes forced to fly and hide themselves in severall places see 1 Sam. 13.19 and 31.7 Yea and it may comprehend all the time when there was civill war between David and the house of Saul in the beginning of Davids reign all which time the land was under great afflictions and that justly for their sins as he intimateth in the next words thou hast been displeased Vers 2. Thou hast made the earth to tremble thou hast broken it c. Either this is spoken in reference to the inhabitants of the land that God made their hearts to tremble and that he had broken them in pieces with civill dissentions or else the meaning is that God had brought such grievous troubles upon them that the earth seemed as it were to tremble under them as with an earthquake and to be â—ent asunder Vers 3. Thou hast shewed thy people hard things c. That is Thou hast brought upon us many grievous miseries see the Note Psal 4.6 thou hast made us to drink the wine of astonishment that is thou hast brought us to such a condition that we are astonished and tremble and stagger full of horrour and trouble of spirit dull and stupid in the evils that are fallen upon us and even bereaved of sense and understanding not knowing what to doe or which way to turn our selves no otherwise then as if we had been made to drink of some venemous or enchanted cup. See the Note Psal 11.6 Vers 4. Thou hast given a banner to them that fear thee that it maybe displayed because of the truth This may also be understood of those foregoing evil times whereof David had spoken hitherto as if he had said To make good the truth of thy promises and to let thy people see how faithfull thou art in all thy promises even in those times thou hast returned in mercy to them that feared thee and hast led them forth to sight with their enemies and hast made them victorious over them For by giving a banner to them that feared him is meant not only that God had led them forth and encouraged them to goe forth with banners displayed against their enemies but also that he had given them the victory in the day of battel whereof displayed banners were a sign And if we understand it thus of what God had done for his people in former times after he had sorely afflicted them then is it alledged as an argument to move God to doe the same for his people now again But I rather think that David speaks here of what God had done at present for them And accordingly by the banner displayed is meant either Gods anointing David to be the king of his people as if he had said Though thou hast many years thus afflicted thy people yet now thou hast raised up a banner to them that fear thee in that thou hast given me to be king to this people whom they follow chearfully and under whose conduct they have fought succesfully against their enemies or else the many victories which God had given them and then it is as if he had said However it hath been formerly yet now for their sakes that fear thee and to strengthen our faith with assurance that thou wilt make good all thy promises and particularly those concerning the enlarging of our dominions by the many victories given us for the gathering together and encouragement of thy scattered and disheartned people as oft as we goe out with our armies we return victoriously not as formerly with most of our ensigns and souldiers lost but as conquerours with banners displayed and hereby we are heartned with assurance that God will still subdue our enemies under us Vers 5. That thy beloved may be delivered c. This may be referred to the foregoing verse as another reason why God had lifted up a banner to them that feared him to wit that those his beloved ones might be delivered who before were in danger to be overrun by their enemies round about them or else rather it is to be referred to that which follows as if it had been expressed thus Save with thy right hand and hear me that thy beloved may be delivered This and the seven following verses we have again in the end of the 108. Psalm Vers 6. God hath spoken in his holinesse c. That is say some in his Sanctuary But the meaning hereof they make to be this that God had promised him that the kingdome of Israel should be settled upon him and his seed for ever and though this promise was brought to him by Samuel first and lately by Nathan 2 Sam. 7.11 12 c. yet for the assured certainty of it he looked upon it no otherwise then as if it had been an oracle given by God himself out of his Sanctuary But I rather understand it thus God hath holily and faithfully promised the kingdome to me and mine as he is a holy God he hath promised it and therefore he can no more fail of performing his promises then he can cease to be a holy God so that it is all one in effect as if he had said God hath sworn by his holinesse according to that Psal 89.35 36. Now hereupon David adds I will rejoyce as if he had said And herein I will rejoyce and will chearfully enjoy the victories and kingdome which God hath given me Though God hath given me great encouragement by the successe of my wars and hath given me great cause thereby to think that God who was offended with his people in the daies of Saul is now become favourable again to them yet that which I build upon is the promise of God I did not by any faction exalt my self to be king but God promised the kingdome should be mine And this promise together with his rejoycing in that God had already and would yet farther perform it for him he expresseth in the following words I will divide Shechem and mete out the valley of Succoth that is God hath put all the land of Canaan both the countrey within Jordan where Shechem stood and the countrey without Jordan where Succoth was under my absolute dominion
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
reeds or made of reeds their canes or reeds being they say in those countries hard and strong like the wood of trees Some indeed render this Rebuke the beast of the reeds and because reeds are wont to grow in watry and fat grounds whence is that Isa 35.7 the parched ground shall become a pool c. in the habitation of dragons where each lay shall be grasse with reeds and rushes therefore by the beast of the reeds some do understand voluptuous men or people that are proud and bold by reason of their wealth and plenty like cattel that feed in a fruitfull soil But I take it to be more agreeable with that which follows to take the words thus Rebuke the beast of the reeds that is Destroy or drive away or blast the endeavors of those mighty savage and barbarous enemies of thy people that are like unto those wild beasts that use to lurk amongst the reeds or as some would have it fierce and subtle like the Crocodile that useth to lye in the reeds of Nilus in Egypt whence they say it follows in the next verse Princes shall come out of Egypt c the multitude of the bulls with the calves of the people that is their mighty Princes or commanders in war with the meaner people that follow them see the Note Psal 22.12 till every one submit himself with pieces of silver that is with pieces of mony or lumps and wedges of silver scatter thou the people that delight in war to wit those that causelesly make war upon thy people Vers 31. Princes shall come out of Egypt c. This and that in the following verse is clearly a prophecy of the calling of the Gentiles Egypt and Ethiopia being perhaps named in stead of all because they were above others most grossely idolatrous and wicked Ethiopia shall soon stretch out her hands unto God to wit by yielding up themselves to him as his captives by praying to him or begging mercy of him or by presenting to him their gifts or tribute Vers 32. Sing unto God ye kingdomes of the earth c. See the Notes Psal 47.1 2. Vers 33. To him that rideth upon the heaven of heavens which were of old c. That is who is a God of infinite majesty the most high God that from the beginning of the world hath swaied and governed the heavens and all things contained therein and therefore it is fit that all kingdomes and nations should serve him lo he doth send out his voice and that a mighty voice see the Notes Psal 29.3 4 c. Vers 34. Ascribe ye strength unto God c. This is spoken in reference to what he had immediately before said concerning the thunder and see the Note Psal 29.1 his excellency is over Israel that is his majesty the excellency of his power and goodnesse c. is in a speciall manner manifested amongst his people in his care over them above others in the miraculous victories he hath given them and other the glorious things he hath wrought for them and his strength is in the clouds that is his power is eminently seen there which again hath reference to what he had said in the foregoing verse of the thunder as if he had said And thus hath God two glorious thrones whereon he is seen in his majesty one in his Church on earth and the other in heaven Vers 35. O God thou art terrible out of thy holy places That is as some conceive both out of heaven and out of thy tabernacle which indeed agrees with what was said in the foregoing verse but see the Note Psal 43.3 and see also Psal 47.2 PSALM LXIX Vers 1. SAve me O God c. It is evident by many passages of this Psalm that in the New Testament are applyed to Christ as we may see vers 4 9 21 and 22 that David wrote this Psalm of himself as he was a type of Christ and therefore what is here said in the beginning of this Psalm may be understood of the Passion of Christ Save me O God see Matth. 26.34 for the waters are come in unto my soul that is I am filled and even choaked up with waters to the unavoidable endangering of my life See the Notes 2 Sam. 22.5 and Psal 32.6 Vers 4. They that hate me without a cause are moe then the hairs of mine head c. See the Notes Psal 7.3 and 25.3 Yet many conceive that it was in particular reference to this place that Christ said of the Jews hatred against him Joh. 15.25 that it was that the word might be fulfilled that is written in their law They hated me without a cause As for the last clause in this verse then I restored that which I took not away it seems to have been a proverbiall speech used commonly concerning those that suffered for those things of which they were not guilty and so it may be used here by David either to imply generally that they did not only most injuriously oppresse him but also pretended therein to proceed against him in a way of justice as against a malefactour or else more particularly that in spoiling him of all that he had they clamoured against him that it was but to make satisfaction to the justice of the law which he had transgressed But now if we understand it of Christ the meaning must needs be that he suffered for other mens offences not for his own according to that Isa 53.4 5 6. surely he hath born our griefs c. and so did indeed satisfy divine justice for mans robbing God of his glory Vers 5. O God thou knowest my foolishnesse and my sins are not hid from thee c. Understand this as spoken by Christ and then the meaning must be this Thou Lord knowest that the sins for which I suffer are only the sins of thine elect which are mine merely by imputation but understand it of David and then either we must take it as spoken ironically O God thou knowest my foolishnesse c. that is thou knowest whether I be guilty or which is all one in effect that I am no way guilty of that foolishnesse that is that wickednesse those grievous sins which mine enemies would charge upon me and so this expression is much like that of the Prophet Jer. 20.7 O Lord thou hast deceived me and I was deceived or else rather as an acknowledgement of his failings yet withall implying a profession of his innocency in those things whereof they accused him as if he should have said Though I am foolish I confesse and have many waies offended thee which thou knowest right well yet withall thou knowest that I am no way culpable in those things which they would lay to my charge Vers 6. Let not them that wait on thee O Lord God of hosts be ashamed for my sake c. To wit as apprehending that thou hast forsaken me because thou comest not in to my help notwithstanding all my confidence in thee
God should come for his being settled in the throne he would then govern them as became a good king with all justice and equity Vers 3. The earth and all the inhabitants thereof are dissolved I bear up the pillars of it c. According to the different exposition of the former verse this also may be understood either 1. as spoken by God to his people All things indeed are in a manner ruined and broken to pieces but were the whole frame of the world dissolved and melted or put quite out of frame I by mine almighty power am able to repair it and support it again And herein there seems to be an allusion to the Lords bearing up the earth in the place wherein he hath settled it from the first creation to wit that as now God bears up the earth hanging in the midst of the air and standing as it were in the midst of the seas as firmly as it it were born up by pillars doth not suffer it to molder away though the very waters that passe continually through it one would think in reason should be enough to dissolve it so if the whole world were shattered in sunder God were able to renew it again and bear it up and accordingly though his people were in never so broken a condition God was able to set all right again Or 2. as spoken by David The earth and all the inhabitants thereof are dissolved as if he had said By the ill government of Saul by reason of judgements that God hath brought upon the land and by the civill wars that have been of late amongst us the whole kingdome and commonwealth of Israel is in a manner cracked in pieces and in danger to be utterly ruined I bear up the pillars of it that is I endeavour to support this poor land and people in this their tottering estate to wit by settling good magistrates amongst them by maintaining religion justice which are the great supporters of every state and by supporting the righteous for whose sake and by whose means not only kingdomes and commonwealths but even the world it self is continued And then again if we take the words as spoken by David in the person of Christ the drift of them then is that though by sin the whole world was ruined yet by Christ all things were repaired and recovered and set in good order again Vers 4. I said unto the fools Deal not foolishly c. Almost all Expositours â—gree that these are the words of the Psalmist importing either that upon consideration of that which is said of God in the foregoing verses concerning his judging the wicked and defending his righteous servants he had alwaies said within himself as deriding the pride of such ungodly wretches that they were but fools to fight against God as they did and haply had expresly said thus to them as disswading them from this folly or else if we take David to be the penner of the Psalm that as he promised to judge uprightly for the time to come being once settled in the throne so he had alwaies already endeavoured to suppresse the insolencies of foolish men against God and against his righteous servants and had declared how foolish a thing it would prove to oppose the government which God had settled in him and to the wicked lift not up the horn that is carry not your selves proudly and insolently in the confidence of your great power persecuting and oppressing Gods people Vers 5. Speak not with a stiffe neck That is Talk not so proudly and loftily and peremptorily as you do as if you would wrestle and fight against God and as men do that can by no means be brought to yield and to give over any resolution they have taken up He alludes either to stubborn cattel that will not stoop to or draw in the yoke or to the garb of proud persons whose necks will even swell with anger and wrath and who are wont to goe with stiffe erected necks Vers 6. For promotion cometh neither from the East c. As if he had said This is a commodity that is to be procured from no countrey in the world But however the meaning is that whereas for the helping and advancing of themselves men are wont to look this way and that way to their severall allies and friends and the neighbouring nations round about them all this is to no purpose and that because it is God alone that raiseth up and casts down whom he pleaseth and there is none in the whole world that doth it but he And the drift of these words may be to imply either 1. that seeing therefore it was God that advanced him to the throne it would be madnesse in his enemies to resist him or 2. that if God did set himself once to ruine the wicked no power on earth could support them or 3. that since all promotion comes from God great ones ought not to use it to serve their lusts but for Gods glory and his Churches good Vers 8. For in the hand of the Lord there is a cup c. Many Expositours hold that this is added by way of answering an objection that might be made against that which is before said concerning the righteousnesse of the Lord in judging wicked men for if it be so might some say how comes it then to passe that usually the righteous are so sorely afflicted to which in this verse it is answered that though outward calamities here befall both good and bad yet the wrath that is reserved for the portion of the wicked is far more terrible then that which the righteous suffer for in the hand of the Lord there is a cup c. that is God hath judgements alwaies ready at hand which he distributes as he pleaseth amongst the children of men see the Notes Psal 11.6 and 60.3 and Job 21.20 and the wine is red and so strong and heady The ground of this expression is because the wine of Judea was for the most part red and is therefore called Deut. 32.14 the pure bloud of the grape and the redder their wines were of the greater strength and the more violent operation they were But however the meaning is that the judgements which God hath in a readinesse are sore and heavy and such as will soon destroy men And the same is also implyed in the following words it is full of mixture for though some take those words to be no other in sense then as if he had said the cup is full of wine made ready to drink to wit by mingling it with water according to that Prov. 9.5 Come eat of my bread and drink of the wine which I have mingled and indeed in reference to that custome of allaying their wine with water pure wrath is elsewhere tearmed wine without mixture Revel 14.10 yet here because it is joyned with the rednesse of the wine I rather conceive the meaning to be that the wine in the Lords cup
Christ indeed taught mysteries which from the creation till then had not been so distinctly revealed Vers 5. For he established a Testimony in Iacob c. This may be meant of the law in generall both ceremoniall and morall together with the promises annexed which they were bound to teach their children Deut. 6.7 and was indeed a testimony of Gods delivering them out of Egypt and the covenant which thereupon he made with them as his peculiar people see the Note Exod. 25.16 and likewise more particularly of that particular charge that they should teach their children successively the great works that God had done for them Deut. 4.9 Vers 8. And might not be as their fathers c. To wit As men are naturally prone to be a generation that set not their heart aright and whose spirit was not stedfast with God that is that set not their hearts sincerely and constantly to trust in God and to doe that which was right in his eyes Vers 9. The children of Ephraim being armed and carrying bows turned back in the day of battel That is being a warlike people and well provided for arms yet they fled before their enemies which was an evident sign that Gods hand was against them Some understand this of that slaughter of the sons of Ephraim 1 Chron. 7.21 whilst they were yet in Egypt But because the Psalmists intent is clearly not to set forth the wickednesse of one tribe only but of all the Israelites therefore by Ephraim here I conceive is meant either the people of Israel in generall and that they are called Ephraim because that was the most numerous and potent of all the tribes of Israel or the kingdome of the ten tribes which is usually in the prophets called Ephraim both for the reason before given also because the chief city of that kingdome was in that tribe Jeroboam that was the chief promoter of that great apostacy from the house of David was also of Ephraim And accordingly if we understand it of any one particular overthrow either it must be meant of that great ruine of the kingdome of the ten tribes by the Assyrians 2 Kings 17.5 6. and then indeed they might the rather here be called Ephraim because that Idolatry which Jeroboam brought in and which made them unworthy of the name of Israel was a main cause of that destruction or else of that discomfiture of the Israelites by the Philistines when the Ark was taken 1 Sam. 4.10 And this indeed many learned Expositours do the rather think 1. because Shiloh where this overthrow was given them was in the tribe of Ephraim and so probably the army of Israel might chiefly be gathered out of that tribe and 2. because it seems by the later part of the Psalm that the drift of the Psalmist herein is to set forth how Shiloh was rejected and Sion the city of David was chosen to be Gods dwelling-place in stead thereof and so hence it is that first here he shews how God was offended with the Israelites for their sins at that time when the Ark was taken from Ephraim and then to aggravate their sins in that the great works that God had formerly wrought for their fathers were no better remembred by them and improved to make them carefull to please God he makes a large recitall of those wonders which God had done for them and so in the close of the Psalm he returns again to shew how God in his displeasure removed the Ark from Ephraim and in favour to David removed it to Sion in the tribe of Judah Vers 12. Marvellous things did he in the sight of their fathers in the land of Egypt in the field of Zoan That is in the countrey of Zoan a chief city in Egypt see Numb 13.22 and Isa 30.2 3 4. the same that was also called Tanais Vers 14. In the day-time also he led them with a cloud See the Note Exod. 13.21 This figured Christs guiding his Church till he hath brought them to their heavenly inheritance and thence it is that Paul makes this cloud a representation of Baptisme 1 Cor. 10.2 and they were all baptized unto Moses in the cloud and in the sea Vers 15. He clave the rocks in the wildernesse c. The word rocks in the plurall number implyes that this was done twice see the Notes Exod. 17.6 and Numb 20.11 As before he clave or divided the sea so now with as much ease he clave the rocks and as before he made the waters to stand on heaps like rocks so now he made the rocks to dissolve as it were into water And gave them drink as out of the great depth that is in great plenty see the Notes Exod. 17.6 Vers 17. And they sinned yet more against him c. To wit even after God had wrought such wonders for them by provoking the most High in the wildernesse to wit when their late deliverance out of Egypt was yet fresh in memory where they had many miraculous signs of Gods presence amongst them continually in their eye and where their daily dangers and wants might well have made them afraid to provoke God Vers 18. And they tempted God in their heart c. See the Note Exod. 17.2 by asking meat for their lust see the Note Numb 11.4 for of that murmuring the Psalmist seems to speak here their first crying for meat Exod. 16.3 being before the first fetching water out of a rock which this was not as is clear vers 20. Behold he smote the rock c. Vers 19. They said Can God furnish a table in the wildernesse That is Can he provide us meat yea variety and delicacies as we had in Egypt Vers 20. Behold he smote the rock that the waters gushed out c. It is not necessary we should conceive that the Israelites spake these words but that the Psalmists drift is to imply that their murmuring for flesh was all one in effect as if they had thus said And that which is here charged upon them may either be that they questioned the will of God Behold he smote the rock c. can he give bread also can he provide flesh for his people as if they had said He that brought water out of the rock might he not also if he would if he loved us and took care of us give us bread and flesh likewise to eat or else that they questioned the power of God Behold he smote the rock that the waters gushed out as if they had said This is not so great a matter since water doth naturally in many places flow out of rocks but can he give bread also that is bread-corn for at that time they had none but manna or meat as the following words expresse it Can he provide flesh for his people Vers 21. So a fire was kindled against Iacob c. That is the wrath of God as it is explained in the next words and anger also came up against Israel But yet
children Vers 30. Favour is deceitfull and beauty is vain c. Whether these words be to be taken as the words of Bathsheba or Solomon or the good wives husband mentioned before vers 28. it cannot certainly be determined However by favour here is meant the comelinesse of a womans person and by beauty a good colour or a good complexion and these things are said to be deceitfull and vain 1. because beauty is many times artificiall and counterfeit and 2. because beautifull and well-favoured women have many times divers base and ill-favoured qualities and so husbands are usually deceived when they are guided thereby in chusing their wives and 3. because they are subject many waies to decay and vanish away And this censure of the vanity of beauty is here added either to shew the reason why amongst other commendable qualities of the good wife this was not mentioned that she was beautifull and well-favoured or else by way of commending the good wife in that whereas such vain things as these other women do most affect and the common sort of people do most admire she seeks that ornament that is far better But a woman that feareth the Lord she shall be praised as if he should have said That women are fair it is no praise at all to them because it is born with them but when they have learnt to fear the Lord as this good wife doth that is truly praise-worthy in them Vers 31. Give her of the fruit of her hands c. That is Let her comfortably enjoy the benefit of all her care and labours or let her be used as all these commendable qualities do deserve let her husband afford her bountifully both whilst he lives and at his death all the encouragement that so good a wife doth deserve let her children and servants yield her all due respect and let all extoll her Yet it may be meant merely of commending her Give her of the fruit of her hands that is Praise her according to her works yea and that in publick which is added in the next clause and let her own works praise her in the gates though she keeps at home as becomes a good huswife yet let her praise be spread abroad in the publick assemblies of the people Yea and the expression here used may also imply that there would be no need of speaking of her country or parentage or any such thing nor of labouring by many words and by many rhetoricall flourishes to set forth her worth if they but tell what she had done that would be abundantly enough to her praise yea the very attire and ornaments worn by her husband and other Rulers of the citie which were of her making would sufficiently advance her praise ANNOTATIONS Upon the Book of ECCLESIASTES Or the PREACHER CHAP. 1. Vers 1. THe words of the Preacher the son of David King in Jerusalem That is Of Solomon He was therefore not only the Author but also the Pen-man of this book as is also somewhat more clearly hinted Chap. 12.10 The Preacher sought to find out acceptable words and that which was written was upright And hence it is that he usually speaks of himself in the first person as ver 12. I the Preacher was King over Israel c. and so in many other places The reason why he terms himself the Preacher or as the word in the Original signifieth the Penitent convert the soul or person congregated or gathered to the Church upon his repentance from whence he was fallen off by his great sinnes was not haply because he was wont to do the work of a Preacher in the assemblies of Gods people though we find that sometimes Kings upon extraordinary occasions have spoken to the people gathered together in their Church-assemblies concerning matters of Religion yea and that Solomon in particular did so 1 King 8.1 12. but rather because he doth in this book as a Preacher or reconciled penitent teach the whole Church of God the only way of true blessednesse and makes known publickly to all Gods people what by his own experience he had learnt concerning the vanity and folly of seeking content and happinesse in any thing save only in the knowledge and fear and service of God I know it is questioned by many whether ever Solomon repented after that his grosse fall by means of his Idolatrous wives 1 King 11.4 and that because it was in his old age that he fell and because he never pulled down those Idolatrous Temples which he had built for his wives which if he had repented say they he would surely have done But I conceive these reasons are too weak to prove that Solomon died in an impenitent condition for he might repent towards his latter end and though he sincerely repented yet might he not immediatly pull down the high places he had built no more then other good Kings afterwards did and that as being over-awed with fear of displeasing his wives and the people and see also the Note 2 King 23.13 Much more may be said for his Repentance for which see the Note 1 King 11.41 God called him Jedidiah that is beloved of the Lord And whom the Lord loveth he loveth to the end Joh. 13.1 Now if Solomon did repent it cannot be well questioned but that he wrote this Book as his publick Recantation of his former folly and madnesse and that purposely that he might hereby testifie his Repentance to the whole people of God and might recover those by his returning to the Church whom he had scandalized by his fall and that hence it is that he doth so often call himself The Preacher as counting this his solemn publishing of his repentance a greater honour to him then his regal dignity or the most glorious works that ever he did even his building of the Temple As for those last words the sonne of David King in Jerusalem besides what is noted Pro. 1.1 where he gave himself the same Titles we may well conceive that here he mentions them as aggravations of his former sinnes to wit that he that was the sonne of so pious a father and so tenderly carefull of his education and that had been exalted by Gods special appointment to so high an honour as to be King of Israel Gods peculiar people should yet notwithstanding fall into such grosse sinnes as he had done Vers 2. Vanity of vanities saith the Preacher vanity of vanities all is vanity The drift of Solomon in this Book being to shew that true happinesse here in this life cannot be attained by the enjoyment of any thing in the world or of all that is desirable in the world joyntly together but only by the enjoyment of Gods love and favour and consequently by the knowledge and fear and service of God which leade thereunto accordingly he first here undertakes to prove the Negative part to wit that no worldly thing nor no endeavour about worldly things can render a man truly happy and that
exceeding terrible to those that will not submit to his government for here he sets forth Christ as it were appearing from heaven to pour forth his wrath upon his enemies in the black darknesse of some stormy cloud much according to that description which we have of Gods proceeding in judgement against men 2 Sam. 22.8 for which see the Notes there And the drift of this is partly to make his people the more fearfull of disobeying his commands and partly to let them see how able he is to confound at his pleasure both his and their enemies I know some do understand this of Christs coming in the clouds with power and great glory to judge the world Matth. 24.30 but I see no reason why we should restrain the words to that As for the next clause righteousnesse and judgement are the habitation of his throne the meaning may be that the Lord Christ will make men holy just and righteous yea by the imputation of his righteousnesse perfectly such and that by his Word and spirit he will cause them to doe that which is just and right in all their waies But see also the Note Psal 89.14 Vers 3. A fire goeth before him and burneth up his enemies round about That is His judgements like a consuming fire shall destroy all his enemies see again the Notes 2 Sam. 22.8 13 15. Psal 50.3 Vers 4. The earth saw and trembled This may be meant either of the earth it self or of the inhabitants of the earth who shall will they nill they see the unresistable power and wrath of the Lord Christ and tremble at it See the Notes 2 Sam. 22.8 Psal 46.6 and 60.2 and 76.8 Vers 5. The hills melted like wax at the presence of the Lord. To wit by the fire and lightnings mentioned in the foregoing verses And this also may be meant either of the hills literally to wit that the Lord in his wrath can quickly consume them or else of the great ones of the world or those whose hearts do most swell and rise against God that they shall faint and fade away when the Lord breaks forth in his wrath against them See the Note Psal 22.14 Vers 6. The heavens declare his righteousnesse c. That is the angels or the judgements of God manifested from heaven whether by tempestuous storms thunder and lightening or otherwise see the Note Psal 50.6 the people see his glory to wit as it is manifested in his righteousnesse and judgements And this implyes the calling of the Gentiles Vers 7. Confounded be all they that serve graven images c. Upon the consideration of the glory and divine majesty of Christ the king of the Church the Psalmist breaks forth into this expression of his detestation of all idol-worship and his desire of the enlargement of Christs kingdome and it is as if he had said Let the glory of this king make all idolaters ashamed and even confounded for their former brutish folly and so come in and submit to him or else let them be confounded and destroyed And herein there is also a prophesy implyed that when Christs kingdome was erected by the preaching of the Gospel this should be done As for the last clause worship him all ye gods the Apostle doth expresly understand it of the holy angels Heb. 1.6 where to prove that Christ was preferred above the angels he cites this place And again when he bringeth in the first-begotten into the world he saith And let the angels of God worship him But though the angels are included and thence the place is so cited by the Apostle yet it may be also extended to all that are called gods see the Note Exod. 22.28 yea to the heathens idol-gods worship him all ye gods as if he had said Let every thing that is falsly esteemed and worshipped as God yield and submit it self to this true God and king of his Church Vers 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgements That is they heard by the preaching of the Gospel of Christs coming into the world to erect his kingdome in his Church after he had vanquished all his and their spirituall enemies and of his governing his Church with all exact righteousnesse and particularly of the confusion and ruine of idolaters and the spreading of his kingdome throughout the world and this was matter of great joy to them Now though this may be truly said of the whole Church yet this joy is here particularly ascribed to the Jews both because they were to have the first fruits of this joy and likewise because the Gospel of the kingdome was to goe out from them into all the world And then also it is said Sion heard rather then Sion saw both because they were to rejoyce in the hope hereof before it was accomplished in that it was revealed to them before-hand by the predictions of the Prophets and also because the kingdome of Christ was to spread it self so into the farthest parts of the world that they should rather hear the report of it then see it But see also the Note Psal 48.11 Vers 9. For thou Lord art high above all the earth c. To wit as having all things throughout the whole earth in subjection under thee thou art exalted far above all gods that is far above all principality and might and power and dominion c. Eph. 1.21 See also the Note Deut. 10.17 Vers 11. Light is sowen for the righteous c. Upon the promise made in the foregoing verse he preserveth the souls of his saints c. because it might be objected that they are often in a very afflicted condition by way of preventing this objection the Psalmist adds these words Light that is joy see the Note Esth 8.16 is sown for the righteous that is it is promised to and in and through Christ it is prepared for the righteous and in good time they shall be sure of it though for a time no such thing may be seen as it is with seed when it lyes covered under ground according to that Col. 3.3 ye are dead and your life is hid with Christ in God and that 1 Joh. 3.2 it doth not yet appear what we shall be yet at last it shall spring up and shall by degrees as the corn doth grow and encrease and as the light that shineth more and more unto the perfect day Prov. 4.18 till at last they shall reap a full harvest of joy in heaven Vers 12. Rejoyce in the Lord ye righteous c. See the Note Psal 32.11 and give thanks at the remembrance of his holinesse that is give praise to his holy name acknowledge that all the good you enjoy comes from him But see the Note Ps 30.4 PSALM XCVIII Vers 1. O Sing unto the Lord a new song c. See the Note Psal 33.3 for he hath done marvellous things This may be understood both of some wonderfull victory that God gave David over