away his life by judging him to be a malefactour not worthy to live and so proceeding against him in a judiciary way which we know was the condition both of David and Christ PSALM CX Vers 1. THe Lord said unto my Lord c. Though this might be taken as spoken by the people of Israel concerning David who was indeed a glorious type of Christ and did by the mighty help of God subdue all his enemies round about him see the Note Psal 89.27 yet I rather take it to be only a prophesy concerning Christ and that 1. because there are some passages in this Psalm which cannot with any shew of probability be applyed to David as that vers 4. for how can it be said that David was a priest much lesse a priest for ever or that there was a priesthood after another order the order of Melchizedek erected by God at that time when the priesthood after the order of Aaron was still settled in the Church 2. Because our Saviour himself alledged this very Text to the Pharisees Matth. 22.43 as a passage commonly acknowledged to be meant concerning the promised Messiah and that to prove that he was to be more then mere man for when the Pharisees had acknowledged that Christ when he came was to be the son of David our Saviour objected this very place to them How then saith he doth David in spirit that is by the spirit of prophesy call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thy enemies thy footstool If David then call him Lord how is he his son and the Evangelist adds there immediately vers 46. that no man was able to answer him a word which was a clear proof that in those times this was generally acknowledged to be a prophesy concerning Christ or else the Pharisees would soon have objected that 3. Because the Apostle Heb. 1.13 doth in effect say that no angel and therefore much more no mere man could be capable of that honour which is promised in these words To which of the angels said he at any time Sit thou on my right hand untill I make thine enemies thy footstool and 4. Because the Apostle Peter doth expresly say Act. 2.34 35 that it is not the people that speak here of David their Lord but that it is David himself that speaks these words The Lord said unto my Lord and that those words Sit thou on my right hand c. could not be meant of David because David was not taken up into heaven as Christ was For David saith he is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand untill I make thy foes thy footstool These words therefore The Lord said unto my Lord c. are doubtlesse a prophesy concerning the kingdome of Christ for the fuller understanding whereof we must know 1. that David calls Christ here his Lord both as he was God and as he was his King and Redeemer 2. that by the Lords saying that which is here mentioned to Christ Davids Lord is meant that God the Father had from all eternity decreed this concerning Christ his Son and did in time make known this his decree and promise both to Christ and to his Church 3. that by Christs sitting at the right hand of God the Father is meant the advancement of Christ as he was both God and man in one person to the supremest place of power and authority of honour and heavenly glory under God the Father for this word sitting implyes reigning with continuance after he had finished the work of mans redemption even as a prince that sits in his throne of glory and Gods right hand notes the next place of power and glory under God or as some expresse it a place of equall power and authority with God even that he should be advanced far above all principality and power and might and dominion Eph. 1.21 and should from the highest place of heavenly glory as Mediatour and his Fathers Deputy reign over the whole world which is therefore called the right hand of the majesty Heb. 1.3 and the right hand of the power of God Luk. 22.69 and 4. that in those words untill I make thine enemies thy footstool though the act of subduing Christs enemies be ascribed to God the Father yet we cannot thence inferre that Christ doth not himself subdue his enemies for what things soever he that is the Father doeth these also doeth the Son likewise only acts of power are usually ascribed to God the Father not only because Christ as the Mediatour is assisted by the Father in all that he doeth but also because whatsoever the Son doeth he doeth it by that power which he hath from the Father by his eternall generation And as for this word untill though it doth not alwaies imply a certain prefixed time unto which that which is affirmed shall be and no longer as Gen. 28.15 and Psal 112.8 may seem rather to imply a certain determinate time for though there is no question but that Christ shall reign with God the Father unto all eternity see the Note Psal 45.6 yet because it is as certain that when death the last enemy of Christ is once wholly subdued he shall no longer reign as he doth now to wit as a Mediatour and as his Fathers Deputy gathering and defending his Church against her enemies and interceding with his Father in her behalf as formerly but as one true God of the same essence with the Father he shall reign without any externall means or instruments without word or Sacraments without enemies or hindrances c. therefore here I say this word untill may imply that Christs kingdome as Mediatour should continue till all his enemies were subdued and that then he should voluntarily resign it into the hands of the Father which is that the Apostle saith 1 Cor. 15.24 28. Vers 2. The Lord shall send the rod of thy strength out of Zion c. That is thy mighty and powerfull kingdome the scepter the sign being put for the thing signified or thy strong scepter the scepter whereby thou dost shew forth thy power that is the preaching of the Gospel accompanied with the mighty working of the spirit of Christ for this is the scepter whereby Christ doth mightily subdue and govern his people and therefore is the Gospel called the word of the kingdome Matth. 13.19 and the power of God unto salvation to every one that believeth Rom. 1.16 And accordingly the summe of that which is here said is that though the Gospel should be first published and the spirit should be first poured forth upon the Apostles in Jerusalem Act. 2.4 yet from thence it was to be spread abroad all the world over and so though the foundations of his kingdome should be laid in Zion yet it should be extended afterwards unto the farthest parts of the earth see the Notes Psal 2.6 8.
he tearms himself the sweet Psalmist of Israel 2 Sam. 23.1 and the Apostle Peter saith that he was a Prophet Act. 2.30 yet I conceive it is unquestionable that some of the Psalms were composed by other holy men of God that wrote also by the inspiration of Gods spirit first because the prefixing this title A Psalm of David to some implyes clearly that all are not his secondly because the 90. Psalm is in the title expresly tearmed A Prayer of Moses thirdly because some of the Psalms sung in the Temple were made by Asaph as is plain 2 Chron. 29.30 Hezekiah the king and the Princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the Seer and fourthly because it is manifest by that which we find in divers Psalms that some of them were made after the Jews were returned from the Babylonian captivity as the 126 and the 137. yea some of them as is very probable in the dayes of the Maccabees when Antiochus did so much mischief to the Jews as Psal 44. As for this first Psalm it seems purposely set in the first place as a Preface to all the rest because it commends unto men the diligent study of Gods word and consequently amongst the rest of this book of Psalmes and a holy life answerable thereunto For the drift of it is to shew the blisse of the godly and the unhappy condition of the wicked and that chiefly I conceive to remove the scandall of the frequent afflictions of the godly and the great prosperity of wicked men The first words of the Psalm are expressed in such a manner as if the Psalmist had been seriously considering of the condition of Gods righteous servants and did thereupon at last break forth into this Resolution Blessed is the man that walketh not in the counsell of the ungodly c. The summe whereof is this that they are truly blessed and happy not that seek after the riches and honours and pleasures of the world but that keep themselves so that they have not any commerce or communion in any thing with any of the wicked that is that withdraw themselves from all society with such men and partake not with them in their evil wayes For to expresse this are these three severall Phrases used that walketh not in the counsell of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornfull wherein by these three tearms the ungodly sinners and the scornfull is not meant that some are ungodly some sinners and some scornfull but only thereby he seeks to expresse the whole impiety of wicked men and therefore afterward vers 4. they are all three comprehended under that one word ungodly The ungodly are not so c. and by not walking in the counsell nor standing in the way nor sitting in the seat of such men is meant not having any fellowship with such men in their evil courses Yet almost all Expositours observe a gradation in these words For first by not walking in the counsell of the ungodly they say is meant either not joyning with them in their wicked consultations or not taking or following their advice according to that which is said of Ahaziah 2 Chron. 22.4 5. that the house of Ahab were his counsellers and that he walked also after their counsell or not doing as they doe according to that Job 21.16 the counsell of the wicked is far from me Secondly by not standing in the way of sinners is meant not continuing in their evil practices which is more then the other And thirdly by not sitting in the seat of the scornfull is meant not setting up a mans rest securely and presumptuously in the society and practises of those that do scorn God and good men and all wayes of goodnesse but especially those good men that shall undertake to reclaim them from their evil wayes And thus there is herein an intimation given by what degrees men become extremely wicked and that the good man though he may fall and sin yet he will not at least run into these extremities Vers 2. But his delight is in the law of the Lord. That is in the word of God for the Scripture in generall may be called the law of the Lord so Christ speaks of the Psalmes Joh. 10.34 Is it not written in your law I said ye are Gods and indeed the drift of this Psalm may seem to be more particularly to stir up men to the reading of the Psalmes Vers 3. And he shall be like a tree planted by the rivers of water c. That is by the severall streams of a river for so husband men are wont sometimes to cut out severall channels for the water of rivers to run in the better to water the ground where they have fruit-trees growing And because the Psalmist speaks here of a tree whose leaf shall not wither it must be understood of such trees as are green all the year long such as is the palme tree according to that Psal 92.12 the righteous shall flourish like the palme-tree and the olive tree Psal 52.8 I am like a green olive tree in the house of God and divers other trees besides Now whereas the Psalmist saith here of the godly man that he shall be like a tree planted by the rivers of water c. the meaning is that in generall he shall constantly continue in a flourishing and prosperous condition and yet withall I conceive it is principally meant of the prosperity of such a man in regard of his spirituall estate For though the same phrase of speech is sometimes used to set forth the glory of a mans outward condition as we see Ezek. 31.3 c. The Assyrian was a Cedar in Lebanon with fair branches the waters made him great c. yet here I say it seems principally meant of his spirituall blisse He is compared first to a tree planted to imply that his goodnesse is not by nature but by grace Secondly to a tree planted by the rivers of water with respect to his ingrafting into Christ who is the fountain of the gardens that is his Churches Cant. 4.16 to his regeneration and the continuall supply of grace and comfort from the spirit of Christ wherewith his soul is continually refreshed and quickned and likewise to his daily meditation on Gods word whereof he had spoken in the foregoing verse which is to him the means of his spirituall good Thirdly to a tree which bringeth forth his fruit in due season with respect to the holinesse of his life the fruits of Gods spirit and that especially manifested in the duties of his particular calling and condition which is also said to be in season either because he layes hold upon every opportunity to doe good or because his works are such as God requires and not like the works of hypocrites which are like untimely fruit that never come to their full ripenesse Fourthly it is said that his
prophanenesse that had overspread the face of the Church the Israel of God in Sauls time and so in the first place he mentions the secret Atheism that was in their hearts as the root of all their wickednesse The fool that is the wicked man see 2 Sam. 13.13 hath said in his heart There is no God that is he doth what he can to perswade himself that there is no God and to extinguish the light of knowledge and conscience that is in him concerning God and that secret contempt of God that is in his heart is in effect a plain deniall of God and a clear sign that he doth not indeed believe there is a God which appears by the impiety of such mens lives they are corrupt they have done abominable works c. Vers 2. The Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God That is any that did truly know God and seek after him in the right manner to wit to know and serve him to approve themselves to him and make him and his glory the end of all their actions Some conceive that this is expresly spoken of the old world as if David had said And thus it was in the daies of Noah The Lord looked down from heaven upon the children of men c. as it is said Gen. 6.12 God looked upon the earth and behold it was corrupt for all flesh had corrupted his way But I rather conceive that David speaks still of the prophanenesse of his own time though haply in the expression he useth he may allude to that which is there said and that it is all one in effect as if he had said The all-knowing God sees it is thus The Lord looked down from heaven upon the children of men that is those that are in their unregenerate estate to see if there were any that did understand and seek God and he saw there was not any For that this last is implyed is evident because the Apostle cites the words thus Rom. 3.11 There is none that understandeth there is none that seeketh after God Vers 3. They are all gone aside c. or gone back as it is expressed Psal 53.3 which is the same in a manner with this to wit from God or from the waies of holinesse and righteousnesse wherein God hath prescribed them to walk they are all together become filthy as being corrupt and doing abominable things and consequently good for nothing whence it is that the Apostle renders this clause thus Rom. 3.12 they are together become unprofitable And because this David or the Lord rather having looked down from heaven pronounceth concerning the wicked in those daies of Saul that were not regenerated by the spirit of God therefore the Apostle applyeth it to shew that thus all mankind are corrupted before they be regenerated Rom. 3.12 See the Note Psal 5.9 Vers 4. Have all the workers of iniquity no knowledge who eat up my people as they eat bread That is who dayly devour the poor who are my speciall care yea the poor of my peculiar people the Israelites and that without any fear yea with delight making no more conscience of it then a man would of eating a piece of bread and so feed and fat themselves thereby as if they were appointed to be meat for them See the Note also Job 19.22 As for the Interrogation in the beginning of the verse Have all the workers of iniquity no knowledge who eat up my people c. some conceive it hath the force of a commination as if the Lord had said Do they not know that there is a just God that must needs one day punish them for this their horrible wickednesse and profanenesse Well they shall know it Again some think it hath the force of an affirmation Have they no knowledge yea doubtlesse so it is they are become very brutes they have no knowledge else they would not doe as they doe Again some conceive on the contrary that it hath the force of a vehement negation Can they be ignorant that they sin in these things and that there is a God that will be avenged on them for it Doubtlesse they are not nor cannot be ignorant of it and that is manifest by the terrours that ever and anon they feel in their consciences which is added in the next verse But others which I judge the rightest do understand it as spoken by way of admiring and bewailing that they should be so stupid and brutish Vers 5. There were they in great fear c. Psal 53.5 these words where no fear was are added All the difficulty here is to know what is intended by this word There Some conceive of it thus There that is before God and his judgement were they in great fear which is opposed say they to the judgement of the world and they alledge that as a parallel place Eccles 3.17 God shall judge the righteous and the wicked for there is a time there that is before God there is a time of judging men for every purpose and for every work But there are three other Expositions of this word which seem to me more probable to wit First that this word there hath relation to Gods punishing these Atheisticall wretches the former Question Have all the workers of iniquity no knowledge c. implying that God would make them know that there was a God that would punish such profanenesse and impiety hereupon he adds There that is when God begins to punish them were they in great fear c. so also this expression may imply the certainty of their punishment whilst he points at it as it were with his finger Secondly that by there were they in great fear is meant that they were terrified in their hearts and consciences The foregoing Interrogation Have all the workers of iniquity no knowledge might imply that they could not but know in their consciences that there was a God that would judge them and so with relation thereto it follows There that is in their hearts and consciences were they in great fear And thirdly which seems the clearest that this hath relation to that which is said before concerning their devouring Gods people and not minding to call upon the Lord namely that there that is as they were running on securely and in the midst of this their profanenesse horrid terrours from God should seize upon them and so this expression may imply how suddenly this should come upon them as in Psal 36.12 there are the workers of iniquity fallen and that these inward terrours did evince that they could not be ignorant that there was a God that would call men to account for their sins For God is in the generation of the righteous namely to protect them and take their part against those that injure them and this may be added to imply either that by the discovery of this the wicked are terrified or that therefore for the
righteous sake God strikes them with terrours In Psal 53.5 in stead of this clause there are these words For God hath scattered the bones of him that encampeth against thee that is God hath destroyed the strong enemies that had beset thee and so hath delivered thee O thou righteous servant of God thou hast put them to shame because God hath despised them which is the same in effect with that we have here Vers 6. You have shamed the counsell of the poor because the Lord is his refuge Here David turns his speech to those wicked men he had spoken of The words may be taken as spoken ironically You have shamed the counsell of the poor c. as if he had said You thought to have made frustrate the hope of the poor but in your own terrours you feel what it is come to and thus he derides them for scorning and deriding the poor But rather David doth therein expresly charge them with shaming that is with endeavouring to shame the counsell of the poor either by opposing them in their hopes and endeavours or rather by deriding them for hoping in God when the Lord seemed not to regard them as if he had said You will not call upon the Lord your selves and you deride them that do it and this he chargeth upon them as that which would farther provoke the Lord to destroy them Vers 7. O that the salvation of Israel were come out of Sion c. This might be meant both first of a temporall deliverance as if he had said O that the Lord who dwelleth in Sion would deliver his Israel or that from heaven whereof the Tabernacle in Sion was a type he would save his people from the tyranny of Saul and all other their proud oppressours O that he would settle me in the kingdome that he hath promised me that I might then purge out this profanenesse out of the land and if we take it thus then the following words must be thus understood When the Lord bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad that is when the Lord shall thus free his people from the slavery under which they are now held then shall all true Israelites exceedingly rejoyce And if it be objected that this Psalm cannot be intended of the profanenesse of Sauls daies because of the mention that is here made of Sion the Ark not being in his daies removed thither to this it may be answered either that David might speak this by a propheticall spirit or that haply he composed this Psalm after the Ark was placed in Sion though he writes therein of former times And secondly it may he meant of the spirituall Redemption of his people Being grieved at the horrible impiety of the children of men O saith he that the salvation of Israel were come out of Sion that is O that God would send his Son our Redeemer to save man from the bondage of sin and death and those words out of Sion are added because thence the Messiah was to come Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodlinesse from Iacob and thence also the Gospel was expected Esa 2.3 Out of Sion shall goe forth the Law and the word of the Lord from Ierusalem and so then we must also understand the following words when the Lord bringeth back the captivity of his people c. to wit of Christs delivering his people from the bondage of sin and death the great joy of all true Israelites PSALM XV. Vers 1. LOrd who shall abide in thy Tabernacle who shall dwell in thy holy hill This Question David propounds to the Lord that the answer afterwards added might be received as a divine Oracle of unquestionable certainty Some understand it of the qualification of those that present themselves to serve God in the Tabernacle or Temple Lord who shall abide in thy Tabernacle c. as if he had said Many flock thither but who are they that have a just right to come or who are they that may expect to have this priviledge continued to them of resorting to thy house But more generally it is understood of the qualification of those that are true members of the Church here and shall live for ever in heaven hereafter Some conceive that it is the kingdome of heaven that is here called both Gods Tabernacle and holy hill and so make the summe of the whole Question to be this Who shall dwell with thee for ever in heaven But because the Tabernacle was more peculiarly a type of the Church militant and the Temple on the holy hill of Sion a type of the Church triumphant therefore more commonly Expositours understand this Question thus Who shall be acknowledged true members of thy Church on earth and who shall dwell for ever in thy Church triumphant in heaven Vers 3. Nor taketh up a reproach against his neighbour To wit by raising false reports or any other way of reproaching them or by hearkening to others or enduring them that doe it See the Note upon Exod. 2â— 1 Vers 5. He that putteth not out his money to usury c. See the Notes Exod. 22.25 and Deut. 23.19 and under this all other unjust waies of gain are comprehended He that doeth these things shall not be moved That is He shall never be cast out as an hypocrite he shall certainly continue a true member of the Church and shall for ever live in Gods kingdome of glory PSALM XVI The Title MIchtam of David The same Title is in the 56 and the four following Psalms and the same that is said before often of others is by many said of this as that it was the name of some Musicall Instrument Song or Tune Besides some make it a word compounded of mach which signifyeth poor or afflicted and tam which signifyeth simple or sincere and so they render the Title A Psalm of David that was afflicted and sincere But it is best render'd as in the margin of our Bibles A golden Psalm of David intimating that David made precious account of it that it was to him as a chain or jewell or crown of gold Vers 1. Preserve me O God for in thee do I put my trust Because some passages in this Psalm vers 8. and 10 are by the Apostles cited as spoken by Christ Act. 2.25.31 and 13.35 therefore some of our best Expositours do understand every clause of this Psalm as uttered by Christ and accordingly they say that in these words Preserve me O God Christ prayeth to his father that he might be sustained and preserved in the time of his agony and death that he might not sink under them but might at last triumph over all his enemies and sufferings But in regard there are some passages in the Psalm that cannot so conveniently or properly be applyed to Christ as that vers 4. that he should professe that he would not partake with Idolaters in their
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
therein is 1. that they might be hardened in their sins and so might never repent and become righteous or 2. which implyes the same that God would not justify them Let them not come into thy righteousnesse that is Do not pronounce them righteous let them not partake of that righteousnesse or faithfulnesse whereby thou art alwaies certainly wont to absolve and justify those that do truly believe and repent see the Note Psal 51.14 and so it is the same with that which is added in the next verse that they might not be numbered amongst the righteous or 3. which I like the best that they might never come into heaven for that is indeed called righteousnesse elsewhere as Psal 24.5 concerning which see the Note there Vers 28. Let them be blotted out of the book of the living c. That is Let them not be of the number of those that were from all eternity chosen and ordained both to the life of grace and of glory hereafter and accordingly when they die let them be cast into hell as it seems to be more clearly expressed in the following clause and not be written with the righteous Yet withall I conceive that this phrase of blotting them out of the book of the living may also imply a desire that however by outward profession they might be of the number of those that were the Church and people of God and thereupon might accordingly hope and boast that their names were written in heaven yet God would not own them for such yea that God would manifest that they were reprobates to wit either by casting them out of the Church as we see the Jews are not now the people of God but the Gentiles are succeeded in their room or by casting them out into utter darknesse The expression here used is the same with that Ezek. 13.9 concerning the false prophets they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel c. I know indeed some understand both of being cut off by death But for this and other things see the Note Exod. 32.34 Vers 29. But I am poor and sorrowfull c. That is afflicted and broken-hearted see Psal 40.17 yet some apply it to the poverty and low estate of Christ let thy salvation O God set me on high that is let it set me above the reach of mine enemies see the Note Psal 28.9 But this too some understand of Christs ascension Vers 31. This also c. Having said in the foregoing verse I will praise the name of God c. he adds This also shall please the Lord better then an ox or bullock that hath horns and hoofs and either the drift of these last words that hath horns and hoofs is to set forth what bullock he meant to wit one that was young and tender whose horns began to bud forth and whose hoofs began to harden or one that was for years ripe and fit for sacrifice thereby to set forth that thanksgiving was more acceptable to God then any the choicest sacrifice or else they are added by way of slighting those legall sacrifices of brute beasts in comparison of that reasonable service of praise as if he had said the calves of our lips so the prophet calls our praising God Hos 14.2 is a sacrifice far more acceptable to the Lord then calves or bullocks that have horns and hoofs Vers 32. The humble shall see this and be glad c. See the Notes Psal 34.2 and 40.3 and your hearts shall live that seek God that is your hearts that were in a manner dead within you because of mine or your own sad distresses shall be revived again see the Note Psal 22.26 Vers 33. For the Lord heareth the poor and despiseth not his prisoners That is his servants that are brought into the straights of any distresse by Gods afflicting hand for their sins or those that are persecuted and bound for his sake or for his truth and cause Vers 35. For God will save Sion and will build the cities of Iudah c. David foreseeing by the spirit of prophesy the great calamities that would befall the land and people of Israel in succeeding times doth here foretell for the encouragement of the faithfull that the reformation begun amongst them by the setting up of his throne should be carried on that God would preserve Sion the place of his publick worship with which he begins because the maintenance of Gods worship was the foundation of all their happinesse and that he would cause the whole kingdome to prosper and flourish unto the coming of Christ of whose kingdome his was a type and withall the same he intends also concerning the Church of Christ Gods spirituall Sion see the Note Psal 2.6 that they may dwell there and have it in possession that is that the faithfull Israelites may dwell long in Sion and in the land of Canaan see the Note 2 Sam. 7.10 and that the faithfull may continue in the Church and after this life may dwell for ever in the heavenly Canaan Vers 36. The seed also of his servants shall inherit it c. This must be understood as the former verse 1. of the faithfull Israelites continuing in the land which God had given them and some understand it of the times when the Jews shall be converted to Christ and 2. of the true believers abiding in the Church and at last for ever with God in heaven PSALM LXX Vers 1. MAke haste O God to deliver me c. See the Notes Psal 40.13 c. where we have this whole Psalm almost word for word PSALM LXXI Vers 1. IN thee O Lord do I put my trust c. Many passages in this Psalm make it most probable that this Psalm was composed by David in his old age when his son Absalom was risen up against him see vers 9 and 18. But for the two first verses see the Notes Psal 31.1 2. Vers 7. I am as a wonder unto many c. That is say some Expositours either 1. because thou hast so wondrously advanced me raising me from keeping sheep to sit on the throne of Israel and hast alwaies hitherto so miraculously preserved me or 2. because I walk so strictly and because my waies seem so strange to them in that I restrain my self from that liberty and from those pleasures to which others give up themselves and can so willingly expose my self to so great troubles for conscience sake and then bear them too with patience and chearfulnesse according to that which Peter saith to the faithfull in those times 1 Pet. 4 4· they think it strange that you run not with them to the same excesse of riot or 3. because thou hast now forsaken me who have alwaies served thee so constantly and trusted in thee with so much confidence But I rather conceive the meaning is that because of his uncouth waies and because of the grievous afflictions
heart desire and delight and purpose and resolve to be going in those waies that lead to thy house that he may enjoy thy presence there so that the thoughts of his heart are continually upon that Yet some understand this last clause of those whose hearts are set to walk in the waies of Gods commandements Vers 6. Who passing through the valley of Baca make it a well c. That is who do chearfully passe through any difficulties which they meet with in the way as they goe up to Gods house Some think that there was a valley through which some of the Israelites were to goe as they went up to Zion that was called the valley of Baca. But because the word Baca may be rendered tears or mulberry trees as it is in the margin of our Bibles the meaning of these words seems to be this who passing through the valley of tears to wit by reason of the many troubles and difficulties they meet with in their way or through the valley of mulberry trees that is through dry and sandy desarts because in such places mulbery trees are wont to grow make it a well that is forget their thirst by reason of their eagernesse to goe up to Gods house and that dry valley is to them all one as if it were a valley full of springs and wells of water or they make it a well that is rather then they will be hindered from going up to Gods house with much labour they dig wells and springs of water all the way as they goe for the refreshing of themselves and the encouragement of others that are to goe that way and where the ground will not yield any springs they digge pits or make cisterns for the receiving and keeping of rain-water so that all the way along it seems to be as a well It may also be rendered who passing through the valley of mulberry trees make him a well and then the meaning must be that the remembrance of God to whom they are going is to them as a well of living waters to refresh their spirits it makes them not mind their thirst but goe chearfully on through all difficulties The rain also filleth the pools that is through Gods grace and favour to them the pits and cisterns they have digged and made are filled with rain or by their longing desire and hope of meeting with their God in Zion they are refreshed as with showrs of rain Vers 7. They goe from strength to strength c. That is In stead of being wearied with their journey they shall rather gather strength as they goe and grow stronger and stronger so eager they shall be in going up to Gods house It may also be rendered they goe from company to company and then the meaning is that they goe up by troops or companies or that as they goe along one troop doth ever and anon overtake another or that out of the great alacrity of their spirits as they goe along sometimes they joyn themselves to one company sometimes to another that they may hear Gods praises and talk together of Gods mercies till they all meet together at last in Zion Vers 8. O Lord God of hosts hear my prayer c. To wit for bringing me again to enjoy thy presence in thy Sanctuary And because he calls God here the Lord God of hosts some hereby are induced to think that David composed this Psalm when by following his wars abroad he was hindered from resorting to Gods house as at other times he was wont to do Vers 9. Look upon the face of thine anointed That is Look favourably upon me whom thou hast anointed to be king Yet because David was a type of Christ there may be also a request included in these words that God would be favourable to him in and through the mediation of that his promised Messiah Vers 10. I had rather be a dore-keeper in the house of my God then to dwell in the tents of wickednesse That is I had rather be in the meanest condition where I might daily worship God then to be in the highest place of honour and power or in the stateliest habitations of the great ones of the world or any other where wickednesse reigns Yet some also think that the word tents is used to imply their unstable and flitting condition However it may well be which some say that this is the rather added for the encouragement of the sons of Korah to whom this Psalm was committed as appears in the Title who were porters or door-keepers in the house of God as is clear 1 Chron. 9.19 and 26.1 Vers 11. For the Lord God is a Sun To wit in that he doth enlighten and enliven his Church when as all the world besides lye under darknesse and the shadow of death and in that he doth chear and warm and comfort the hearts of his people by his lightsome countenance and is the fountain from whence all blessings and comforts are derived to them The Lord will give grace and glory That is saving grace here and the glory of heaven hereafter or he will receive them into his grace and favour and afterward raise them to great dignity and honour Vers 12. Blessed is the man that trusteth in thee To wit though he be for a time deprived of thy presence in the Sanctuary PSALM LXXXV Vers 1. LOrd thou hast been favourable unto thy land c. That is Thou hast formerly of thine own free grace shewed mercy to thy people whom thou didst plant in the land of Canaan and amongst whom thou wert pleased to dwell there thou hast brought back the captivity of Iacob that is thou hast formerly delivered thy people out of bondage And it may be meant either of their deliverance out of Egypt if this Psalm were composed for the use of the faithfull when they were under the Babylonian captivity or else of their deliverance out of Babylon if it were composed after that when they were under the tyranny of Antiochus or else in generall of all former deliverances when their enemies about them had brought them into bondage See also the Note Psal 14.7 Vers 4. Turn us O God of our salvation See the Note Psal 80.3 Vers 6. Wilt thou not revive us again c. See the Notes Psal 71.20 80.18 Vers 7. Shew us thy mercy O Lord. As if they had said Be mercifull to us for on thy mercy alone we depend and yet hereof for the present there is not the least appearance But see the Notes Psal 4.6 and 50.23 Vers 8. I will hear what God the Lord will speak c. This may be taken either as spoken by the Psalmist in his own name or in the name of all the faithful jointly together as if they were one person And it is added by way of correcting that which went before as if he had said What do I mean thus to complain I will rather patiently with still silence wait upon God
carefully observe what God will now doe for us by way of answering our prayers according to the promises which he hath made to us in his word For he will speak peace to his people to his Saints that is doubtless he will hear their prayers by doing them good will give an answer of peace but let them not return again to folly to wit as being warned by their former sufferings Vers 9. Surely his salvation is nigh them that fear him c. That is God will soon and speedily save those that fear him that glory may dwell in our land that is that whereas for a long time together we have been in a very low and dishonourable condition our land hath lain untilled our towns and cities have been desolate and ruined our religion laws and government have been overturned and our people have been held under bondage despised and derided and looked upon as a people abhorred of God now we may in all these things recover our former glory especially that the worship and service of God may be again set up amongst us in the purity of all his Ordinances that so we may glory in the glorious presence of God amongst us and all men may extoll our happinesse in these regards as in former times This is I conceive the full drift of these words But yet many Expositours refer them to the time of Christs coming into the world to accomplish the work of mans salvation Surely his salvation is nigh them that fear him that glory may dwell in our land that is that Christ may dwell in our land whose glory was as of the only-begotten of the Father Joh. 1.14 and who was indeed the glory of his people Israel Luk. 2.32 not only because he descended from their stock and because the Gospel went forth from them into all the world but especially because through faith in him they had cause of glorying in his righteousnesse according to that of the Apostle 1 Cor. 1.31 He that glorieth let him glory in the Lord and because by the word and spirit of Christ that glorious image of God whereof they were deprived by sin Rom. 3.23 was renewed in them from glory to glory 2 Cor. 3.18 Vers 10. Mercy and truth are met together c. Here the Psalmist sets forth how it shall be with the people of God when God shall have wrought salvation for them and restored them to their former glory as is expressed in the foregoing verse And almost all Expositours refer this to the time of Christs kingdome Mercy and truth are met together that is They shall then be both mercifull and true and faithfull righteousnesse and peace have kissed each other that is they shall also be both just in all their dealings and of a peaceable disposition one towards another And these phrases of meeting together and kissing each other are used to imply that these graces shall every where abound and be found joyntly together amongst the people of God and that one of them cannot be without the other as we see by experience that without justice there can be no peace c. Or else the meaning may be this that as God shall shew mercy to men so men shall be true and sincere in their carriage of themselves towards God and as God shall be righteous in performing all that he hath promised to his people so his people shall enjoy secret peace of conscience in regard of God and so these severall expressions may tend to set forth the perfect reconciliation that shall be wrought betwixt God and his people And then again they may be understood of the work of mens redemption by Christ For therein it may be said 1. that mercy and truth met together both because the truth of God in his threatnings against man for sin was made good in the sufferings of Christ and yet with all mercy was shewed to the sinner in that satisfaction was not required of him in his own person and also because in this great act of mercy which was wrought for poor man there was a declaration of Gods truth in the full performance of all the promises which concerning this he had made to the fathers see Rom. 3.25 26. and Luk. 1.72 73 and 2ly that righteousnesse and peace have kissed each other both because by Christ peace was wrought betwixt God and the poor sinner and yet withall Gods righteousnesse in the punishment of sin was fully satisfied and likewise because by the merits of Christ all believers do obtain righteousnesse for their justification and peace of conscience which must needs follow thereupon Vers 11. Truth shall spring out of the earth c. Some Expositours do understand this also of the person of Christ Truth that is Christ who is the truth Joh. 14.6 shall spring out of the earth that is shall be born upon earth or shall be conceived and born of a woman and righteousnesse shall look down from heaven that is Christ who is the righteousnesse of God and the Lord our righteousnesse Jer. 23.6 shall come down unto us out of heaven from his Father But I take it rather to be a prophecy either 1. of the accomplishment of Gods promises concerning our redemption by Christ Truth shall spring out of the earth that is the truth of God in his promises concerning the Messiah which for a long time seemed to be as seed that is buried under ground shall at last spring up and appear upon earth that being there done which God had promised and righteousnesse shall look down from heaven that is the righteousnesse of God in making good that promise concerning Christ which was long withheld shall at length appear or the righteousnesse which God hath appointed for the justification of sinners shall at length be discovered to men from heaven or 2. rather of the happy condition of Gods people when God should deliver them from their enemies but especially under the kingdome of Christ to wit that truth which seemed formerly to be extinct should then spring up again and that righteousnesse should through the grace of God be again found amongst men yea that these graces of truth and righteousnesse should so abound amongst men as if the earth brought forth nothing but truth and the heavens rained down nothing but righteousnesse so that the Church hereby shall be in as flourishing and joyfull a condition as the earth seems to be when being blessed from heaven it is filled with a rich and a plentifull encrease But yet some do understand the first clause of the truth that is in man and the second of the righteousnesse of God Truth shall spring out of the earth that is men shall become eminently true and faithfull both in word and deed and righteousnesse shall look down from heaven that is the Lord discerning this shall righteously make good his promises to them and command a blessing upon them from heaven Vers 12. Yea the Lord shall give that which is
God thou art very great thou art clothed with honour and majesty See the Note Psal 93.1 Vers 2. Who coverest thy self with light as with a garment c. That is Who dost discover thy glory which is invisible in it self by the light which thou hast created even as a king appears to men gloriously adorned with his robes of royalty And this the Psalmist recounting the works of God mentions in the first place because in the worlds creation it was the work of the first day And it may the rather be compared to a garment wherewith God doth as it were cover himself because the heaven where God is in a speciall manner present is all over covered as it were with light Who stretchest out the heavens like a curtain that is as easily as one may draw a curtain to wit the curtains of a tent under which God is pleased to withdraw himself as it were from the sight of his creatures see the Notes Gen. 1.6 and 2 Sam. 22.12 And this with that which followeth in the two next verses he addeth next because these were the works of the second day Vers 3. Who layeth the beams of his chambers in the waters c. That is Who by his watry clouds hath divided the region of the aire as it were into severall chambers from whence when he pleaseth he doth marvellously many waies shew forth his glory see the Note Gen. 1.6 who maketh the clouds his chariot who walketh upon the wings of the wind that is who guides and governs the clouds and the swift flying winds as he pleaseth see the Note 2 Sam. 22.11 12. Vers 4. Who maketh his angels spirits c. Because the Apostle doth plainly apply this to the angels Heb. 1.7 And of the angels he saith Who maketh his angels spirits and his ministers a flame of fire therefore many of our best Expositours hold that the Psalmist doth indeed speak here concerning the angels Having say they spoken in the foregoing verses concerning the heavens before he comes in the following verses to speak of the earth and the things therein he doth here insert this passage concerning the angels because they do as it were communicate both with heaven and earth as having their constant habitation in heaven yet so that they are ordinarily sent forth into the earth and imployed there in the service of God for the good of men Now they that are of this opinion as it is clear our Translatours were do thus understand the words to wit either that God made his angels of a spirituall incorporeal substance and withall lightsome bright and glorious creatures like a flame of fire or else that he made his angels spirits or winds that is active and swift in the services enjoyned them flying as speedily as the winds to doe whatever he gives them in charge and a flaming fire that is pure and simple active and fervent strong and vigorous and of a kind of fiery efficacy suddenly piercing things carrying all before them and consuming Gods enemies with unresistable violence and in all these things like unto the fire whence it is they say that some of the angels are called Seraphims that is burning and frequently the angels have appeared like fire as to Elijah 2 Kings 2.11 and to Elishâ— 2 Kings 6.17 But now on the contrary other learned men and of the best Expositours do hold that the Psalmist doth here speak of the winds and fiery meteors and accordingly they take the meaning of the words to be this that God maketh the spirits or winds to be his angels or messengers and a flaming fire that is the thunder and lightning and other fiery meteors to be his ministers according to that Psal 148.8 fire and hail snow and vapour stormy wind fulfilling his word And indeed because the Psalmist speaks in such order here of the works of creation according to the daies wherein they were created I cannot but think that he speaks in these words concerning the winds and fiery meteors in the aire But why then doth the Apostle apply this to the angels I answer 1. that some think the Apostles purpose was only to shew that what is here said concerning the winds and meteors may be also analogically said concerning the angels as God useth the winds and meteors as his messengers and ministers ordering them and imploying them as seems good in his own eyes so doth he also make use of the ministry of angels 2. that even the Psalmist in saying that God useth the winds as his angels doth also clearly thereby imply that even the angels are but Gods servants creatures made for and imployed in his service as he is pleased to order them and therefore not equall to him who is the Son of God and Lord of all things which is all the Apostle there contends for and 3. that the Psalmist speaks here of the winds and meteors as they are under God ordered and governed by the angels see the Note 2 Sam. 22.11 and that consequently he speaks therefore of the angels as they are in the winds meteors moving them clothed as it were with them that therefore the Apostle might well say that the Psalmist speaks here of the angels this last is I conceive the most satisfactory answer Vers 5. Who laid the foundations of the earth c. See the Notes Job 26.7 and Psal 24.2 Here begins the relation of Gods work of creation on the third day when he established the earth in its place and made a separation betwixt the earth and the waters and caused trees and plants and herbs to grow up therein as is expressed in the following verses Vers 6. Thou coveredst it with the deep as with a garment the waters stood above the mountains Some understand this of the earths being wrapped about with the sea as with a garment and some of Noahs sloud But it is clearly meant of the earths being at first covered round about under a deep of water Gen. 1.2 9. before the waters were separated from it which is related in the following verses Vers 7. At thy rebuke they fled at the voice of thy thunder they hasted away That is at thy thundring command at thy mighty dreadful command which every creature must needs hear and which no creature hearing it dares disobey see the Note Gen. 1.9 Vers 8. They goe up by the mountains they go down by the valleys c. That is in going to the place appointed for them nothing can stop their course but by the mighty power of God they run up the mountains and so down the valleys These words may be read as they are render'd in the margin the mountains ascend the valleys descend and then the meaning thereof must be that the waters being separated from the earth God did at the same time bring the earth into that fashion and form that now it hath being distinguished here and there with mountains and valleys or that upon the removall
for the clearing and avenging of mine integrity and though all the world condemn me yet as long as thou dost approve me that is a sufficient praise to me But however because it is generally thought that it was Doeg or as some think Saul against whom particularly David prayes in this Psalm as ver 6 c. set thou a wicked man over him c. it is most probable that this Psalm was composed in the time of Davids troubles under Saul and withall because one clause of this Psalm vers 8. let another take his office or charge is by the Apostle Peter applyed to Judas Act. 1.20 therefore it is also clear that David speaks here of himself in the person of Christ as foretelling by the spirit of prophesy that it would hereafter fare with Christ as it then fared with him and so in reference to Christ the drift of these words may be the same with that branch of Christs prayers Joh. 17.1 Father glorify thy Son that thy Son may glorify thee c. Vers 2. For the mouth of the wicked and the mouth of the deceitfull are opened against me c. See the foregoing Note as also the Notes 1 Sam. 24.9 and Psal 43.1 In reference to Christ this may be meant of those clamours of the Jews Crucifie him crucifie him as likewise of the flatteries of Judas and others when they meant to betray him and so likewise the following words they have spoken against me with a lying tongue may be meant of the many horrible slanders which they cast upon Christ Vers 3. They compassed me about also with words of hatred and fought against me without a cause See Joh. 15.24 25. Vers 4. For my love they are my adversaries but I gave my self to prayer That is I think not of requiting evil for evil but flying to God by prayer is my only defence and refuge see the Note Psal 35.13 and 69.13 How this was accomplished in Christ and particularly in his praying for those that crucified him Luk. 23.34 we may easily conceive Vers 6. Set thou a wicked man over him c. This may be taken as spoken indefinitely of every one of his enemies before-mentioned and some conceive it was accomplished when the Romans came to tyrannize with such horrible cruelty over the Jews or of some one that was the chief and the most mischievous amongst them the head and the ring-leader of all the rest And therefore taking the words as spoken by David with reference to himself the most Expositours hold that this is meant of Doeg who did not only incense Saul against him more then any of his enemies besides but also caused a whole city and family of the priests to be cruelly slaughtered for his sake But taking them as spoken with reference to Christ it is clearly meant of Judas who was guide to them that took Iesus Act. 1.16 and to whom Peter doth expresly apply one branch of these curses Act 1.20 As for this first imprecation it is meant of appointing some wicked cruell tyrant to exercise dominion over him at his will and pleasure And the very same in effect may be intended also in the next clause if we read it as it is in the margin of our Bibles and let an adversary stand at his right hand that is let him have some powerfull and bitter enemy continually with him that may diligently watch and vex and pursue him and that may continually oppose and hinder him in all that he undertakes for standing may imply all assiduity and diligence in doing these things the standing of an enemy at the right hand of a man gives him an advantage to hinder such a one in any thing he would doe Yet I know there are some Expositours that understand both clauses in a more restrained sense Set thou a wicked man over him to wit to be his judge and let an adversary stand at his right hand to wit to accuse him But now reading the second clause as it is in our Bibles and let Satan stand at his right hand that which is hereby desired must needs be that the devil might be still powerfull with him to lead him into any wickednesse and afterwards to accuse him and to terrify him and at last to drag him to eternall perdition and indeed of Judas it is expresly noted what power the devil had over him as that it was the devil that put it into his heart to betray Christ Joh. 13.2 and vers 27. that after the sop Satan entered into him And just indeed it was that he should be subject to the devil that would not be subject to Christ As concerning the lawfulnesse of these curses see the Note Psal 28.4 Vers 7. When he shall be judged let him be condemned let his prayer become sin That is If he begs for mercy instead of finding mercy thereby let his entreaties enrage the judge the more and provoke him to greater wrath against him But this may be also understood with reference to Gods tribunal When he shall be judgeed let him be condemned c. that is When he shall at his going out of this world be judged by the Lord let him be condemned without mercy and though he shall then pray to God for the pardon of his sins yet let them not be pardoned but let his prayer adde to the number of his sins Vers 8. Let his daies be few c. That is Let him live but a while after his sin or rather Let him be cut off by an untimely death which how it was accomplished in Judas we see Matth. 27.5 and with reference to this place Christ spake that of Judas Joh. 17.12 those that thou gavest me I have kept and none of them is lost but the son of perdition that the Scripture might be fulfilled and so likewise the Apostle Peter expresly said Act. 1.20 that the next clause and let another take his office was to be accomplished by chusing another Apostle into the room of Judas yet it may be meant of Doeg with reference to that office which he held under Saul 1 Sam. 21.17 and which doubtlesse puffed him up and made him the more insolently cruell to David and others Vers 10. Let his children be continuall vagabonds and begge let them seek their bread also out of their desolate places That is Let them come out of their plundered houses to begge bread of those that passe by or being driven out of their dwellings where they were spoyled of all they had let them go about from one place to another begging for bread Vers 11. Let the extortioner catch all he hath c. To wit by intangling him with bonds and other fraudulent oppressive courses as with so many pits and snares and thereby stripping him by degrees of all that he hath and let the stranger spoil his labour that is let him strip him of those things he hath gotten by much labour And by the stranger may be meant either
befell him proceeded from the wrath and displeasure of the Lord against him Vers 6. The Lord preserveth the simple c. That is say some Expositours those that are plain-hearted and do sincerely and simply mean what they professe and this indeed David might well speak with reference to himself who plainly meant what he professed and did not cunningly intend any hurt unto Saul whilst he professed all fidelity to him But rather I conceive that by the simple here are meant those that lye open to injuries and are easily circumvented and that when they are in danger and trouble are not cunning to work out their deliverance as many worldly men are but are wont only with a simple quiet mind to commit their cause to the Lord and to seek and wait for help from him as children that being helplesse in themselves do wholly rest upon their parents for help And this he speaks as from his own experience I was saith he brought low not knowing which way to help my self and be helped me Vers 7. Return unto thy rest O my soul That is Be no longer disquieted but rest thy self quietly as thou hast formerly done upon Gods promises and fatherly providence and that upon the experience thou hast now had of Gods goodnesse to thee for the Lord hath dealt bountifully with thee They that conceive this Psalm to have been composed after David was delivered from the insurrection of his son Absalom do otherwise understand this clause to wit that now he might expect to rest quietly in his throne again and peaceably to enjoy the liberty of Gods Sanctuary as he had formerly done But the first exposition is clearly the best Vers 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling See the Note Psal 56.13 Vers 9. I will walk before the Lord in the land of the living That is say some Expositours I will daily serve the Lord in his Tabernacle as long as I live here in this world see the Note Psal 27.13 But what is rather meant by walking before the Lord see again in the Note Psal 56.13 Vers 10. I believed c. To wit that God would make good his promise to me or particularly that God would deliver me out of those streights I was in therefore have I spoken to wit that which he had said before vers 4. O Lord I beseech thee deliver my soul or therefore have I spoken that is therefore have I so often spoken of the promises that God had made to me and made open profession of my confidence therein or it may be spoken with reference to that which he had said before in this Psalm concerning Gods goodnesse and faithfulnesse to his poor servants vers 5 6 I believed that is when I saw how miraculously God had delivered me my faith was strengthened thereby and hence hath proceeded this confession which I have here made of my confidence in God And indeed in the 2 Cor. 4.13 where the Apostle cites these words he seems rather to apply them to speaking by way of confession then by way of invocation We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak c. As for the following words I was greatly afflicted they are added to shew that he was in great distresse even at that time when he did thus call upon God or encourage himself in his promises Vers 11. I said in my haste c. See the Note Psal 31.22 All men are liars that is prone to lie and to deceive those that rely upon their words and this it is thought David spake in reference to the prophets Samuel especially who had anointed him and promised him the kingdome and that he doth here acknowledge it purposely to shew how unworthy he was of the mercy which God had afforded him and that by this discovery of his own wickednesse he might the more magnify Gods goodnesse Vers 13. I will take the cup of salvation c. That is I will offer unto the Lord a peace-offering of praise or I will praise the Lord in a solemn and joyfull manner for the ground of this expression I will take the cup of salvation was either because in those peace-offerings they were alwaies wont to pour out a drink-offering unto the Lord or because when the sacrificer came to feast with his family and friends on his peace-offerings the custome was that he took a cup in his hand and having used a certain form of blessing God for that mercy or deliverance which God had afforded him he drank and then caused the cup to passe round to all the rest and upon this ground it seems they called this cup the cup of salvation or the cup of blessing And indeed even to this custome Christ may seem to have had some respect in the institution of his last supper the cup whereof therefore is called by the Apostle the cup of blessing 1 Cor. 10.16 Vers 15. Precious in the sight of the Lord is the death of his Saints This is added as a reason why he would praise the Lord namely because by the experience of the Lords preserving him he had found what precious account God makes of the lives of his faithfull servants Precious in the sight of the Lord is the death of his Saints that is he doth not make light of their deaths but their lives are very precious in his sight even after their death he esteems them as his jewels But see the Note Psal 72.14 Vers 16. I am thy servant and the son of thy handmaid c. See the Note Psal 86.16 thou hast broken my bonds that is thou hast delivered me out of all my streights and dangers or from the thraldome whereinto mine enemies would have brought me PSALM CXVII Vers 1. O Praise the Lord all ye nations c. That the Psalmist speaks this as foreseeing and foretelling that all nations should by Christ be joyned to the Jews and become his people is evident because the Apostle Rom. 15.11 doth expresly alledge this place to prove the calling of the Gentiles PSALM CXVIII Vers 1. O Give thanks unto the Lord c. It is evident by many passages in this Psalm especially by those expressions vers 22 23 and 24. The stone which the builders refused is become the head stone in the corner c. that it was composed to be sung in some solemn and festivall assembly of the people and that when David was newly settled on the throne of Israel And therefore it is by almost all Expositours judged most probable that it was penned when after the death of Ishbosheth all the tribes of Israel had anointed him to be their king he had vanquished the Philistines that at the same time had invaded the land thereupon he gathered the chief of the people together that he might give thanks unto the Lord withall that
I will recompence evil c. That is Do not so much as threaten it with thy lips or purpose it in thy heart to wit not only because it is not lawfull so much as to think evil but also because when men have once said they will doe a thing they are apt to think that then in point of honour or conscience they are bound to doe it but wait on the Lord and he shall save thee he doth not say and he shall revenge thee but and he shall save thee intimating that men should not desire God to take vengeance on their enemies but only that he would defend them from their enemies Men are apt to think that if they do not revenge injuries every one will trample over them and so they shall be utterly undone But the Holy Ghost here assures them that there shall be no anger herein because God shall preserve them And how much better is it that God should save them then that they by any wicked means should save themselves Vers 23. Divers weights are an abomination to the Lord c. See the Note above vers 10. and chap. 11.1 and 16.11 and Deut. 25.13 and a false balance is not good see the Notes chap. 17.26 and 18.5 Vers 24. Mans goings are of the Lord c. See the Notes chap. 16.1 9. Psal 37.23 how can a man then understand his own way that is since all our actions and the successe thereof depend wholly upon Gods providence therefore it is not possible that man should know his own way to wit what is most expedient to be done by him or what the event shall be of what he doeth Vers 25. It is a snare to the man who devoureth that which is holy c. That is It is a sin that bringeth destruction upon men see the Note Deut. 7.16 As birds are destroyed by eating the meat which is laid for them within the snare fishes by swallowing the bait upon the hook so is it with such sacrilegious persons And by devouring that which is holy is meant not their eating of Gods holy sacrifices in those times in a heedlesse rash and profane manner without any devotion as some conceive but mens alienating to their own private ends any thing that was consecrated to holy uses or which they themselves had vowed to holy uses And if this last be included then are the following words added for the farther illustration thereof and after vows to make enquiry to wit whether he can doe what he hath vowed or no or whether he be so indispensably obliged by his vow that there is no way to be disengaged from it or if he do break his vow what satisfaction he may some other way make unto God And observable it is that even this enquiring about not fulfilling a vow because it manifests a desire men have to doe it is made a grievous sin yea though the vow be never broken Vers 26. A wise king scattereth the wicked c. That is when they are combined together in any way of wickednesse he disperseth them or he cuts them off from amongst the people see the Note above vers 8. even as the husbandman with his fan driveth away the chaff from the wheat for that he alludeth in these words to the husbandmans fanning or winnowing is the more probable because in the following clause and bringeth the wheel over them he seems also to allude to the cart-wheels wherewith in those times they were wont to beat out their corn whence is that Isa 28.27 28. The fitches are not threshed with a threshing instrument neither is a cart-wheel turned about upon the cummin c. But yet this may be meant of some kind of engine called the wheel used for the torturing and executing of malefactors even as it is stil in many countries at this day Or there may be an allusion in the words to the chariot-wheels which they used in the wars wherewith they ran over the bodies of those that were beaten down before them Vers 27. The spirit of a man is the candle of the Lord c. That is the soul of man because of the reason and understanding wherewith God hath endued it is as a bright shining lamp which God hath set up within man by the light whereof men see their waies and are enabled to order their waies as they ought to doe And some conceive too that Solomon doth the rather use this expression 1. because the soul is in the body of man as a candle in a lanthorn 2. because in regard of its remaining light even since the fall of man it is as a lamp shining in the dark night of corrupt nature 3. because the light of it is as easily by death extinguished as a candle is blown out And then by those following words searching all the inward parts of the belly is meant either particularly that reflect act of mens understanding which we call conscience whereby men do discern and judge of the most secret thoughts and affections and desires of their own hearts according to that of the Apostle 1 Cor. 2.11 What man knoweth the things of a man save the spirit of man which is in him and that especially when the soul is enlightened with grace and so doth thereby the better discover both his corruptions and graces and discern in what state he stands with God yea some understand it of mens discovering that which is in other mens hearts for which see the Note above vers 5. or rather more generally that by the light of reason men are able to search out those deep and hidden things that are as much hidden from the outward view of man as are the entrails in a mans body and that there is scarce any thing so secret either in nature or religion which men by their knowledge and wisdome will not discover And very probably we may think that this here is added with reference to the foregoing verse because it might be questioned how a king can scatter the wicked seeing wicked men are usually so cunning to hide their wickednesse Solomon answers here by a mans wisdome and understanding the secretest things may be discovered Vers 28. Mercy and truth preserve the king c. As if he should have said Kings endued with these graces need in a manner no other guard about them both because hereby they procure the favour of God and man towards them and likewise because they cut off the wicked that are perillous to them and to their thrones But see the Notes chap. 3.3 and 16.6 and Psal 61.67 As for the next clause and his throne is upholden by mercy that is added to shew either that however mercy and truth do both tend to a kings preservation yet mercy hath the chief stroke therein or else that as these graces are a great means of safety to a kings person so they are also a great support to his kingdome for though mercy be only here again expressed yet
servants in their places or 2. that servants must be content to wait for the recompence of their faithfull service as the husbandman doth for the fruit of his trees after he hath bestowed much pains upon them or 3. that it is as equall just that a good servant should be well rewarded honoured by his master as that one should eat of the fruit of that tree which he hath carefully dressed tended Vers 19. As in water face answereth to face so the heart of man to man That which some would have to be the meaning of this Proverb that mens minds fancies differ as much as their faces so many men so many minds is clearly made good in the severall Expositions that are given of it there being very few that undertake to shew the sense of it that agree in one and the same Exposition But the most probable Expositions that are given of it are these 1. that the hearts of all men living are in regard of naturall corruption as like one to another as the shadow of a mans face in the water is like to the face whose shadow it is in the heart of the wickedst men the best of men may see as in a mirror what their own hearts naturally are 2. that mens minds affections dispositions are many times as like as in the water face is to face there is no man but some other may be found that in regard of his inward temper disposition doth exactly resemble him if one man be of a cheerfull or sad temper so are others if one man doth affect learning or merchandise or husbandry others may be found that are also just the same way inclined and the like may be said in many other particulars 3. that as a man may see the face of another man in seeing the shadow of his face in the water though he do not directly see the man himself but yet it is but very imperfectly so men may by observing the outward behaviour of men by the knowledge experience which they have of their own hearts discover what is in the hearts of other men though it be but imperfectly by guess conjecture rather then by any clear discovery see the Note Chap. 20.5 4. that as in water natures looking-glasse if it be clear still men may truly see their faces though but imperfectly so by reflecting looking back into their own hearts minds observing diligently wherein they doe most frequently busy themselves and whereto they are most enclined men may as in a looking-glasse truly though but imperfectly see themselves the conscience of every man if it be clear undisturbed will truly tell him what he is for saith the Apostle 1 Cor. 2.11 what man knoweth the things of a man save the spirit of a man which is in him 5. that as the shadow of a mans face in the water will be proportionable to his face so mens affections will be mutually answerable proportionable to one another that because the inward affections of men will discover themselves in their faces hereupon men will be affected to other men as they see other men affected to them a friendly heart will be answered with a friendly heart as men deal with others others will deal with them Each of these Expositions hath some good probability in it but the two first I like the best Vers 20. Hell destruction are never full c. That is hell death or hell the grave see the Note Iob 26.6 so the eyes of man are never satisfied that is the eyes of his mind are not satisfyed with knowledge or rather the eyes of his body are never satisfied with seeing either they have never enough of seeing that which they are delighted to see or being glutted with what they have seen they still desire to see some new thing But that which I conceive is chiefly here intended is that mens covetous desires after earthly things which is called the lust of the eyes 1 Joh. 2.16 because all earthly things are chiefly represented unto us by the eye can never be satisfied they are still craving more are still disquieted either because they cannot have what they desire or because being glutted with what they enjoy they still desire new things The comparison here used by Solomon seems to imply as much as if he had said And why should we not then hate this insatiable desire of earthly things even as we would hate destruction Hell Vers 21. As the fining-pot for silver the furnace for gold c. That is As these are used for the trying purifying of silver gold see the Note Chap. 17.3 so is a man to his praise And this Expositors understand severall waies For some take the praise given a man to be as the fining-pot the furnace which discovers what a man is that either 1. because when a man is every where commended extolled it is a signe that he is a man of a good life one that hath done many praise-worthy deeds see the Note Chap. 12.8 or 2. because by the men that praise him it may be judged what he is if a man be praised by wise and good men it is a signe that he is a good man but if wicked men praise him it is a signe that he is also such as they are But then again others conceive that methinks the words seem most clearly to imply that the man that is praised is here compared to the fining-pot the furnace that either 1. because every man in his own conscience if he will deal faithfully with himself is best able to judge whether those praises be justly due to him or whether there be a great deal of the drosse of flattery in the praises that are given him according to that Gal. 6.4 Let every man prove his own work so shall he have rejoycing in himself alone and not in another or 2. because a mans carriage of himself when he is so praised will discover whether he be truly praise-worthy or no for if he be one that deserveth them not he will be exalted in his mind carry himself vainly proudly whereas if he be a good man he will be no way puffed up with it but rather be the more humbled even troubled to hear himself so praised ascribing all to the free grace of God yea such a one will endeavour thereupon to be really such as he is commended to be to purge himself from every thing that is not agreeable to the praises that are given to proceed on to be more and more abundant in every good work Vers 23. Be diligent to know the state of thy flocks look well to thy heards That is leave them not wholly to the care of servants but be thou thy self carefull over them to see that they be every way provided for ordered as it is fit they should
in those things which he sought to know all which is implyed in those words Yea he gave good heed and sought out And 4. Because he had formerly given proofe of his great wisdome and his desire to profit others in the Proverbs which he had composed digested into order and published for the good of the Church And set in order many Proverbs see the Note Pro. 1.1 Vers 10. The Preacher sought c. Here Solomon commends this Book to men from the nature and quality of the doctrine therein contained The Preacher sought to find out acceptable words or as it is in the Hebrew words of delight that is he laboured both by study and prayer to write those things that would be cause of great delight to those that were able truly to judge of them wholsome and profitable doctrine such things as were worthy of all acceptation 1 Tim. 1.15 and that would yield reall refreshing and comfort to mens souls and withall delivered in such expressions as might also delight the readers And that which was written was upright that is it was not written to flatter men or to tickle a carnall eare and fancy nor any otherwise to please men then as might be for their spirituall benefit and edification it was written in sincerity without favouring men in any corrupt way and to make men upright in all their wayes See the Note Pro. 8.8 Even words of truth that is infallibly certain and free from all error and falshood Vers 11. The words of the wise c. Here Solomon commends his doctrine and so occasionally and consequently the doctrine of all other divine and sacred Writers from the vertue efficacy and authority thereof The words of the wise to wit the Penmen of the Scripture that were infallibly inspired by the only wise God and those that from thence doe instruct men to make them wise unto salvation are as goads that is sharp and pungent to awaken and rowse up the drowsie to attend to what is taught them to pierce mens hearts with godly compunction and sorrow for sin and with feare of Gods wrath as it is said of the Jewes that upon the hearing of the Apostles preaching they were pricked in their heart Act. 2.37 to reduce those that are gone astray into the right way and to quicken and stir up those that are dull and sluggish by exhortations promises and threatnings by feare of punishments and hope of reward to be still proceeding forward in the way of well-doing yea with alacrity and livelinesse to run the way of Gods commandments not flattering men in their sins nor tickling their itching ears but as the Apostle speaks Heb. 4.12 Quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit And as nailes whereby is meant either 1. such stakes or pins wherewith shepheards doe fasten their hurdles or sheepfolds by driving them into the ground that so their sheep may in those inclosures be kept in together and then this implyes the efficacy of the words of the wise to keep men from going astray after false doctrines and sinfull courses and to retain them in the unity of one and the same faith and in mutual love one to another or 2. the nailes wherewith Carpenters and others doe fasten their work together implying likewise the efficacy of the Scripture to pierce and enter into the souls of men to make them stediast constant and unmoveable in the wayes of truth and righteousnesse to unite them to God and to Christ and in mutuall love one to another fastened by the Masters of Assemblies that is the Penmen of the Scripture and others that are sent forth to be teachers in the Church whose work it is to drive in these nailes by exhortation and faithfull application and to fasten them so in mens hearts that they may never be plucked out again and who are therefore called the Masters of Assemblies because God hath authorized them to call the holy Assemblyes Act. 6.2 and to be spirituall Rulers in his Church Heb. 13.17 Which are given from one Shepheard to wit God in Christ the chiefe and supream Shepheard of our souls Joh 10.11 1 Pet. 2.25 5.4 so called here in pursuance of the former metaphor of goads and nailes whereby heardsmen doe prick forward their oxen and shepheards doe fasten their sheep-pens who hath been in all ages the only teacher of his Church in regard that it was he that by his Spirit did infallibly guide the Prophets and Apostles and other holy men of God in writing the Scriptures 2 Pet. 1.25 1 Pet. 1.11 and he it is that hath in all ages given the Church Pastors and Teachers to shew them the way of life Jer. 3.15 Eph. 4.11 furnishing them with gifts and assisting them by his Spirit in the faithfull discharge of their calling and work Vers 12. And further by these my Son be admonished c. That is By these holy instructions contained in this book wherein the whole duty of man is briefely delivered in a few words or by these and other the writings of the wise Penmen of the Scriptures be informed and warned wherein to seek for true blisse and happinesse not by seeking after and setting thy heart upon the vaine perishing things of this world but by a quiet dependance upon Gods providence here in a comfortable enjoyment of the portion that God hath here allotted us and serious seeking of those things that are eternall Of making many bookes there is no end and much study or reading is a weariness to the flesh That is It wasteth and weareth away mens strength heating the brain consuming the spirits and drying up the moysture of the body and so makes their reading and study irksome and tedious to them The scope therefore of Solomon in this whole verse seems to be either 1. To shew that he could have expressed that which he hath written in this booke far more largely many bookes might have been written of this subject but that he considered that much reading is wearisome and that this which he had delivered briefely would be sufficient to inform men of the truth herein contained or 2. to perswade men to content themselves with the directions given here and in other bookes of the holy Scripture without seeking any further and that because if men should look into other humane writings to learn how true happinesse is to be attained they might weary themselves with endlesse toil and labour the books being so infinite and the opinions of men therein so different but never reap any profit or satisfaction hereby as to this enquiry and that because these are the perfect rule of faith and manners so that only in these and such other bookes as are agreeable to these and grounded on these the way to the attainment of true happinesse is to be found Or 3. to invite men to the reading of this and other parts of the Scripture which teach
the wayes of Gods Commandments and in discharging all those honourable services wherein Christ at any time imployes her And 3. her readinesse to be guided and ordered by Christ in all things or her complying with him in the matrimonial yoke But because the horse is usually set forth in the Scripture as a warlike beast Job 39.21 c. and Pro. 21.31 The horse is prepared for the day of battell and the Egyptian horses and charets were much desired for the warre therefore I rather think that the Church is here compared to a company of horses in Pharaohs charets to signifie her strength and valour and that she should be victorious over her enemies as for the same reason she is afterwards said to be terrible as an army with banners chap. 6.10 Because when the Church did what he had advised her to doe in the foregoing verse that is when she abandoned the flocks of his companions and joyned her selfe to his flock she must then expect persecutions and troubles therefore to comfort her against these troubles with a promise of victory he compares her to a company of horses in Pharaohs charets And indeed upon the same ground Christ and his servants are set forth riding upon white horses Revel 19.11 14. and it is expressely said of the Church Zach. 10.3 The Lord of hosts hath visited his flock the house of Judah and hath made them as his goodly horse in the battell Vers 10. Thy cheekes are comely with rowes of jewels thy neck with chaines of gold Some think this is added yet farther to set forth why the Spouse was compared in the foregoing verse to a company of horses in Pharaohs charets to wit because her cheekes and neck were as comely to behold or because they were a richly adorned as the cheeks and necks of their horses in those Eastern Countries used to be especially in Kings charets that had rich chaines about their necks and head-stals and bridles gorgeously adorned with rowes of jewels which indeed agrees with that Judg. 8.26 where it is said that the Kings of Midian had chaines of gold about their Camels necks But because the Spouse had before complained of her being Sun-burnt I rather think that her Beloved doth still proceed on to shew that though she was tanned yet she was exceeding comely and beautifull in his eye and so alluding to the custome of women in those Countries that used to weare rowes of jewels on their heads that hung down to their cheekes c. He saith Thy cheekes are comely with rowes of jewels c. That is thou art curiously adorned with chaines or necklaces and with rowes of jewels Or because the Spouse is here represented as a shepheardesse and such Country damosels used not to weare such costly attire the meaning may be only this that her face and neck the cheeks being put figuratively for the whole face as being the chiefe seate of shamefacednesse modesty and beauty were as comely as if they were adorned with rowes of jewels and chaines of gold their native beauty was such that they needed no outward ornaments to set them forth Now by these rowes of jewels and chaines of gold wherewith the Church the Spouse of Christ is adorned may be meant in generall those Lawes and Ordinances and those gifts and graces shining forth in the profession and practice of Gods people and the good works that are done by them whereby the outward face of the Church is exceedingly adorned and the members thereof are made comely and gracious in the sight of God and good men see the Notes Pro. 1.9 Psal 45.9 13. Or else those most eminent and conspicuous members of the Church that are in a high degree above others adorned with gifts and graces which for their singular worth may well be compared to jewels and whereby they are fitted to doe much service to God and his people see Pro. 25.12 Yet some doe more particularly apply the rowes of jewels on the cheeks to the beauty of the orderly observation of Ordinances in the Church and the chaines on the neck to mens chearfull submitting of themselves to these Ordinances Vers 11. We will make thee borders of gold with studs of silver It is conceived that the Bridegroome doth here promise that he and his friends or companions would farther adorn his Spouse by making her borders of gold to wit to wear on her head or neck with studs of silver that is curiously wrought with specks prominent knobs or knots of silver to render them the more beautifull But the spirituall sense is clearely this that Christ here promiseth his Church first that he and his father and his holy Spirit see the Note Gen. 1.26 or he by his Prophets and Apostles and other his faithfull Ministers and servants would yet farther adorne his Saints with an increase of the manifold graces of his Spirit or secondly that they would adorne the Church in Gospel times not only with a greater measure of grace but also with more glorious ordinances then those carnall ordinances were under the Law according to that Isa 60.17 For brasse I will bring gold and for iron I will bring silver and for wood brasse and for stones iron or thirdly that he would raise in his Church men of eminent gifts and graces teachers and others according to that which is said of the Nazarites Lam. 4.7 Her Nazarites were purer then snow they were whiter then milk they were more ruddy in body then rubies their polishing was of Saphir The expression here used is much like that Pro. 25.11 A word fitly spoken is like apples of gold in pictures of silver Vers 12. While the King sitteth at his table c. Here the Spouse seemes to speake againe to her Bridemaides and companions as before ver 2. 5. or to the friends of her Beloved And the drift of her speech is either 1. to praise her Beloved as in the foregoing verses he had praised her and to acknowledge that all that was amiable and lovely in her had been wrought in her by him or 2. to shew that as he did highly esteeme of her so likewise she did make precious account of him and that what she had done was done to testifie her respect to him and by way of procuring his favour towards her While the King see the Note above ver 4. sitteth at his table to wit accompanied with his guests his holy Saints and servants my spikenard sendeth forth the smell thereof for the understanding whereof we must know 1. that there is in these words an allusion to a feast as the mention of the Kings sitting at his table doth evidently shew 2. That because the using of perfumes and odoriferous ointments for the refreshing and chearing their guests was in those dayes one of the chiefe civilities of their feasts and spikenard was one of the chiefe things whereof they did compose their most sweet and precious oyntments Joh. 12.3 Then took Mary a pound
also said to be white and ruddy chap. 5.10 2ly how sweet pleasing and delightfull he is not to his father only Isa 42.1 Behold my servant whom I uphold mine elect in whom my soule delighteth but also to his Saints whose consciences are refreshed by the sense of his grace even as the braine is refreshed with the smell of the sweetest flowers see the Notes Chap. 1.3 12 13 14. And 3. that though Christs condition here in this world was meane and low as a lilie in the valleys yet he was the more precious for this and received the more abundant grace and glory Vers 2. As the lilie among thornes so is my love among the daughters That is the daughters of Jerusalem or the daughters of men and so it is the same with that chap. 18. O thou fairest among women They that hold it was the Spouse that in the foregoing verse tearmed her selfe the rose of Sharon and the lilie of the valleys doe accordingly say that the Bridegroome catching hold of those words doth here presently reply that she might well tearme her selfe a lilie since all the daughters amongst whom she lived were but as thornes if compared with her But if it were Christ that there tearmed himselfe the lilie of the valleys then it is cleare that he proceeds here to glory also in his Spouses beauty in that as he was a lilie so was she also as being clothed with his righteousnesse and sanctified with his Spirit in regard whereto it is that St John saith 1 Joh. 4.17 That as he is so are we in this world and the Apostle Paul 1 Cor. 6.17 That he that is joyned unto the Lord is one spirit So that the drift of these words is either 1. to set forth the state of the Church here in this world to wit that as the soft lilie when it grows amongst thornes is pricked and torne by them so is it with the Church here in this world living here amongst wicked ungodly men she is continually afflicted and persecuted by them whence is that Hos 2.6 Behold I will hedge up thy way with thornes and that Ezek. 28.24 There shall be no more a pricking briar unto the house of Israel nor any grieving thorne of all that are round about them see also the Notes Numb 33.55 and 2 Sam. 23.6 whereto we may adde also that as the lilie retaines her purity and sweetnesse even in the midst of brambles and thornes yea and smells the more sweetly the more it is bruised by the thornes so the faithfull retaine their innocence and integrity when they dwell amongst the vilest men and the more they are galled and persecuted by them the more heavenly-sweet their conversation is in every regard and likewise that God doth many times make use even of wicked ungodly men as a hedge of thornes for the defence of his Church against others that seek to ruine her Or 2. rather to set forth the excellency of the Church by way of comparing her with others As the lilie among thornes so is my love among the daughters That is when a lilie doth grow or If we suppose a lilie to grow up among thornes as far as the sweet white and beautifull lilie doth excell those saplesse and fruitlesse thornes that are good for nothing but to be burnt in the fire so far doth the Church in honour and dignity excell all other companies and assemblies of people whatsoever And so it is likewise with every Saint in particular in regard of the wicked professing themselves Gods people amongst whom they live they are as so many lilies amongst thornes being blameless and harmless the sons of God without rebuke in the midst of a crooked and perverse nation among whom they shine as lights in the world Phil. 2.15 And indeed as the worthlesnesse and basenesse of the thornes doth the more set forth the beauty of the lilies so doth the vild courses of ungodly men the more set forth the holinesse of true Christians This I say is chiefely intended by this comparative expression which is evident in the next verse where the Churches Reply is to the very same purpose Vers 3. As the apple tree among the trees of the wood so is my beloved among the sons These are clearely the words of the Spouse and observable it is how Pastoral-like the expressions still are Lenta salix quantum pallenti cedit olivae Her beloved had said in the foregoing verse that she excelled all the daughters as far as the lilie excells thornes and now she extols him in the same kind of language As the apple-tree among the trees of the wood that is as far as the apple-tree which yields variety and oftentimes abundance of fruit both lovely and sweet and profitable doth excell all other the trees of the wood which either beare no fruit or that which is sower bitter and unsavory meate fitter for hogs then men so is my beloved among the sons that is so far doth my beloved excell all other the sons of men see the Note Psal 45.2 or all other the sons of God or that pretend themselves to be the sons of God None of those Cedars the Angels are to be compared to him and much lesse to children of men who are such poore worthlesse shrubs and least of all those false Christs and false Prophets called before his companions chap. 1.7 trees that bring forth none but poysonous fruits Grapes of gall of the vine of Sodome and of the fields of Gomorrah Deut. 32.32 And thus the Spouse hath returned to her beloved the praise which he had given her but with advantage and encrease for whereas the lilie excells the thornes only in beauty and sweetnesse the apple-tree excells all other the trees of the wood not only in that it is lovely to the eye and sweet to the smell according to that expression Chap. 7.8 Thy breasts shall be as clusters of the vine and the smell of thy nose like apples but also in that it yields fruit that is cordial for the stomack and pleasant to the tast as is afterwards expressed in the last clause of this verse I sat down under his shadow with great delight To wit as weary travellers in the heate of the day are wont to sit down under the boughes of some goodly shadowy tree thereby to shelter themselves from the scorching beames of the Sun and so in the coole of that shadow doe rest themselves to their great refreshing and delight The protection which Princes yield to their subjects is usually set forth in the Scriptures by the shelter of a shadow as in Lam. 4.20 The breath of our nostrills the anointed of the Lord was taken in their pits of whom we said Vnder his shadow we shall live among the heathen see also Judg. 9.15 By the shadow of this apple-tree therefore is meant the protection which Christ yields to all true believers by his providence and mediation from the scorching heate of Gods wrath the curses
the tast she had gotten of those sweet and heavenly dainties wherewith he had feasted her for in this case hope deferred maketh the heart sick Pro. 13.12 especially if it be accompanied with a feare of loosing what hath been formerly enjoyed and the soule that is transported with such vehement desires after the full enjoying of Christs presence must needs be as sick of the world yea dying to the world and senselesse of all things that are here below and be alwayes panting and sighing and groaning after the enjoying of Christ in his kingdome of glory Psal 73.25 26. Whom have I in heaven but thee and there is none upon earth that I desire besides thee My flesh and my heart faileth c. And then secondly for the help she requires Stay me with flagons comfort me with apples we must know 1. that it is Christ or rather the Ministers of Christ and other private Christians to whom she speakes and 2ly that by the flagons and apples wherewith she desires to be stayed and upheld and comforted are meant the cordial promises and comfortable doctrines of the Gospel together with the fruits of Christs Mediation which she desires may out of the Scripture the bowles and flagons of the Sanctuary be applyed to her heart and conscience and that in the fullest measure for the strengthening of her weake faith and the chearing and reviving of her drooping spirits that her consolations might abound through Christ for as it was the discovery of Christs love that had wounded her so it was only the manifestation of the same love that could heale her againe Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Psal 51.8 Vers 6. His left hand is under my head and his right hand doth embrace me There may well be in these words an allusion to the manner of their sitting on their beds if I may so call it in those times when they feasted together which was that they lay along as it were in one anothers bosomes the first having his left hand under the head of him that was next him so that with his right hand also he might embrace him and so it was in order with all the rest However it is cleare that the fainting Spouse doth here glory in the tender care of her beloved over her in that so soone as ever she had called for help to them that were about her he himselfe had presently catched her up in his armes and cherished her it is the Apostles word Eph. 5.29 even as a â—oving husband is wont to cherish his sick wife which may be meant of Christs chearing up his afflicted people by the immediate motions of his Spirit as it were preventing the outward meanes of grace or else of his working effectually together with the outward means to make them successefull for the reviving and bearing up of their fainting spirits As for these expressions His left hand is under my head and his right hand doth embrace me all that I conceive is intended hereby is that when the hearts of his people are ready to faint Christ is wont to imploy all his power for their support bearing them up as it were with both his hands or that by all possible expressions of his ardent and tender love as by so many close and fast embraces he doth labour to assure them how neare they lye to his heart how inseparably they are united to him that he may keep them from sinking under any sorrowes and beare up their hearts in the expectation of their future glory see Psal 37.24 Vers 7. I charge you O ye daughters of Jerusalem c. Who are meant by these daughters of Jerusalem see in the Note Chap. 1.5 Because this verse is severall times repeated in this Song it may seeme to be inserted after the manner of those verses which we use to call versus intercalares wherewith as the foote of the Song Pastorals and Marriage-Songs are in other Poets often interlaced very many Interpreters translating the last words of this verse until she please not as they are in our Bibles until he please doe accordingly conceive of this as the Bridegroomes charge enjoyning those about his Bride that seeing she was after her languishments fallen asleep in his embraces they should be very carefull not to disturb or awaken her which they understand of taking heed that the Churches peace be not broken by heresies or schismes or any other disturbances whatsoever But according to our Translation these are clearely the words of the Spouse which may also seeme the more probable both because as the foregoing words so also those that follow are her words and likewise because it seemes to be one of the decorums of this Song that the Bridegroome speakes only to his Bride-men and companions it is alwayes the Bride that speakes to her Bride-maides the daughters of Jerusalem It is the Spouse therefore that lying in the embraces of her beloved and apprehending that in this posture he might lay himselfe to rest doth therefore charge her Bride-maides not to trouble or disquiet her beloved whilst he was pleased thus to cheare her up with his embraces I charge you O ye daughters of Jerusalem or as it is in the Hebrew I adjure you I charge you as by an oath by the roes and by the hindes of the field that is I charge you that as you dearly love and prize the roes and hindes of the field and would be loth to loose them or according to the love ye beare to them which is said because Country damosels that used to feed their flocks abroad in the fields where the roes and hindes ranne were wont exceedingly to delight in the beauty and comelinesse of these pretty creatures and likewise in hunting them and in sporting and playing with them as if she should have said I adjure you by those things you most delight in that ye stirre not up nor awake my love that is him whom my soule loveth or who dearly loveth me til he please that is till he awakes of himselfe Now that which is spiritually intended hereby is this The Church after her perplexity having been comforted by the embraces of Christ is very carefull not to have this peace and rest of hers disturbed and thereupon chargeth the faithfull according to the authority she hath over her particular members to be very carefull that they did not give her Lord the least offence that they did not by any heresies or schismes amongst them by any distrustfull feares or murmuring or any sinfull courses whatsoever disturb or vex his holy Spirit lest being provoked thereby to displeasure he should withdraw himselfe from her according to that Isa 59.2 Your iniquities have separated between you and your God and your sinnes have hid his face from you that he will not heare see also Chap. 63.10 This I conceive is that which is intended by these words Stirre not up nor awake my love for as
run swiftly over the mountaines leaping as they run and skipping from one hillock and one cliffe to another in allusion whereto that expression also is used Isa 35.6 Then shall the lame man leap as an hart and so that which she intended to signifie hereby is with what chearfull speed and alacrity she knew her beloved would returne to her that he would not suffer any dangers or difficulty in his journey to delay his comming I know that some Expositors doe say that this expression of Christs leaping over the mountaines c. is used to imply 1. the wonderfull grace that was manifested to poore man in that the fallen Angels once the great Potentates of heaven were passed over and the Son of God was sent only to save the children of men And 2. How openly and apparently to the eye of faith Christ manifested himselfe when he came to accomplish the work of mans Redemption according to that Nah. 1.15 Behold upon the mountaines the feet of him that bringeth good tydings c. But I conceive with the most of Expositors that it is the zeale of Christ in over-mastering all difficulties and breaking thorough all impediments in his way that he may come in seasonably to the help and salvation of his people that is here mainly if not solely intended As when he came to redeem us he brake thorough the sinnes of his people all the power and rage of Satan and his instruments wherewith they sought to crosse him in his work and trampled upon death and hell and all that stood in his way Every valley shall be filled saith the Baptist and every mountaine and hill shall be brought low and the crooked shall be made straight and the rough wayes shall be made smooth Luk. 3.5 So likewise in carrying on the work of grace in his elect people that he may make them sharers with him in his glory and in his comming to the ayde and comfort of his people in all their dangers neither the hillocks of their lesser nor the mountaines of their greater sinnes no nor any opposition from Satan or the world shall keep Christ off from them the greatest mountaines shall be made plaines before them Zach. 4.7 All the kingdomes of the world must become the Lords and his Christs Revel 11.17 Nor shall any thing be able to separate them from the love of God which is in Christ see Rom. 8.38 39. Vers 9. My beloved is like a roe or a young hart To wit in regard of his tender love and amiable lovelinesse but especially in regard of his speed in coming in to the help of his people according to that which is said of the Gadites 1 Chron. 12.8 that they were as swift as the roes upon the mountains But for this see the two foregoing Notes ver 7 8. Behold he standeth behind our wall No sooner did the Spouse hear the voice of her beloved but she saw him coming as it is in the foregoing verse and in an instant he was present with her a great expression of Christs love and delight in his Church only at first he hides himself as it were Behold he standeth behind our wall wherein there may be an allusion to the custom of lovers that to the end they may come the more unexpectedly upon those that do earnestly wait for them are wont at their first coming to stand a while unseen behind a door or behind a wall And several waies this is by Expositors applied to Christ 1. Some understand it of Christs making himself known to the Jews in a dark and hidden way under the shadows of Legal Types and Ceremonies which the Apostle cals the partition wall that divided betwixt the Jews and Gentiles Eph. 2.14 afterwards he revealed himself to them by the Gospel clearly and plainly which was signified by the rending asunder of the vail of the Temple at the death of our Saviour Matth. 27.51 but during the Ceremonial Law he only called to them as it were from behind a wall Others apply it to the Incarnation of Christ when the Word was made flesh Joh. 1.14 and so the glory of his Godhead was hidden behind the wall of his manhood that mud-wall of our flesh our house of clay as mans mortal body is called Job 4.19 and which may indeed the rather be called our wall because it was our sin that made it mortal And hence it was that whilst he was upon earth there were so few that knew him Joh. 1.10 11. He was in the world and the world was made by him and the world knew him not He came unto his own and his own received him not But 3. more plainly and satisfactorily it is applied to our imperfect knowledge of Christ and communion with Christ whilst we are here in this world in heaven we shall behold him face to face but here Christ standeth as we may say behind the wall of our hearts such an expression we have in the Hebrew Jer. 4 19. where that which we translate I am pained at my very heart is in the Original I am pained at the wals of my heart namely because our outward senses and natural understandings are as a wall that keep us from any clear and full enjoying of communion with him Christ stands and knocks at the door of our hearts Rev. 3.20 but when by faith we do open to him yet because that which is in part is not yet done away we enjoy his presence so that he still stands at a distance from us our body of flesh and our body of sin in us do still hinder us from a perfect and compleat communion with him He looketh forth at the window shewing himself through the lattesse This is added further to set forth Christs darker revelation of himself to his Church here in this world not only under the Law as is shewn in the foregoing Note and whilst he lived upon earth but also in all succeeding Gospel-times for as long as the Church is here in this world and hath all her light shining unto her through the Word and other Gospel-ordinances Christ and grace through Christ are but darkly and obscurely discovered to us as when we see a man through a window or a lattesse according to those expressions of the Apostle 1 Cor. 13.12 Now we see through a glasse darkly and 2 Cor. 3.18 We all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. Only indeed this expression here he looketh forth at the window shewing himself or as it is in the Hebrew flourishing through the lattesse may besides also imply 1. That Christ shews himself to his people in his Ordinances sweet pleasant and amiable like some sweet plant or flourishing flower that appearing through a window by its pleasant beauty and sweet sent yields great delight to those that behold it And 2. That the eye of Christs providence doth
numberlesse as the haires upon a mans head are who when they meet together in full assemblies to waite upon God in his ordinances are as goodly a sight as a flock of goates upon mount Gilead Vers 2. Thy teeth are like a flock of sheep that are even shorn which came up from the washing c. Because the teeth are many and their comelinesse consists much in the whiteness cleanness brightness and evenness of them therefore it is that the teeth of the Spouse are here compared to a flock of sheep that are even shorn which came up from the washing yea and there may be an allusion in this expression to the usuall meanes of keeping the teeth white and sweet which is often washing And then for the following words whereof every one beare twins and none is barren amongst them I conceive the maine thing intended thereby is that a flock of sheep doe never make a more goodly shew then when each ewe hath her lamb especially when they have each of them two twin-lambs going along with them and so that this is added to set forth in generall the handsome comelinesse of her teeth yet if there be any thing farther intended by this branch of the comparison in reference to the teeth I should think it is 1. the correspondence of the upper and lower teeth one to another one answering the other and being as like as twins one to another And 2. the fulnesse of their number and their orderly standing close and even together when there is not a tooth wanting and so no gap to be seen amongst them which is meant in that last clause and none is barren among them And now for the spirituall application of this Some by these teeth understand the Ministers of the Gospel who are 1. many in number 2. doe receive their strength from Christ as teeth doe receive their strength from the head 3. are by their place to prepare and chew the strong meate of the word the deep and harder truths of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly dividing the word of truth 2 Tim. 2.15 that it may be the better understood received and digested for the nourishment of the whole body so that as before Ministers were mentioned as the eyes of the Church in relation to their watching over the people so here as the Churches teeth in regard of their feeding the soules of Gods people by their preaching and teaching a work so needfull that a people without Pastors and Teachers are like a mouth without teeth uncomely to behold and which may well indanger the pining and consuming away of the whole body for where there is no vision the people perish Pro. 29.18 4ly of equall authority power and jurisdiction Matth. 20.25 26 27. like teeth of equall size and none of them exalting themselves above their fellowes and of sweet accordance amongst themselves united in love together as twin-brethren and of one tongue and one heart 5. Men of singular purity and holiness not only washed white by the blood of Christ from the guilt of all their sinnes which was signified by their washing in Baptisme but also exemplary for the innocency and purity of their lives and conversations and 6. fruitfull in their ministry like sheep that beare twins as being instrumental for the conversion of many And some adde too that they are compared to shorn sheep to imply that they above others must be willing to be stripped of all or at least that they must put off all love of the world and respect to earthly things that they may be the freer to follow Christ and to serve him Againe others by the Churches teeth understand her studying meditating and ruminating on the word of God the bread of life and therewith also her judging discerning and applying by faith both the word and seales of the Covenant which is the meanes whereby the faithfull doe feed on Christ and the promises to the spirituall nourishing of their soules see the Note Psal 22.26 all which holy actings of the soule are for their purity cleannesse order and comeliness compared to a flock of sheep that are even shorn which came up from the washing and to sheep bearing twins with respect to the manifold good which they produce in the faithfull as namely knowledge in the mind and holy resolutions in the will love to God and love to man c. And indeed both these applications of the Metaphor in the Text are justly approved by the best Expositors Vers 3. Thy lips are like a threed of scarlet c. That is fine soft round and small and for colour cherry-red And first hereby may be meant the Pastors and Teachers of the Church by whom God speakes to his Church and the Church makes knowne her desires to God As before they were tearmed the Churches eyes with respect to their watching over the body of the people and her teeth because they prepare the food of life for the nourishment of their soules so here againe they are called the Churches lips in regard that they declare to the people the sweet Oracles of God and likewise doe mightily prevaile with God by prayer on their behalfe in which holy imployments they may well be compared to a threed of scarlet 1. Because they expresse not themselves with big swelling words of vanity and humane eloquence though withall their speech must not be loose and negligent but prepared with skill care and diligence according to that of the Apostle 1 Cor. 2.4 My speech and my preaching was not with enticing mords of mans wisdome but in demonstration of the spirit and power see also ver 13. 2ly Because their words are yet withall as it were dyed in graine with the royal Majesty power and authority of Christ by whom they are commissioned to preach in his name 3. Because in their teaching they are in a manner continually sounding forth the doctrine of Christ crucified And 4. Because they discharge their work in these holy services with much ardency of zeale for the glory of God and of love and charity to the soules of Gods people Or secondly By these lips of the Church may be meant the speech and communication of Christians in generall their prayers and praises their confessions and professions of their faith c. which should not be lofty and full of vaine ostentation but holy pure and gracious breathing forth continually their fervent love to God and to their brethren according to that of the Apostle Let your speech be with grace Col. 4.6 and being made acceptable unto God through the scarlet tincture of Christs precious blood may well upon that account also be compared to a threed of scarlet And so the following words may seeme to be added by way of explaining these and thy speech is comely that is elegant sweet and amiable for because though a woman be never so beautifull yet if her voice and speech be rude and harsh and any way unpleasant that disgraceth all
the desart and that of the Apostle 1 Cor. 3.6 I have planted Apollo watered or else with respect to the spirit of grace which is in her as a fountaine of living waters as it is called Joh. 4.10 Joh. 7.38 39. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water But this spake he of the Spirit c. those waters wherewith our spirituall thirst is quenched Isa 44.3 our spirituall filth is washed away Ezek. 36.25 and we become fruitfull in good workes as trees planted by the waters see the Note Psal 1.3 And upon this account it was that the Prophet long since used the same expressions in a manner concerning the Church that are here used Isa 58.11 Thou shalt be like a watered garden and like a spring of water whose waters faile not So that we must still remember that the Church is not said to be a spring or fountaine as if these waters of life did spring originally from her for this is the peculiar priviledge of Christ but only to signifie that thorough Christs presence in her she is so abundantly replenished with these waters of life as if she were all over a spring or fountaine of waters and that it is from her that these waters must flow forth unto others see also the Note Psal 87.7 And 2. to a spring shut up a fountaine sealed as in allusion to the care that was taken in former times in those hot Countries to keep their choicest springs and fountaines covered and shut up as we reade of a Well where the inhabitants used to water their sheep Gen. 29.3 that was covered with a great stone that hereby they might keep them cleane and pure that no uncleane thing might be cast into them to defile them and that beasts might not goe into them and mud them with their feet or any other way pollute them yea and perhaps that the waters therein might be preserved for the owners and not drawn out and wasted by others whence haply is that expression that Solomon useth Pro. 5.15 17. Drink waters out of thine own cistern Let them be only thine owne and not a strangers with thee And hereby is signified either 1. that these heavenly treasures of Gods word and sanctifying Spirit doe peculiarly belong to the Church and that no other plants or gardens are watered with these waters yea that none doe partake of the word in it's lively efficacy but only those that are Gods chosen ones the true and living members of the Church these waters are sealed up for them and hidden from others Isa 8.16 Binde up the testimony seal the law among my disciples and if our Gospel be hid it is hid to them that are lost saith the Apostle 1 Cor. 4 3. see also Isa 29.11 Or 2ly that God by his Providence will both preserve his Church from being defiled with the abominable pollutions of the world and likewise the Scripture and the doctrine of the Church from being corrupted and mudded by the feet of ungodly men Or that the Church shall by the Spirit of God whereby they are sealed unto the day of redemption Eph. 4.30 be kept as a chast and pure virgin unto Christ so that none shall have her heart and love but Christ only Vers 13. Thy plants are an Orchard of Pomegranates c. By the Churches plants here are meant the severall members of the Church that thorough the grace of God doe spring and grow up in her see the Notes Psal 1.3 92.13 And they are said to be an orchard of Pomegranates that is like to an orchard or paradice of Pomegranates with pleasant fruits that is yielding those and divers other severall sorts of choice dainty fruits such as those that are afterwards in this and the following verse particularly mentioned some of them trees some lesser shrubs and some hearbs as camphire spikenard and saffron calamus and cynamom myrrhe and aloes c. hereby signifying both that the Church should be fully fraught with holy men and women of severall ranks and conditions as an orchard with trees and other plants and likewise that thorough the manifold graces of Gods Spirit they should be as beautifull and send forth as fragrant a savour and yield as sweet and pleasant as wholesome and medicinall fruit in their lives and conversations as such trees and hearbs did for camphire spikenard and myrrhe see the Notes Chap. 1.12 13 14. and for aloes see the Note Num. 24.6 Vers 15. A fountaine of gardens c. Very many of our best Expositors doe take these to be the words of the Church acknowledging Christ to be the only true fountaine of saving knowledge and grace and that if she were a fountaine as Christ had called her ver 12. it was only because she conveyed those waters of life to others which were derived to her from him who was the spring from whence all her beauty and glory proceeded and accordingly they render the words thus O thou fountaine of gardens c. But it is better I conceive rendered by our Translators as a continuation of Christs speech to his Church wherein he farther enlargeth that glorious title he had before given her ver 12. that she was a spring shut up a fountaine sealed tearming her 1. A fountaine of gardens to shew that she was not so shut up and sealed but that she did with those spirituall waters wherewith she was abundantly replenished water all her gardens that is the severall Congregations of the Church and the severall members thereof 2. A well of living waters that is of springing running water for that the Scripture calls living water as is evident Gen. 26.19 where that which is translated a well of springing water is in the Original a well of living water and so also doe the heathen Poets as we see in that Donec me flumine vivo Abluero And hereby is signified the purity sweetness and perpetuity of the Churches doctrine and graces and some adde too that by tearming her a well the profundity of Gospel-mysteries is also implyed And 3. Streames from Lebanon that is streames watering all the Israel of God as pure cleare wholesome and sweet as those that came running down from Lebanon as it is said that Jordan and divers other brookes and rivers did and so watered the whole land of Canaan And indeed if these waters had any tast of the sweetnesse of Lebanon as it is said that the waters that runne from those places where cloves and cinamom grow have some kind of tast of the cloves and cinamom they were the fitter to represent the sweet doctrine and graces of the Church and that too with their first issuing from Christ as those did from Lebanon Vers 16. Awake O North wind and come thou South blow upon my garden c. See the Notes above ver 12 13. Because of those words blow upon my garden very many Learned Expositors take these to be