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
of fowls about a house by throwing of handfulls of corn to them thou openest thine hand that is thou givest them food liberally and they are filled that is fully satisfied Vers 29. Thou hidest thy face c. That is Thou forbearest to shew thy self any longer favourable to them to wit by withholding food from them by refusing to uphold them in their being as formerly they are troubled that is sorely distressed or they waste away see the Note Psal 30.7 thou takest away their breath they die and return to their dust that is to the dust of which they were created see the Note Gen. 1.20 Vers 30. Thou sendest forth thy spirit they are created thou renewest the face of the earth That is Though trees plants and herbs yea all living creatures die continually yet others by that vigour vitall spirit which God gives them do as continually spring up in their room so the face of the earth by a fresh succession of creatures is constantly renewed one generation passeth away and another generation cometh Eccles 1.4 So that by those words thy spirit here may be meant either that principle of life which God gives unto all things that live whereby the unreasonable creatures do both live breath which Solomon calls Eccles 3.21 the spirit of the beast that when they die goeth down to the earth or else that almighty quickning power whereby this life is wrought in the creatures and whereby therefore all things are preserved in their being and therefore some conceive it is said that God sends forth his spirit and they are created because this is the proper effect of the holy spirit of God Ver. 31. The glory of the Lord shall endure for ever the Lord shall rejoyce in his works That is The Lord shall preserve uphold his creatures that he may still delight himself in them Yet most Expositours conceive that in these words the Psalmist doth at least imply his desire that men might so acknowledge Gods bounty goodnesse in the creatures so use them to his glory that God might not repent that he had made them but that he might still rejoyce in them so still preserve them Vers 32. He looketh on the earth it trembleth he toucheth the hills they smoke Either to imply that it is indeed the mercy of God that he continueth his creatures or to imply how carefull men had need to be to give God cause to rejoyce in his works he sheweth here that by experience we may see how easily he could destroy the whole world in that an angry look from God will make the earth to tremble the least touch of his displeasure will burn up the mountains which is evident in the earthquakes the thunder lightnings that do often discover the mighty power of God but was most terribly discovered at mount Sinai when the Law was given whereto haply he doth here allude Vers 34. My meditation of him shall be sweet c. That is say some Expositours shall be pleasing to God But rather the Psalmist means that his meditating on the goodnesse of God in his wonderfull works should delight and refresh his heart and so make him praise God with much chearfulnesse as is expressed in the next words I will be glad in the Lord. Vers 35. Let the sinners be consumed out of the earth c. To wit because they give not God the glory due to him as the Creatour and governour of the whole world but by polluting and abusing his creatures through sin do keep the Lord from rejoycing in his works see vers 31. PSALM CV Vers 1. O Give thanks unto the Lord c. The first fifteen verses of this Psalm are a part of that Psalm which David composed to be sung at the removing of the Ark from the house of Obed Edom to the city of David and it was the first Psalm that was put into the hands of the Levites to be sung by them for so much therefore of this Psalm see the Notes 1 Chron. 16.7 22. Vers 16. He called for a famine upon the land c. See 2 Kings 8.1 he brake the whole staffe of bread see the Note Levit. 26.26 Vers 19. Vntill the time that his word came c. That is Joseph was laid in iron as it is said in the foregoing verse untill that came to passe which he had foretold when he interpreted the dreams of Pharaohs chief butler and baker that had been prisoners with him untill it came to be known to Pharaoh what a man he was to wit that he had the gift of interpreting dreams then the word of the Lord tried him that is that gift given him of God to interpret dreams or his interpreting of Pharaohs dreams which was given him of God made known what he was a man truly endued with a spirit of prophesy and thereupon Pharaoh did highly esteem him Thus many Expositours do understand these words But I rather conceive that the 1st clause untill the time that his word came hath relation not to that which went before concernīg Josephs imprisonmēt but to the following clause the word of the Lord tried him that accordingly the words are to be thus understood that until the time that his word came that is until that came to pass wch God had revealed to Joseph in his dreams concerning the great honour whereto he should be exalted or untill that came to passe which God had spoken that is which God had decreed concerning Joseph or untill Josephs word came that is till the condition which God had decreed concerning Joseph came to be discovered which was formerly unknown the word of the Lord tryed him that is so long the decree of God thus revealed to him in a dream being so long deferred before it was accomplished did try his faith and patience and constancy in his bondage and imprisonment Or it may be said that the word of the Lord tryed him because that word which God revealed to him in a dream being told his brethren was the occasion of all his sufferings wherewith he was tryed even as gold is tryed in the fire Vers 22. To bind his princes at his pleasure c. That is Pharaoh gave Joseph such absolute rule over his whole kingdome that it was in his power if he saw cause even to punish and imprison his princes and teach his senatours wisedome to wit by punishing them if they did any thing amisse or by the example of his wisedome in governing the people and that especially in that particular policy of his in ordering the corn that the land of Egypt yielded in the seven plenteous years implying that the wisest of the Egyptians such as were Pharaohs senatours that were made such for their eminent wisedome might learn wisedome of Joseph I know the first clause some understand only of Pharaohs princes being so obliged to Joseph and in such subjection to him that they were
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
spirits are alwaies in his eye and under his command and do nothing but what he will have them and that it was therefore of God that the Devil was suffered to tempt Iob and try him as he did for because of our weaknesse the Lord doth herein as it were stoop to our capacity and speaks of himself after the manner of earthly Princes that we might the better conceive him in a manner of speech which we call a Prosopopeia not much unlike that in 2 Kings 22.19 I saw the Lord sitting on his throne and all the host of heaven standing by him on his right hand and on his left and the Lord said Who shall perswade Ahab that he may go up and fall at Ramoth-Gilead c. Vers 7. Then Satan answered the Lord and said From going to and fro in the earth c. By this walking of Satan to and fro in the earth is only figuratively implyed that those evil spirits are every where throughout the whole world seeking diligently to seduce men and to execute Gods vengeance on them and to do all the mischief they possibly can Vers 8. Hast thou considered my servant Iob c. By this the Lords boasting of Iobs piety and righteousnesse is signified that where the Lord by his spirit inables his servants to frame their lives according to his will God in them is glorified not without the confusion of Satan who though he observes with envy and vexation enough the uprightnesse of their waies yet he is not able to subdue and corrupt them and so God in them doth as it were triumph over Satan and they through Gods assistance are more then conquerours Vers 9. Then Satan answered the Lord and said Doth Iob fear God for nought By this answer of Satan is only implyed that he is the accuser of the children of God and is still ready to judge that in prosperity we only serve God for the good things he bestows upon us and endeavours therefore by troubles and afflictions to draw us off from the service of God Vers 10. Hast not thou made an hedge about him and about his house that is his children and family and hereby is implyed that Satan is vexed that the Lord by his speciall protection doth keep him off from doing that mischief to the righteous that he desires to do Vers 11. But put forth thine hand now and touch all that he hath That is destroy or take from him not some part of his estate only for that may be done and yet a sufficiency be left him but all that he hath and then he will discover himself otherwise then he hath hitherto done By touching is usually meant in the Scriptures hurting afflicting or destroying as Ruth 2.9 Have I not charged the young men that they should not touch thee Zach. 2.8 For he that toucheth you toucheth the apple of his eye Psal 105.15 Touch not mine anointed and do my Prophets no harm And so it is taken here and this word now is added to imply that Satan desired to have it done presently he was eager to destroy him and thought long to see Iob in misery And he will curse thee to thy face That is he will openly and impudently blaspheme thy name and hereby is meant not only expresse execrations cast upon God but also whatever may tend to the reproach of the Almighty his goodnesse and providence Vers 12. And the Lord said unto Satan behold all that he hath is in thy power only upon himself put not forth thine hand Hereby is implyed 1. That Satan is continually desirous to afflict our bodies 2. That the Devil cannot stir an inch farther in afflicting us then God gives him leave 3. That the Lord is carefull that his servants should not be overpressed and therefore usually affords them some breathing time as here though he intended afterwards to give Satan power to afflict his body yet a while he restrained him from that So Satan went forth from the presence of the Lord. The meaning of this is only to imply that the Devill is speedily ready to do all the mischief he can to Gods people if the Lord have once let loose his chain Vers 13. And there was a day when his sons and his daughters were eating c. This time and this manner of destroying Iobs children is expressed as again afterward vers 18. because this must needs much aggravate Iobs sorrow that they should be fetched in together by the providence of God as it were into a net to the end they might all be destroyed together and not one of them escape as likewise that they should be thus suddenly in a fearfull manner cut off which alwaies hath an impression of wrath upon it when they were thus lovingly rejoycing together and that in their eldest brothers house who having the largest portion of estate was like to make the fullest and most solemn feast He alwaies was affraid least they should sin in their feasting so that having their brains thus suddenly beaten out whilst they were eating and drinking together this might make him fear least they died with sin upon them unrepented of Vers 15. And the Sabeans fell upon them and took them away c. The Sabeans were a people as most interpreters hold inhabiting Arabia felix bordering upon the land of Uz where Iob dwelt a people that lived by pillaging and plundering their neighbours and so easily wonne by a suggestion of Satans at this time to break out upon Iobs cattle and drive them away And observable it is that though Satan could many waies have destroyed Iobs oxen and asses and the servants that were with them more immediately by himself yet he chose rather to make use of the Sabeans as delighting not only in the misery of Iob but also in the sin of these his wretched instruments And I only am escaped alone to tell thee The same is said by all the severall messengers that brought Iob the sad tydings of the severall calamities that befell him vers 16 17 19. So that it was doubtlesse a piece of Satans policy that still one servant escaped to bring Iob the relation of these grievous losses and two reasons may be given for it to wit 1. That the relation of these afflictions might come suddenly to him his servants escaping out of such desperate dangers would be sure to fly home with all the speed they were able and 2. That he might not question the certainty of what was told him Had there been any colour of doubting the truth of these relations that might have abated his sorrow for the present and then recollecting his spirits in the interim when he came to know the certainty of it he might then have been the better able to bear it but having the report of these things from his own servants that were eye witnesses of what they spake he could have no ground of questioning whether that they spake were true or no and so these heavy
indignation and hot displeasure against me All kind of plagues especially those that come suddenly and swiftly are compared to arrows in the Scripture Psal 38.2 For thine arrows stick fast in me and thy hand presseth me sore and again Ezek. 5.16 But here they are principally the inward terrours wherewith his soul and conscience were wounded that are compared to arrows yea to poysoned arrows it being usuall in those daies to poyson the heads of their arrows in times of war and that because the miseries he underwent however grievous in themselves were far the more grievous and did the more torment him because they were dipped as it were in the poyson of Gods wrath and displeasure that is he apprehended that God had in his wrath and hot indignation laid these heavy punishments upon him which made them so insufferably painfull insomuch that they did with their burning drink up his spirit that is his vitall spirits and strength or his bloud wherein lye the vitall spirits according to that which the Lord saith Deut. 32.42 I will make mine arrows drunk with bloud and my sword shall devour flesh and that with the bloud of the slain c. Vers 5. Doth the wild asse bray when he hath grasse or loweth the ox over his fodder Two severall waies these words are expounded by Interpreters and haply what both say Iob did intend 1. That it is no wonder though they that lived in all plenty and peace were so quiet and still and spake nothing that might savour of impatience and discontent were he in such an estate he could do so even the bruit beasts both wild and tame yea those that have the least shadow of understanding in them the asse and the ox will be quiet when they want nothing and were they not therefore too uncharitable they might well think that he would not complain so bitterly if he had not just cause But then 2. some again understand them as spoken to shew the reason why the words that Eliphaz had spoken to him did no whit appease his grief to wit because he had said nothing that could yield true satisfaction to a troubled soul namely as he applyed what he said charging Iob with hypocrisie and that now he quarrelled with God being justly punished for his former wickednesse even the bruitest beasts saith Iob are quiet when they have whereon to feed and worse were I therefore then a beast if I should not be pacified had there been any thing in your words that might have eased or refreshed my mind Vers 6. Can that which is unsavoury be eaten without salt c. These words as those before may also be probably expounded two severall waies to wit 1. That it is not possible that any man should take pleasure in such bitter afflictions as God had mingled for him to drink yea that he should not abhorre them and complain of the bitternesse of them no more then it is possible for a man not to distaste that which is unsavoury and hath no relish in it all afflictions are grievous especially such as have no mixture of any thing that is pleasing and if the want of a little salt make men distaste meat needs must Iob distaste such bitter sorrows as he had underwent unlesse he were sencelesse and stupid or 2. That Eliphaz his speech to him had been so harsh and bitter that it was as possible for a mans palate to find relish in the white of an egge or any other unsavoury meat as for him to receive any comfort from such unsavoury speeches as he had uttered and indeed though Eliphaz spake what was most true in it self yet as he applyed it there was not the least grain of pity or prudence in what he had said and so was more likely to imbitter his spirit more and more then any whit to allay his grief or temper his passions Vers 7. The things that my soul refuseth to touch are as my sorrowfull meat Iob here proceeds still on in the metaphor he had formerly used comparing the words of Eliphaz to bitter meat now given him to feed upon to his great sorrow which heretofore he should have abhorred to touch he was forced now to swallow down that with grief which in former times he could not have endured Others understand this more generally of all the severall miseries that Iob underwent which he was forced now to feed upon though in former times his stomack would have risen against them yea some understand it of the corruption running down from his soars upon his meat by means whereof that which formerly he should have loathed to touch he was now forced to eat together with his meat But the first exposition is the best Vers 9. Even that it would please God to destroy me that he would let loose his hand and cut me off That is that God would be pleased presently to cut me off and make an end of me and not suffer me thus to languish away by degrees hitherto he hath held back his hand that though I were wounded yet his strokes might not be mortall but by this meanes my miserie is the greater and therefore my desire is if he would be so pleased that he would let loose his hand and strike home even that he would out of hand presently destroy me Vers 10. Then should I yet have comfort yea I would harden my self in sorrow That is If I were sure that God would out of hand make an end of me that would be some comfort to me and though what I suffered were never so bitter yet would I harden my self to endure it For I have not concealed the words of the holy One. This Iob gives as a reason why he desired death to wit because he had alwaies professed the truth of God and therefore knew well that death could do him no hurt but only give him an entrance into a blessed and happy estate Vers 11. What is my strength that I should hope and what is mine end that I should prolong my life This is added as another reason why he desired death and might justly doe so to wit because his condition was such that he could not hope that his life could long continue languish he might a while in that grievous misery and better it were for him to be cut off presently then to doe so but to hope he should prolong his daies it was altogether vain and that because he was not able to endure such grievous misery as he suffered his strength would not bear it Eliphaz had told him that because of the great things that God often doth in the world the poor hath hope even in their lowest condition chap. 5.16 and again vers 24 25. that if he would turn unto the Lord he should know that his tabernacle should be in peace his seed should be great and his off-spring as the grasse of the earth and that he should come to his grave in a full age c. In answer
know it may be understood as the former of the Lords punishing the wicked man in his children to wit that by punishing them he rewardeth the wicked man according to his wickednesse and he shall know it to wit because it shall be done in his life-time for his greater vexation he shall before he dies see the judgements of God fall upon his children and his conscience shall tell him that it is for his wickednesse that they are punished Or else it may be meant of the punishments wherewith he shall be punished in his own person thereby farther to aggravate the misery appointed pointed for the wicked mans portion he rewardeth him that is he doth not only recompence his sin upon his children as was expressed in the first clause but also upon himself in his own person and he shall know it that is he shall know that the evil which befalls him is the just vengeance of God upon him Vers 20. His eyes shall see his destruction c. This may be also meant either of his own personall ruine or of the joynt-ruine both of him and his even all that he hath As for the following clause and he shall drink of the wrath of the Almighty the meaning of that is that God should poure out his wrath with many sore punishments in a full measure upon him and the metaphoricall expression he useth seems to imply that the pains and terrours thereof should enter into his very bowels and that he should become as a man that is drunk and mad with the sore calamities that God should bring upon him yea purposely I conceive God is here expressed by this name Almighty to imply how grievous and insupportable those plagues must needs be that were inflicted by the wrath of an Almighty God Vers 21. For what pleasure hath he in his house after him when the number of his moneths is cut off in the midst This is added either 1. as an aggravation of the wicked mans misery when he himself is cut off by the revenging hand of God especially if it be done in the flower of his age to wit that all the pleasure he took in thinking how great and honourable his house and family would be when he is gone doth then come to nothing or 2. as a reason why the wicked man shall surely be punished not only in his children after his death but also in his own person as was said in the foregoing verse to wit because being dead himself the misery of his children cannot then trouble him or else 3. as a reason why God doth destroy the wicked mans children whilst himself yet lives as was said before vers 19. to wit because being once dead he neither takes any delight in the welfare of his posterity nor consequently is at all troubled with any miseries that they then suffer yea because wicked men do not usually take any thought what shall become of others when they are dead so it may goe well with them in their own daies let their posterity after them shift for themselves Vers 22. Shall any teach God knowledge c. They carry themselves as if they meant to teach God wisedome and knowledge that murmure against any of his proceedings as when he prospers the wicked or afflicts the righteous or that prescribe God the way of his judgements to wit whom and when and how he shall punish which they do that limit God by maintaining that he cannot punish the righteous or afflict the godly Of this therefore it is that Job here complains alledging it as a high degree of impudence that man who walks so much in the dark and hath all the knowledge he hath from God and whose wisedome at the best is mere folly in comparison of Gods unsearchable wisedome should yet dare to teach God what he should doe and so he covertly taxeth his friends of this arrogance in that they did as it were set a law to God by condemning him for a wicked man because of his grievous calamities as concluding that God could not in justice either suffer the wicked to goe unpunished or afflict the righteous Now the reason that he gives why it is such arrogance for any man to carry himself so as if he would teach God knowledge is in the last words because God judgeth those that are high shall any teach God knowledge seeing he judgeth those that are high that is seeing he is as Solomon also faith Eccles 5.8 higher then the highest the supreme judge of the whole world who rules and governs those that are highest amongst men and that exalt themselves most in their eminency princes and kings and emperours yea the very angels themselves in heaven And indeed three things are implyed herein from whence it may be strongly inferred that we ought to adore and admire the works of God we understand not and not to judge them according to the rule of our reason to wit 1. that it must needs be a high degree of presumption to question his wisedome who is so infinitely farre above all the creatures 2. that it cannot be reasonably thought that he should fail in the government of men who rules and governs those glorious and holy spirits the angels in heaven and 3. that being the supreme Governour of the world the King of kings and Lord of lords yea the Lord of the angels he must needs be infinite in wisedome yea the absolute rule of all wisedome and justice and therefore unquestionable Vers 23. One dieth in his full strength being wholly at ease and quiet c. To prove the unsearchablenesse of Gods proceedings and that it is not possible to judge what men are by that which God doth to them here in this world Job here instanceth how differently God deals with two severall men both in their life and death and yet how after death they are both alike laid in the grave and there seems to be there no difference at all Of the first he saith here One dieth in his full strength being wholly at ease and quiet that is he lives in a full estate and in much quiet both of body and spirit and so he dies also in abundance of all things when he seemed to be as healthfull and strong as ever and had as much cause still to desire to live as ever and then again vers 24. His breasts are full of milk and his bones are moistned with marrow that is there is not the least decay in his body only God is pleased suddenly to take him away by death or his milk-pails are full of milk for so this clause may be read as we see in the margin of our Bibles and his bones are moistned with marrow that is he hath a full estate and a healthfull body for if we read it thus by his milk-pails full of milk must be meant his plenty of all outward riches and pleasures Of the other man he saith vers 25. And another dieth in the bitternesse of his
subdues or brings under the mightiest of them as well as the meanest and so also they understand the following clause he riseth up that is God riseth up to contend with wicked men and no man is sure of life no man can secure himself against the killing stroke of Gods indignation or the discovery of Gods indignation makes every man afraid of his life But the tenor of the words sheweth clearly that Job still proceeds to describe the wickednesse of wretched men whom God notwithstanding prospers He draweth also the mighty with his power the meaning is either that by his power he procures the mighty to side with him judges and magistrates and great men and so this makes him terrible to others he riseth up and no man is sure of life or else that he draweth the mighty to wit into his net according to that Psal 10.9 he doth catch the poor when he draweth him into his net when he hath crushed the poor by his oppressions then encouraged hereby he layeth wait also for the mightie and subdues them and brings them into subjection to him even magistrates also and judges whereby likewise he subverts all publick order and government he riseth up and no man is sure of life that is if any man rise up to oppose this oppressour he shall but ruine and destroy himself thereby or Though the oppressour riseth up to make a Covenant of peace with men yet they are all of them for all that afraid of their lives there is no assurance in any vow or oath whereby he engageth himself Or rather he riseth up to contend with the mightie and the terrours of death presently seise upon them all But if we read this last clause as it is in the margin of our Bibles He riseth up and he trusteth not his own life either it is meant of the oppressed to wit that he riseth up namely to sue for favour to the oppressour or to flie from him but do what he will he trusteth not his own life but gives himself for a dead man because of the over-bearing power of his adversary or else of the oppressour to wit that when he riseth to contend with the mightie or every day he riseth he is afraid of his own life being still jealous as tyrants are wont to be that some body or other will kill him Vers 23. Though it be given him to be in safety whereon he resteth yet his eyes are upon their waies Some Expositours understand this thus that though the oppressed give gifts to the oppressour that he may thereby purchase his peace or though the oppressour grants this to the oppressed that he shall live in peace and safety by him and thereupon he rests upon this his covenant and promise that he will surely be as good as his word yet the oppressour keeps his eyes upon these to whom he hath thus engaged himself and watcheth all their waies and if he can but get the least advantage against them will be sure to crush them But there are severall other Expositions given of the words that seem farre better then this to wit 1. that though God gives to the oppressour that which may well in outward appearance secure him in peace and he rest hereon yet it is not because God is ignorant of his wicked courses seeing Gods eyes behold all his waies or 2. that though God lets him live in safetie and he rests hereon with great security yet Gods eyes are upon his waies to favour him and to blesse him or rather 3. that though it be given of God to wicked wretches that they live in peace and prosperitie and they resting hereupon are confident they shall never be moved yet God takes strict notice of all their wicked waies that he may be sure at last to charge them all upon them and that he may take the fittest time to destroy them Vers 24. They are exalted for a little while c. to wit both in estate and mind but are gone and brought low they are taken out of the way as all other that is for all their greatnesse on a sudden God pulls them down and they are gone and laid in the grave as other men and often after the same manner as others are and cut off as the tops of the ears of corn that is as high as they bear their heads they are cut down as the corn in harvest to wit easily and in a trice or not by any notorious judgement but by an ordinary naturall death when they come to ripenesse of years as the corn is ripe in harvest The drift of the verse may be to shew either that God cuts off the greatest of wicked men many times by a sudden stroke of judgement or else rather that after all their horrid wickednesse they are cut off by death in an ordinarie way as all other men are Vers 25. And if it be not so now who will make me a lyar and make my speech nothing worth That is If it be not as I have said that God many times prospers the wicked and afflicts the righteous let any man that will undertake to confute what I have spoken CHAP. XXV Vers 1. THen answered Bildad c. Eliphaz having replyed the third time upon Job chap. 22. it was now Bildads turn who still spake next after Eliphaz to reply again upon him which therefore he doth in this Chapter but very briefly either as finding Job too strong for them or as not having any thing in a manner to say but what he and his friends had said before or rather as concluding that because of Jobs obstinacie it was in vain indeed to talk any farther to him there having been abundantly enough already said to him but that nothing would convince him which may be the cause also why Zophar who should have replyed in the third place upon Job spake no more at all Vers 2. Dominion and fear are with him c. Because of these words with him some limit this to the Lords exercising of his Sovereigntie and the manifestation of his dreadfull Majestie in the heavens his dwelling-place to wit that he rules the Angels in heaven and that his presence there is so full of Majestie that those holy spirits out of reverence and fear do cover their faces before him But I conceive the words must be understood more generally Dominion and fear are with him that is God is the Sovereign Lord over all he it is that governs all things and hath absolute power over all things in heaven and in earth yea in regard of this his Majestie and power a terrible God he is and justly to be feared of all But why doth Bildad speak of this here I answer Some conceive that because Job had affirmed that many wicked men run on in their leud courses even to their dying day and are never punished therefore Bildad as apprehending this to be in effect a deniall of the power justice and providence of
the rain should come to be bottled up in the clouds when and where in what measure and how long it should be afterwards poured down upon the earth and so likewise concerning the lightning and the thunder and all other things whatever Vers 27. Then did he see it c. That is then did he exactly know and understand that unsearchable wisedome of his whereby the world hath been ever since governed and declare it that is if we referre it to the creation of the world then did he in part discover this his wisedome by the admirable works which he made and the order which he appointed to them or if we referre it to his eternall decree then did he determine how it should by his works be declared to men and angels and if we read this clause as it is in the margin of our Bibles and did number it the meaning is that he did particularly order and manifested it severally in every thing that he made he prepared it yea and searched it out that is he decreed all things thereby and established them in a most excellent manner as when things are done upon the most exact search and enquiry I know some Expositours understand these two verses as they do all that went before concerning that knowledge of God and of the way of salvation which is the true wisedome of man and so give this as the meaning of the words that this wisedome was from the beginning known of God and ordered by him to be the wisedome of man and accordingly was by him discovered to man partly by his works and partly by his word which otherwise they could never have known But the first Exposition is by far the best Vers 28. And unto man he said Behold the fear of the Lord that is wisedome c. As if he should have said And thus hath God reserved to himself the wisedome of his governing the world as a secret which man can never attain and the wisedome which he hath appointed him to seek after is to learn to fear him and to keep his Commandements And with this Iob concludes his discourse concerning the unsearchable wisedome of God partly thereby to condemn the rash censures of his friends and partly to shew that he had thus alwaies endeavoured to be wise though they judged otherwise of him and neither had nor would hereafter search into Gods secrets CHAP. XXIX Vers 1. MOreover Iob continued his parable See the Note chap. 27.1 Vers 2. Oh that I were as in moneths past as in the daies when God preserved me To wit from those miseries which are since come upon me And this Job might adde not so much by way of desiring the recovery of his former prosperity as to imply that he was not ashamed of his former prosperity as if he had not behaved himself therein as became a man that feared God but could wish with all his heart that it were now with him in every regard as it was then thereby condemning his friends for passing such uncharitable censures upon him as if by his secret wickednesse in the daies of his prosperity he had provoked God to bring those miseries upon him which of late he had endured But if we take the words so that therein he did indeed wish that he were in the same prosperous condition wherein he had been formerly this he might lawfully desire so it were with submission to Gods will and without any murmuring against that which God had laid upon him and withall his drift in mentioning this might chiefly be to imply how unwarrantably they judged of him by his outward condition since they might as well conclude that he was a righteous man and beloved of God because of his former prosperity as that he was a wicked man and hated of God because of his present afflictions as likewise to intimate that in this regard his present miseries were the greater because he had formerly lived in such a prosperous condition Vers 3. When his candle shined upon mine head c. That is upon me according to that Prov. 30.6 Blessings are upon the head of the just that is upon the just Yet in this phrase there may be also an allusion to the lifting up or setting up of torches or candles on high because thereby they give the better light to men However by the time when the candle of God shined upon his head is meant the time when the Lord favoured him and prospered him apparently and when he did by his providence and the counsell of his spirit guide and direct him in all his waies And to the same purpose is the following clause when by his light I walked through darknesse for thereby is meant either that God prospered him when times of great distresse lay upon others or that through Gods favour he lived free from affliction in this world the vale of tears and land of darknesse and sorrow or that God directed him in the most intricate difficulties that ever he met with See the Notes 2 Sam. 22.29 and Esth 8.16 Vers 4. As I was in the daies of my youth when the secret of God was upon my Tabernacle That is when that speciall and singular love which God did bear me was plainly manifested by the great blessings he daily afforded to me and mine Or when God by his secret providence did protect and by the secret counsell of his spirit did direct both me and my family For all these may be tearmed the secret of God as likewise Psal 25.14 The secret of the Lord is with them that fear him and in other places Vers 6. When I washed my steps with butter c. That is when I enjoyed the choicest of Gods blessings in greatest abundance We have the like expressions Gen. 49.11 and Deut. 33.24 concerning which see the Notes there Yet the last clause and the rock poured me out rivers of oyl may imply not only abundance of oyl as where streams of water come gushing forth out of rocks but also that the barrenest places yielded him plenty for which see the Note Deut. 32.13 Vers 7. When I went out to the gate through the city when I prepared my seat in the street As by the gate is meant the place of judicature see the Note Gen. 22.17 whether Job used to goe in great state and honourably attended so also by the street is meant any place of publick concourse where when the people met together about publick affairs Job as being a chief magistrate had a seat prepared for him against he came thither Vers 8. The aged arose and stood up That is as I passed by or when I came in place where they were the aged arising stood up or rising from their seats they continued standing whilst I was present Vers 9. The Princes refrained talking c. That is they were silent presently when I came in presence or they still gave way to me to speak and would not speak themselves when I was by
other base qualities to wit that they were such that a man would have been loth to have joyned them with the meanest and lowest in his family nor could have thought fit for the basest services wherein he could imploy them Vers 2. Yea whereto might the strength of their hands profit me in whom old age was perished To wit because though they had lived long yet they had so wasted their time in sloth and wickednesse they had neither the wisedome nor experience of old age and so they were fit for no imployment as being impotent by reason of age and withall wholly void of that wisedome of the aged that might have made amends for their bodily weaknesse Vers 3. For want and famine they were solitary c. That is Being in extremity of want and scarce knowing where to fill their hungry bellies they were forced to fly into solitary and desolate places Or they were dark as the night as it is in the margin of our Bibles that is they lived in caves and woods as dark as the night not daring to shew themselves in open view Vers 4. Who cut up mallows by the bushes and juniper roots for their meat Because such roots could not be gotten without some trouble and being gotten must needs be hard and unsavoury meat under these particulars here mentioned all other herbs and roots of the like nature are comprehended which no man would eat of but those that were hunger-bitten and ready to starve Vers 5. They were driven forth from among men they cried after them as after a thief c. Either this is meant of mens hunting them back to their dens and other solitary places when at any time they brake out to rob and to steal or else rather it is meant of their first expulsion from amongst men to wit that for their sloth and other vile qualities they were looked upon as men that were likely to live only by filching from others and so were driven into desolate places as not fit to live in any civile society and hated as if they had been the veriest thieves in the world Vers 7. Among the bushes they brayed That is say some when the bushes pricked them But the meaning rather is that for hunger thirst and cold they brayed being more like so many wild asses rather then men See the Note chap. 6.5 Vers 8. They were children of fools yea children of base men c. That is children of wicked worthlesse despicable men see the Note 2. Sam. 3.33 they were viler then the earth which we tread and spit upon the meaning is that they were as base as base might be men not worthy to goe upon the ground That which is said in the five foregoing verses might be meant of those that now derided him or of their parents but this seems rather to be meant of those that so abused him Vers 9. And now am I their song yea I am their by-word See the Note chap. 17.6 and Deut. 28.37 And because this he chargeth upon them of whom he had said before that they were driven from amongst men and lived in solitary places it seems that it was by Jobs authority especially they were cast out though all men were ready to contribute their help thereto and that thereupon they took now the advantage of his downfall from his former dignity and coming now without fear from those desolate places did abuse him and trample upon him as here is expressed Vers 10. They abhorre me they flee far from me c. That is Because of the extreme low condition whereto God hath brought me and the loathsomenesse of my person by reason of the ulcers and sores that are upon me they stand aloof from me by way of scorn and disdain or as looking on me as some unlucky and accursed thing We have the like expressions before chap. 19.13 19. And to the same purpose is the following clause and spare not to spit in my face whereby is meant either their loathing of him for we spit at those things we are scarce able to look at to imply the rising of our stomacks against them or their detesting of him as an execrable wicked person or their casting of all kind of vile reproaches upon him to his face or more generally that they used him with all kind of contempt and scorn For though it may be understood literally to wit that these base fellows did indeed spit in his face because spitting in the face was in those times an usuall way of using men reproachfully and despightfully as is evident Numb 12.14 Deut. 15.9 but especially Matth. 26.67 where it is said of Christ that they did spit in his face yet here I take it rather to be a proverbiall expression the meaning whereof is that they affronted him and abused him in the vilest manner they could devise There is the like expression before chap. 16.10 of which see the Note there Vers 11. Because he hath loosed my cord and afflicted me they have also let loose the bridle before me That is Because God hath deprived me of that power and authority which I had over them and hath not awed their spirits to fear and reverence me as formerly therefore these base people do now with unbridled rage abuse me to my face In the first clause the Lords bringing down Job so low is expressed in those figurative tearms he hath loosed my cord either first because binding strengthens things and loosing or unbinding things weakens them as we see in a bundle of sticks or sheaf of corn which have no more strength in them if once the cord wherewith they were bound be loosed or untied and in the body of man which is strengthened by the binding of the limbs together with nerves and sinews and is soon weakned if they be loosed whence is that expression concerning Belshazzer that the joynts of his loyns were loosed and so to signifie that God had bereaved him of that might and strength he formerly had he expresseth it thus he hath loosed my cord or secondly in reference to that he said before chap. 29.20 and my bow was renewed in my hand that as there the continuance or encrease of his power was implyed by the renewing of his bow so here by the loosing of the cord or string of his bow that is the unbending of his bow the weakning of his power might be signified or thirdly because the authority of magistrates or the peoples reverencing them because of their authority is the bond of subjection or the rains of government whereby people are awed and kept in whence is that Psal 2.3 Let us break their bands asunder and cast away their cords from us see the Note chap. 12.18 and so by loosing his cord is meant that God had stripped him of the authority he formerly had and made him to be despised amongst the basest of men and so now saies he they have also let loose the bridle before me that is they
he should have said I appeal therefore to all that stand by whether it be not very strange that such wise men should have nothing to say to one so faulty as Iob hath been and whether I be not now at last necessitated to speak Vers 16. They spake not but stood still c. That is They proceeded no farther Vers 17. I will answer also my part c. That is Having afforded them out of respect to their years liberty to speak as long as they had any thing to say now I shall also as I hope I well may take my turn to speak Vers 18. For I am full of matter the spirit within me constraineth me That is I have much to say and inwardly my spirit is moved with such vehemency to speak that I can no longer forbear Neither yet doth Elihu here in a youthfull arrogancy oppose his fulnesse to their emptinesse that had no more to reply upon Job but only to justifie himself for speaking he affirms that by his zeal for God and for the truth yea and perhaps by an extraordinary inspiration of Gods holy Spirit he was so strongly moved to speak that he could hold no longer He compares himself to a woman in travel that is pained to be delivered or to bottels that are filled with wine as it follows in the next verse Vers 19. My belly is as wine which hath no vent it is ready to burst like new bottels That is like bottels filled with new wine or like bottels which new wine will burst asunder yea though they be new bottels for indeed the older the bottels are the liker they are to burst asunder when they are filled with new wine according to that of our Saviour Matth. 9.17 Neither do men put new wine into old bottels else the bottels break and the wine runneth out and the bottels perish but they put new wine into new bottels and so both are preserved However the meaning is that he did inwardly in his mind even swell as it were with a desire to speak so that he could forbear no longer Usually in the Scripture what is done inwardly in a man to wit in his mind it is said to be done in the belly as before chap. 15.35 their belly prepareth deceit and so it is here My belly is as wine which hath no vent that is my mind is ready to burst with a desire to utter what I have to say even as wine which hath no vent Vers 20. I will speak that I may be refreshed That is to ease my mind Vers 21. Let me not I pray you accept any mans person neither let me give flattering titles unto man As if he should have said Do not desire I should or do not think I will out of fear or favour to either side speak any thing but the downright truth By giving flattering titles unto man may be meant first the applauding of men with the fawning tearms of holy wise just only to curry favour with them when we know they no way deserve such titles and secondly the going about the bush as we use to say when we are to reprove any man or any evil that we discern in man the doing of this covertly and by secret insinuations rather then with plain and expresse tearms as when Jobs friends would not directly tell Job that he was a wicked hypocrite and that therefore God had so destroyed him but only expressing themselves in generall tearms This is the place of him that knoweth not God and This is the portion of a wicked man from God did yet intentionally strike at him and thirdly the mincing of the matter when we come to tell men of their faults using favourable tearms and not setting forth their sins in their proper colours as when Eli did so gently reprove the horrible villany of his sons 1 Sam. 2.24 Nay my sons for it is no good report that I hear Now in all these respects Elihu protests against this giving of flattering titles Vers 22. For I know not to give flattering titles That is I am not skilled in the way of flattery I never used to take this course but have been alwaies wont to speak my mind clearly and plainly CHAP. XXXIII Vers 1. WHerefore Iob I pray thee hear my speeches c. Having in the foregoing Chapter blamed Jobs three friends here he turns his speech to Job whom principally he desired to convince and with much gentlenesse and modesty he begs audience of him that so he might the more willingly attend to what he would say and by pressing him to hearken to all his words he implyes first that he would not utter an idle frivolous word nothing but what was worth his attending to secondly that if he did not attend to his whole discourse but only here and there a snatch that would be no advantage to him and thirdly that he desired he would not interrupt him till he had fully declared his mind and then he might answer freely what he had to say Vers 2. Behold now I have opened my mouth c. That is now that upon due deliberation I have begun to speak See the Note chap. 3.1 Vers 3. My words shall be of the uprightnesse of my heart c. That is I shall speak truly what I think and with a sincere desire of your good not out of hatred or partiality and my lips shall utter knowledge clearly that is I shall utter nothing but what I know to be true and shall make it clear and evident to thee that it is so Vers 4. The spirit of God hath made me and the breath of the Almighty hath given me life Some Expositours conceive that the drift of these words is to satisfie Job that there was no cause why he should not carefully attend to what he had to say The spirit of God hath made me c. that is God hath made me and given me a reasonable understanding soul as he hath to others in the expression here used there seems to be an allusion to that which is said of the first making of man that the Lord breathed into his nostrils the breath of life Gen. 2.7 and therefore you have no reason to despise my words since to me though young God may reveal the truth as well as to another But I rather conceive the drift of the words to be this Job had often wished that he might plead his cause with God as chap. 16.21 and chap. 23.3 4 5. and in other places but yet still upon this condition that God would withdraw his hand and not overbear and daunt and oppresse him with his Majesty and power as we may find it clearly expressed chap. 9.34 35. and chap. 13.20 21 22. Now therefore Elihu tells him that he would undertake as in Gods stead to plead with him and saith he I am a man as thou art with whom thou mayst plead upon equall tearms and needest not be afraid which is again expressed more fully vers
instruct me or else as in reference to his own words chap. 13.22 wherein he had challenged God as it were that God should answer what he could object for now as recanting that he professeth that when at any time he should desire to speak to God it should not be by way of contending with God but only by way of desiring instruction from God I will demand of thee and declare thou unto me Vers 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee The knowledge he had now gotten of the power and sovereignty of God he preferres before that he had before which he had gotten by the instruction of his forefathers and teachers and that as the words seem to imply upon these grounds either first because now he had been taught immediately by God even as if God had presented himself before him to be seen by him or secondly because he had now with his eyes seen the signs of Gods presence or thirdly because the enlightening of his knowledge by Gods immediate speaking to him was as far beyond that he had before as the seeing of a thing with the eye is beyond the hearing of it with the ear it was more clear and certain and convincing or fourthly because now he had been humbled by Gods afflicting hand which had opened his eyes and made him see that of God which he saw not before All these may be comprehended in this expression but now mine eye seeth thee though I conceive it is primarily meant of his beholding the visible signs of Gods presence and the effectuall working thereof upon him Vers 6. Wherefore I abhorre my self and repent in dust and ashes Either this last clause hath reference to his present sitting in the ashes of which mention was made chap. 2.8 and thereof see the Note there as if he had said Sitting here in dust and ashes I do humbly repent of all I have spoken so foolishly or it may imply a promise that he would repent in dust and ashes according to the custome of those times or else it may be meant of the low dejection of his spirit to wit that he did repent with as much self-confusion and sense of his own vilenesse as if he were covered over with dust and ashes From ch 3.3 to the end of this verse all hath been expressed in meeter in the originall the rest is again in prose Vers 7. After the Lord had spoken these words unto Iob the Lord said to Eliphaz c. Having brought Job to humble himself and to repent and beg mercy for his offence the Lord addresseth himself next to give sentence out of the whirlwind against his three friends who haply began to be exalted in their spirits as apprehending by the Lords checking Job for his folly that he took their part against him and directing his speech to Eliphaz by name as being haply the ancientest and most honourable of the three but especially because he brake out first against Job and had handled him most bitterly My wrath saith he is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Iob hath Wherein is observable first That though Job had spoken much amisse as is before noted yet he is said here to have spoken right to wit comparatively he had spoken far more rightly then his friends had done and that because they had condemned Job for a wicked man and an hypocrite merely because of his heavy afflictions and though they spake the truth concerning Gods punishing wicked men and blessing the righteous yet it was out of an opinion that God did constantly deal thus with the wicked and righteous here in this world which was a grosse errour and Job on the other side had rightly maintained his own innocency against them and that God did usually both prosper the wicked and afflict the righteous and had striven against his impatience though he were sometimes overborn by the bitternesse of his sufferings and the violence of Satans temptations secondly That God vouchsafed not to talk long with these men as he had with Job but to shew his anger takes them up very short and so fends them away and thirdly That he never mentions Job without an expression of his favour to him to shew what a high esteem he had of the man whom they despised for four severall times he calls him his servant Iob. As for Elihu because he had not so condemned Job but only reproved him for his rash impatient expressions therefore God reproved not him at all Vers 8. Therefore take unto you now seven bullocks and seven rams c. That is each of you seven bullocks and seven rams and so many and that of the greatest sort of sacrifices were required whereas by Moses Law there was but one bullock appointed for the sin-offering of a Priest to make them know thereby how great their sin was and how highly God was offended with them For though it is probable that they aimed sincerely at Gods glory in all their pleadings with Job yet God would have them see how much he detested all such rash judging of godly men and there being so many prudent and pious men that offend herein he would have this left as a memoriall to testify how much he mislikes this in any men whatsoever As for the following words and go to my servant Iob and offer up for your selves a burnt-offering the meaning thereof is this that when they had gone and provided these cattel here injoyned them they should then goe and carry them to Iob that so he might offer them as sacrifices to God on their behalf Whether Iob were a Priest as Melchisedech was or only the first-born and chief of his family who in those times were wont as Priests to offer sacrifices or whether God did now only in an extraordinary way appoint him to doe this service we cannot certainly conclude but however herein was Iob a type of Christ our Mediatour and hereby God notably doth both honour Iob and try the faith obedience humility and sincerity of his three friends in making them imploy Iob as Gods speciall favourite to offer up their sacrifices to pray for them and so to make reconciliation between God and them whom they had condemned as a wicked hypocrite hated of God and therefore so severely punished So that to this and that which God here added my servant Iob shall pray for you for him will 〈◊〉 accept that place seems to have reference Ezek. 14.14 Though these three men 〈◊〉 Daniel and Iob were in it they should deliver but their own souls Vers 10. And the Lord tuâ—ned the captivity of Iob when he prayed for his friends c. By this the Lord turned the captivity of Iob is meant either as some say that God â—â—stored to him all that had been taken from him as when men carried away into captivity are brought
back againâ— or 〈◊〉 that God delivered him out of all the miseries wherein before he had been as it were held captive or thirdly that God did now free him from being any longer under the power of Satan into whose hands God had delivered him chap. 2.6 And it is said that this God did when he prayed for his friends to intimate how well it pleased God that he could so heartily intercede for those that had used him so ill wherein he was also a type of Christ who prayed for them that crucifyed him Luk. 23.34 As for that which follows Also the Lord gave Iob twice as much as he had before to wit as is afterward expressed vers 12. fourteen thousand sheep whereâ—s he had but seven thousand before six thousand camels whereas he had but three thousand before and so in the rest chap. 1.3 it cannot be thought that this was done in an instant but in processe of time though withall it is probable that the extraordinary blessing of God upon him was much manifested in the speedy encrease of his estate Vers 11. Then came there unto him all his brethren c. That is his kindred neighbours and acquaintance These had before estranged themselves from him either because of his poverty or because they looked upon him as an hypocrite hated of God as his three friends did as Iob often complained chap. 6.15 and 19.13 14 c. but now they came again flocking to him from all parts Some conceive that this was not till God had doubled or at least greatly encreased his estate for which I see no just ground Rather it may be most probably thought that when the fame was spread abroad how God had appeared in a vision to Iob and his friends and had taken his part against them and had miraculously recovered him of all his bodily distempers and some way perhaps blessed him in his estate then they came thus to visite him and so did eat bread with him in his house that is feasted with him in his own house which may be added also to imply Iobs meeknesse who would not now reject them because they in his adversity had despised and forsaken him And then for the following words and they bemoaned him and comforted him c. to wit in regard of his late heavy sufferings we may well conceive that hereby or herewith they did as it were excuse their former neglect of him or perhaps blame themselves for it As for their presents every man also gave him a piece of money and every one an ear-ring of gold this is not mentioned as if they were given to relieve his poverty and as a new stock to begin on but only to shew that by way of congratulating Gods mercy to him and by way of honour and reverence afforded him they came with their presents to him as to great men in those times they were wont to doe For though Iobs losse was very great in his cattel yet there being no mention made of the losse of any other part of his estate I see no reason why we should take it for granted that he was brought to such a beggarly condition as it is commonly thought Vers 13. And he had seven sons and three daughters Iust as many as he had before chap. 1.2 But yet some say that because his other children were not lost but were alive with God in heaven therefore even in his children his number was doubled too that there was no need that his new stock of children should be twice as many as before as his cattel were And to this others adde also that he would not have had twice as great an estate to leave to his children as he had before if his children had been twice as many as they were before But however hereby is implyed both the perfect recovery of his health and likewise that his wife was together with his other friends reconciled to him unlesse we should say with some that these children he had by another wife which is not so probable both because there is no mention of the death of his former wife and also because it is most probable that presently upon his recovery God comforted him in this particular as well as in other things thereby also giving him hope of children Vers 14. And he called the name of the first Iemima c. Their names are thus punctually expressed to manifest the truth of the history Vers 15. And their father gave them inheritance among their brethren Which shews that they were married not to strangers of another nation but for Iobs greater comfort to some of his own country Vers 16. After this lived Iob an hundred and fourty years This also implyes the perfect recovery of his health and makes it most probable that he lived before the age of Moses of which see the Note chap. 1.1 yet how old he was before he was afflicted is no where expressed for that which some say that he was seventy years old before he was afflicted building upon this that his years after his calamities as well as his cattel were twice as many as they were before which is an hundred and fourty is a mere conceit Vers 17. So Iob died being old and full of daies See the Note Gen. 25.8 Thus God made good to Iob what Eliphaz promised him if he would repent chap. 5.26 Thou shalt come to thy grave in a full age like as a shock of corn cometh in in his season ANNOTATIONS Upon the book of PSALMS PSALM I. Vers 1. BLessed is the man that walketh not in the counsell of the ungodly c. This book is often cited by Christ and his Apostles by the name of the Psalms Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms and the book of Psalms as Luk. 20.42 David himself saith in the book of Psalms The Lord said to my Lord c. yea and in expresse tearms as written by the inspiration of the holy Ghost as Matth. 22.43 How then doth David in spirit call him Lord and Acts 1.16 The holy Ghost by the mouth of David spake before concerning Iudas c. Many Expositours hold that all the Psalms were made by David but I cannot see that they make good what they say for though it is very probable that the most of them were composed by him and provided purposely to be sung in the Tabernacle and the Temple and that because it is evident that some even of those Psalms before which Davids name is not prefixed were yet made by David as we see in the second Psalm which is expresly said to be Davids Act. 4.25 and in the 105 Psalm of which it is said 1 Chron. 16.7 that David delivered it into the hand of Asaph and his brethren and yet neither of these have any title prefixed before them and the like may be said of others and therefore I conceive it is that
severe wrath against his enemies yet to his people he should be the authour of all perfect happinesse PSALM III. The Title A Psalm of David when he fled from Absalom It is not improbable that this Psalm was composed by David in the very time of his withdrawing himself from the rage of Absalom if we consider first that the time was long secondly how carefull David was to redeem all times of any freedome for any spirituall services and thirdly that he was thereto inabled by the speciall inspiration of Gods spirit Yet the words may well bear it that it was composed afterward to expresse how he was affected in that time of his distresse thereby to sound forth the praises of God Vers 1. Lord how are they encreased that trouble me c. It is said 2 Sam. 15.12 that this conspiracy was strong for the people encreased continually with Absalom and chap. 17.24 that Absalom passed over Iordan he and all the men of Israel with him which was according to Hushai's counsell vers 11. I counsell that all Israel be generally gathered unto thee from Dan even to Beersheba as the sand that is by the sea for multitude And hence it is that David here complaining to God upon whom he casts his grief and care mentions this three severall times that his enemies were so many expressing himself by way of admiration to shew how strange it was that so many should so suddenly without any cause fall off from him whom God had anointed to be their king to set up an ambitious youngster as his son Absalom was to reign over them Vers 2. Many there be which say of my soul c. That is of me See the Note Gen. 27.4 There is no help for him in God that is no hope or possibility of help And thus they animated one another against him and did thereby exceedingly wound his soul either first out of an Atheisticall contempt of God boasting that now they had such a strong party that God should not be able to help him and indeed we see with what confidence Ahithophel spake 2 Sam. 17.2 I will come upon him while he is weary c. and all the people that are with him shall flee and I will smite the king only or secondly because they judged thus from that sore calamity that God had brought upon him in the insurrection of his own son against him or thirdly because they judged that God had forsaken him for his sin in the matter of Uriah which probably might be the reason that moved Ahithophel though so great a Politician to joyn with Absalom for so we see Shimei concluded 2 Sam. 16.8 Selah Divers opinions Expositours have concerning the meaning of this word which is three severall times inserted in this and often in other Psalms but very little clear evidence of reason there is in any thing they alledge as the ground of their opinions That which hath most shew of likelyhood is either first that it is set as a musicall pause to shew that in that place the singers were for some time to make a stop in their singing which may seem the more probable because we find this word no where in Scripture but in this book of the Psalms and in the song of Habakkuk and in both alwaies at the end of a verse unlesse it be in these few places to wit Psal 55.19 and 57.3 and Habak 3.3 9. or secondly that it was a Note to mind the singers that in that place they were to lift up their voices which is grounded upon this that the word seems to be derived from an Hebrew word that signifieth to elevate or lift up These two I say are the most probable opinions Only withall we must know that the end of either of these was to signifie the observablenesse of the foregoing passage as here how considerable this sad condition of David was that his enemies should say there was no help for him in God They that hold it was a musicall pause say it was to give a hint that men should seriously ponder of that which was then said and they that hold it was for the lifting up of the voice or as some think to shew that the foregoing passage was to be sung twice do likewise conceive that hereby was signified how admirable and observable that was for all that heard it Vers 3. But thou O Lord art a shield for me my glory and the lifter up of my head He tearms God his glory first because God had given him and he knew would still give him cause of glorying in his favour and help secondly because he had honoured him and so would still by giving him victory over his enemies and this he opposeth to the shame that lay now upon him when he was glad to fly for the saving of his life and thirdly because it was the Lord that had advanced him to that glorious condition of being king over his people and therefore he doubted not but that he would maintain and protect him therein And then again he tearms him the lifter up of his head first because God did comfort and support his dejected spirit and keep him from sinking under his afflictions secondly because through Gods grace to him he was inabled to bear up his head with confidence and comfort according to that Luk. 21.28 And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh thirdly because God had often and he knew still would deliver him out of troubles and raise him from any dishonour and reproach that should be cast upon him as it is said that the king of Babylon did lift up the head of Jehoiachin when he freed him out of prison 2 King 25.27 and fourthly because he had exalted him to be king and therein he doubted not but he would continue him according to that Psal 110.7 He shall drink of the brook in the way therefore shall he lift up the head Vers 4. I cryed unto the Lord with my voice c. Why was it not enough to say I cryed unto the Lord but that these words must be added with my voice I answer first because he would covertly imply that in stead of spending his breath as in their afflictions many do in vain and uselesse complaints and murmurings against God he rather chose to call upon God for help secondly because he would hereby oppose the lifting up of his voice in prayer to their clamours and insultations as if he had said Their outcryes shall not put me to silence whilst they lifted up their voice in such outcryes against me God hath forsaken him there is no help for him in God this stopped not my mouth but I cryed to the Lord with my voice and thirdly to shew that by reason of the strength of his affections he not only prayed within himself but also out of the fervency of his spirit poured forth his desires in vocall
the wicked man was ready to flatter himself that God would never require his wickednesse of him as he had said before vers 13. the Lord would make him see the contrary and would to that end seek out his wickednesse that is call him to an account lay all his sins to his charge and judge and punish him for them till he found none that is till there be no wickednesse of his left unpunished or till by destroying such wretches there be no more foot-steps to be seen of any such wickednesse according to that Ezek. 23.48 where the Lord having shown how he would destroy his rebellious people he adds Thus will I cause lewdnesse to cease out of the land Others I know understand this last clause of wicked men thus seek out his wickednesse till thou find none that is Destroy thou the wicked man till there be none left or that others may be warned by his example and so there may be no more any such Atheisticall wretches to be found upon the earth Others take it thus Discover thou Lord the evil purposes of the wicked man and then they shall not be able to effect what they have mischievously intended But the first Exposition is farre the best Vers 16. The Lord is King for ever and ever c. This is here alledged as that whereon he grounded his hope and desire that God would destroy the wicked namely because being the great King of the world to him it belonged to execute judgement and being King for ever though he did deferre to help his oppressed people for a time yet there was no perill in that since it would be alwaies in his power to doe it Now for the following clause the heathen are perished out of his land either it is meant of the wicked Israelites who are here called the heathen to shew that they were no better then heathens in Gods account whence it is that the prophet useth that expression Amos 9.7 Are ye not as children of the Ethiopians to me O children of Israel saith the Lord and then it must be taken as a commination that God would certainly destroy them out of his land though it be expressed as if it were done already to shew the certainty of it and by way of triumphing in their approaching ruine Or else rather it is meant of the Canaanites whom God cast out before the Israelites and then it is added that thence he might imply that as God had cast out and destroyed those nations for their wickednesse so he would likewise doe with those wicked Israelites that now defiled the land by their wickednesse no lesse then the other had done Vers 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart Some read this last clause Thou wilt confirm their heart and then the meaning is that God would support and bear up the spirits of his servants in hope that he would not for ever forsake and cast off his people and so would enable them still to call upon him PSALM XI Vers 1. IN the Lord put I my trust how say you to my soul Flee as a bird to your mountain It is most probable that this Psalm was composed by David either when he was in great streights or in remembrance of the great streights he had been in by reason of Sauls persecution So that these words may be taken as spoken to his friends whose hearts fainting because of the long continuance of their troubles they might advise him to lay aside all hope and expectation of the kingdome and to provide for the saving of his life and the lives of his followers by fleeing speedily out of the land to some place of safe refuge In the Lord saith David put I my trust who hath promised me the crown and kingdome of Israel how say ye to my soul Flee as a bird to your mountain that is how is it then that ye will perswade me that like a timorous coward I should flee away out of the kingdome to some place of safety as the poor fearfull bird is wont to fly up to the mountains to escape away from the fowler Or secondly they may be taken as spoken to the people of the land either because they also might advise him for the kingdoms peace to fly out of the land and so to get him out of Sauls reach or because they would afford him no place of refuge but were still ready to betray him into the hands of Saul by means whereof he was forced to fly as a bird from one place to another and must needs be dangerously tempted to flee from the people of God to secure himself Or thirdly which seems to me most probable they may be taken as spoken to his enemies and that either with respect to their deriding him because he hid himself in the caves and rocks of the mountains and fled still from one hold to another not daring to appear against Saul in the open field and indeed it is noted that twelve severall times he fled from one place to another to secure himself or because their continuall persecuting of him not suffering him to be quiet in any place but pursuing him up and down as when one doth hunt a partridge in the mountains as David said to Saul 1 Sam. 26.20 was all one in effect as if they had said that he should fly out of the land to save his life according to that which he said of his enemies in the same place vers 19. They have driven me out this day from abiding in the inheritance of the Lord saying Goe serve other gods concerning which see the Note there But however this expression How say ye to my soul c. may imply what a sore temptation he found this in his mind or what a wounding it was to his soul that he should be thus insulted over or driven to these extremities by his enemies or thus sollicited by his friends or others to abandon his countrey and the hope that he had in the promise of God yet the meaning may be only How say ye to me flee as a bird c. of which see the Note Psal 3.2 Vers 2. For loe the wicked bend their bow that they may privily shoot at the upright in heart That is at me and my followers that never meant Saul any hurt but rather have deserved well both of him and the kingdome Now this is added as a reason according to that which is said of the foregoing verse either first why his friends or the people advised him to flee away for his life to wit because Saul and his followers would no where suffer him to live in safety and so these words must be taken as the words of those that did thus advise him or secondly why he charged the people with saying that he should flee as a bird to the mountains namely because they would not afford him any succour or shelter though they saw his enemies so eager
what he had said before vers 4. concerning the multiplyed sorrows of those that hastened after other Gods But still we see he speaks of his inheritance My lines are fallen to me c. as alluding to earthly inheritances which fall to men by lot after they have been divided by lines and of this last see the Note Deut. 32.9 As for them that understand the whole Psalm of Christ they take this verse to be an expression of the precious account that Christ makes of his Church his inheritance given him of his father Vers 7. I will blesse the Lord who hath given me counsell c. That is who hath by his spirit perswaded and enclined my heart thus to chuse thee for my part and portion and so in other things also to doe what may be pleasing unto thee my reins also instruct me in the night-seasons that is by the inward and secret instinct of Gods spirit I find my thoughts affections and desires moved as to other things agreeable to Gods will so especially to this of chusing God to be my portion see the Note Psal 7.9 and this he mentions to have been done in the night when he had no body else to counsell him but God yea and constantly night after night in the night-seasons because indeed when men are free from worldly imployments and the distraction of the senses the spirit of God finds the minds of men fittest for serious and holy meditations and withall haply thereby to advance the praise of God in that by the inspirations of his holy spirit he was moved to those holy thoughts and desires at those times when men are usually surprized and overborn with drowsinesse and if awake subject rather to distracting affrightments yea often overborn by temptations to sin Indeed they that understand each passage of this Psalm of Christ do otherwise expound these words to wit that God did inwardly counsell and strengthen Christ in that time of black darknesse that was upon his spirit when the Lord in a great measure withdrawing the light of his countenance and pouring forth his wrath upon him he was thereby inwardly both in soul and body filled with most exquisite tortures through pain and grief and fear which made him cry out Father if it be possible let this cup passe from me and afterwards My God my God why hast thou forsaken me But the former Exposition is to me far the better Vers 8. I have set the Lord alwaies before me c. The Apostle Peter expresly saith that David spake this concerning Christ Act. 2.25 For David speaketh concerning him I foresaw the Lord alway before my face c. and he proves it by shewing that the words following vers 10 could not be properly and literally understood of David But yet because the Apostle there yieldeth that these words were spoken by David and it is evident that he that speaks here speaks of himself I have set the Lord alwaies before me c. therefore for the resolving of this doubt we must say that though David spake these words of himself yet it was chiefly in reference to Christ and that not only because being a type of Christ he did as it were represent Christs person but also especially because Christ was now in his loyns according to the flesh and indeed the Apostle in that place seems to render this as the reason why he applyed these words of David to Christ Act. 2.30 31. Being a prophet saith Peter and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne He seeing this before spake of the resurrection of Christ c. So that these words were spoken by David both concerning himself and concerning Christ I have set the Lord alwaies before me c. that is I have set my thoughts continually upon God as being ever present with me and that both as having respect in all things to doe his will as indeed it is said of Christ Phil. 2.8 that he humbled himself and became obedient unto death even the death of the crosse and also as â—esting solely upon him for help and support in all my troubles and sufferings Because he is at my right hand I shall not be moved that is because he is ever present with me and still ready to assist and protect me I shall not be moved from that happy condition wherein I stand I shall not lose the favour of God nor fall from my integrity nor from my hope and confidence in God And as these words are intended of Christ they imply also that he should not be swallowed up of his sorrows nor removed from his constant obedience to the will of his father Gods readinesse to assist is expressed by this phrase of his being at our right hand because the right hand is the chief strength of a man and thereby he assails his enemies and therefore this had need to be chiefly secured and protected Vers 9. Therefore my heart is glad and my glory rejoyceth c. That is my tongue see the Note Gen. 49.6 My flesh also shall rest in hope That is When my body shall be laid at rest in the earth it shall not be without hope of a joyfull resurrection For hope is here ascribed to the dead body figuratively as an earnest expectation and waiting for the manifestation of the sons of God is ascribed to the senselesse and unreasonable creature Rom. 8.19 Vers 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption This the Apostle Peter saith could not be spoken of David but of Christ only that is properly and literally and that because Davids body was left in the grave unto that day and was corrupted Act. 2.29 c. Let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us unto this day c. but he spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption and the like the Apostle Paul affirmeth concerning this place Act. 13.36 37. David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption but he whom God raised again saw no corruption But yet because David knew well that Christ should rise again as the head of that mysticall body which should all partake of the same benefit together with him and that by vertue of Christs resurrection even he also should one day be raised from the grave whence it is that Christ is called 1 Cor. 15.20 the first fruits of them that slept therefore David had doubtlesse respect also to himself in this which was principally and prophetically intended concerning Christ namely that God would not leave him for ever in the grave nor suffer him to perish in the pit of
there was no end of his groanings and complaints Some think also that the mention that is here made of crying day and night is with reference to Christs praying by night in the garden and by day on the Crosse whereas doubtlesse the meaning is only that he cryed unto God incessantly both by day and by night Nor must this be restrained to verbal and vocal praying but must also comprehend the inward desires and groanings of his soul and spirit Nor doth this complaint of Gods not hearing the Lord Christ contradict what Christ himself said Ioh. 11.42 I knew that thou hearest me alwaies For there were two sorts of desires and cryes in Christ the one of his deliberate and absolute will which were alwaies consonant with the will of God and these God alwaies heard whence it is said Heb. 5.7 that when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared and vers 24 of this Psalm when he cryed unto him he heard but then the other were the desires of nature in him the cryes as I may say of his sensitive will as that he might not tast of the cup of death which it is no wonder though his Father heard not since himself never gave any full consent thereto Vers 3. But thou art holy O thou that inhabitest the praises of Israel That is Thou art pure and so infinitely gracious just and faithfull never failing to doe good and to make good thy promises O thou that constantly and without any intermission dost dwell and rule as a king amongst thy people Israel giving them thereby continuall cause to praise thy name And this may be here added either as a farther aggravation of his misery that his prayers should be disregarded by a God so holy that doth so constantly give his people cause to magnifie his name or else rather by way of checking himself for complaining and to imply that if God heard not it was his fault not Gods and that he might encourage himself to wait upon God in hope of a gracious answer who was so holy and that did so constantly fill the mouths of his people with his praises For indeed God is here said to inhabit the praises of Israel either 1. because the Sanctuary the place of Gods speciall presence was the chief praise and glory of Israel or rather the place where the Israelites did meet together to praise God our holy and our beautifull house where our fathers praised thee is burnt up with fire saith the Church of the Temple Esa 64.11 or 2. because the Lord dwelt amongst a people that were constantly imployed in this work of praising his name by reason that he gave them dayly occasion so to doe as is more fully set forth in the two following verses or 3. because God was continually in the mouths of his people when they were imployed in advancing his praise Vers 6. But I am a worm and no man c. That is I am scorned and despised and by every base wretch trampled under foot without any respect or pity and so am esteemed and used more like a worm then a man This was verified in Christ when they preferred Barabbas a robber and a murtherer before Christ in regard whereof he became not only lower then the Angels Heb. 2.7 but also lower then man And this also may be alledged as tending to his encouragement as well as the setting forth of his low condition implying that surely that God who was so compassionate to all that are in misery would pity him that was in such extremity of misery See the Note Job 25.6 Vers 7. All they that see me laugh me to scorn c. Besides that these words all that see me do set forth how generally he was derided they do also covertly strike at the inhumanity of his enemies that were so far from condoling him when they saw his misery that on the contrary they did then insult over him and laugh him to scorn whereas men are wont to compassionate the worst of malefactours when they see them suffer they shoot out the lip that is they make mouths at me they shake the head to wit by way of derision see Matth. 27.39 see also the Note Iob 16.4 Vers 8. He trusted in the Lord that he would deliver him let him deliver him seeing he delighted in him Neither did Davids nor Christs enemies intend by these taunting words that God was not able to deliver him but that God would not doe it and that hereby his hypocrisie and folly would be discovered in his former boasting of his peculiar interest and confidence in God Vers 9. Thou didst make me hope when I was upon my mothers breasts The meaning of these words may be only this that from his childhood he had hoped in God see the Note upon a like expression Job 31.18 Or if they be limited strictly to the time when he first hung upon his mothers breasts it must be taken as a figurative expression of the common dependance of all the creatures upon God which may be tearmed a hoping in God as all creatures are said to wait upon God Psal 145.15 and the young ravens to cry to God Psal 147.9 Or else the drift thereof may be to imply that Gods providence over him in his tender infancy was such as might have made him even then to hope in God had he been then capable of it or at least that by that which was then done for him he might be taught in after-times to hope in God And it may well be that understanding these words as spoken by Christ they might have speciall reference to his deliverance in his infancy from Herod Vers 10. I was cast upon thee from the womb To wit because all that can be done for a poor infant would avail nothing if God did not by his speciall Providence preserve it and provide for it Vers 11. Be not far from me for trouble is near c. He pleads the nearnesse of his trouble because in such extremities God is wont to come in to the help of his servants And understanding this of Christ it may be meant either of the nearnesse of his trouble when he was to be delivered up to his enemies of which he spake Matth. 26.45 behold the hour is at hand and the Son of man is betrayed into the hands of sinners or rather of the near approach of his death because indeed it is evidently his Passion on the Crosse that is described throughout the Psalm as we may see vers 1.7 8 16 17 18. Vers 12. Strong bulls of Bashan have beset me round Because in Bashan there were very rich and fat pastures and so the breed of cattel there was fat and bigge and their bulls in particular strong and furious yea perhaps the inhabitants of that countrey were many of them men of a gigantine stature as appears by Og
and it may be that to imply this the word soul is here expressed His soul shall dwell at ease Some I know restrain this to the rest of heaven But the first Exposition is every way the best Vers 14. The secret of the Lord is with them that fear him c. This may be meant of the secret of Gods Providence and of the secret counsell of his spirit see the Note Job 29.4 But yet most commonly and upon best grounds it is understood of Gods revealing unto such men his will concerning mans salvation expressed in his word as is more clearly set forth in the following clause and he will shew them his Covenant and that this is called the secret of the Lord because it contains many things which are not to be known by naturall reason but only by the enlightening of Gods spirit as concerning the remission of sins the sanctifying of our nature and life eternall with other secrets of heaven which God only imparts to his friends as Christ saith Joh. 15.15 Vers 15. Mine eyes are ever towards the Lord c. This must be taken in the same sense as when before he said that he lifted up his heart unto the Lord see the Note vers 1. and Psal 5.3 and then the following clause for he shall pluck my feet out of the net may be meant of all the streights he was in and more especially of the plots whereby his enemies sought to ensnare him Vers 17. The troubles of my heart are enlarged To wit both for my sins and the miseries I endure Vers 20. Let me not be ashamed See the Note before vers 2. Vers 21. Let integrity and uprightnesse preserve me That is Preserve me because of mine integrity and uprightnesse as I have no way injured others even those that are now mine enemies so let not others hurt and injure me Yet withall he might also in these words desire of God that he might be still kept upright for his security that nothing his enemies did might drive him to seek revenge or any other way to doe that which was evil in his sight Some I know limit the words to the integrity of his faith and so make them a request that God would preserve him because he did sincerely rest upon God alone but we had better understand them of his integrity in regard of his enemies Vers 22. Redeem Israel O God out of all his troubles The rather did David adde this because God by anointing him king had committed his people to his care and it most grieved him that they the godly especially were involved in his troubles PSALM XXVI Vers 1. JVdge me O Lord for I have walked in mine integrity c. That is in that integrity wherewith I carried my self from the beginning both towards Saul and the rest of mine enemies as I was guiltlesse at first so I have still continued though never so much provoked by them See also the Notes Deut. 32.36 Psal 7.8 and 17.2 and 4.1 and 2 Sam. 22.21 I have trusted also in the Lord therefore I shall not slide that is I shall not fall from mine integrity and from mine endeavour to doe only that which is just in thine eyes or from my stedfast hope that thou wilt defend me and my just cause Vers 2. Examine me O Lord and prove me try my reins and my heart As if he had said I appeal to thee take exact notice whether I be not inwardly such as I professe my self to be See the Note upon a like expression Job 31.6 And for the word reins see the Notes Psal 7.9 and 16.7 Vers 3. For thy loving kindness is before mine eyes c. In two severall respects David might set Gods goodness before his eyes by meditating frequently seriously thereon namely 1. that he might be render'd thereby the more carefull to obey God in all things and the more fearfull to offend him even because he is so good and gracious according to that Hos 3.5 they shall fear the Lord and his goodnesse in the later daies and 2. that being hereby confirmed in his faith that God would be good to him as he useth to be to all his especially to the afflicted and oppressed and that he would help and protect him this might keep him from recompencing evil for evil and taking any unlawfull course to help himself And in both these respects therefore David might here alledge his continuall setting of Gods goodnesse before his eyes both as a proof of his integrity and that he was far from those sinfull practises which his enemies charged him with and to shew with what confidence he might therefore well appeal to God to be judged by him And accordingly we must also understand the following clause and I have walked in thy truth to wit either that he had lived according to the direction of Gods word which is truth Joh. 17.17 or else that he had continually walked in the confidence of Gods faithfulnesse and lived by faith in his promises continually meditating on the promises which God had made both to the righteous in generall and to him in particular concerning the kingdome and so waiting upon God in the way of righteousnesse whom he knew to be a God of truth to make good his promises and not seeking by any unlawfull courses to help himself I know there are some that understand both clauses of imitating Gods goodnesse and truth thy loving kindnesse is before mine eyes to wit as a pattern which I desire to imitate and I have walked in thy truth that is I have endeavoured to imitate thy truth and faithfulnesse and others understand it of the goodnesse and truth which God requires in his people For thy loving kindnesse is before mine eyes c. that is the loving kindnesse which thou requirest I have endeavoured to practice and to walk in the truth which thou hast prescribed But the former Exposition is clearly the best Vers 4. I have not sat with vain persons c. Some by vain persons understand lying false deceitfull men and so hold that the next clause doth explain this neither will I goe in with dissemblers others such as are not what they pretend themselves to be as magistrates and counsellors of State that pretend to be for the publick good but do indeed mind no such thing being as clouds without rain and fountains without water But doubtlesse David meant it more generally of all wicked men who are called vain persons because they were void of all true piety and gave themselves wholly to vanity that is to seek after earthly things which are vain and transitory and to follow sinfull courses which would never yield them any solid comfort or benefit Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed see also the Notes Judg. 9.4 and Job 11.11 However this is here added as a farther proof of his integrity the intention of these words being to signifie either that
he had not sat plotting with wicked men and taking crafty counsell against his enemies as they had against him or more generally that he had not conversed with such kind of men which indeed is a clear sign of a good heart see the Note Psal 1.1 Yea and by joyning this with that which went before concerning his setting Gods goodnesse before his eyes and walking in his truth he implyes that his trusting in Gods goodnesse and truth had kept him from joyning and conversing with such kind of persons Vers 6. I will wash mine hands in innocency so will I compasse thine altar O Lord. Having professed in the two foregoing verses that he had carefully shunned the society of all wicked men he adds here that yet he would not because of them avoid the place of Gods publick worship only he would not come thither as many did in their sins but would be carefull to purge himself from all filthinesse of the flesh and spirit so he would come with his sacrifices to Gods altar And thus these words may also include first a farther profession of his integrity propounded before ver 1 secondly an engagement of offering gratulatory sacrifices to the Lord if the Lord would plead his cause against his enemies as he had there also desired However in this expression of washing his hands in innocency which probably he spake in reference to the lifting up of his hands in prayer unto God either he alluded to the custome of mens washing their hands thereby to professe their innocency in any thing as Pilate did to clear himself of the guilt of our Saviours death Matth. 27.24 whence it is usuall with men still to say I will wash mine hands of such or such a thing meaning that they have had or will have nothing to doe in it or else to those legall washings that were used before men approached to Gods altar to offer sacrifices not only by the priests of whom it is said Exod. 40.32 when they came near unto the altar they washed but also by the people especially if they had contracted any legall pollution whence it is that the Apostle amongst other their legall rites mentions their divers washings Heb. 9.10 and that to signify what spirituall purity God required in those that would worship him see also the Note Job 9.30 And then for the next clause so will I compasse thine altar this expression I conceive is used either in reference to the multitude of sacrifices he would bring or else to his going together with many others to offer their sacrifices on Gods altar Yet some hold that because the people might not approach to the altar but were to stand some distance off they that were zealous in Gods service that they might the more affect themselves with seeing what was done when their sacrifices were offered used not to stand still in one place but to move from one place to another round about as occasion was that they might see what was done and that hence David to set forth his diligence and alacrity in that service useth this expression so will I compasse thine altar O Lord. Vers 8. I have loved the habitation of thine house and the place where thine honour dwelleth That is where thy Majestie dwelleth or where thine Ark is see the Note 1 Samuel 4.21 This is also added as an evidence of his integritie Vers 9. Gather not my soul with sinners nor my life with bloudy men That is Keep me still as thou hast done from the society of such persons that I may not be wonne to partake with them in their wicked waies or rather thus Let me not fall into the hands of such persons or Involve me not in their curse and ruine We have the contrary to this expressed in a contrary phrase 1 Sam 25.29 the soul of my Lord shall be bound in the bundle of life Vers 12. My foot standeth in an even place That is I am in a sure and safe condition to wit because I walk in my integrity and do not turn aside from the way of thy commandements and so am sure that thou dost and wilt preserve me The ground of this expression is because in even ground there is sure footing PSALM XXVII Vers 1. THe Lord is my light c. That is He it is that doth teach me and guide me and preserve my life and deliver me out of troubles he is my comforter and the authour of all my happinesse See the Notes 2 Sam. 22.29 and Job 29.3 And to the same purpose is that which he adds the Lord is the strength of my life that is the supporter and preserver of my life Vers 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh c. That is as it were to devour me See the Notes Job 19.22 and 31.31 and Psal 14.4 Vers 3. Though war should rise against me in this will I be confident That is that the Lord is my light and my salvation as he had said before vers 1. Yet some referre it to the word war in this that is in this war will I be confident Vers 4. One thing have I desired of the Lord c Either this is added as a reason why he was so confident of Gods protection to wit because his only desire was to enjoy communion with God in the place of his worship or else as a reason why he desired that God would still plead his cause against his enemies namely because his great aim was that he might be settled in such a peaceable condition that he might freely and constantly resort to the house of God One thing have I desired of the Lord that will I seek after c. as if he should have said Though I be spoiled of my estate bereaved of the society of friends and driven from house and home yet it is not the recovery of these things no nor the obtaining of the kingdome which God hath promised me that I desire so much as that I may dwell for ever in the house of the Lord concerning which see the Note Psal 23.6 As for the following words to behold the beauty of the Lord thereby may be meant 1. the attaining of the knowledge or the meditation of all the glorious excellencies and perfections of God in his attributes his holinesse justice goodnesse and truth c. which by his word he manifesteth to his Church 2. the consideration of Gods wonderfull works and his bounteous gifts to the sons of men which make him glorious in their eyes 3. the mysteries of our redemption by Christ and the benefits that redound to us thereby which were shadowed forth in the sacrifices and other ceremoniall rites of the Tabernacle and 4. the glory of heaven And doubtlesse in this expression he alludes to the externall beauty and magnificence of the Tabernacle or rather the glory of the Temple he intended and foresaw which were typicall representations of these things
therefore being grieved that they should proceed so far and so long without being called to an account desired that justice might be executed on them 2. that David penned this Psalm for the use of others and not only for himself and 3. that these expressions were in David rather prophesies then imprecations he did rather by the instinct of Gods Spirit foretell that it should be so then pray that it might be so Vers 5. Because they regard not the works of the Lord nor the operation of his hands c. This may be meant generally of all the works of Gods providence wherein the hand of God was apparently seen the good he did for the righteous and his judgements on the wicked for so the very same words are used by the prophet Isa 5.12 but withall it may be more particularly meant of Gods chusing and anointing David to be king the many victories he obtained whereby much good had been done for Gods people and the Lords delivering him from so many desperate dangers which were clear proofs of Gods tender care over him and the precious account he made of him and that he had determined he should be king which his enemies not regarding did as it were obstinately fight against God for which cause saith David he â—hall destroy them and not build them up that is he shall destroy them without all hope of recovery for this phrase of building up men see the Note Job 22.23 Vers 8. The Lord is their strength c. Having spoken in the foregoing verse how he had been helped he adds The Lord is their strength that is the strength of my souldiers and so though they were but few in comparison of mine enemies by their help I have been preserved or it may be meant of Gods people as being spoken in reference to the following verse The Lord is their strength that is the strength of his people see the Note Exod. 15.1 and he is the saving strength of his anointed that is of me his anointed and so he tearms himself because that was the ground both of his enemies rage against him and of his confidence in God Vers 9. Save thy people and blesse thine inheritance c. See the Note Psal 25.22 Feed them also or rule them to wit as a shepheard doth his flock see the Notes Psal 23.1 2 c. and lift them up for ever that is exalt them and make them every way great and glorious even above other nations or set them in a safe condition above the reach of their enemies and that successively in all generations Some understand it also of Gods carrying them on and raising them still up to farther degrees of grace till they were brought at last to live for ever with God in heaven PSALM XXIX Vers 1. GIve unto the Lord O ye mighty give unto the Lord glory and strength That is Confesse how glorious and strong the Lord is that both by word and deed to the praise of his name and strength is here the rather mentioned because those works of God of which he speaks afterward do singularly manifest his mighty power and strength or acknowledge that all the glory and strength you have yea all glory and strength whatsoever is of God His intention in these words is that the great ones of the world that in their pride are wont above others to exalt themselves against God should humble themselves under the hand of God who is of such infinite power and hath all things subject to him as he sheweth in the following verses see also the Note Psal 8.2 Vers 2. Give unto the Lord the glory due unto his name c. That is due to him or such glory as is due to a God of such Majesty the acknowledgement of his infinite excellencies or the worship which he hath prescribed in his Word worship the Lord in the beauty of holinesse that is in his beautifull holy place in his glorious Sanctuary as it is in the margin See the Notes Psal 27.4 and 1 Chro. 16.29 Vers 3. The voice of the Lord is upon the waters c. The thunder is called the voice of the Lord because it comes out of heaven and is an effect of Gods mighty power and some think that it is said to be upon the waters that is upon the sea because it maketh a noise and runneth as it were upon the sea a long time together But I rather understand these words thus The voice of the Lord is upon the waters that is in the watry clouds for so also Psal 18.11 the clouds are called dark waters And because in such storms of thunder there useth to be abundance of rain therefore in the last clause it is said the Lord is upon many waters Having in the beginning of the Psalm called upon the mighty men of the world not to exalt themselves against God but to humble themselves before him here he puts them in mind of this mighty work of God because nothing doth more terrify the most atheisticall men convincing them that there is a God that is higher then the highest then the thunder doth And some conceive that it was some extraordinary tempest perhaps some tempest that helped to the foyling of Davids enemies that was the occasion of composing this Psalm Vers 4. The voice of the Lord is powerfull c. That is of mighty force the voice of the Lord is full of majesty to wit both in regard of the dreadfull noise it makes and of the bright flashes of lightening that goe along with it Yet some conceive that it is said to be powerfull and full of majesty because Gods mighty power and glorious majesty is thereby so clearly discovered Vers 5. The voice of the Lord breaketh the cedars c. To wit by the thunderbolts which are cast down upon the earth in the thunder claps or by the tempestuous winds which do many times accompany the thunder However herein and that which follows is covertly implyed how strange it would be if men that have reason and understanding should not be deeply affected with this terrible voice which works so mightily upon the very unreasonable and senslesse creatures Vers 6. He maketh them also to skip like a calf c. Either it is in regard of the bowing and tumbling of the cedars this way and that by the force of the winds in such tempests that they are said here to skip like a calf or else in regard of the violent rending and hurling of these trees up by the roots or else in regard of the leaping and flying of the splinters and broken pieces of the trees severall waies when they are thunder-strucken and violently torn in pieces thereby As for the following words Lebanon and Sirion of which see the Note Deut. 3.9 like a young unicorn either they are meant of the trees that grow on those mountains and indeed that seems to me the most probable or if they be meant of the mountains
conceive it as evident that he intends hereby to shew that it was whilst he was sorely terrified in conscience and perhaps also under the heavy pressure of some sicknesse or some other outward affliction that he kept silence and confessed not his sins to God So that the meaning of the words is this When I kept silence that is As long as I forbear to goe to God confessing my sin and begging mercy at his hand but did still dissemble and conceal my sins and sought ease otherwaies my bones waxed old that is my strength decayed or my inward parts were pained and withered and parched see the Note Job 30.17 he alludes to sores that corrupt and fester whilst they are concealed from the Chirurgeon through my roaring all the day long to wit by reason of the terrours of Gods wrath that were upon him as if he had said though I powred forth my sorrow with cries more like the roaring of a beast then the complaints of a reasonable man neither that nor any thing else gave me any ease but rather encreased my misery as long as I neglected to acknowledge my sins Vers 4. For day and night thy hand was heavy upon me c. To wit in terrours of conscience and perhaps likewise in some grievous outward affliction see the foregoing Note my moisture is turned into the drought of summer that is my radicall moisture is dried up as the moisture of the earth is dried up in the heat of summer see the Note Psal 22.15 Vers 5. I acknowledged my sin unto thee and mine iniquity have I not hid c. David repeats it here thrice and with three severall expressions that at length he acknowledged his sins to God thereby to imply how full his confession was and that he hid nothing from him And again by that word I said in the third clause I said I will confesse my transgressions the freedome of his confession is also implyed namely that after some deliberation with himself he voluntarily resolved upon it as believing assuredly that he should find mercy with God and thou forgavest the iniquity of my sin that is thou didst remit the punishment of my sin for so the word iniquity is sometimes taken see the Note Psal 31.10 thou didst withdraw the stroke of thine hand that was upon me or thou forgavest the evil and guilt that was in my sin that is thou didst assure me that thou hadst pardoned it and so my torment was presently eased Vers 6. For this c. That is say some Expositours for the pardon of sin But rather we must understand it thus For this that is Because thou dost so readily forgive those that confesse their sins and seek to thee for mercy or because thou hast dealt thus graciously with me therefore shall every one that is godly pray unto thee in a time when thou mayest be found that is whilst yet there is grace offered before death for after death there is no seeking for mercy yea indeed at the hour of death men are hardly wonne to seek God in a right manner or before thou hast pronounced an irrevocable sentence against them or before thou dost withdraw thy spirit and grace from them even whilst they feel their hearts stirred within them to fly to the Lord for mercy and so they seek the Lord with all their hearts for then is the Lord near at hand to hear mens prayers Isa 66.2 Jer. 29.13 whereas if they quench these motions of Gods spirit the Lord perhaps may resolve never so to strive with them any more Surely in the flouds of great waters that is in the greatest troubles see 2 Sam. 22.17 they shall not come nigh unto him that is to overwhelm or hurt him so far shall he be from being punished in wrath for his sins that even when there is in the place where he lives a deluge of overflowing calamities though he may be in very desperate dangers God will secure him And this therefore David applyes to himself in the next verse or proves it from his own example Vers 7. Thou art my hiding place c. See the foregoing Note and likewise the Notes Psal 17.8 and 27.5 thou shalt compasse me about with songs of deliverance that is by affording me many deliverances on all sides thou shalt give me occasion to sing many songs of praise unto thee It may also imply that God would give to those that were about him or to the whole people of God occasion to praise him both on his and their own behalf Vers 8. I will instruct thee c. Some take this to be inserted as Gods answer to the profession David had made in the foregoing verse of his confidence in God as if he had said Thou mayest well rely upon me for I will instruct thee c. see the Note Psal 25.4 I will guide thee with mine eye that is by keeping a watchfull provident eye over thee or by discovering to thee my watchfull care over thee which shall put thee in mind to avoid every evil way as Christ counselled Peter by casting his eye upon him Luk. 22.61 But I rather take these to be still the words of David As Psal 51.13 upon his own repentance David promiseth to stir up others to repent too Then will I teach transgressours thy waies c. so here likewise having repented and obtained pardon from God and found great comfort therein he undertakes to instruct others and to perswade them likewise directing his speech as to every man apart by himself I will instruct thee c. I will guide thee with mine eye that is by that which I have seen and whereof I have had experience in my self or rather by keeping a watchfull eye and looking to thee with much solicitous care as indeed Gods people ought to watch over one another Vers 9. Be ye not as the horse or mule that have no understanding c. As if he had said Hearken to my counsell and by my example be brought to repent and to turn unto the Lord Be not like brute beasts that will not be ordered by words whose mouth must be held in with bit and bridle lest they come near to hurt thee to wit to bite or kick thee implying that God had also waies to tame men if they would be stubborn against him which are the sorrows mentioned in the following words Vers 10. Many sorrows shall be to the wicked c. As if he had said If wicked men will not repent and turn unto the Lord their consciences will be often galled with the apprehensions of Gods wrath and besides many outward plagues will the Lord bring upon them the bit and bridle wherewith God subdues such refractory spirits and at last they must expect the weeping and wailing of hell but he that trusteth in the Lord mercy shall compasse him about that is he shall have comforts and blessings on all sides and shall be preserved from all dangers the Lords protection
his revenge or lest he should deliver him up into Sauls hands whom he knew now to be his enemy and many such like Vers 5. They looked unto him and were lightned c. This he speaks of those of whom he had said before vers 2. the humble shall hear thereof and be glad they saith he looked unto him to wit unto God in prayer with faith and hope waiting upon God see the Note Psal 5.3 and were lightened see the Note 2 Sam. 22.29 It may also be read as it is in the margin they looked unto him and they flowed unto him and then the meaning is that encouraged by the Lords delivering him they did in great numbers and with much earnestnesse alacrity and boldnesse not doubting of good successe flee unto the Lord for succour and their faces were not ashamed see the Note Psal 25.2 Vers 6. This poor man cryed c. This some take as spoken by David of himself and indeed very frequently in the Psalms David tearms himself poor and afflicted as Psal 40.17 But I am poor and needy c. and so in many other places yet rather they are the words of those of whom he had spoken in the former verse that admiring the goodnesse of God in Davids deliverance do here alledge it for their own encouragement This poor man say they cryed and the Lord heard him this poor persecuted man destined to death and despised of all men he cryed and the Lord heard and delivered him Vers 8. O tast and see that the Lord is good c. That is say some Expositours Make tryall rest and rely upon the Lord alone and see whether you shall not find that God is very good to them that trust in him and indeed the faithfull find much sweetnesse in it when they can cast all their cares upon God But rather it is meant of observing the proofs that God gives of his goodnesse such as was that of Gods delivering him out of the hands of Achish O tast and see that the Lord is good that is Mark and observe it by experience that being affected therewith as you must needs be if you be not senslesse and stupid it may yield much pleasure and delight unto your souls see 1 Pet. 2.3 Blessed is the man that trusteth in him to wit because God will be sure to doe good to such Vers 9. O fear the Lord ye his Saints c. This is prescribed as the means whereby men may make sure that God will be in a speciall manner good unto them and more particularly the aim of these words is to perswade men not to take any other course to provide for themselves as by deceiving and oppressing others which may appear by the following clause for there is no want to them that fear him God will give them what they desire or give them a contented mind without it Vers 10. The young lions do lack and suffer hunger c. This many understand of rich and great oppressours men ravenous as lions see the Note Job 4.10 But there is no reason why it may not be as well understood of the beasts themselves to wit that young lions that are strongest and most ravenous shall sooner be hunger-bitten then they that seek the Lord that is that fear God shall want any thing that is good for them See the Note Psalm 22.26 Vers 11. Come ye children hearken unto me c. This expression David useth either as a Prince because such they usually stiled fathers see the Note 2 Kings 5.13 or rather as a prophet because such were esteemed spirituall fathers and therefore the prophets disciples were called the sons of the prophets 2 Kings 2.3 and Christ called his disciples children Joh. 13.33 Little children yet a little while I am with you and so did Paul the Galatians whom he had converted Gal. 4.19 and that to make known how dearly he loved them thereby to render them the more willing to hear and embrace his counsell Or else it may be spoken as in the name of God as knowing that he spake and wrote by the inspiration of Gods spirit according to that 2 Sam. 23.2 The spirit of the Lord spake by me and his word was in my tongue Vers 12. What man is he that desireth life and loveth many daies that he may see good That is that he may enjoy a blessed and happy life both here and hereafter see the Notes Job 7.7 and Psal 21.4 It is expressed by way of interrogation to imply that if any man do really desire this they must take the way that is here afterward prescribed and how strange it was that all men should pretend a desire of this and yet so few should really desire it as is evident because so few take the right way to attain it This with the four following verses is alledged by Peter 1 Pet. 3.10 c. Vers 13. Keep thy tongue from evil c. Though all evil-speaking is here forbidden yet more especially that whereby a man deceives or wrongs his neighbour for still he seeks to make good that he that fears God shall be well provided for and needs not use any unlawfull means to help himself as is clear in the following clause and thy lips from speaking guile and that expression keep thy tongue implyes how slippery the tongue is and prone to offend if it be not with much watchfulnesse restrained Vers 14. Depart from evil and doe good Though this also may be understood generally of all good and evil yet more particularly it is meant of avoiding the doing of any injury to our neighbours and seeking to doe them all the good we can and by joyning these two together we are taught that as it is not enough barely to abstain from wronging any body so neither will God be pleased if we defraud or oppresse some and then with goods so gotten do good to others And besides that expression Depart from evil may imply both 1. that men will be continually followed with temptations to evil which therefore they must most carefully avoid 2. that the purity of man consists rather in abandoning the evil which we have done then in keeping our selves pure from evil Vers 15. The eyes of the Lord are upon the righteous c. Because they that thus walk in the fear of the Lord not daring to return evil for evil but making peace with those that are enemies to peace may seem likely to be exposed to many injuries this that follows is added for their encouragement For this first clause see the Note Psal 11.7 Vers 18. The Lord is nigh unto them that are of a broken heart c. That is whose hearts are even broken so that they are no other then as dead men by reason of the extremity of their miseries and sorrows and then withall those that are greatly humbled hereby and afflicted in spirit through grief and fear of Gods displeasure because of their sins Vers 20. He keepeth all
mine enemies or by suppressing it in silence the hearts of men being apt to swell the more and to be the more bitterly pained when sorrow hath not a vent I know these two last clauses are otherwise understood by some Expositours to wit that he held his peace even from speaking any thing that was good and that for this he was afterwards grieved or that he was wholly silent and his sorrow was stirred that is though his sorrow was stirred but the first exposition is the best Vers 3. My heart was hot within me c. To wit his eager desire to speak being as a fire shut up within him or rather because his passions grew hot within him and set him as it were on fire his grief for the misery he endured or his indignation against his enemies whereby he became impatient and unable to bear the miseries and wrongs he suffered perhaps particularly that he should hear his enemies reproach him to his face and yet must keep silence while I was musing that is whilst I sat plodding on my miseries or thinking of many things in silence but not speaking or whilst I was musing whether I should speak or still hold my peace the fire burned to wit more and more insomuch that not my heart only but my whole body seemed to be on a light flame Thus I conceive the first part of this verse must be understood Yet some do understand it of a holy zeal in him which would not suffer him any longer to forbear speaking of good things As for the last clause then spake I with my tongue the meaning of it doubtlesse is that at last not able any longer to contain himself he brake forth into words of impatience and muttering against God and many conceive that the words of impatience that he uttered are those that are added in the next verse Yet some Expositours would have the meaning of it to be only this that when he might not ease his mind to men he turned his speech at last to God according to that which follows in the fourth verse Vers 4. Lord make me to know mine end and the measure of my daies what it is that I may know how frail I am Or what time I have here Many learned Expositours take these to be those words of impatience of which he said in the former verse then spake I with my tongue only some conceive that David therein desired that God would presently put an end to his life Lord make me to know mine end c. as if he should have said How long shall I be in this misery since I am not like to see an end of my miseries till I see an end of my daies hasten therefore mine end make me experimentally to know and see the full period of this transitory life of mine and then others hold that he doth only herein expostulate with God concerning his laying so great afflictions upon him notwithstanding the transitorinesse of his life Lord make me to know mine end and the measure of my daies what it is c. as if he should have said Since Lord thou art pleased to handle me so severely let me I beseech thee know how long the time is that thou hast appointed me to live that so I may see whether in likelyhood it may afford me a sufficient recompence for the miseries I now suffer if thou hast appointed to lengthen out my daies for many ages to come then indeed the hope of better daies hereafter might allay my grief but if there be no such thing to be expected as indeed there is not must it not needs seem hard to me that having so little a while to live my life should be thus imbittered with sorrows Neither yet must we think that David did seriously hereby desire to know the just hour of his death but only in the heat of his spirit by intimating his assurance of the brevity of his life to shew what just cause he had to be impatient that he should be so continually in so sad a condition But I rather with others take these words to be added by way of correcting that heat and impatience of spirit and perhaps that murmuring whereinto with his tongue he had broken forth Lord make me to know mine end c. that is cause me seriously to believe and often to remember and lay to heart which few do the frailty and transitorinesse of mans life that so I may the more patiently endure my troubles as knowing that I cannot long live to endure them and that I may provide for mine end and prepare my self against my change comes Yea it may also imply an approbation of Gods dealing with him as if he had said Thou doest well Lord by these afflictions thus to take me off from the vanity of my former waies and to make me see how frail a creature I am and therefore I willingly submit to thy hand Lord make me to know mine end c. Vers 5. Behold thou hast made my daies as a hand-breadth c. According to the divers expositions of the former verse this also may be understood divers waies to wit either as spoken in a way of impatience or as by way of correcting his impatience see the former Note and mine age is as nothing before thee that is the time of my life is as nothing in respect of thee who art eternall before whom a thousand years are but as one day 2 Pet. 3.8 verily every man at his best state that is in greatest strength and in his most flourishing condition is altogether vanity see the Notes Job 7.16 Vers 6. Surely every man walketh in a vain shew c. This seems to imply 1. that man himself is but an empty representation and appearance of a man as when we see a man in a glasse or in a dream a picture or shadow of a man rather then a man indeed and that because he is continually in such a frail and changeable condition 2. which differs not much from the former that the life of man is but an imaginary life an appearance of life rather then a life indeed namely because it is so exceeding transitory passing away in a moment as a shadow Job 14.2 and 3. that the happinesse and the good things which he seems to enjoy are but shadows of such things there being no reall good nor happinesse in them his hopes are but vain hopes and his enjoyments are vain in the continuall labours and restlesse condition wherein he wearies himself which is implyed in that word walketh he wearieth himself for very vanity as is more fully expressed in the following words surely they are disquieted in vain c. All which agrees with that of the Apostle 1 Cor. 7.31 the fashion of this world passeth away and that which is said of the prosperity of wicked men Psal 73.20 As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image Vers 7. And
now Lord what wait I for my hope is in thee As if he should have said Seeing the life of man is so transitory and seeing all things whatsoever about which men busie and trouble themselves are but mere vanity I will no longer disquiet my self either about mine own miseries or the prosperous condition of others but place all my hope O Lord in thee let others if they will set their hearts upon these earthly vanities I have a better hope which will secure me against death and against all changes of this world for my hope Lord is in thee Vers 8. Deliver me from all my transgressions That is Pardon my sins for which indeed I am chiefly grieved and free me from those afflictions which my sins have brought upon me Vers 9. I was dumb I opened not my mouth because thou didst it This may be meant of all his afflictions in generall or particularly of his silence when wicked men did reproach him of which he had spoken in the foregoing verse and it may be inserted here as an argument to move God to withdraw his hand or not to expose him still to their derision and scorn Vers 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth which is easily and soon crushed to dust see the Note Job 4.19 Yet some understand this as if it were expressed thus thou like a moth makest his beauty to consume away that is though thou dost not in a way of manifest vengeance bring some open judgements upon man to destroy him yet by a secret curse thou causest his health and strength and so also his beauty and comelinesse to consume and wast away and indeed thus the secret judgements of God upon men are usually expressed as Isa 51.8 the moth shall eat them up like a garment and the worm shall eat them like wool and Hos 5.12 Therefore will I be unto Ephraim as a moth and to the house of Iudah as rottennesse However the meaning of the words is doubtlesse this that when God undertakes to punish man for sin whether it be in a way of fatherly severity or as a judge powring out the fiercenesse of his wrath upon wicked men for their iniquity that is according to what they have deserved he soon consumes their beauty and glory For the word rebukes see the Note Psal 6.1 Vers 12. Hear my prayer O Lord c. for I am a stranger with thee and a sojourner as all my fathers were See the Note 1 Chron. 29.15 This phrase I am a stranger with thee and a sojourner is all one as if he had said Either I am a stranger before thee thou knowest I am a stranger here or I live by faith with thee I set thee before mine eyes and my heart is continually set upon thee even whilst I am absent from thee and live as a stranger here in this world or I am a stranger here in thy land and am wholly herein at thy disposing And this is added here as an argument to move God to hear and help him partly because the condition of strangers was to be pittied in regard they are subject to so many labours and troubles and dangers and partly because esteeming himself a stranger in the world that was but a while to live there he did not set his affections upon things below but did long and seek after that heavenly country whether he was travelling As for that last clause as all my fathers were the drift of it is to desire that as God had taken pity of them and helped them because they were strangers so he would likewise deal with him Vers 13. O spare me that I may recover strength before I goe hence and be no more That is I have but a little while to live here and therefore let me have a little breathing time some small recovery of strength that I may have a little ease and refreshing before I die see the Notes Job 14.6 or either ease me or I am a dead man I cannot continue long in this misery and therefore withdraw thine hand a little before I be irrecoverably gone see the Notes Job 7.8 9. For indeed this seems to be spoken with some heat of passion Yet some conceive that David doth hereby desire some mitigation at least of his misery that he might by faith be strengthened in spirit and being freed from his terrours he might depart in peace and finish his course with joy PSALM XL. Vers 1. I Waited patiently for the Lord and he enclined unto me and heard my crie Those words in this Psalm vers 6 7 8. sacrifice and offering thou didst not desire c. are clearly alledged by the Apostle as the words of Christ Heb. 10.5 6 7. Yet because in other places of the Psalm it is as clear that David speaks of himself most probable it is that he doth so throughout the Psalm only in some places he speaks what properly belonged only to Christ as being a type of Christ and as concerning the flesh the father of Christ see also the Note Psal 16.1 As for these first words David doth therein from his former experience encourage himself to present to God those following requests vers 11 c. I waited patiently for the Lord and he enclined unto me that is he bowed himself to me or he bowed his ear to me as in Psal 17.6 and 31.2 for he seems to represent God as hearkning from on high to hear one crying out of a deep pit as he speaks of himself in the next verse or he enclined in his will to hear me They that understand the whole Psalm of Christ hold that this is spoken of Christs waiting upon God in the time of his agony and passion and of Gods hearing his cries as when he prayed in his agony Father if thou be willing remove this cup from me c. and there appeared an angel unto him from heaven strengthening him Luk. 22.42 43 and so likewise at other times in his passion Heb. 5.7 when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared Vers 2. He brought me up also out of an horrible pit and out of the miry clay c. That is out of terrible and desperate dangers from which there seemed to be no hope that I should ever have been freed For to expresse this he compares himself to one that was taken out of an horrible pit that is a deep pit which by reason of its danger and darknesse and the lamentable noises therein must needs strike those that are there with terrour and horrour or as it is in the Hebrew a pit of noise so called because of waters that falling into it with great violence make a roaring dreadfull noise or because of the struglings and outcries they make that are in it or because when any thing is
cast into deep pits it will alwaies make a great noise and where he stuck fast in miry clay without a seeming possibility of getting out And some refer this to the greatnesse of Christs terrours and sufferings and his deliverance from them both And set my feet upon a rock and established my goings that is hath brought me into a sure and safe condition where I might walk in my place without incumbrance or danger Vers 3. And he hath put a new song into my mouth c. To wit both by affording me this new mercy which occasioned the composing of this new song of praise and by suggesting this Psalm by the inspiration of his holy spirit for the use of his people even praise unto our God see also the Note Psal 33.3 Many shall see it and fear and shall trust in the Lord that is Many shall take notice of the exceeding danger whereinto I was brought by the afflicting hand of God and how wonderfully he did upon my prayers deliver me to wit either as being eye-witnesses of it or by reading or hearing these things in my song for seeing is sometimes put for hearing as Exod. 20.18 and all the people saw the thunderings and hereby they shall be brought both to reverence thee with a filiall fear and likewise to trust in thee in all their dangers Yet some apply this also to Christ to wit that many seeing what Christ suffered for sin should learn to fear sin and seeing how God delivered him should encourage themselves by his example to trust in God and especially that believing his suffering for them they should assure themselves of salvation thereby Vers 4. Blessed is that man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lies That is that respects not men proud of their wisedome power or greatnesse so as to trust in them or to fear them more then God or rather that when he sees wicked men that cared not by what evil waies they advanced themselves proudly exalting themselves in their flourishing estate and prosperity and putting their confidence therein yet doth not so far like or affect or make account of or mind and admire such men as to approve of their way and follow their example For by such as turn aside to lies is meant such as forsaking God as it were do put their confidence in lies that is in outward things or in their own wisedome or power or any sinfull courses or vain imagination or whatever else which may seem to promise fair but will deceive those that rely on them see the Note Psal 4.2 But they that take these also to be the words of Christ by the proud and such as turn aside to lies understand Pharisaicall Justiciaries and false teachers Vers 5. Many O Lord my God are thy wonderfull works which thou hast done c. This proves what he said in the foregoing verse concerning the blessednesse of the man that trusteth in the Lord or it may be alledged as an argument to stir up himself and others to trust in God to wit because the many wonderfull works which God hath done throughout the world do manifestly declare his almighty power and goodnesse and providence even as did that deliverance which God had now afforded him in his particular so that men may well be stirred up thereby to trust in God and may count them happy that doe so but especially those which he hath done for his people which is expressed in the following clause and thy thoughts which are to us-ward wherein the word thoughts implyes Gods sollicitous care for them they cannot be reckoned up in order unto thee as if he had said though men might think they had made a full recitall of them with thee it would be found far short of what is in thy works Vers 6. Sacrifice and offering thou didst not desire c. They that hold this whole Psalm is only to be understood of Christ say that having spoken of the many wonderfull works which God had done for his people here he mentions one particular as the most wonderfull of them all to wit his sending him to expiate the sins of his elect people Sacrifice and offering thou didst not desire to wit as things that were in themselves of any avail to satisfy thy justice for the sins of thy people but only as they were types and shadows of that sacrifice which I was to offer for this end for saith the Apostle Heb. 10.4 it is not possible that the bloud of buls and of goats should take away sins And hence it is that in that place also the Apostle from these words proves that the ceremoniall sacrifices were then abolished and that God desired them not any longer to wit because having required them only as figures of a better sacrifice when that was once offered the other were to cease He taketh away the first saith he that he may establish the second But now if we understand these words as spoken by David concerning himself yet chiefly with reference to Christ and as spoken also in the person of Christ who was to be of the seed of David of whom David was a type then accordingly these words may be here inserted either 1. by way of tendring himself ready to obey the will of God in all things who had done so much for him Sacrifice and offering thou didst not desire as if he had said for all these great things that thou hast done for thy people thou didst not desire sacrifices offerings to wit chiefly or of themselves as being things wherein as considered in themselves thou couldst take no delight but only as they were means appointed to stir us up to faith repentance new obedience indeed so the like expressions are often used as Ps 51.16 thou desirest not sacrifice thou delightest not in burnt-offering Jer. 7.22 23. I spake not unto your fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt-offerings or sacrifices but this thing commanded I them saying Obey my voice c. see also Hos 6.6 and Esa 1.11 no the sacrifice that thou desirest is that of new obedience without which all externall sacrifices are with thee of no esteem which is intended in those following words mine ears hast thou opened or as it is in the Hebrew boared or digged for hereby he means either that he had given up himself and that God had accepted him to be his servant for ever alluding to that law of boaring the ear of him that was to be a servant for ever Exod. 21.5 6. or that God had made him most ready to hear and obey the commandments of God whereas men are naturally like deaf men for the hearing and obeying of the will of God God had given him a hearing obedient ear according to that Esa 50.5 The Lord God hath opened mine ear and I was not rebellious or
confounded together that seek after my soul c. To wit as men brought into so grievous and miserable a condition that they are even ashamed of themselves See also the Notes Psal 35.26 Let them be driven backward and put to shame that wish me evil see the Notes Psal 6.10 and 35.4 Vers 15. Let them be desolate for a reward of their shame c. That is of their filthy and shamefull life or rather of the shame which they sought to bring upon me let that shame which they endeavoured to cast upon me befall themselves as a just recompence of their evil intentions against me Vers 16. Let all those that seek thee c. See the Notes Chro. 16.11 and Psal 9.10 rejoyce and be glad in thee see the Note Psal 35.27 Let such as love thy salvation that is that neither hope for nor desire salvation from any other way but only from thee say continually The Lord be magnified see Psal 35.27 Vers 17. But I am poor and needy c. That is destitute and afflicted See the Note Psal 34.6 PSALM XLI Vers 1. BLessed is he that considereth the poor c. or the sick or weak and indeed there are many passages in the Psalm as vers 3 4 5 c. that make this interpretation very probable But if it be translated as it is in our Bible by the poor is meant in generall the man that is in any distresse or affliction Blessed is he that considereth the poor that is that so thinks of and weighs with himself the miseries that he undergoes that he is thereby brought from his heart to pity him and out of compassion to comfort help and relieve him or rather that so considers of the man and his condition as not to passe any harsh and uncharitable censures upon him as to judge him a wicked man and hated of God because he is so afflicted as Jobs friends dealt with him And this David doubtlesse spake with reference to himself yea and as some think too with reference to Christ because of that which is said afterwards vers 9. which Joh. 13.18 is applyed to Christ Because when David was in any great distresse his enemies were ready to conclude that he was cast off and forsaken of God therefore he doth here pronounce them blessed that did better judge of those that were afflicted yea and covertly he doth in effect desire a blessing from God upon those that had carried themselves more friendly or comfortably to him in the time of his distresse then others had done As for the following words the Lord will deliver him in time of trouble and so on to the end of the third verse I conceive they are meant of him that considereth the poor and are added to make good what he had said concerning the blisse of such a man and to shew how abundantly God would reward him yet they may be understood of the poor afflicted man and so indeed they are understood by the most of our best Expositours namely that they are added as by way of confuting the unjust censures that are usually passed upon such a poor man the world is ready to judge him accursed of God but there is no ground for this for on the contrary the Lord will deliver him in time of trouble c. Vers 3. The Lord will strengthen him upon the bâ—d of languishing c. That is The Lord will comfort and support him in his sicknesse and at length restore his strength again thou wilt make all his bed in his sicknesse that is thou wilt give him ease and rest and afford him all things requisite for his refreshing as is done for a sick man when his bed is made soft by turning it for it is in the Hebrew thou wilt turn his bed and by stirring and tumbling the â—eathers up and down bolster pillow head feet every where that there may not be a hard place left in it But yet many Expositours understand this more generally as a figurative expression of the comfort and support which God affords such a man in any distresse whatsoever Because men in great distresse and heavinesse of spirit are wont to cast themselves down upon their beds and there to lye like men half dead hence are these expressions The Lord will strengthen him upon the bed of languishing that is when he is cast down under any sore affliction the Lord will support and help him and not suffer him to sink under that pressure thou wilt make all his bed in his sicknesse that is thou wilt allay and asswage his sorrows thou wilt comfort his conscience and give him inward quiet of mind as when one gives ease to a sick man by making and turning his bed Yea some take it thus too that God would turn his bed of sicknesse to a condition of strength and health Vers 4. I said Lord be mercifull unto me heal my soul c. As if he had said I have provoked thee by my sins to bring this misery upon me therefore be mercifull and be reconciled unto me and heal my soul that is heal me see the Notes Psal 6.2 4 and 16.10 preserve my life and save me from this distresse I am in for I have sinned against thee as if he had said Seeing I acknowledge my sin have mercy upon me and heal me or Seeing thou only hast brought this upon me because I have sinned against thee whether should I goe but to thee only to be healed Or it may be understood of a spirituall healing Heal my soul to wit of the sorrows wherewith it is wounded for my sins or Heal my soul by pardoning me for so this expression is used 2 Chron. 30.20 and so also in that clause Esa 6.10 lest they see with their eyes c. and convert and be healed which is expressed by our Saviour thus Mark 4.12 lest at any time they should be converted and their sins should be forgiven them However the drift of inserting these words here I conceive is this Intending to shew as he doth in the following verses how far his enemies were from considering of his condition as they ought to have done he premiseth this that he did not flatter himself in his sicknesse or distresse but acknowledging his sin craved mercy at Gods hands but yet his enemies dealt most unmercifully with him Vers 5. Mine enemies speak evil of me c. To wit such as hated him and were his professed enemies because they were curbed by the strictnesse of his government When shall he die and his name perish See the Note Psal 9.5 Vers 6. And if he come to see me he speaketh vanity c. That is When mine enemy cometh to visit me in my sicknesse or distresse he speaks nothing but falshood and flatteries see the Note Job 31.5 to wit in that he pretends to be sorry for me and to comfort me and to tender me his advice and to doe for me any office of love in a friendly
loving kindnesse only to that place as if they thought not of it any where but there but 1. because that was the sign of Gods dwelling amongst them as his people and so hereby he would imply that they thought of that love he bare them as his peculiar people whereof the temple was a token and pledge and 2. because there they heard out of his word of the tender love he bare them and were by these thoughts stirred up and encouraged to pray unto him But this as the rest must be especially applyed to the Church the true Temple of God Vers 10. According to thy name O God so is thy praise unto the ends of the earth c. Some make this a parallel place with that vers 1. Great is the Lord and greatly to be praised and so understand it thus that as Gods Name is above all names God infinitely excelling all the great ones of the world so is his Name accordingly exalted with transcendent praise throughout the world Others give the sense of the words thus Thou art known and accordingly praised unto the ends of the earth or whereever thy Name shall be heard thou shalt be praised for thy wonderfull works or whereever the fame of this great deliverance afforded thy people shall be spread or generally the fame of all thy noble acts accordingly shalt thou be praised throughout all the earth or which to me seems the best that which thou hast revealed of thy self thou dost indeed make good by thy glorious works and so givest all the earth occasion to praise thee Thy right hand is full of righteousnesse to wit in regard of the many and many proofs thou givest of thy righteousnesse by preserving thy people and destroying their enemies yea in regard that thou art holy and righteous in all that thou doest Vers 11. Let mount Sion rejoyce let the daughters of Iudah be glad That is the people of Judah to wit because of Gods judgements on their enemies see the Note 2 Kings 19.21 or the lesser cities towns and villages of Iudah which were as daughters to the mother city Ierusalem see the Note 2 Sam. 20.19 Vers 12 Walk about Sion c. This is a poeticall description of the continued splendour statelinesse and strength of the city Ierusalem and so also under that figure of the spirituall magnificence the large extent and strength of the Church in the daies of the Gospel For this calling men to view her round about was to imply either 1. that they should not find that there was the least breach made in her walls or that her towers bulwarks or palaces were any way defaced notwithstanding the late engagement of her enemies against her see vers 4 5 c. or 2. how beautifull spacious and for strength impregnable that city was Yet is not this city thus represented as if her ourward fortifications could make her invincible but as appearing in these glorious signs of Gods love and care and blessing upon her to be the city God had chosen to dwell in and thereby impregnable as he had said before vers 3. Vers 13. Consider her palaces c. Some render it Raise up her palaces that is highly esteem and commend them but the translation in our Bibles best agreeth with the former expressions Consider her palaces to wit how they stand still in their full beauty or how beautifull and strong they are that ye may tell it to the generation following to wit how miraculously God hath preserved them or how many and how splendid they are And herein also as some learned men observe is covertly implyed that there was a time coming when the beauty of that earthly Jerusalem should not be to be seen that so we might expect that what is spoken here of the beauty and perpetuity of that earthly Jerusalem must be chiefly made good in that spirituall Ierusalem the Church of Christ Vers 14. For this God is our God for ever and ever c. As if he had said This God whom we assuredly know to be the only true God who hath chosen Ierusalem to be his dwelling-place and thereupon hath thus beautified and protected it is our God and so will be for ever and ever see Isa 25.9 PSALM XLIX Vers 1. HEar this all ye people c. The scope of this Psalm being to shew that neither wicked men had any cause to glory in their prosperity nor the righteous to be dejected with their adversity because it concerned all men to know this that they might not stumble at this seeming strange dispensation of Gods Providence as all naturally are prone to doe therefore he calls upon all to hear and urgeth diligent attendance that they should hear and give ear to imply the excellency of what is here taught and mens backwardnesse to learn it Yea and there may be a prediction covertly hinted that this Psalm should be preserved for the use of Gods people of all nations Vers 3. My mouth shall speak of wisedome c. This he adds to stir up attention the rather calling those things he meant to deliver wisedome and understanding either to assure them that however some things he should speak of might seem common and triviall as that which he delivers here concerning the necessity of every mans dying c. yet in truth it was a great point of wisedome seriously to lay these things to heart or else by way of opposing the judgement of worldly men who count it the only wisedome to gather riches by any means whatsoever whereas indeed as here is shewed true wisedome teacheth to slight and vilify these transitory things and the meditation of my heart shall be of understanding that is I will utter nothing rashly but what after serious meditation I shall find very usefull to make men truly wise and understanding Vers 4. I will encline mine eare to a parable c. What is meant by a parable see in the Note Numb 23.7 And by saying I will encline mine eare to a parable he implyes two things 1. that he would deliver nothing but what God by his spirit did reveal to him so nothing but what was weighty and right for he would hearken to the spirit instructing him before he would undertake to instruct others according to that Isa 50.4 The Lord God hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary he wakeneth morning by morning he wakeneth mine eare to hear as the learned and 2. that he would himself hearken to those instructions which he gave to others in this Psalm for in this expression I will incline mine eare he seems to allude to musicians that are wont to bow their eares to their Instruments to mark whether they be exactly tuned or no. I will open my dark saying upon the harp meaning in this Psalm which he intended should be sung with a harp And here he calls that which he had to
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
in danger of any bird of prey to fly away into the holes and clefts of the rocks in desolate places and there to sit mourning by her self was fittest to resemble his condition who being unjustly pursued by his enemies was therefore desirous if it were possible to get out of their reach Vers 8. I would hasten mine escape from the windy storm and tempest That is from the violent storms of persecution which his enemies were raising against him and in this expression some conceive he alludes to doves flying away to some place of shelter when they see a storm coming upon them as is observed in the foregoing Note But however in those words I would hasten mine escape we may see how hopelesse for the time he judged his condition in that he had no desire to stay and wait a while to see whether it might not ere long be better with him but if he might have his wish all his desire was to hasten away straight out of the reach of his enemies In relation whereto those words of David to his servants when he fled out of Jerusalem because of Absalom may not seem unworthy our observation 2 Sam. 15.14 Arise and let us flee make speed to depart lest he overtake us suddenly Vers 9. Destroy O Lord and divide their tongues c. That is Divide them in their counsels that they may not agree and so let this be their ruine The phrase that David here useth seems to have reference to the Lords crushing of the Babel-builders Gen. 11. by dividing their tongues But however observable it is that according to this prayer of David the conspiracy of Absalom was indeed defeated by the division of his counsellors As for the following words for I have seen violence and strife in the city though some understand them to be indefinitely spoken of the open wickednesse that abounded in every place as if he had said that openly in town and city men did as boldly exercise all kind of violence injustice and oppression as robbers did in their lurking-places to spoil those at unawares that passed by them yet I rather think that David doth herein complain of the injustice violence and seditious distempers which he found in Keilah or rather in Jerusalem when he was forced to fly thence because of the Insurrection of Absalom and therefore he speaks of it as that which himself had seen and not which he had heard by relation from others I have seen violence and strife in the city Vers 10. Day and night they goe about it upon the walls thereof c. That is the men in whom he had seen such violence and strife as he had said in the foregoing verse or rather they that is violence and strife goe about it upon the walls thereof that is they compaâ—â—e and environ the city like walls The meaning of this expression I conceive is this that violence and strife and so all kind of injustice and wickednesse had wholy possessed the city and did rule and reign in it so that whereas the walls of a city are made to secure the inhabitants from violence and oppression there quite contrary they were hemmed in with violence and strife as with walls or they were under the power of violence and strife as of garrison souldiers upon their walls so that the godly could no where be free from violence and injuries mischief also and sorrow are in the midst of it that is in every house and in every company there is no place free Vers 11. Deceit and guile depart not from her streets That is they are openly and constantly practised amongst them Vers 13. But it was thou a man mine equall c. Because after David was king he could have no equall therefore some conclude that this must be meant of some of Sauls courtiers with whom David lived as his equalls But I see not but that it may be Ahithophel of whom this is spoken understanding the words thus But it was thou a man mine equall that is one that was in as high esteem both with me and others as I my self was to whom I carried my self no otherwise then if he had been mine equall my second self my guide that is my chief counsellor whose advice in all things I was still ready to follow see 2 Sam. 15.12 and 16.23 Vers 14. We took sweet counsell together c. The ground of this expression is because friends are wont to take much sweet content and delight in communicating their secret counsels one to another and walked unto the house of God in company that is together or amongst the companies that flocked thither in great number to worship God there Vers 15. Let death seize upon them c. That is let some violent death surprize them sodainly and unexpectedly and carry them away and so frustrate all their counsels and the same may likewise be intended in the following clause and let them goe down quick into hell or the grave namely that they might be cut off on a sudden without any disease or sicknesse foregoing Yet doubtlesse he alludes at least to the earths swallowing up of Korah Dathan and Abiram Numb 16.33 see also the Note Psal 28.4 For wickednesse is in their dwellings and among them that is in all their dwellings and in all their meetings or it is every where to be found amongst them in all their habitations Vers 17. Evening and morning and at noon will I pray and cry aloud To wit out of the anguish and sorrow of my heart and the fervency of my spirit in calling upon the Lord. He names the evening first because the Hebrews accounted the evening the beginning of the day Vers 18. He hath delivered my soul in peace from the battel that was against me c. That is He hath preserved me in as much peace and safety when mine enemies fought against me as if I had been in no danger or He hath delivered my life from danger and settled me in a peaceable condition Yea some expound it thus He hath delivered my soul in peace that is without any trouble or stirring on my part As for the next words for there were many with me either it may be meant of his enemies that there were many with him to fight against him or else of his helpers that there were many with him to protect him though his friends were false to him meaning Gods holy angels see 2 Kings 6.16 Vers 19. God shall hear and afflict them even he that abideth of old c. That is the eternall and immutable God who abideth still the same that he hath been of old in all former generations and therefore as he hath been alwaies ready to hear the prayers of his servants and to afflict and punish their wicked enemies so he will be still Because they have no changes therefore they fear not God that is because they goe on in a constant way of prosperity and there is no alteration or
have slain him Vers 7. My heart is fixed O God c. That is I am confidently perswaded that thou wilt deliver me according to that Psal 112.7 his heart is fixed trusting in the Lord or I have fully determined to praise thy name and therefore it may be translated My heart is prepared O God c. as being chearfully ready to praise thy name I will sing and give praise Vers 8. Awake up my glory c. That is my soul or my tongue see the Note Gen. 49.6 Yet some understand it of his skill in composing Psalms or of the holy spirit of God wherewith he was inspired when he did compose them and others of his harp for his skilfull playing whereon he was very renowned and indeed that follows in the next words awake psaltery and harp Vers 9. I will praise thee O Lord among the people I will sing unto thee among the nations That is both among Jews and Gentiles and most probable it is that this he spake as a type of Christ and as foreseeing the calling of the Gentiles see the Note 2 Sam. 22.50 Vers 10. For thy mercy is great unto the heavens c. See the Notes Psal 8.1 and 36.5 PSALM LVIII Vers 1. DO ye indeed speak righteousnesse O congregation c. Some conceive that by this word congregation any pack of wicked men may be meant that combined together against David But I rather think it is meant of those that were in place of authority as if he had said You that are Sauls counsellers and judges by your place ye ought to speak righteousnesse and judge uprightly even as God doth whose person ye represent Isa 45.19 I the Lord speak righteousnesse I declare things that are right and indeed in your proceedings against me this you pretend to doe you colour over your practises against me with a pretence of zeal for justice and for the good of the kingdome but such is the clear justice of my cause that I dare appeal to your selves when to flatter Saul for your own advantage you can slander one that you know is guiltlesse and that hath deserved so well both of him and the whole kingdome is this to speak righteousnesse judge your selves do ye judge uprightly O ye sons of men see the Note Psal 57.4 Vers 2. Yea in heart you work wickednesse c. Hereby David would imply that they did not only speak and doe that which was wicked but that they also did it wittingly having plotted contrived it before in their hearts so consequently that the mischief they did proceeded not from humane frailty the over-bearing power of any sudden temptation but from the mere wickednesse of their hearts you weigh the violence of your hands in the earth that is the evil and injustice which you have plotted in your hearts you afterwards act openly not in a corner but in the sight of all men And by this phrase you weigh the violence of your hands he implyes 1. that deliberately they contrived to execute the evil they had conceived in their hearts and 2. that in all the violence wherewith they oppressed him and others they pretended justice A pair of balances is the emblem of justice because that doth exactly determine the just weight of things making no difference between gold and lead and therefore to imply that they pretended to weigh all things duly and to deal with all men exactly according to the balance of justice and yet did notwithstanding oppresse men with much violence he expresseth it thus that they weighed the violence of their hands in the earth Vers 3. The wicked are estranged from the womb c. To wit from God and his people and from all holinesse and righteousnesse as the Apostle saith of naturall men that they are alienated from the life of God Eph. 4.18 See the Note Psal 54.3 they goe astray as soon as they be born that is even from their childhood Now though this be the naturall and common condition of all mankind yet David mentions it here with respect to his enemies and as an aggravation of their wickednesse as implying thereby that it was by long custome grown uncurable By his restraining power God doth so bridle the corruptions of some gracelesse men that they are of a more harmlesse conversation then others are and if they do at some times break out into some lewd courses yet they recover themselves and give over such courses again but now of his enemies David would imply this that they had been desperately wicked even from the cradle which is that the Prophet also intended in Isa 48.8 thou wast called a transgressor from the womb As for the following words speaking lies that particular of their lying and slandering is perhaps the rather expressed because lying is usually one of the first sins of young children Vers 4. Their poison is like the poison of a serpent c. That is Their virulent disposition and wickednesse is as deadly to men against whom as serpents they spit out their venome and malice as the poison of serpents is they are like the deaf adder or asp that stoppeth her ear c. Some writers report of the asp that to prevent the charmer she is wont to lay one ear close and hard to the ground and to stop the other with her tail that she may not hear his enchantments In reference hereto or at least to the common conceit of people herein David here compares his enemies that would by no means be perswaded to desist from their wicked courses though these perswasions tended meerly to their good to these adders or asps that thus stop their eares against the charmer when he seeks only to rid them of their poison and to make them harmlesse And it may be that he had herein particular respect to Saul and his courtiers in that after they had heard that moving Apology of David 1 Sam. 24.9 they left not off to persecute him which some therefore think was the occasion of penning this Psalm We have severall other places of scripture that allude to that which is said of the serpent and the charmer as that Eccles 10.11 Surely the serpent will bite without inchantment and that Jer. 8.17 I will send serpents cockatrices among you which will not be charmed but yet this doth not justify charmes see Deut. 18.10 for similitudes are often taken in the scripture from sinfull practises as from the thief Rev. 16.15 See also Luk. 16.8 and 18.1 c. Vers 6. Break their teeth O God c. See the Notes Job 4.10 and Psal 3.7 and 10.15 Vers 7. Let them melt away as waters which run continually c. That is like waters congealed to snow or ice which when they are melted by the sun or rain do continually run away till they be quite wasted and gone and observable it is that whilst his enemies might seem in the eye of reason for their strength and unmoveablenesse like so many
the covenant blessings which they enjoyed above other nations as the Ark the Urim and Thummim their sacrifices and sacraments and sabbaths and all other legall rites which were also signs and shadows of good things to come and 3. the signs whereby the prophets were wont to shadow forth the things which they foretold were to come to passe And this some conceive is added as in opposition to what they had said before of their enemies vers 4. they set up their ensigns for signs as if they had said Whilst we daily see the signs of our enemies subduing us our signs of Gods favourable presence amongst us we see not And then it followeth there is no more any prophet neither is there among us any that knoweth how long where by their not having any prophet may be meant that they had no ordinary teacher to instruct and comfort them in their great afflictions and by their not having any that knoweth how long may be meant that they had none endued with an extraordinary spirit of prophesie that could inform them how long their troubles would continue according to that Lam. 2.9 the law is no more her prophets also find no vision from the Lord. Or else both clauses may intend the same thing to wit that they had not as formerly any prophet amongst them Now however it be clear that thus it was with the Jews under the tyranny of Antiochus Epiphanes for which see 1 Maccab. 4.46 yet I see not why it may not be also meant of the Babylonian captivity For though Ezekiel and Daniel were prophets amongst the Jews in Babylon yet because it is evident that Ezekiel began not to prophesie till the fifth year of Jehoiachins captivity Ezek. 1.2 and that we read not of his prophesying any longer then till the 25. year of that captivity Ezek. 40.1 or at the most till the 27. year Ezek. 29.17 and for Daniel we read not that he taught the people as a prophet and when and how long he prophesied is very uncertain it may well be that for a time either before or after the prophesying of Ezekiel and Daniel they were in Babylon without any prophet at all amongst them Vers 12. For God is my king of old working salvation in the midst of the earth That is openly in the view of all men all the world over And hereby the Church encourageth her self in that prayer in the foregoing verse that God would pluck his right hand out of his bosome to destroy her enemies namely because God was her king however now for a time he afflicted her and seemed to withdraw himself from her and so had been of old see the Note above vers 2. and because all the salvation that had been ever wrought for any upon the face of the earth was his work and the same therefore he could doe for his people again See also the Note Psal 44.4 Vers 13. Thou didst divide the sea by thy strength thou brakest the heads of the dragons in the waters That is Thou hast destroyed Pharaoh his Nobles and army who are tearmed Sea-dragons or Crocodiles in allusion either 1. to the cruelty of the Egyptians in slaying the male-children of the Israelites or 2. to their pursuing them through the red sea or 3. to the situation of Egypt that lay close upon the sea and was besides plentifully watered with that great river Nilus wherein there were many Crocodiles and Sea-dragons as is evident by a like expression which the prophet Ezekiel useth concerning Pharaoh Ezek. 29.3 Thus saith the Lord God Behold I am against thee Pharaoh king of Egypt the great dragon that lyeth in the midst of his rivers Vers 14. Thou brakest the heads of Leviathan in pieces c. That is of Pharaoh see Isa 27.1 and 51.9 But why are there many heads here ascribed to Leviathan I answer either 1. thereby the better to represent the dreadfulnesse of this adversary of Gods people by setting him forth not as an ordinary whale but as some many-headed monster or as a Sea-monster that had a head as bigge as many heads as the Elephant is for this cause called Behemoth that is Beasts see the Note Job 40.15 or 2. to expresse hereby the destruction of Pharaohs Princes and Captains together with himself and that either by tearming them the heads of Pharaoh or by speaking of them as of so many severall Leviathans Thou brakest the heads of the Leviathans that is of every one of those Sea-monsters Pharaoh and all his great ones with him And gavest him to be meat to the people inhabiting the wildernesse of which expression there are severall expositions given by Interpreters as 1. that being drowned in the red sea and so made meat for the fish therein they hereby became meat also for the people inhabiting the adjacent wildernesse that lived much upon the fish of that sea or 2. that their dead carcases being cast upon the shoar as is expressed Exod. 14.30 became meat for the birds and beasts of prey that were in the forementioned wildernesse who are called here the people inhabiting the wildernesse as elsewhere the ants are called a people not strong and the conies a feeble folk Pro. 30.25 26. and the locusts a strong nation Joel 1.6 and indeed this exposition I conceive very probable or 3. that the Israelites being gotten safe over the red sea or the nations that dwelt in the wildernesse there did even glut and satiate themselves with the spoil of their dead carcases and did long after live upon the wealth which they got by that means Vers 15. Thou didst cleave the fountain and the flood c. Some understand this of Gods causing fountains and rivers to break forth out of the earth in severall places for the watering of the ground But rather it is meant of Gods miraculous cleaving the rocks in the wildernesse that springs and rivers of water might thence break forth for the use of Gods people there Exod. 17.6 Numb 20.11 And so likewise the following clause thou driedst up mighty rivers some understand of the ordinary drying up of rivers when God is so pleased but rather it is meant of Gods dividing Jordan before the Israelites wherein it is said that he dryed up mighty rivers in the plurall number either because many rivers did run into Jordan or rather because Jordan had at that time overflowed all her banks and so became as it were many severall rivers Vers 19. The day is thine the night also is thine c. To wit as being created and governed by thee and that for thine own service thou hast prepared the light and the Sun where by the light is meant either the light wherewith the night is enlightened which was last named in the foregoing clause to wit the moon and stars or else rather that light which God did create the first day Gen. 1.3 and which afterwards he placed in the Sun vers 13. Vers 17. Thou hast set all the
that is those that are left alive of thy wrathfull enemies wilt thou curb and restrain or rather thus those that have still any malice against thy people either thou wilt not suffer their wrath to be so great as formerly or if they go about to recruit their forces and to set again upon thy people thou wilt set such bounds to their wrath that they shall not accomplish their desire nor shall proceed farther then shall be for thy glory and thy peoples good Vers 11. Let all that be round about him bring presents to him that ought to be feared Or to fear as it is in the originall for which see the Note Gen. 31.42 And by those that be round about him he means either 1. the Priests Levites or 2. the people of God who only enjoyed this priviledge and favour of drawing near unto him to worship him call upon him and in this expression he may seem to allude to the Israelites encamping round about the tabernacle whilst they were in the wildernesse or 3. the nations round about who being indeed convinced by this miraculous judgement of God upon the Assyrians did thereupon bring gifts unto the Lord to Ierusalem and presents to Hezekiah 2 Chron. 32.23 Vers 12. He shall cut off the spirit of Princes That is their lives or their understanding and courage PSALM LXXVII The Title TO the chief Musician to Ieduthun c. See the Note on the Title Psal 39. And because this clause shews as is there noted that this Psalm was committed to the posterity of Jeduthun to be sung by them this makes it most probable that the following words in the originall that are in the Title of many other Psalms should rather be translated as they are in our Bibles A Psalm of Asaph then A Psalm for Asaph because it is hard to conceive why it should be said that this Psalm was intended both for Jeduthuns Quire and Asaphs too Vers 1. I cried unto God with my voice c. See the Note Psal 3.4 even unto God with my voice he gave ear unto me All which may be understood either of that distresse whereof the Psalmist speaks in the sequele of the Psalm the event whereof he shews here at first to wit that persevering in prayer he at last got the day that so others might learn to doe the like in the like conflicts or else of Gods hearing him in former troubles so hereby he seeks to strengthen his faith that as God had heard him formerly so he would again Vers 2. In the day of my trouble I sought the Lord c. Here the Psalmist shews the sad conflict he had within himself for a time to wit that at first this course of praying to God seemed to doe him no good at all In the day of my trouble I sought the Lord that is when I was in grievous distresse not outward only but inward too my soul because of my afflictions apprehending that Gods wrath did lye upon me and that God had utterly forsaken me my sore ran in the night and ceased not that is I could find no help nor ease of my misery my sorrow seemed incurable The Hebrew words may be indeed interpreted as in the margin my hand flowed or was poured forth and ceased not which may be a vehement figurative expression like that Psal 62.8 of pouring forth the heart before God and may signify either 1. that his strength did continually wast away or 2. that his hands did continually drop with tears which distilled down from his eyes upon his hands held up in prayer or by frequent wiping his eyes or 3. that he continually stretched forth his hands to God in prayer But I rather conceive that to expresse how hopelesse and helplesse his condition was he compares his misery or grief to a wound that bleeds and cannot be staunched or to a sore that runs continually and cannot be healed my sore ran in the night and ceased not my soul refused to be comforted that is though I prayed unto the Lord yet that yielded me no comfort because still my misery continued so grievous upon me my soul was so imbittered hereby and I became so wayward and heartlesse that nothing would yield me any joy or comfort Vers 3. I remembred God and was troubled c. That is I thought of seeking help from God and so prayed unto him and yet my trouble still continued or rather encreased as being thereby confirmed that God was angry with me because he regarded not my prayers or thus I sought to comfort my self by thinking of God his goodnesse and mercy and faithfulnesse in making good his promises and the experience I formerly had of his gracious dealing with me but all this yielded me no ease because my miseries still terrified me with apprehensions of his wrath and of his proceeding in a way of severe justice against me I complained that is I made my complaints to God and my spirit was overwhelmed Vers 4. Thou holdest mine eyes waking c. To wit by my continuall miseries and disquieting thoughts or by thine immediate providence withholding rest from me which alone doth usually ease a grieved mind I am so troubled that I cannot speak see the Notes Job 2.13 and 3.1 Vers 5. I have considered the daies of old c. That is as hoping to comfort and encourage my self thereby I meditated on thy former mercies both to thy people in generall and to my self in particular But yet because the Psalmist is still relating his temptation I conceive that his intention is to imply that even this tended to the encrease of his sorrows whilst he weighed how far otherwise it was with him at present then it had been in former times Vers 6. I call to remembrance my song in the night c. That is In the night as I lye musing by my self I call to mind thy former favours for which I have praised thee with a song or I call to remembrance thy former mercies whereby I was stirred up to sing praises to thee not by day only but even by night also see the Notes Job 35.10 and Psal 42.8 I commune with mine own heart and my spirit made diligent search to wit as enquiring what the cause was why the Lord did so sorely afflict me and what the issue thereof was like to be whether there would ever be an end of my troubles and what means were to be used to bring it to passe or whether it were likely that God had cast me off for ever as he expresseth his thoughts in the following verses Vers 7. Will the Lord cast off for ever c. This the Psalmist speaks as struggling against his temptation as if he had said These things Satan and mine own corrupt heart do suggest to me but sure it cannot be so Vers 10. And I said This is mine infirmity c. That is it is but the weaknesse of my faith and the feeblenesse of my
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
said is that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdome of Judah But I rather encline to think that the following relation in this Psalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies for though many expressions therein seem to imply a greater desolation which that kingdome was brought into then that was in Rehoboams time yet if we consider what an astonishment it must needs be to the faithfull in the land to see that kingdome which God had promised should continue in the seed of David to the end of the world so presently torn in pieces by the revolting of ten of the twelve tribes from Davids family to Jeroboam and by the civill wars which followed thereupon and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25 and 2 Chron. 12.2 all which Ethan surviving Solomon might live to see it cannot seem strange that Ethan should with respect to those times so bemoan the kingdome of Judah as in a manner lost and ruined in the eye of reason Vers 1. I will sing of the mercies of the Lord for ever c. That is say some Expositours I will sing of the mercies of God which continue for ever which are therefore called the sure mercies of David Isa 55.3 with my mouth will I make known thy faithfulnesse to all generations that is thy faithfulnesse which continues to all generations But I rather conceive that this is spoken in the name of the Church who undertake that they will for ever extoll the mercies and faithfulnesse of God or by the Psalmist in his own name thus I will sing of the mercies of the Lord for ever that is as long as I live or by this Psalm which shall be continued in the Church for ever I will convey the praise of thy mercy to all generations However the drift of the Psalmist in these words is to imply his confidence that God would not cast off his people for ever Vers 2. For I have said Mercy shall be built up for ever c. That is I have concluded on this within my self that however things goe and though it may seem otherwise to the eye of reason for the present yet Gods mercy to the seed of David and to his people Israel shall never fail but shall continue and be carried on to all generations till it be perfected at last in eternall glory thy faithfulnesse shalt thou establish in the very heavens that is though thy promises may seem to fail yet from the heavens thou wilt make good thy faithfulnesse and perform all thy promises or thy faithfulnesse shall be established as surely as the heavens are established and shall be perfected in the glory of thy Saints in heaven Vers 3. I have made a covenant with my chosen c. We must understand this aâ— if it had been expressed thus And the ground of this my confidence is that thou hast said I have made a covenant with my chosen c. for here the Psalmist brings in the Lord asserting the covenant he had made with David because this was that whereon he grounded his confidence mentioned in the foregoing verse I have made a covenant with my chosen I have sworn unto David my servant that is I have made a sure and irrevocable covenant with him to wit concerning the stability of his seed and throne for which see the Note 2 Sam. 23.5 and likewise 2 Sam. 7.12 13. Vers 5. And the heavens shall praise thy wonders O Lord c. That is The angels seeing the wonderfull works thou doest for thy Church shall praise thee for them thy faithfulnesse also in the congregation of thy Saints that is they shall also in the assembly of those holy spirits praise thy faithfulnesse in making good thy promises to thy people see the Note Job 15.15 or the second clause may be understood of the angels publishing the faithfulnesse of God to his saints and servants upon earth But now some by the heavens do understand not the angels only but also the holy servants of God in this world men of heavenly minds and conversations who shall praise God upon earth as the angels do in heaven And some also understand the whole verse of the visible heavens as a place parallel with that Psal 19.1 for which see the Note there adding this that the heavens may be said to praise Gods faithfulnesse in the congregation of the Saints because they are instrumentall in conferring those blessings which God hath promised to the righteous as rain and fruitfull seasons c. which only the Saints do acknowledge to be from God But the first exposition I conceive is the best However the drift of this and divers of the following verses is to shew how safely we may rest upon Gods faithfulnesse in performing what he hath promised to his people and that in regard of his power to doe whatever he pleaseth Vers 6. For who in the heaven can he compared unto the Lord c. To wit among the angels and blessed spirits there who among the sons of the mighty can be likened unto the Lord that is among the mighty ones of the earth see the Note Psal 29.1 Yet this last clause may be also understood of the angels who may be called the sons of the mighty as elsewhere they are termed the sons of God Job 1.6 Vers 7. God is greatly to be feared in the assembly of the Saints c. That is as almost all Expositours understand it in the assembly of the angels even those glorious spirits whose power is so terrible to men do themselves tremble and fear before God and as dreading his Majesty are alwaies obsequiously ready to doe whatever he enjoyns them and to be had in reverence of all them that are about him to wit the angels that are continually about him as souldiers about their generall and servants about their master whom therefore they have all cause to reverence as infinitely excelling them in glory Yet I see not but this may be most probably understood of the Saints on earth to wit that God is greatly to be feared in the assembly of his people in regard of his protecting them and the dreadfull judgements he executes upon their enemies in their defence and to be had in reverence of all them that are about him that is of all his people or as some say of all the heathen round about see the Note Psal 76.11 Vers 8. Who is a strong Lord like unto thee or to thy faithfulnesse round about thee That is Who amongst all those that are round about thee are like to thee for faithfulnesse or rather Who is like unto thee who art faithfull to all that are round about thee or who art every way faithfull who discoverest thy faithfulnesse in all things round about thee or who art clothed with faithfulnesse round about thee as with a garment
vengeance belongeth c. See Deuter. 32.35 O God to whom vengeance belongeth shew thy self that is appear in this which belongs to thee by executing vengeance on those that oppresse thy people It is in the Hebrew shine forth for which see the Note Psal 80.2 Vers 2. Lift up thy self thou judge of the earth c. See the Note Psal 7.7 Vers 4. How long shall they utter and speak hard things c. That is grievous things as the word is translated Psal 31.18 for which see the Note there He means proud and insolent speeches and cruell threatnings against men and blasphemies against God hard and terrible to be heard but much more to be endured Vers 6. They slay the widow and the stranger c. And so likewise all other that are destitute of humane help Neither is this only meant of direct murdering them but likewise of slaying them by bereaving them of their outward means livelyhood through extortion and oppression Vers 7. Yet they say The Lord shall not see c. See the Note Psal 14.1 Vers 8. Vnderstand ye brutish among the people c. That is all you that are thus brutish or you that are the ringleaders amongst the people in this impiety or you that professe your selves to be Gods people yet are thus brutish Yea because it is most probable that they are the great oppressours of the poor people that he here speaks to these words among the people were haply added either by way of vilifying them as being no whit better in Gods eye then any other of the people or else to imply that all their eminency above others was that they were more brutish then the rest of the people Vers 9. He that planted the ear shall he not hear c. The force of this argument lyes in this that in Gods giving to man the sense of hearing his planting the ears of man so fitly and admirably as the instruments of hearing so likewise in the framing of mans eye there is such a clear discovery of Gods infinite wisedome that it were absurd to think that he should not both hear and see what is done by his creatures whatever excellency is in his work must needs be far more eminently in him that made it the fire that gives heat to other things must needs have much more heat in it self c. Vers 10. He that chastiseth the heathen shall not he correct c. That is Seeing we see by continuall experience that he punisheth the heathens in all nations for the wickednesse which he sees in them can you think that he will not much more punish you that professe your selves to be his own peculiar people Yet some give the meaning of the words to be this Seeing God often punisheth whole nations together think you that he will let a few such insolent wretches as you are to escape He that teacheth man knowledge to wit by the light of nature which he hath implanted in mens minds or by the teaching of his spirit shall not he know to wit what is done in the world by the children of men Vers 11. The Lord knoweth the thoughts of man that they are vanity As if he had said Though the Lord may forbear to punish wicked men for a time yet he knows not their words deeds only but their very thoughts also the vanity of them Now this may have respect to the wickednesse and vanity both of those thoughts whereby they plotted mischief against the righteous which God could easily frustrate and also of those thoughts whereby they chuckered themselves as if God did neither know nor mind what they did And thus he derides the vanity of those men that applauded themselves in the wisedome of these conceits whereby they sought as it were to mock God and to hide themselves from his all-seeing eye whence it is that the Apostle citing this place expresseth it thus The Lord knoweth the thoughts of the wise that they are vain 1. Cor. 3.20 Vers 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Here the Psalmist passeth from expostulating with the wicked oppressours of Gods people to the comforting of the faithfull servants of God that are thus oppressed by them pronouncing them blessed when God doth withall teach them by his Word and spirit because then they shall know that which by their own reason they would never apprehend to wit that the wicked are but the rods whereby God doth chastise them and that in love and for their eternall good And thus the wisedome which the righteous attain by the law of God is opposed to the vanity of the carnall mans thoughts reason mentioned in the foregoing verse Vers 13. That thou mayest give him rest from the daies of adversity untill the pit be digged for the wicked This is the benefit which redounds to the man that is chastised by the Lord withall taught out of the law it may be understood two severall waies to wit either 1. that hereby he is so far purged every way bettered in his spirituall estate that he shall not only escape the condemnation of the wicked when they shall be thrown into the pit of hell which is already before-hand preparing for them but shall also be delivered from his present distresses and shall at last be received into Gods eternall rest or 2. that hereby he is enabled quietly and patiently to bear what he suffers in that he is encouraged to wait upon God as being assured that there is a pit digged for the wicked whereinto they shall fall and so he shall be delivered Vers 15. But judgement shall return unto righteousnesse c. That is say some Expositours The times shall change judges shall execute righteous judgement again which now they do not and the upright in heart shall follow it that is all good men shall promote practise it or whereas now judgement is usually perverted at the last day all unjust sentences shall be repealed made void and righteous judgement shall be pronounced by him in every cause and the upright in heart shall follow it that is all the Saints shall approve of it But I rather with the most and best Expositours understand it thus But judgement shall return unto righteousnesse that is whereas in the outward administration of things there may seem to be for a time neither judgement nor justice observed but both may seem to be banished from the earth in that neither the wicked are judged punished as they ought to be nor yet are the righteous rewarded prospered as justice required these should be restored again according to the exact rule of justice and so should meet together judgement being executed upon the wicked and the righteous exalted Or rather thus whereas Gods judgements may not seem to be just justice may seem to be separated from his judgements in that wicked men prosper trample upon and
that is who compasseth thee round about with manifold and precious blessings which are also a glory and an honour to thee see the Note Psal 65.11 Vers 5. Who satisfyeth thy mouth with good things c. That is Who supplyeth thee with plenty and variety of good yea and many times of the choicest dainties for the nourishment of thy body or more generally Who gives thee abundantly of all his good blessings even to the full satisfying of thy desires according to that Psal 81.10 Open thy mouth wide and I will fill it for which see the Note there So that thy youth is renewed like the eagles that is thou continuest still fresh and lively and strong even when thou hast past the years of thy youth as if thy youth were daily renewed upon thee And this he compares to the eagles renewing her youth either 1. because the eagle doth yearly cast her feathers as it is said that all birds of prey especially do and so having new feathers grow up in the room thereof she looks as young and fresh again and flies as high and swift as ever according to that Isa 40.31 they that wait upon the Lord shall renew their strength they shall mount up with wings as eagles or 2. because as severall writers report the eagle retains her vigour unto extreme old age neither is weakned with any sicknesse nor decays with years but continues still as fresh and lively as when she was young till at last by the overgrowing of her upper crooked beak her mouth is so shut up that she cannot eat so she dies not through age so much as want of feeding Now though this cannot be said of every one of Gods faithfull servants in regard of their bodily health and strength and indeed some think that the Psalmist wrote this with respect to the renewing of his strength after some sit of sicknesse yet it may in regard of the inward refreshing of their minds in the manifestation of Gods love to them because though their outward man doth perish yet the inward man is renewed day by day 2. Cor. 4.16 Vers 6. The Lord executeth righteousnesse and judgement for all that are oppressed Though this be expressed as a generall truth yet by the following verse it seems probable that it is inserted here with particular reference to the deliverance of the Israelites out of Egypt Vers 7. He made known his waies unto Moses c. That is the waies which he prescribed his people in the Law which he gave unto Moses or his waies of providence toward his people the manner of his dealing with them how tenderly carefull he is over them how he governs them by his word and spirit and takes them at last to live for ever with him in heaven and so the next clause may be added to explain this his acts unto the children of Israel or else that is meant of those miraculous acts whereby the doctrine of Moses was sealed and confirmed that it was of God as the plagues of Egypt the dividing of the red sea c. Vers 8. The Lord is mercifull and gracious c. This seems to be here inserted in reference to that glorious description of himself which God gave unto Moses Exod. 34.6 Vers 11. For as the heaven is high above the earth so great is his mercy toward them that fear him That is it is exceeding great see the Note Psal 36.5 or it exceeds their sins as far as the heaven is above the earth Vers 12. As far as the East is from the west so far hath he removed our transgressions from us That is he hath absolutely pardoned them as perfectly acquitting us from being punished for them as if they no way concerned us yet with respect to the filthinesse of sin it may be also said he hath removed our transgressions from us to wit as one would put away some noysome thing where neither the sight nor smell of it might any way annoy us Vers 14. For he knoweth our frame c. That is our naturall pronenesse to sin or of what a mean and brittle mould he hath made us as it seems to be explained in the following clause he remembreth that we are dust see also the Note Psal 78.39 Vers 15. As a flower of the field so he flourisheth To wit which lyeth open to sharp piercing winds storms and tempests and hath no covert nor shelter as flowers in gardens have Vers 16. For the wind passeth over it and it is gone c. That is it is suddenly blown away or blasted with some blasting wind see the Note Psal 78.39 and the place there of shall know it no more see the Note Job 7.10 Vers 17. But the mercy of the Lord is from everlasting to everlasting c. See the Notes Psal 102.12 24 26. Vers 19. The Lord hath prepared his throne in the heavens c. That is He is the most high God that hath not only the angels in heaven but all the kingdomes and creatures in the world under his command as is expressed in the next words and his kingdome ruleth over all And this may be added also to imply how infinitely able God is to doe for his people that which is said in the two foregoing verses Vers 20. Blesse the Lord ye his angels c. By calling upon the angels to blesse God the Psalmist doth imply 1. his desire that God might be advanced by those that could doe it better then poor men could doe and 2. how just it was that he and others the people of God should readily joyn in this duty of blessing God seeing this was an imployment sit for angels and that the angels did chiefly blesse God for the great mercy he had shewed to men which men therefore above all should with thankfulnesse acknowledge and to this end also he adds that description which follows of their exceeding great power and readinesse to serve God that excell in strength that doe his commandements hearkning unto the voice of his words as if he should have said being attentive to know and most ready to doe the will of God in all things whatsoever for if those glorious spirits must thus stoop before God and count it an honour to serve him should not men much more doe so Vers 21. Blesse the Lord all ye his hosts c. This may be meant of all the creatures as being instrumentall to God in doing his will for which see the Note Gen. 2.1 or else rather of the holy angels because the following words ye ministers of his that doe his pleasure seem to be meant properly of the obedience that is yielded by reasonable creatures see the Notes 1 Kings 22.19 And then the same is repeated here that was said before in the foregoing verse only by tearming them his hosts their exceeding multitude is implyed see Psal 68.17 and what use he makes of them in fighting against his enemies PSALM CIV Vers 1. O Lord my
people or commonwealth by themselves but that he would make a nation of Moses Numb 14.12 15 though afterwards upon the intercession of Moses he determined to destroy those only that had then murmured and to bring their children into the promised land Vers 28. They joyned themselves also unto Baal-Peor c. That is Forsaking the Lord their true husband they did adulterously prostitute themselves to Baal-Peor as if he had been their husband as indeed Baal signifyeth a Lord or husband Yet haply the rather is this expression here used because they did also commit fornication with the daughters of the Idolaters But see the Notes also Numb 25.1 2 3. And ate the sacrifices of the dead that is the sacrifices that were offered to dead stocks and stones instead of the living God or to Idols that were memorials of some that had been famous men amongst them long since dead and gone Vers 31. And that was counted unto him for righteousnesse c. The meaning is that God did approve of this fact of Phinehas though it was done without the warrant of any ordinary authority and that of his free grace he was pleased with it And accordingly the drift of the following words unto all generations for evermore is to shew that Gods acceptance of this noble act of his was testifyed unto all generations by conferring the high priesthood upon him and his posterity for ever see the Notes Numb 25.12 13. Vers 37. Yea they sacrificed their sons and their daughters unto devils See the Notes Lev. 17.7 and 18.21 and 2 Kings 16.3 Vers 39. Thus were they defiled with their own works c. To wit as a whore is defiled with her whoredomes as the following words expound it and went a whoring with their own inventions for which see the Note Judg. 2.17 Vers 47. Save us O Lord our God and gather us from among the heathen c. As if he had said Seeing thou hast thus in all ages been gracious to thy people notwithstanding their many provocations afford us we beseech thee the like favour in our captivity and dispersion But see also the Notes above vers 1. and 6. and 1 Chron. 16.35 Vers 48. Blessed be the Lord c. See the Note above vers 1 and let all the people say Amen praise ye the Lord see the Note Psal 41.13 PSALM CVII Vers 2. LEt the redeemed of the Lord say so c. The drift of this Psalm is to set forth Gods praise in regard of his wonderfull providences towards all mankind and first by shewing how miraculously he preserves them in the severall streights whereinto they often fall And accordingly the Psalmist doth in the first place relate how miraculously the Lord doth often deliver poor pilgrims and travellers when loosing their way or wandring up and down in strange countreys and in desart places they fall into great dangers For that these are the redeemed of the Lord whom here he invites to praise the Lord is evident in the following description of their miseries vers 4 5. where he speaks of their wandring up and down in wildernesses hungry and thirsty c. to wit such as travelling into forreign parts for merchandise or any other occasions or being banished or otherwise driven by force out of their own countreys do loose themselves in desolate wildernesses and so are in danger to fall or do fall into the hands of robbers or other enemies that surprize them and make slaves of them and yet are afterwards by the mighty power of God delivered from all these miseries for with reference to their falling into the hands of such enemies is the last clause added Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy Vers 3. And gathered them out of the lands from the East and from the west from the North and from the South In the Hebrew it is and from the sea whereby though usually in the Scripture the west is intended and that because the mediterranean sea lay on the west of Judea yet here by the sea the South is meant and that because both the red sea and the great Ocean lay Southward of Judea But that which is chiefly observable for the understanding of these words is 1. that the Lord is said to have gathered these lost pilgrims or travellers that are here stirred up to praise his name because he fetcheth them in from their banishment their wandrings or captivity to their own countrey or some place of abode or some place where they may be furnished with things necessary for them and 2. that it is said that he gathered them out of the lands from the East and from the west c. to imply that God doth this in all quarters of the world that we might not think that he speaks only of the desarts of Judea he shews that by the speciall providence of God men are delivered often out of these streights all the world over Vers 4. They wandred in the wildernesse in a solitary way c. That is having lost their way which they might easily doe in those sandy desarts where the winds do usually blow the sands over the waies where men have gone they wandered up down not knowing which way to goe they found no city to dwell in that is no place where they might make their abode or no place inhabited by men amongst whom they might find any direction or refreshing Vers 5. Hungry and thirsty c. To wit because having spent their provision by reason of their long wandring up down after they had lost their way no new supply in those solitary desarts was to be had no not so much as of water to quench their thirst which in those hot places must needs be great their soul fainted in them that is they were continually ready to faint not only through weaknesse and wearinesse but also through grief and anguish of spirit Vers 6. Then they cried unto the Lord c. This is meant not only of the faithfull people of God for the Psalmist speaks here of the providences of God towards all mankind but of all men in generall who being in great streights are wont by the very instinct of nature to cry unto God for help yea and God often hears the cries of such men both for the clearer discovery of his own goodnesse and the fuller conviction of their spirits Vers 9. For he satisfyeth the longing soul c. That is he satisfyeth the thirsty with drink which they longed for and filleth the hungry soul with goodnesse that is with good food see the Note Psal 103.5 And thus these two clauses have clear reference to that vers 5. hungry and thirsty c. Vers 10. Such as sit in darknesse c. This is the second instance which the Psalmist gives of Gods wonderful deliverances namely of his delivering those that are in prison bondage Such as sit in darknesse that is in dark prisons
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.
had overwhelmed us the stream had gone over our soul See the Notes 2 Sam. 22.5 Psal 32.6 69.1 Vers 6. Blessed be the Lord who hath not given us as a prey to their teeth This phrase implyes 1. that the mightiest enemies of Gods people cannot prevail over them even in their greatest weaknesse unlesse the Lord deliver them into their hands 2. that this because of their sins God in his justice might now have done but that of his mercy he was pleased to spare them Vers 7. Our soul is escaped as a bird out of the snare of the fowler See the Note Psal 91.3 PSALM CXXV Vers 1. THey that trust in the Lord shall be as mount Zion which cannot be removed c. The meaning is that as mount Zion stood fast could not be overturned though the winds on every side should blow with never such violence upon it so the Church shall never be overthrown but in the midst of all the changes confusions that are in the world all the persecutions that are raised against her she shall stand fast and continue for ever and so shall it be with every faithfull member of the Church in regard of their constant perseverance in the right way unto eternall salvation Only we must know that because mount Zion was a type of the Church therefore the Psalmist sets forth the stability of the Church by the stedfast standing of mount Zion rather then of any other mountain Vers 3. For the rod of the wicked c. That is the persecution oppression of wicked men the rod whereby they scourge beat Gods faithfull servants or the rod scepter the tyrannicall government of wicked men shall not rest upon the lot of the righteous that is upon the Church or upon their substance inheritance lest the righteous put forth their hands unto iniquity that is say some lest they stretch forth their hands in praying to idols or for it is not safe so to limit the words lest by the prosperity of such wicked men they be tempted to partake with them in their sins or lest through despair or faint-heartednesse fear of suffering they yield to doe any thing that is evil or take any unlawfull course to help themselves And indeed that phrase of putting forth their hands unto iniquity seemes to imply either some sly close secret stealing forth of mens hands as it were to do something that is evil thereby to avoid suffering or some sodain reaching forth their hands being overborn by the violence of temptation to some unlawfull way of securing themselves even as men ready to fall or sink in the water will sodainly catch at any thing that is within their reach to save themselves Vers 4. Doe good O Lord unto those that be good c. This may be understood more particularly as in reference to what was said in the foregoing verse of Gods sending them such seasonable deliverance from the oppression of wicked men that they might not put forth their hands unto iniquity Vers 5. As for such as turn aside unto their crooked waies the Lord shall lead them forth with the workers of iniquity c. That is God shall cut them off destroy them yea at the last judgement separating them from his elect people he shall cast them together with other reprobates into the pit of hell for in this expression the Lord shall lead them forth c. there is doubtlesse an allusion to that usuall custome of leading forth malefactours in publick from the place of their imprisonment to the place of execution But what is meant here by those that turn asside unto their crooked waies why is it said that they shall be led forth with the workers of iniquity I answer that this may be probably expounded severall waies as 1. that those cunning hypocrites that professe themselves to be of the number of Gods people make a shew of religion and yet the whilst do secretly turn aside into the crooked waies of any base sinfull practises shall be punished no lesse then those that are openly profane yea no lesse then the heathen that are professedly workers of iniquity or 2. that those that forsake the waies of righteousnesse turn aside into the crooked waies of wickednesse shall be destroyed no lesse then those that have alwaies given up themselves to work iniquity or 3. which I like the best because it best agreeth with that which went before vers 3 4. that those that in times of persecution when the rod of the wicked is upon the lot of the righteous shall for fear or hope of favour deny the faith or take any other crooked sinfull way to secure or advance themselves shall be punished as workers of iniquity no pretence of the temptations by means whereof they were seduced shall keep them from being numbred amongst workers of iniquity nor from being punished as such for this expression the Lord shall lead them forth with the workers of iniquity is to the same effect with this the Lord shall punish them as workers of iniquity as if we should say They that secretly filch away other mens goods the judge shall punish them with thieves And as for that last clause but peace shall be upon Israel therein is this covertly implyed that the destruction of such hypocrites shall tend to the peace of the truly faithfull PSALM CXXVI Vers 1. WHen the Lord turned again the captivity of Zion c. That is When the Lord brought the Jews back from Babylon into their own countrey we were like them that dream the mercy seemed so incredible so far above all hope and expectation that at first we could scarce tell whether it were so indeed or whether we were not all the while in a dream as it is said of Peter when the Angel had carried him out of prison Act. 12.9 that he wist not that it was true which was done by the Angel but thought he saw a vision And indeed that a heathen king should of his own accord send home Gods captived people into their own land that with a charge to build again the city Jerusalem and the Temple therein a command to his subjects to afford them all requisite accommodations thereunto giving them likewise all the vessels of the Temple with great riches besides it was a matter of great wonder the people here do observe it to shew what great cause they had to blesse God for it Vers 2. Then was our mouth filled with laughter our tongue with singing See the Note Job 8.21 The time was when they hung up their harps upon the willows could not sing for bitternesse of spirit How shall we sing say they the Lords song in a strange land see Psal 137.2 4 but now they had taken them down again and could sing Psalm upon Psalm and were never weary of singing Then said they among the heathen The Lord hath done great things
for them that is even the Chaldeans Persians together with other nations amongst whom the Jews had lived as the most despised nation under heaven and who had wont to insult over them for their confidence in God and to flout at them and their religion Psal 137.3 Sing us say they one of the songs of Zion were by the wonder of our deliverance forced to acknowledge that our God had shewed great love to us in the great things he had done for us Vers 3. The Lord hath done great things for us c. As if the Jews should have said for in their name the Psalmist here speaks If you that are our enemies say so who speak it haply with repining spirits well may we say so with glad hearts for whom God hath done it Vers 4. Turn again our captivity O Lord c. That is Bring home the rest of our brethren that are still captives in Babylon as thou hast brought us home For we must know that though part of the Jews were returned when this Psalm was penned upon liberty granted them by the Proclamation of Cyrus as is noted before vers 1 yet the greatest number by far stayed still in Babylon according to that Isa 10.22 though thy people Israel be as the sand of the sea yet a remnant of them shall return apprehending the tediousnesse of the journey how great the perils were they were like to meet with in their way homeward how impossible it seemed that they should recover their land again from which they had been carried away captives so many years ago and withall being grown some of them at least well enough contented with their present condition either for fear or sloth they preferred certain rest though under bondage that amongst idolaters before hope of liberty of recovering their ancient inheritance accompanied with so many dangers and troubles And therefore no wonder it is though that remnant of the Jews that were returned to their own countrey do still pray thus for their brethren that were behind Turn again our captivity O Lord c. Yea some conceive that in these words they do also pray that God would perfect the mercy of their deliverance out of Babylon to those that were returned by settling them quietly in their land freeing them from that mighty opposition they met with in their rebuilding of their city Temple by means of the envy malice of their neighbours round about them As for that clause as the streams in the South we must take notice first that by the South here is meant barren and dry desarts for because on the South of Canaan there lay great desarts dry and sandy yea the South parts of Canaan it self were dryer then other parts of the land were whence was that of Calebs daughter to her father Thou hast given me a South land give me also springs of water see the Note Josh 15.19 therefore by the South in the Scripture is usually meant the desart or wildernesse as in Psal 75.6 promotion cometh neither from the East nor from the West nor from the South which is in the Hebrew nor from the desart and 2. that in those dry desarts God did sometimes send mighty land-flouds either by sudden violent showers of rain or by the melting of the snow upon the mountains Accordingly therefore when the Church here prayes Turn again our captivity O Lord as the streams in the South either 1. they mean thereby that God would bring home their captivated brethren in great multitudes so that they might cover the waies as they went as those mighty streams in the South were wont to overflow cover the earth and that speedily suddenly too as those land-flouds used to come suddenly when there was a little before no appearance of water or 2. they would imply hereby that though it would be a work of great wonder like that of bringing streams of water into the dry desarts yet God was able to doe it or 3. they would hereby intimate how great a refreshing this would be to them that the turning again of their captivity would be as welcome a mercy to them as it would be to the traveller that is to goe through dry desarts to meet there with some sweet streams of water for the refreshing of himself Vers 5. They that sow in tears shall reap in joy That is as the poor husbandman that sows in tears either for the toil of his work or the unseasonablenesse of the weather or especially when in times of dearth scarcity he casts the corn that should nourish himself his family into the ground and that too but upon uncertain hopes as knowing that often when men carry out much they bring in little as is threatned Deut. 28.38 yet when a plentifull harvest comes he then reaps with joy haply hath the richer harvest when his seed-time was saddest according to that usuall proverb that corn sowen in a flood comes up like a wood so they that do what God requires in hope of a retribution from God according to his will revealed in his word though they may meet with much affliction sorrow therein yet shall doubtlesse at last reap what they expected with exceeding great joy yea their foregoing sorrow shall be in part a cause or occasion of their greater joy And with this generall sentence the Psalmist concludes this Psalm partly with respect to the experience which some of the Jews had already had of the truth hereof in their deliverance out of Babylon when they went into captivity in hope that God would make good what he had promised them by the prophet Jeremy that after a certain time he would bring them back again with joy into their own land their faith patience prayers was precious seed sown not without many tears because of their misery but when God brought them back with so much riches glory then they reaped with joy according to that Isa 51.11 the redeemed of the Lord shall return come with singing unto Zion everlasting joy shall be upon their head partly by way of encouragement for the time to come both to those that were behind in Babylon those likewise that were imployed in repairing Jerusalem c. but were many waies in a very sad condition by reason of the great opposition manifold discouragements they met with in that service even to put them in hope that after this sad seed-time they should have a joyfull harvest which is again repeated in the following verse Vers 6. He that goeth forth c. That is that goeth out of doors to sow his seed or that in the field goeth on still forward casting his seed into the ground weepeth bearing precious seed that is good choice corn that is fit for seed or corn when it is scarce dear so it grieveth him the more to part with it shall doubtlesse come again with rejoycing bringing his sheaves
eyes and gladnesse of thy heart This I conceive is chiefly intended here in these words Yet withall observable it is how fitly a wife is compared to a vine by the sides of the house both because it is the praise of the wife to be much at home in the house there her businesse continually lyes because as the vine being a weak plant cannot grow up by it self but as it is by some means born up supported so doth the wife by reason of the weaknesse of her sex stand in continuall need of being upheld and born up by the care of her husband And so for the next clause thy children like olive plants round about thy table as it implyes the blessing of many children so also that the children he had should be healthfull fair fresh flourishing see the Note Psal 52.8 hopefully sprouting growing up continually so that their father should delight to look upon them to have them with him as likewise that they should be well qualified vertuous such as in time should yield the sweet fruit of much comfort benefit to their parents to which some adde too because olive branches were used as emblems of peace that they should be the means of keeping peace between their parents Vers 5. The Lord shall blesse thee out of Zion c. See the Note Psal 20.2 These words out of Zion are added to put them in mind of the Covenant which God had made with them so that it is as if he had said Our God that dwelleth in Zion shall from thence heare the prayers which there thou offerest up unto him and shall blesse thee with all the blessings of his people according to his covenant and the promises he hath made to us thou shalt see the good of Ierusalem all the daies of thy life meaning that he should delight to see the flourishing estate of Gods Church that he should have a share in her blessings PSALM CXXIX Vers 1. MAny a time have they afflicted me from my youth may Israel now say c. That is ever since God had first a Church upon earth as was seen in the murther of Abel or rather ever since the seed of Israel became a people which was whilst they abode in Egypt for indeed the time of their being there and of Gods delivering them from thence is often elsewhere in the Scripture called the time of Israels youth as Ezek. 23.3 Hos 2.14 15. Vers 3. The plowers plowed upon my back they made long their furrows By the plowers plowing upon their backs is meant that their enemies had rent and torn them grievously afflicted them with all possible cruelty no otherwise then as if men lying with their faces upon the earth should have plows again and again driven over their backs by making long their furrows is meant that they had used them thus despightfully and cruelly a long time together But yet withall the aim of saying that this was done upon their backs might be to imply either that this was done by the heavy burthens which their enemies laid upon them or that the deep slashes which their enemies by scourging them had made in their backs were like so many furrows which the plow makes in the earth Neither is it altogether improbable which some adde that the Holy Ghost might also intend covertly to intimate by this expression that in all this cruelty of the enemy God made use of them as his husbandmen to till his field the Church that through these afflictions they might be the better prepared to receive the seed of his word spirit might afterward yield him the more fruit as a field doth that is well plowed and manured Vers 4. The Lord is righteous he hath cut asunder the cords of the wicked That is even in the heat of their persecuting Gods people God hath broken their power frustrated all their plots practices so hath taken them off that they can proceed no further all this on a sodain as when one should cut asunder the harnesse or plow-gear wherewith the plow is drawn the plow must needs stand still nor can the husbandman carry it on any further Vers 5. Let them all be confounded and turned back that hate Zion See the Notes Psal 35.4 40.15 Vers 6. Let them be as the grasse on the house tops c. Because the houses in Judea were built flat on the tops so out of the clefts crevices between the stones there grasse or green corn would usually sprout out which yet for want of earth and moisture was soon blasted by the heat of the sun thence is it that the Psalmist useth this similitude praying that the enemies of the Church even when they were at the greatest height might yet be but as such grasse or green corn on the house tops Vers 7. Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosome That is which never comes to be mowen nor bound up in sheaves as the corn in the fields doth And in this expression here used the reason hereof is intimated namely because if it should grow up it would not be worth the reaping and gathering there is but only a little here there that sprouts up the harvest-man cannot cut it down by handfuls nor grasp his arms full in his bosome when he gathers it to bind it up in sheaves as he doth in the corn fields And the same is intended in the following verse Vers 8. Neither do they which goe by say The blessing of the Lord be upon you c. That is such grasse or green corn on the house tops never comes to be mowen or gathered in by the harvest-men who should thereupon have the prayers of those that passe by as they usually have when they are working in the field The drift of all this is to expresse their earnest desire that the enemies of Gods people might be suddenly destroyed PSALM CXXX Vers 1. OVt of the depth have I cried unto thee O Lord. That is out of the depths of seeming desperate tribulations dangers likewise of overwhelming sorrows by reason of my sins see the Notes Psal 40.2 68.22 71.2 see also the Note upon the Title of the sixth Psalm Vers 3. If thou Lord shouldest mark iniquities Lord who shall stand See the Note Psal 1.5 It is as if the Psalmist should have said If thou shouldest take strict notice of the iniquities of men with a purpose to deal with them according to their deserts no man could ever escape thy just vengeance if the holiest of men cannot justify himself before thy tribunal alas what shall become of me For doubtlesse the Psalmists aim in these words is to imply 1. that he acknowledged that God had justly for his sins cast him into those depths of misery wherein he lay that he might also justly upon the same ground reject his prayers and
within me is desolate that is destitute of all strength and void of all comfort Vers 5. I remember the daies of old c. See the Notes Psal 25.6 77.5 11. Vers 6. My soul thirsteth after thee as a thirsty land c. See the Notes Psal 42.2 and 63.1 Vers 7. Hide not thy face from me lest I be like unto them that goe down into the pit See the Notes Psal 28.1 88.3 Vers 8. Cause me to hear thy loving kindnesse in the morning That is say some Expositours When in the morning I pray unto thee let thy spirit inwardly assure me of thy mercy to me or rather let me speedily find that thou hast been mercifull to me see the Notes Psal 5.3 51.8 That which he intended hereby might be that he might speedily or in the morning heare that Saul had given over seeking and pursuing after him Cause me to know the way wherein I should walk c. That is how I may in all things conform my self to thy commandements or rather what course I may take that I may escape out of the hands of mine enemies who now know not which way to turn my self for I lift up my soul unto thee see the Note Psal 25.1 Vers 10. Teach me to doe thy will for thou art my God c. That is Enable me to live so that I may not doe any thing which is contrary to thy commands chiefly he intended hereby that he might not be provoked by the injurious dealings of his adversaries to speak or do any thing that was evil nor might be tempted by any sinfull way to rid himself out of his troubles Thy spirit is good lead me into the land of uprightnesse as if he had said Leave me not to mine own corrupt spirit which will certainly mislead me neither suffer me to be seduced by wicked men or by any unclean spirits which he might the rather intend because he knew how Saul had been troubled with an evil spirit sent from the Lord 1. Sam. 16.14 but let thy blessed and holy spirit the authour of all the good that is in thy people lead me into the land of uprightnesse that is into the way of upright walking or into such a way or land or ground where all is plain clear even see the Note Psal 5.8 that is into such a condition where I may be amongst those that walk uprightly or where there may be nothing to draw me aside from walking uprightly or to drive me into any crooked by-waies of wickednesse For so this phrase is used likewise Isa 26.10 Let favour be shewed to the wicked yet will he not learn righteousnesse in the land of uprightnesse will he deal unjustly that is he will persist in his wicked waies though he live where righteousnesse is both taught professed practised by others or he will turn aside out of Gods way where it is evenest straightest plainest easiest both to find follow This I conceive is the meaning of these words Others understand by the land of uprightnesse the city of Jerusalem where uprightnesse was taught where God was sincerely served worshipped others understand thereby the state of the Saints in heaven wherein uprightnesse shall dwell for ever those new heavens and new earth wherein dwelleth righteousnesse as S. Peter speaketh 2 Pet. 3.13 Vers 11. Quicken me O Lord for thy names sake That is Deliver me out of those desperate dangers wherein I am no other then as a dead man in the eye of reason see also the Note Psal 80.18 Vers 12. Destroy all them that afflict my soul for I am thy servant That is Thou hast chosen me to be thy servant and I am desirous to doe thee the best service I am able and therefore I know thou wilt take my part against mine enemies See the Note Psal 86.16 PSALM CXLIV Vers 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight To wit that had been formerly inured only to handle a sheep-hook and to play on a harp and not to meddle with weapons of war this discovering clearly that he had been extraordinarily taught of God herein And thus too by alledging what God had done for him he makes way for that request which follows in this Psalm that God would deliver him from his enemies as he had formerly done Vers 2. My goodnesse and my fortresse c. See the Note 2 Sam. 22.2 As for the last clause of this verse who subdueth my people under me though it may be extended to the Lords making him victorious over forreign nations which thereby became tributaries to him yet I conceive it is chiefly meant of Gods chusing and exalting him who was before of a mean condition to be king over his own people and of Gods bowing the hearts of that people to own him and submit to him as their king Vers 3. Lord what is man that thou takest knowledge of him c. See the Note Psal 8.4 Vers 4. Man is like to vanity c. That is to a vain thing or thing of nought there is nothing in him whereof he can boast wherein he can trust or wherewith he can deserve thy favour see the Note also Psal 62.9 his daies are as a shadow that passeth away to wit as the shadow of a bird flying over ones head or as any other shadow that goeth speedily out of ones sight and remembrance and is then gone as if it had never been but see the Notes also Psal 102.11 and 109.23 Vers 5. Bow thy heavens O Lord and come down c. See the Note 2 Sam. 22.10 touch the mountains and they shall smoke that is draw forth from the mountains those exhalations that may afterwards produce tempestuous storms or rather with thy black clouds and storms of rain thunder and lightning cause the mountains as it were to smoke see the Note Psal 104.32 But however that which hereby he desires is doubtlesse this that God would appear for him and by some extraordinary way destroy his mighty enemies that they might vanish as smoke Vers 6. Cast forth lightnings and scatter them shoot out thine arrows and destroy them See the Note 2 Sam. 22.15 Vers 7. Send thine hand from above c. See the Note 2 Sam. 22.7 rid me deliver me out of great waters see the Note 2 Sam. 22.5 Psal 32.6 and 69.1 from the hand of strange children which some understand of enemies of forreign nations living in a strange land as such countreys are called Psal 137.4 and worshippers of strange gods see the Note 2 Sam. 22.45 But the words of the following verse do make it clear that it is rather meant of those that were his enemies amongst his own people whom he tearms strange children because they were but bastard Israelites an adulterous generation as our Saviour tearmeth such as these were but see the Note Psal 54.3 Vers 8. Whose mouth speaketh vanity
of the truth 2 Tim. 3.7 3. that they rejoyce in their folly as men do in their inheritance and will by no means part with it they are as wise as their forefathers and they are resolved to be no wiser and 4. that folly in due time will certainly be the fruit reward of their sillinesse and wickednesse all their great hopes will deceive them folly at last will be their recompence to wit when the punishments of God shall fall upon them in particular shame and reproach which seems to be implyed by the opposition of the following clause but the prudent are crowned with knowledge that is they by diligent searching after true wisdome attain sound knowledge which is an honour and glory to them a means many times of their advancement here in this world but alwaies a means of bringing them to a crown of glory hereafter Vers 19. The evil bow before the good and the wicked at the gates of the righteous To wit as suitors are wont to wait at the gates of great men bowing themselves before them when they come out unto them which shews that this is meant here of Gods exalting the righteous in regard of their outward condition and the wickeds crouching before them in that respect though it be true too that many times wicked men are forced by their own consciences to reverence and respect the righteous even merely for those eminent gifts and graces that admirable wisdome and piety which they discern in them and sometimes in an humble submissive manner to seek unto them for their counsell and prayers Vers 21. He that despiseth his neighbour sinneth c. That is He that so slights and vilifies his poor neighbour that he relieves him not in his wants shall find by his punishments that he did therein greatly offend God though the world may judge otherwise of it yet by experience he shall find it so therefore he is a wretched unhappy man For that this is implyed is evident by the opposite clause but he that hath mercy on the poor happy is he to wit because he doeth that which is pleasing to God Vers 22. Do they not erre that devise evil c. That is They do unquestionably erre And two waies this may be understood 1. that they who sin not of infirmity but do advisedly plot mischief against men are quite out of the way of life eternall yea as some adde though they never bring it to passe but only devise it or 2. that they that devise evil against others do usually misse of that which they aim at and bring evil upon themselves But mercy and truth shall be to them that devise good see the Note 2 Sam. 15.20 Vers 24. The crown of the wise is their riches c. That is say some Expositours wisdome which is the crown of the wise is also their riches But doubtlesse Solomon speaks here of outward riches and saith that these are the crown of the wise that is they are an ornament an honour to them to wit 1. because their wealth is many times obtained by their wisdome and piety 2. because men will honour admire them and their wisdome the more for their riches whereas the wisdome of poor men is usually disregarded in rich men it shall be sure to be highly extolled 3. because the wise being rich have the greater advantage and opportunity to manifest their wisdome piety and 4. especially because the wise having the command of their riches do to their great glory use them well for the advancement of Gods glory for their own spirituall and eternall benefit and for the good of others But the foolishnesse of fools is folly that is be they poor or be they rich they will shew themselves fools their folly is all the ornament they have to honour them As an ape will be an ape though men put him into a golden coat so a wicked Nabal will shew himself a fool though he have never so great riches so will live and die with contempt and dishonour yea the richer such men are the more wicked and foolish they will be and the more they will discover their wickednesse folly because they will trust in their riches and abuse them exceedingly to the dishonour of God and to the hurt both of themselves and others This I conceive is the full meaning of this Proverb Yet some make this only to be the meaning of the last clause that the foolishnesse of fools that is of wicked men is folly that is folly indeed there is no folly like unto that folly Vers 25. A true witnesse delivereth souls c. That is by testifying the truth he often delivereth many innocent men from those dangers wherein they were for their estates or otherwise by some false accusation or he delivereth souls that is the lives of men when through false accusations they were in danger of death see the Note chap. 12.6 Yea in delivering any one man from such dangers it may be truly said that he delivereth souls because all that have their livelyhood by him are thereby also delivered To which some adde also that even by bearing witnesse against malefactours a faithfull witnesse may be truly said to deliver souls because the cutting off such mischievous persons tends to the preservation of many But a deceitfull witnesse speaketh lies and so destroyeth souls see the Note above vers 5. and chap. 12.17 Vers 26. In the fear of the Lord is strong confidence c. That is Whereas the fear of man doth usually work in men much faintnesse of heart spirit they that fear the Lord on the contrary are and have just cause to be very courageous and confident see the Note chap. 10.9 and his children that is say some the children of God or rather the children of the man that feareth God shall have a place of refuge that is shall be protected by God in times of danger Vers 27. The fear of the Lord is a fountain of life c. That is it is a constant never-failing means to make men live holily and comfortably here to bring them to life eternall hereafter see the Notes chap. 10.11 and 13.14 Vers 28. In the multitude of the people is the kings honour c. And consequently his strength safety also as is implyed in the following clause but in the want of people is the destruction of the prince that is it tends to his dishonour contempt and so also to his ruine And the ground of both these is because a numerous people doth not only yield great revenues to a Prince when occasion is mighty armies for his defence but is also a very probable signe that such a Prince is wise just mercifull in his government and doth maintain peace and piety amongst them seeing such a way of governmēt doth of it self tend to the encrease of the people besides God doth usually blesse good kings with a great
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
pronounceth a just sentence or more generally that in beâ—ring witnesse or in giving advice and counsell or in any other way doth alwaies speak that which is true just and equall without all flattery or dissimulation or that speaketh fitly to the purpose in any cause or matter propounded to him And by every mans kissing such a mans lips is meant that every one will dearly love and highly honour him and will be ready to doe him any service he is able and that because of the great good which such a man doeth by his speaking and because such faithfull lips are so rarely found for of these things kissing was a token and pledge see the Note 1 Sam. 10.1 Vers 27. Prepare thy work without and make it fit for thy self in the field and afterwards build thine house The drift of this Proverb is to teach us that we must never undertake any enterprise till we are sure of the means whereby to effect it But indeed the generality of Expositours understand the words otherwise Prepare thy work without and make it fit for thy self in the field that is first get grounds and store them with cattel sow and plant them every way husband them so that they may yield thee much fruit and that the fruit thereof may be carefully gathered and inned and when by this means or which is proportionably the same when by learning some trade or calling and following it diligently thou hast gotten somewhat whereon to live comfortably and well to maintain thy self family then trim and enlarge furnish thy house according to thy estate or build thee a new house fairer then that which thou hadst before or then get thee a wife provide for posterity And some also conceive Solomons intent to be that these works of husbandry must first be done in their season because the season being passed they cannot be done at any time But however both the one the other conceive the drift of the Proverb to be this that men must first provide for things necessary and of greatest importance and then afterwards for those things that are of lesse moment Vers 28. Be not a witnesse against thy neighbour without cause c. That is without just ground as by accusing him of that as a fault which is not a fault or by testifying that against him whereof he is guiltlesse which thou doest upon mere uncertainties or against thine own conscience when he hath given thee no cause so to wrong him or to raise such a report of him And if we thus understand the first clause the second may be to the same effect and deceive not with thy lips to wit by misinforming men and making them believe that to be truth which is not or making shew hereby that thou art a faithfull honest man when indeed it is not so or by colouring over a bad cause with a varnish of fair words thereby to deceive those that hear thee and not speaking the truth simply plainly Or else we may understand the first clause thus Be not a witnesse against thy neighbour without cause to wit not being legally cited and called thereunto offer not thy self herein of thine own accord which will imply that thou doest it rashly out of ill will or envy or in a way of revenge and deceive not with thy lips to wit by flattering men or by deceitfull promises and pretences of love So the first clause may forbid deceiving men by false witnesse and the second deceiving them by flatteries Or if we understand the first clause as most do of backbiters the meaning of the whole sentence may be briefly this Do not slander him secretly and in the mean season flatter him to his face Vers 29. Say not I will doe so to him as he hath done to me c. See the Note chap. 20.22 I will render to the man according to his works as if he had said thereby proudly speaking of thy self in the very language of God But now some understand this particularly with reference to the foregoing verse of a mans resolving to deceive or bear false witnesse against his neighbour in a way of revenge because he had formerly done so to him Vers 34. So shall thy poverty come as one that travelleth c. See the Note chap. 6.11 CHAP. XXV Vers 1. THese are also Proverbs of Solomon c. To wit These that follow to the end of the 23. chapter as well as those before from the beginning of the 10. at least to the 23. of the foregoing chapter which the men of Hezekiah that is his servants or courtiers perhaps his secretaries or the men which he had appointed to that service whether private men or Priests or Levites or prophets that lived in his time as did Isaiah amongst others it is not expressed copied out to wit out of some writings or fragments of writings then extant wherein Solomon or some other from his mouth had written many of his Proverbs or it may be out of some publick Records that were kept of Solomons Act and Monuments It seems Hezekiah in his zeal to promote the cause of Religion appointed some to this service of collecting the choicest of Solomons Proverbs that were found at that time in any other book which having done reduced them into order and prefixed this Inscription they were joyned to this book see the Note chap. 1.1 Vers 2. It is the glory of God to conceal a thing c. God may be said to conceal a thing 1. in that he doth not communicate his counsels and purposes unto others by way of advising concerning any thing which he intends to do for saith the Prophet Isa 40.13 Who hath directed the spirit of the Lord or being his counsellor hath taught him but doth without any such consultation what ever seemeth good in his own eyes 2. in that he hath made known to his people in his word many truths which are to them unsearchable mysteries the causes whereof and the manner how they should be humane reason is no way able to reach as the Trinity of persons in the unity of the Godhead the eternall generation of the Son and procession of the holy Ghost many such like 3. in that there are many things the knowledge whereof God imparteth not to any but reserveth it wholly to himself as the hour of mens naturall death and the day of judgement and many things again there are which he revealeth to some and not to others according to that Matth. 11.25 I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes and 4. in that he doth many things the causes and reasons whereof the wisest of men are no way able to comprehend and search out which as it is true in many naturall things for who can exactly demonstrate the reason of the blowing of the winds Ioh. 3.8 of the ebbing and
saith she thy love is better then wine that is the sense and feeling of thy love is more profitable and pleasing more sweet and delightfull then all earthly delicates and creature-comforts Wine maketh glad the heart of man Psal 104.15 Eccles 10.19 it maketh those that are of heavy hearts to forget their affliction poverty and misery Pro. 31.6 7. and that because it doth encrease warme and refine the vitall spirits but now the apprehension of Christs love wrought in the heart of believers by the graces and comforts of his Spirit doth far more chear and revive their soules and enflame them heaven-ward causing them to forget all the feares and griefes wherewith the guilt of sin and terrors of the Law had formerly imbittered their spirits Whence it is that the manifestation of Gods love thorough Christ in Gospel-Ordinances is tearmed Isa 25.6 A feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Vers 3. Because of the savour of thy good oyntments c. In these words there may seeme to be an allusion to a custome very usuall in those Eastern Countries that Bridegroomes used to anoint themselves with sweet oyntments And because it is unquestionable that by Christs good oyntments here are meant the gifts and graces of Gods holy Spirit which were superabundantly conferred upon him Joh. 3.34 God giveth not the Spirit by measure unto him and whereby he was anointed to be the King Priest and Prophet of his Church Isa 61.1 The Spirit of the Lord God is upon me because he hath anointed me to preach good tydings unto the meeke c. see the Note also Psal 45.7 Therefore by the savour or smell of his good oyntments must needs be meant the discovery of these his gifts and graces in the transcendent holinesse of his life his divine teaching and miracles confirming the same and all the good he did for his people whilst he lived upon earth Act. 10.38 together with the sweet refreshing content and delight which they yielded to the soules of those that had any spirituall sense or discerning in them And accordingly also we must understand the following words Because of the savour of thy good oyntments thy name is as oyntment poured forth for hereby must needs be meant either 1. that because of the sweetnesse of these gifts and graces of his Spirit the very naming of him or the hearing him named was as delightfull to her as the smell of some precious oyntment when it is poured forth And it may be also there might be some allusion herein to that name the Messiah or the Christ which is by interpretation the Anointed that name which is above every name Phil. 2.9 And concerning which it is said Act. 4.12 that there is none other name under heaven given amongst men whereby we must be saved or 2ly that his name that is he himselfe see the Notes Psal 5.11 20.1 was as oyntment poured forth both because his gifts and graces are from him poured forth upon all the faithfull Joh. 14.16 according to that promise I will poure out my Spirit upon all flesh Joel 2.28 and by the renewing of the holy Ghost which he shed on us abundantly Tit. 3.5 6. the broken hearts of Christians are healed their soules are strengthened refreshed and comforted as men are in their bodies by precious oyntments and they are consecrated as Kings and Priests and Prophets unto God as likewise because hereby the faithfull doe take exceeding delight in Christ or 3. that because of these his precious gifts and graces his name that is the communicating of the knowledge of Christ by the Gospel and the miracles wrought by them that preached the Gospel Act. 9.15 yields very sweet refreshing delight to the hearts of believers and causeth his fame to be spread abroad from place to place far and neere according to that of the Apostle 2 Cor. 2.14 Thanks be unto God which maketh manifest the savour of his knowledge by us in every place Therefore doe the Virgins love thee To wit Because of the sweetnesse of thy graces and the discovery thereof by the Gospel which makes thy fame to be renowned all abroad And by the Virgins here as most conceive is meant the Spouses Bridemaides or companions namely either 1. particular Churches 2 Cor. 11.2 or else more particularly all true Believers as it is explained ver 4. who doe own the Church Catholick as their mother and doe honour her and attend as it were upon her in comely order as Bride-maides doe upon the Bride and doe love Christ for his graces 1 Pet. 1.8 for these are tearmed Virgins and said to follow the Lamb whither soever he goeth Rev. 14.4 for which see also the Notes Psal 45.9 14. Vers 4. Draw me we will run after thee This againe is I conceive spoken by the Church to Christ as in the person of a betrothed damosel that lying in a languishing condition refuseth to be lifted up and cheared by her companions but calling as it were to her beloved makes known that it was in his power to draw her so that she and her companions too should presently run after him Now the Church and every faithfull soule may be said to be drawn by Christ partly by Christs redeeming her to himselfe of which also some understand that of our Saviour Joh. 12. 32. And I if I be lifted up from the earth will draw all men unto me And if this should be intended the words may be taken as the desire of the Church in the dayes of the old Testament that Christ would come and accomplish the work of their redemption but especially by the Spirit of Christ revealing himselfe and his love to her and thereby perswading and causing her to follow after him in the wayes of faith and love and new obedience according to that Joh. 6.44 No man can come to me except the father which hath sent me draw him which is that drawing of which the Lord speakes Jer 31.3 I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee and againe Hos 11.4 I drew them with cords of a man with bands of love And indeed by reason of the weight of that carnall corruption which remaineth in the best which doth continually clog them and makes them listlesse lasie and slow of heart in following after Christ Mat. 26.40 the faithfull stand in need to be drawn not only by the first grace whereby their hearts are changed but also by a continuall supply of grace to inable them to withstand all the oppositions they meet with in their way And when they are effectually drawn hereby then they run after Christ amaine see Psal 119.32 according to the direction of his word and the patterne which himselfe hath set them yea and they draw others to run along with them The King hath brought me into his Chambers Here the Church turnes her
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
of the Law the persecutions of the world and the danger of all judgements and afflictions whatsoever whereto agreeth that promise concerning Christs kingdome Isa 4.6 And there shall be a tabernacle for a shadow in the day time from the heate c. See also the Notes Psal 17.8 91.1 121.5 6. And then by the Churches sitting down under his shadow with great delight is meant 1. Our putting our selves under his protection and government by owning him thorough faith as our Lord and Saviour 2. our abiding and persevering in our faith and union with him Joh. 15.4.3 The quieting of our hearts and spirits by this meanes from all feares and terrors that glorious rest foretold by the Prophet Isa 11.10 which Christ promiseth to all that embrace him by a lively faith Come unto me all ye that labour and are heavy laden and I will give you rest c. Mat. 11.28 29. see also Joh. 16.33 and which Believers have in all ages enjoyed by him Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ 4. The full satisfaction which this yields to the soules of Believers causing them to sit down and without seeking any farther to place their whole happinesse and content in him alone and 5. the unexpressible delight and joy that doth hereupon cheare and revive their hearts And his fruit was sweet to my tast As if she had said My beloved reapes no fruit nor benefit by me but I reape abundance of fruit and benefit by him not only refreshing under his shadow but also fruit too the golden apples I gather from this my deare and precious apple-tree whereon I dayly feed by faith and find much sweetnesse therein And by this fruit is meant 1 all the workes of his Prophetical Priestly and Kingly office all that he did and suffered for our redemption and salvation the very meditation whereof yields exceeding great delight to the faithfull and 2ly all the spirituall blessings purchased for us and imparted to us thereby as the Gospel the fruit of his lips with all the promises and consolations thereof and all other Gospel ordinances and so likewise Remission of sin justification sanctification with all the fruits of righteousnesse wrought in us thereby our adoption the consolation of his Spirit that hidden Manna Revel 2.17 and what ever other benefits we enjoy through him but especially the hope of glory and life eternall with respect to which fruit it is that Christ is called the tree of life which is in the midst of the paradice of God Revel 2.7 For all these doe yield most sweet and pleasant delight to the soules of those that are made partakers thereof whence are those expressions we meet with in the Scripture Psal 119.103 How sweet are thy words unto my tast yea sweeter then honey to my mouth And Psal 34.8 O tast and see that the Lord is good And 1 Pet. 2.2 3. As new borne babes desire the sincere milk of the word that ye may grow thereby if so be that ye have tasted that the Lord is gracious All the sweets of earthly delights have no relish in them to a true Christian in comparison of the sweetnesse that he finds in Christ and his benefits Vers 4. He brought me to the banquetting house Here the Spouse relates how her beloved had formerly or at present manifested his singular love to her by bringing her into his banquetting house It is in the Original the house of wine and accordingly they translate this place thus He brought me to the wine-cellar and suitably hereunto because wine-cellars are low vaults under ground dark raw and cold but yet withall well stored and fraught with wine that cheareth the heart Psal 104.15 they understand this passage of the great refreshing comforts which Christ doth usually afford his people when he hath brought them for reasons best known to himselfe into an estate of deep and dismal affliction and sorrow That condition of darknesse and trouble which is in it selfe as a dungeon to the Spouse is by Christ made a wine-cellar Psal 119.71 It is good for me that I have been afflicted 2 Cor. 1.4 As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. But reading the place as it is in our translation He brought me to the banquetting house I conceive that by Christs banquetting house here is meant the Scripture or the publick assemblies and ordinances whereto when the Saints are brought thorough the secret swaying of their hearts by his Spirit besides the communion which there they enjoy with Christ and with their brethren he there entertaines and feasts them with all variety of dainties the divers gifts and graces of his Spirit together with the sweetest of comforts working in them joyes unspeakeable and glorious And his banner over me was love They that expound the foregoing words of this verse of Christs making the afflicted estate of his Church to be as a wine-cellar to them doe accordingly understand this clause thus that in the afflictions of his people Christ the Captain of their salvation by the manifestation of his gracious presence amongst them and the love he beares them doth as with a banner displayed cheare them up proclaiming defence to them and resistance against their enemies according to that Isa 59.19 When the enemy shall come in like a floud the Spirit of the Lord shall lift up a standard against him But reading the foregoing words as they are in our Bibles He brought me to the banquetting house I conceive that accordingly in this following clause and his banner over me was love Solomon alludes to the custome of Captains hanging up their Banners or Ensignes over their heads when they made any great feasts thereby to adde the more glory and splendor to their entertainments and the Churches maine intent in these words is to shew that Christ by the manifestation of his love in the preaching of the Gospel doth exceedingly glad and rejoyce her heart And indeed the preaching of the Gospel may well be compared to a Standard a Banner or Ensigne displayed whose Motto or Device is LOVE and that in severall regards 1. Because the great work of preaching the Gospel is to lift up Christ crucified as a Banner displayed in the eyes of all nations to unfold and display before men all the heavenly mysteries of Gods eternall counsell concerning mans salvation and so to publish and make knowne that wonderfull love of God in giving his own Son to dye for poore sinners And hence are those expressions Joh. 3.14 As Moses lifted up the serpent in the wildernesse even so must the Son of man be lifted up to wit in the preaching of the Gospel and Gal. 3.1 O foolish Galatians before whose eyes Jesus Christ hath been evidently set forth crucified amongst you and Eph. 3.8 Vnto me is this grace given that I should preach among the Gentiles the unsearchable riches of Christ that is
they might be the more easily taken and likewise especially because these little foxes by reason of their boldnesse not being yet so wary as the old ones and by reason of their wantonnesse in gnawing and scraping the vines did often most mischief amongst the vineyards And now for the spiritual sense of this place First It is clear that by Christs and the Churches vines here are meant the several Congregations of Gods people or particular Christians See the Note chap. 1.6 Psal 80.8 The vineyard of the Lord of hoasts is the house of Israel saith the Prophet and the house of Judah his pleasant plant Isa 5.7 Secondly Though by the foxes that spoil the vines may be meant all the enemies of the Church in generall that waste and destroy Gods people as namely tyrants and persecutors who for their craft and blood-thirsty rage may well be called foxes such as Herod was who is called a fox Luke 13.32 and who may be here also tearmed the little foxes by way of contempt to imply that how highly soever such thought of themselves and of their mighty power God would make no more of destroying them then of taking so many little foxes yet here I conceive by the foxes ere meant at least principally false teachers hereticks and schismaticks First Because such are expresly called foxes in the Scripture Ezek. 13.4 O Israel thy Prophets are like the foxes in the desarts Secondly Because these are frequently noted in the Scripture to be men of much serpentine craft and subtilty Deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11.13 such as cover their self-respects and mischievous purposes under a shew of much zeal and so lurking in the very bosom of the Church and that by sleight and cunning craftinesse do lie in wait to deceive Eph. 4.14 and by good words and fair speeches and glozing pretences and enticing carriage and many other subtil courses do indeed deceive the hearts of the simple Rom. 16.18 And thirdly Because these by the name of little foxes seem purposely to be opposed to the wild boar out of the wood and the wild beasts out of the field Psal 80.13 that is persecuting tyrants out of the Church and that to imply that though these do not root up and waste Christs vineyard as those other do yet a great deal of mischief they do therein and therefore their waies are said to be pernicious waies 2 Pet. 2.2 and they are said to creep into houses and to lead captive silly women laden with sins led away with divers lusts 2 Tim. 3.6 yea and to subvert whole houses Tit. 1.11 whereto agrees that of the Prophet Jer. 12.10 Many pastorâ— have destroyed my vineyard they have troden my portion under foot they have made my pleasant portion a desolate wildernesse And yet withall the mention that is made of the little foxes may be also intended to imply that even those that seem least hurtfull amongst these seducers must not be endured and that they must be looked after betimes when they first begin to shew themselves because then they may be more easily suppressed and so the mischief they will otherwise do may be prevented 3. The charge here given is to Magistrates and Ministers principally who are his vine-dressers and the keepers of his vineyards yet not so but that others in their places are required to be assisting herein And 4ly by taking these foxes is meant what ever holy means may be used to rid the Church of these pestilent seducers and disturbers of the Church who are indeed no better then bruit beasts as the Apostle cals them 2 Pet. 2.12 made to be taken and destroyed they must be detected and convinced and confuted by the Ministers and so taken as I may say in the net of the Scripture yea they must by just censures be cast out of the Church hunted and chased out of the Lords vineyards yea and if this will not make them give over doing mischief they must be smoked out of their holes and either chained up or if incorrigible destroyed by the power of the civil Magistrate that the souls of Gods people may not be destroyed by them For our vines have tender grapes The meaning is either that because the vines did already bud out with tender grapes therefore it was fit that care should be taken to suppresse the foxes that the fair hopes they had of a comfortable vintage might not by them be made frustrate or else that therefore all diligence was to be used for the taking of the foxes because now the grapes were so young and tender the smaller matter would shake them off or other waies destroy them And so that which is mystically intended may be that new gathered Churches and young beginners in Christianity are most in danger of Hereticks and Schismaticks and ought with most care to be secured Christ is carefull of young Christians and would not lose the hopes of the first buddings of grace Vers 16. My beloved is mine and I am his Because of the words in the following verse Turn my beloved c. therefore some conceive that this must be taken as spoken by the Spouse to her Bride-maids when her beloved had upon some occasion withdrawn himself And again some think that from the 10. verse unto this verse the Church related the words of her beloved and here begins to speak what she thought of what he had said But neither of these are necessary to be supposed Only indeed this which the Church here saith seems spoken as in answer to all those expressions of her beloveds love which she had related in the foregoing verses Having said there how earnestly he had invited her to come forth to him c. hereupon she breaks forth into this way of boasting and glorying in the love of her beloved in the mutual interest they had and the delight and complacency they took one in another My beloved is mine and I am his as if she had said I am sure of it and can boldly speak it according to that 1 Joh. 4.16 We have known and believed the love that God hath to us my beloved did first give himself to me and then I made a totall resignation of my self to him and so by a Covenant of grace we are really united together as husband and wife He is flesh of my flesh and bone of my bone and I am one spirit with him He that is joined to the Lord is one spirit 1 Cor. 6.17 which is that the Lord by the Prophet saith Ezek. 16.8 I sware unto thee and entred into a Covenant with thee and thou becamest mine and hence it is that our hearts are knit together in a bond of unchangeable love my beloved desires no other love but me and I desire no other beloved but him we rest satisfied and are fully contented with one anothers love And hence it is that we enjoy full communion one with another I have an interest in
of comfort in an houre of desertion and so accordingly they understand her request thus that her beloved would returne till by a thorough discovery of himselfe to her soule he had wrought in her a sense and feeling of spirituall joy which is that say they the Apostle Peter intends in these words 2 Pet 1.19 Vntill the day dawne and the day-star arise in your hearts But the former Exposition is more full aâ—d cleare And be thou like a roe or a young hart upon the mountaines of Bether Or as it is in the margin Vpon the mountaines of division We reade not elswhere of any place in the land of Judea that was called Bether The most probable opinion that we meete with is that it was that place in the Land of Gilead on the outside of Jordan which is elswhere called Bithron 2 Sam. 2.29 and that the mountaines here were called the mountaines of division either 1. Because they were divided in the top into many severall hills or 2. Because the river of Jordan was thereabouts divided when the Israelites did at first enter the Land of Canaan or 3. Rather because this place was by Jordan divided from the Land of Judea And so the ground why the Spouse desires here that her beloved would in his returne to her be like a roe or a young hart upon the mountaines of Bether may be either because in those mountaines he used to feed his flock or because it was a place much frequented by roes and young harts and so all that is intended is that he would be as speedy in his returne to her as those creatures are in their running upon the mountaines of Bether See the Notes above ver 8 9. And againe by Christs comming to the help of his Church upon the mountaines of division may be meant either 1. his comming from the heavens to their help which may be called the mountaines of division for their height and because they separate and divide betwixt us and Gods presence of glory or else 2. his comming to the Churches help and comfort in her severall Congregations dispersed abroad in severall places all the world over and too often sadly divided in regard of schismes and dissentions amongst themselves or 3. his leaping over or subduing those mountaines of sin and ignorance whereby we are hindered from a full fruition of Christ However by his being like a roe or a young hart is clearly meant his comming sweetly and swiftly to the help of his Church according to those continuall pantings of the faithfull after Christ Come Lord Jesus yea come quickly CHAP. III. Vers 1. BY night on my bed I sought him whom my soule loveth It is not necessarily to be supposed that in the several passages of this Song there should be alwayes an immediate dependance of every verse upon that which went before they may represent what was done and said in severall places and at severall times But yet that which followes here may well be taken as depending upon that which went before It was hinted before Chap. 2. ver 8 16 17. that whilst the Spouse slept her Beloved had withdrawne himselfe from her And here now she proceeds to tell her Bride-maides how hereupon she behaved her selfe By night on my bed I sought him whom my soule loveth to wit as a wife that missing her husband in the dark night doth first feele for him in the bed and afterwards calls upon him to see if he were in the Chamber As for those words him whom my soule loveth see the Note Chap. 1.7 Some say that by the Spouses seeking her beloved in her bed is only meant that she wished for him and desired the time were come that she might find him there and that because till the marriage was consummate between them it was not proper to say that she expected to find him there But considering the faithfull are said in the Scripture not only to be espoused but also to be married to Christ here in this world as their husband see Jer. 3.14 Isa 54.5 Eph. 5.23 c. though indeed the full consummation of the marriage betwixt Christ and his Church in generall is not to be till Christs second coming in glory I see no reason why this figurative expression may not be understood literally as it is in the Text that she sought him in her bed However for the mystical sense of the words we must know 1. that though Christ is alwayes graciously present with his people even in their worst condition Isa 43.2 Psal 34.15 18. yet there are times when they may be without the sense of his favourable presence occasioned by the terrors of some sore affliction and the darknesse that is upon their own spirits or by his withdrawing the light of his countenance from them and then it must needs be dark night with them according to that Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light 2. That in these times of desertion the faithful being quickned by the Spirit of Christ doe usually seek to recover againe some comfortable evidence of his gracious presence by resorting to his Ordinances by meditation prayer repentance and such like holy meanes of obteining a comfortable communion with him and 3. accordingly they may be said to seek him by night on their beds 1. Because meditating of Christ by night on their beds taking it literally is one of the usuall meanes whereby in such times of desertion the faithfull are wont thus to seek after Christ at those times when others take their rest then their soules are tossed and troubled with longing desires after Christ as it is expressed Isa 26.9 With my soule have I desired thee in the night yea with my spirit within me will I seek thee early Or 2. Because this many times befalls them when they were immediately before wholly at ease and quiet even when the faithfull enjoy full content in regard of outward delights and being withall free from all feares of their interest in Christ doe lay themselves down securely as it were on a bed of ease many times by the wakening of Gods Spirit they are brought to bethink themselves more seriously of their estate and to enquire whether the quiet and peace of conscience they enjoy be found and well-grounded or no and not finding it so they set themselves to seek after it and all their outward contentments and delights yield them no delight at all without that or 3. Because they seek after Christ in the darknesse of tribulation and desertion with quiet patient and submissive spirits being content quietly to waite upon God or 4. Because they seek after Christ idly being too much taken up with their worldly enjoyments and not with that anxiety and diligence and paines as it is fit Christ should be sought they would be glad to enjoy the sweetnesse of Christs gracious presence but are
chaines of gold and pearle which women used to hang about their necks as their chiefest ornaments he addes these words Whereon there hang a thousand bucklers c. And by these bucklers and shields are meant either 1. the many and manifold gifts and graces wherewith God hath fitted his Ministers for the defence of his Church together with the purity of their doctrine their zeale in preaching and holinesse of life whereby the Church is very much beautified and strengthened or 2. the divine sayings that are in the Scripture the examples of the Saints in former times that are there recorded and the many precious promises which are there stored up concerning the many severall wayes of defence whereby God will surely protect his people against all dangers as by the Ministry of the Angels c. Or 3. the Worthies that through faith should be a great defence to the Church such as the Martyrs and others have been or the heroicall acts that should be done by them whereby the Church should become dreadfull even to her enemies or 4. that in the shield of faith as the Apostle calls it Eph. 6.16 there is virtually the defence of a thousand shields Vers 5. Thy two breasts are like two young roes that are twins which feed among the lilies That is In fruitfull pleasant and sweet pastures see the Note Chap. 2.16 to imply that they were little plump juicy cleare faire and pleasant to behold and they are compared to two young roes that are twins to imply that they were of the same forme size and proportion every way as like as twins use to be And now by these breasts of the Church in the beauty whereof much of the beauty of the Church is said elswhere to consist Ezek. 16.7 Thou art come to excellent ornaments thy breasts are fashioned Some againe hold that the Pastors and Teachers in the Church are meant and that with respect to their catechizing and instructing people in the Principles of Religion their feeding of the younger and weaker Christians those that are yet but babes in Christ with the sincere milk of the word 1 Pet. 2.2 according to that of the Apostle 1 Cor. 3.2 I have fed you with milk and not with meat for hitherto ye were not able to beare it and that 1 Thes 2.7 We were gentle among you even as a nurse cherisheth her children And indeed well may Ministers be tearmed the Churches Breasts because they are so affectionately desirous to nurse up those they have brought forth unto Christ As a womans breasts will ake till they be drawne so are Ministers even pained with earnest desires that people would be instructed by them in the word of life and salvation I long to see you saith the Apostle Rom. 1.11 that I may impart unto you some spirituall gift and as the more a womans breasts are sucked the more the milk encreaseth neither doth any thing sooner dry up the breasts then not giving suck so it is with Ministers the more they teach the fuller and more able they are for the work of teaching neither doth any thing sooner blast and dry up their gifts then when they are negligent in teaching And then likewise Preachers of the Gospel may well be compared to young roes because the Gospel was by those that first preached it so speedily spread in most parts of the world and to young roes that are twins c. because they are so richly furnished with gifts and graces for the work of their pastorall office and thereby such a goodly ornament to the Church and because they are of one heart and mind and doe carry on the work of the Lord unanimously delivering nothing to the people but the pure words of Christ whose lips are said to be like lilies Chap. 5.13 But then others againe understand the old and new Testament to be the two breasts of the Church which are as like as twins one to the other continually full of that sweet and saving doctrine of life and salvation so that her children may alwayes suck and be satisfied as the Prophet speakes Isa 66.11 with these breasts of her consolations and may be refreshed and nourished and grow up unto life eternall These two yea and some take these two breasts to be the two Sacraments or the Word and the Sacraments Vers 6. Vntil the day break and the shadowes flee away c. Some learned Expositors will have this to be the reply of the Spouse But unlesse there were some evident reason for it as indeed there is not considering that both the foregoing words and those likewise that follow are clearely the words of the Bridegroome I see not why these should not be taken as his words also The Spouse the Church had desired Chap. 2.17 that Christ would upon all occasions visit her in much mercy Vntil the day break and the shadowes flee away turn my beloved and be thou like a roe or a young hart upon the mountaines of Bether for which see the Notes there And therefore it seemes most probable that here Christ answers that desire of his Spouse Vntil the day break and the shadowes flee away I will get me to the mountaine of myrrh to the hill of frankincense for the understanding whereof we must know that it may well be that the Spirit of God doth here allude to certain mountains and hills that were replenished with all kinde of odoriferous trees the same perhaps which were before called the mountaines of Bether neere to which Solomon had a vineyard whether he used to retire himselfe 2. That by the mountaine of myrrhe and the hill of frankincense may be meant either 1. the Temple at Jerusalem where myrrhe and frankincense were daily offered unto the Lord which some think the more probable because the word Mor in the Hebrew which we translate myrrh may seeme to have some allusion to the Mount Moriah which might be so called at first because it was a place where much myrrh grew where it is cleare the Temple was built 2 Chron. 3.1 Or 2. the heaven of heavens and that because in this mountaine Christ is exceedingly delighted with the service that is there done him by the glorified Saints and the holy Angels or 3. the Church and kingdome of Christ upon earth whereof the Temple was a type see the Note 1 Kings 6.1 and which is called Eph. 2.21 A holy Temple unto the Lord and the holy hill of Sion see the Note Psal 2.6 where the incense of prayers and praises are continually offered unto the Lord which are acceptable unto him thorough the mediation of Christ yea where God doth continually powre forth of the graces and consolations of his Spirit by reason whereof the whole conversation of Christians doth breath forth nothing but the sweet savour of holinesse and purity which makes the Lord take exceeding great delight in them And some adde hereto that by the mountaine of myrrhe is meant the Church Catholick and by
loving Titles which Christ here gives to his Church which is the maine rhetorick of his love see the Notes chap. 2.2 14. 4.7.10 That which is most observable is that Christ manifests such fervent affections to his Church notwithstanding her deadnesse and faylings and was as earnest for admission as if it had been for his own good whereas it was meerely for hers and that all this the Church alledgeth by way of condemning her selfe For my head is filled with dew and my locks with the drops of the night To wit whilst in the night season I have stood long waiting without doores in expectation of being let in by thee Some conceive that Christ doth here plead for admission by mentioning the spirituall gifts and graces that he brought along with him for his love to wit the refreshing showers of his Word and the comforting and cooling dew of his Spirit according to that of the Prophet Hos 14.5 I will be as the dew unto Israel But questionlesse as in allusion to the inconveniences that lovers undergoe whilst in cold and frosty nights they waite at the doores of their lovers in hope at last to be let in by them Christ speakes here either of the contempt and hard usage that he met with out of the Church all the world over that he was there locked out of doores and despised and that as a motive to perswade the Church to let him in or else rather of the great affronts and hard usage he underwent to wit in his servants the Ministers whilst he waited so long to bring his chosen ones unto repentance And in relating this the Spouse still seekes to aggravate her base usage of her beloved that was willing to endure so much for her sake Vers 3. I have put off my coate c This may be understood either as spoken softly to her selfe by way of arguing with her selfe why she was loth to doe what her beloved desired or else as the answer which she returned aloud to his request and that either to intimate her discontent against him for coming so unseasonably or meerely by these frivolous pretences to excuse her not coming to open the dore to him I have put off my coate how shall I put it on I have washed my feet how shall I defile them These last words are grounded upon the custome of those hot Easterne Countries where they used to goe bare legged and in a great measure bare footed and so were constantly wont to wash their feete when they went to bed both to wash off the dust and sweat and likewise to coole their feete that they might the better compose themselves to a quiet and setled rest And both clauses imply that being laid in her bed it would be too much trouble to dresse her selfe againe that she might goe to open the dore and let him in all which she still relates by way of judging her selfe for this her folly and unkindnesse Now that which is spiritually signified hereby is that when Christ calls the best to repentance to a couragious profession of the truth and to a holy Gospel-like conversation they are hardly perswaded hereto and are wont to make many vaine delayes and to pretend many foolish excuses I have put off my coate c. As if the Church had said I have put off and given over that strict and forward profession I formerly made of Religion and have laid my selfe down in the soft and warme bed of sensuall ease and security I have freed my selfe from all those griefes and feares and troubles wherewith I formerly perplexed my selfe and am quite rid of those persecutions and afflictions I formerly underwent and lie snugging covered over head and eares with worldly delights and contentments and must I againe betake my selfe to these hard duties of Christianity repentance and mortification and such like and must I againe expose my selfe to the sufferings I am now freed from to follow thee This is hard to flesh and blood Corrupt courses never want fleshly shifts and excuses see Luk. 11.7 Vers 4. My beloved put in his hand by the hole of the dore That is Because I opened not the dore to let him in my beloved assayed to open the dore himselfe namely by putting in his hand that is the finger of his hand at the key-hole or some chink or craney thereabouts or by putting in his hand at some little window or hole that was in or neare the dore that so he might lift up the latch or thrust back the lock or the bolt whereby the dore was barred against him And the spirituall meaning of this is that Christ by the effectuall motions of his Spirit conveyed secretly into the heart of his Spouse did seek to open her heart even by removing that selfe-love or that love of worldly things or any other lusts and corruptions that had been the bolt whereby her heart had been locked against him And indeed the Spirit is called in Scripture the finger of God that which in Matth. 12.28 is expressed thus If I cast out Devils by the Spirit of God in Luk. 11.20 is expressed thus If I with the finger of God cast out Devils And so likewise the hand of God as in Act. 11.21 where it is said of the Disciples that preached the Gospel that the hand that is the Spirit of the Lord was with them and a great number believed And my bowels were mooved for him That is When I saw how earnestly desirous he was to get in and how to that end he stood striving in the cold night to open the dore I was inwardly much mooved to wit with pitty and strong affection towards him and with shame and sorrow for my keeping him out so long And that which is hereby intended is that by the strong and effectuall workings of Christs Spirit in the hearts of the faithfull they are usually brought to repent of their former neglect of him and to be carried out with strong affection toward him Vers 5. I rose up to open to my beloved c. To wit as her Beloved had desired her to doe see the Notes above ver 2. Chap. 3.1 And my hands dropped with myrrhe and my fingers with sweet-smelling myrrhe upon the handles of the lock The word in the Original which we translate sweet-smelling myrrhe doth properly signifie myrrhe passing or running about so called either 1. Because the best and purest myrrhe is such as flowes freely of its own accord or 2ly Because it is such as will passe readily in way of traffique as we call that money which is no way like to be questioned currant money Gen. 23.16 Or 3. Because it was myrrhe the smell whereof would passe out and spread abroad every way Now Expositors goe two severall wayes in expounding this which the Spouse here saith concerning the dropping of her hands and fingers with myrrhe for 1. Some conceive that she would hereby set forth that to render her selfe the more