answer is more than to hear viz. returning word again to a person concerning the matter whereof he hath spoken and to incline ones â—ar is to use great and favourable attention as a man which gives another leave to come so near him that he may even lay his ear to his mouth and hear his whisperings if he had more secret and important matter to speak of Vers. 3. For my daies are consumed like smoak Without all comfort vainly and to no purpose And my boxes are burnt as an hearth That is all his strength was quite dried up so that no marrow and moisture remained Vers. 4. My heart is smitten and withered like grass This is more emphaticall say some than I am smitten Vers. 5. My bones cleave to my skin or flesh So Calvin and Ainsw Vers. 6. I am like a Pellican of the wilderness A bird living in wilde and desolate places Zeph 2. 14. Isa. 34. 11. Hierom writing upon these words saith when the Pellican beholdeth her young ones brought almost to death by the sting of a Serpent she diggeth a hole in her breast with her beak and from thence fetcheth out blood which lighting upon and besprinkling them doth kill the poison of the Serpents sting and restore them to life but Christ was contented to have his breast his head his sides his hands and feet pierced and opened that he might besprinkle us with his blood and so revive us that were dead in sins by the poysonous sting of the old Serpent Rev. 12. 9. Vers. 7. I watch and I am as a sparrow alone upon the house top Was kept sleepless and unable to take his naturall rest and that by reason of his being comfortless and friendless and destitute of all means of safeguarding him from danger as a sparrow alone upon the house top Vers. 8. Mine enemies reproach me all the day and they that are mad against me are sworn against me His enemies traduced him and bound themselves with oaths to do him mischief Nish bagnu jurant in me that is they wish all evil to befall me that I may become an execration so Numb 5. 27. Isa. 65. 15. a pattern of misery so that all men might say when they cursed the Lord make thee like David Vers. 9. For I have eaten ashes like bread and mingled my drink with weeping That is when I did eat and drink I had then little joy in my food for I wept abundantly in the midst of my meals He did count himself so vile a sinner that he was not worthy to feed upon any better food and that dust and ashes were too good for him In the daies of old they were wont in times of sorrow and sadness in a Fast to sprinkle dust and ashes upon their heads from whence our Ashwednesday hath its name being dies cinerum a day wherein men humbled themselves before the Lord in dust and ashes he means he did fast exceeding much Vers. 10. Because of thine indignation and thy wrath for thou hast lifted me up and cast me down That is had most vehemently cast him down as a man which lifts up a thing first that he may throw it down with more strength and vehemency Vers. 11. And I am withered like grass Before he said his heart withered like grass that is all his comfort and cheerfulness was dashed now he saith himself was withered which is something more then the withering of his heart it signifies that he was even ready to die and perish through extremity of sorrow Vers. 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations God himself is eternall and he will give cause to those which live in one age as well as another to remember his truth goodness and great works Vers. 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Gods power is noted in the word Arise the appointed time is come God had limited their Captivity to seventy years which were ready to be expired Vers. 14. For thy servants take pleasure in her stones and favour the dust thereof That is were greatly gladded to think of her repairing and re-edifying and pitied her dust that is were moved with great remorse and compassion at the consideration of her ruines Vers. 15. So the Heathen shall fear the Name of the Lord and all the Kings of the earth thy glory That is become true Christians and shew it as by performing his whole worship so by fearing his Name shall know the glorious mystery of the Gospel so as shall work them to a holy fear of that glory Or by the glory of God may be meant Christ here who is made known in the Gospel whom Simcon calleth the glory of the people of Israel Vers. 16. When the Lord shall build up Zion he shall appear in glory That is the Church he shall then appear in his spirituall glory Vers. 17. He will regard the prayer of the destitute and not despise their prayer Some take the word rendred destitute to signifie the heath or wilderness so we translate it Jer. 17. 6. Utterly broken so others Jer. 51. 58. The Hebrew word signifies a poor shrub that stands alone in the wilderness liable to every blast trodden by the feet of beasts that is when they pray he will cast a favourable eye and grant their requests Vers. 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord This that is the coming of Christ in glory and goodness to the poor destitute soul. Shall be written that is set down in a book recorded and published by the Scriptures of the Apostles and Evangelists and propagated to all succeeding ages to the worlds end Vers. 19. For he hath looked down from the height of his Sanctuary from heaven did the Lord behold the earth His high and holy place this is taken from Deut. 26. 15. the sons of men which inhabit the earth Vers. 20. To hear the groaning of the prisoner to loose those that are appointed to death Not only such who are imprisoned for well-doing but all those to whom sin is a prison whether they be otherwise prisoners or not Those that are appointed to death Which have deserved death for sin and such as are by men condemned to death for their righteousness sake free them from the danger of eternall death Vers. 21. To declare the Name of the Lord in Zion and his praise in Jerusalem The Jews the inhabitants of it should magnifie it Vers. 22. When the people are gathered together and the Kingdoms to serve the Lord. That is when the Gentiles which shall be converted shall meet together to perform publick worship unto God Vers. 23. He weakned my strength in the way This present life which is as it were a way leading to the life that is to come hereafter Vers. 24. I said
the abstract and in the plural number see Psal. 68. 10. as if the holy Ghost could not speak enough how willing they are to note exceeding great willingness to submit to every Commandment of the Lord or it may signifie free-will offerings voluntary oblations In the day of thy power That is on the Sabbath day when his people are assembled before him as an Army before the Generall or in that day when thou sendest forth thy Army that is the Apostles and other Preachers of the Gospel into the world In the beauties of holiness In with or by the beauties of holiness The Temple say some Ezek. 7. 20. That is thy people shall be willing when they come to publick Ordinances glorious and beautifull Others interpret it when God discovers holiness in its beauty From the womb of the morning The Greeks translated divinely From the womb before the morning starre have I begotten thee Thou hast the dew of thy youth The holiness and righteousness of Christ is called the dew of the morning not in regard of its fading nature as ours Hos. 6. 4. but in regard of its multitude because it maketh dewy Vers. 6. He shall wound the heads over many Countries Satan the head of all the ungodly as Conquerours use to do Gen. 3. 15. In the head of the Serpent lies both virus dolus Vers. 7. He shall drink of the brook in the way therefore shall he lift up the head An allusion to the brook Kedron wherein they were wont to throw all the carnages of the Temple By the way is meant the whole course of Christs life every man is resembled to a traveller or wayfaring man Psal. 119. 1. The whole course of a godly mans life is called a narrow way Matth. 7. 14. by brook a Land-flood Waters in Scripture note afflictions miseries Psal. 18. 5. 69. 1. Great miseries are called many waters The expression implies 1. A great measure of afflictions therefore they are not called a Cup but a Brook Psal. 36 8. 2. A confluence of all manner of misery To drink of this river is to suffer and sustain all these evils Psal. 60. 3. Jer. 25. 15 16. Matth. 20. 22. or it may mean a short refreshing of himself and then a hot pursuit of his enemies without delay till he hath got a full conquest of them See Judg. 7. 4 5 6. Lift up the head An allusion to the release of Pharaohs Butler He shall lift up thy head Gen. 40. 13. so Christ as one that saw an end of his troubles and enjoyed a better state Luke 21. 28. PSAL. CXI Verse 2. THe works of the Lord are great sought out of all them that have pleasure therein The word signifies serious and diligent enquiry The Jews called their School Domus inquisitionis because there they diligently sought after truth PSAL. CXII Verse 3. WEalth and riches shall be in his house That is things sufficient and competent Psal. 37. 16. 2. If by riches be understood abundance the words must be taken with this condition if they be for their good for all temporall promises must be understood with exception Vers. 10. And melt away By degrees so the Hebrew word signifies PSAL. CXIII Verse 6. WHo humbleth himself The word notes a great degree of humiliation Vers. 7. He raiseth the poor out of the dust and lifteth the needy out of the dunghill From the dust That is from base estate as 1 King 16. 2. This speech is taken from 1 Sam. 2. 8. The last words signifie a most abject condition PSAL. CXIV Verse 2. FRom a people of strange language This word is here only used and meaneth all speech that was not understood of Gods people which he that speaketh is called of the Apostle a Barbarian that is a stranger 1 Cor. 14. 11. even as here also the Chaldee turneth it R. Salomon and Kimchi expound it a people speaking any other language besides the Hebrew such they called Lognazim as the Greeks and Romans called all besides themselves Barbaros PSAL. CXV Verse 1. NOt unto us O Lord not unto us but unto thy Name give glory for thy mercy and for thy truths sake It is redoubled for the greater emphasis the Prophet â—eacheth us to pray twice against our own praise we are so apt to praise our selves so ready to glory in our prosperity Repetitio ardorem indicat Muis. Some Divines think it is repeated as a rebuke of a temptation because they had thick thoughts of revenge they say it is not a Doxology but a prayer when the people of God went out against Pagan adversaries they did not desire revenge or deliverance but prosperity and successe that Gods mercy and truth might be magnified These two Attributes are mentioned 1. Because they are the chief part of the divine glory 2. They yeeld most consolation to the creature 3. For the better strengthning of their abnegation 4. Because these are the two federal Attributes and fit for the Church to mention Psal. 25. 10. The Covenant was made in mercy and kept in truth Micah 7. 20. Vers. 4. Their Idols are silver and gold the work of mens hands 5. They have mouths but they speak not Eyes have they but they see not The Psalmist even as if he should set forth the vanity of babes and children about their puppets so doth he describe the Heathen Idols Inanitatem idolorum deridet potius quam deseribit Bucerus They cannot be beneficial to men which have their whole existence from them He derides their madnesse who worship mute and empty Images and adore the work of their own fingers Vers. 8. They that make them are like unto them That is they have even as little wit and reason as they Vers. 16. The Heaven even the Heavens are the Lords Made for the manifestation of his own glory and the habitation of Angels But the earth hath he given to the children of men q. d. The Lord hath challenged the Heavens to himself in which he lives a blessed life he hath given this earth to men in which they should live and glorifie him PSAL. CXVI Verse 1. I Love the Lord. There is but one word in the Hebrew I love but he sheweth not whom he loveth it s a broken word because as Ambrosâ— faith he loved the most desirable thing Vers. 7. Return unto thy rest O my soul. Rests in the plural number all manner of rests because it hath attained its chief good Vers. 11. I said in my haste All men are liars That is when I remembred not the word of God but forgat my own duty and was carried away with the stream of my own affections against faith then I failed and was foiled Id est quum pracops raperer in perturbationes carnis ut accipitur Psal. 31. 23. Juniuâ— Vers. 16. Oh Lord truly I am thy servant I am thy servant Repetâ—tio valet ad
laying down his life John 10. 19. In the midst of my bowels the Hebrew and Chald. Par. these note the tendrest affections Col. 1. 12. Phil. 1. 8. a Law of love to the Saints John 10. 18. Vers. 10. I have not hid thy righteousness within my heart There is a threefold hiding 1. Out of envy as here as being unwilling that others should partake of it so Matth. 23. 13. 2. Out of sloath Matth. 25. 25. 3. Out of care Matth. 13. 44. Psal. 119. 11. Vers. 11. For thy loving kindness and thy truth continually preserve me Loving kindness and truth are fitly joyned in the first of which that is promised which is not owed in the other that is performed which is promised Vers. 12. Mine iniquities have taken hold upon me Christ confesseth our sinnes as his own See Heb. 10. 6 7. This whole Psalm is of Christ this is a very remarkable place they were his sinnes say some by imputation and voluntary acceptation PSAL. XLI Verse 3. THou wilt make all his bed in his sickness Heb. turn Either he sends us health so some expound it he turns the bed of sickness into a bed of health or turns our bed for us in our sickness that is refresheth us giveth us ease when we lie upon our sick bed it is a metaphor borrowed from those which attend sick persons that help to make their bed easie and soft and turn them that they may lie at ease Vers. 6. His heart gathereth iniquity to it self The word signifies dispersum aliquid congregare Vers. 9. Yea â—inâ— own familiar friend Heb. The man of my peace an Hebraism that is my familiar friend which was at peace with me Judas Christs own disciple John 13. 18. Hath lift up his heel against me An expression of the highest pride and greatest contempt PSAL. XLII Verse 1 AS the Hart panteth after the water-brooks The Hart is a thirsty creature of it self but especially when it is chased The Hinâ—e the female is here meant and in females the passions are stronger than in males Vers. 7. Deep calleth upon deep Deep that is great afflictions Ezek. 26. 19. Jon. 2. 5. The depth of our misery on the depth of Gods mercy Vers. 8. Yet the Lord will command his loving kindness It is a phrase taken from Kings and Princes and great Commanders in the field whose words of command stand for Laws It signifies effectually and powerfully to command if God will command loving kindness it will act Vers. 10. Where is thy God That is thy God is no where thou hast none to help or deliver thee PSAL. XLIII Vers. 2. FOr thou art the God of my strength In whom all my strength and power is laid up thiue essentially mine federally See Col. 1. 11. Vers. 3. â— send out thy light and thy truth The Hebrew word signifies to send an Ambassadour 2 Kings 14 8. and to send out with authority and commission from heaven that it may enlighten and guide me in the way By light Calvin understands favour and saith he adds truth because he hoped for light only from Gods promises Vers. 5. Why art thou disquieted within me The word in that conjugation signifies He disquieted himself I shall yet praise him In after-times praise him for this very dispensation under which my heart is now discouraged I shall be delivered and my mourning shall be turned into singing The health of my countenance That is my present help which stands before me continually as the shew-bread was called the bread of countenance or faces because it stood still before God PSAL. XLIV Verse 12. THou sellest thy people for nought Thou hast so contemned thy people that without any gain thou hast delivered them into servitude one while to the Moabites another while to the Canaanites and Philistims which histories are in the Book of Judges See Deut. 32. 30. Isa. 52. 3. Vers. 19. Though thou hast sore broken us in the place of Dragons The Hebrew word Ainsworth saith is common both for land and water dragons So Psal. 148. 7. that is either the desolate wildernesse where the Dragons inhabit or into the bottom of the Sea PSAL. XLV THis Psalm say some is an Epithalamium or Congratulatory Hymne made at Salomons wedding when he married Pharaohs daughter she being a Proseliâ—e to the Jewish Church was a Type of the Gentiles Many expound it therefore historically Christs excellency is set out in this Psalm the Apostle expresly applies it to him Heb. 1. 8. Vers. 1. My heart is enditing a good matter Boyling or frying see Psal. 119. 171. In both places there is a Metaphor as some think from a fountain that continually bubleth up water or as others from a full stomack and they translate it eructare belching proceeds from fullnesse of stomack See Rivet Vers. 2 Thou art fairer than the children of men The Hebrew word Japhiaphita is of double form to note out double that is very excellent beauty This fairness is not of body only but specially of the minde in wisdome holinesse Heb. 7. 26. Fairer more comely desirable excellent glorious Grace is poured into thy lips See Cant. 5. 13. Christ was amiable in speaking he spake gracious words abundantly this is that which they call in French La grace de bien parler or La bonne grace See Luke 4. 22. The Chaldee expoundeth it The Spirit of prophecy is given into thy lips Vers. 7. Therefore God thy God hath annointed thee with the oyl of gladnesse above thy fellows The oyl wherewith Christ was annointed is called the oyl of gladnesse ab effectu saith Calvin it fils the soul of his members with spiritual gladnesse and it was the oyl also of holinesse Above thy fellows That is Christs manhood was filled with the gifts and graces of God both in measure number and degree above all men and Angels The word signifies a Collegue Companion Consort Partaker of the same sufferings and priviledges with Christ as he is called Gods fellow so the Saints in some respect are fellows with Christ. Vers. 10. Forget also thine own people and thy Fathers house That which is commanded to Salomons wife is commanded to all Christians This wife of Salomon is the soul of every Christian the Spouse of Christ the true Salomon who by nature is daughter to Heathen Pharaoh that is to sinne corruption and wrath but being married to Christ must forget her own kindred and Fathers house that is their own nature and carnal desires and then shall Christ our King and spiritual husband take pleasure in us and rejoyce to do us good Vers. 12. And the daughter of Tyre The inhabitants of Tyre Tyre was the rich Merchant-city Even the rich among the people shall intreat thy favour Beg that they may enjoy of thy priviledges Vers. 13. The Kings Daughter is all glorious within A good Expositor thinks within here is not opposed
THou tellest my wandrings That is all those weary steps he took in passing over those two great foreâ—ts when he fled from Saul Vers. 9. When I cry unto thee then shall mine enemies turn back David speaks as if there were victory in the moment of his supplication Vers. 10. In God will I praise his Word In the Lord will I praise his Word q. d. I have cause to blesse God for his Word he doubleth it for the greater emphasis I never knew what sweetnesse fulnesse comfort was in the promises till I was in distresse Vers. 12. Thy vows are upon me That is the vows which I have made to thee are lying upon me Vers. 13. For thou hast delivered my soul from death Wilt not thou deliver my feet from falling that I may walk before God in the light of the living As if he should say thou hast redeemed me and effectually called and justified and sanctified me in some measure and wilt not thou keep me from falling from thy truth into any damnable errour PSAL. LVII Verse 4. MY soul is among Lions Called here Lebaim hearty stout couragious Lions of Leb heart courage See 2 Sam. 17. 10. Saul and his Courtiers are here Lions to David and so was the Roman Emperour to Paul 2 Tim. 4. 17. and all wicked Rulers over the poor people Prov. 28. 15. PSAL. LVIII Verse 4. THey are like the deaf adder that stoppeth her ear She stops one ear with earth the other with her tail as Austin and Cassiodorus say of Adders that they may not be charmed Vers. 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked This speech was taken from the custom of those Countries that were wont after their travels to wash their feet with cold water and that did refresh them so the blood of the wicked should be refreshment to the righteous Not rejoyce in the evil of their enemies as it is their proper hurt but as it is the matter of Gods glory Non de malo inimici sed de bono Judice Anselm Quia quando illi damnantur in paenis illi laetificantur in praemiis Hieron PSAL. LIX Verse 6. THey make a noise like a dog Slanderers are called dogs for their indefatigableness insatiableness and barking Vers. 10. The God of my mercy shall prevent me See ver 17. As if he had said his mercy is mine it belongeth unto me A wicked man may say God is a God of mercy but only those that are in Covenant may say this Prevent me Shall be present seasonably to help me Vers. 14. Let them make a noise like a dog and go round about the City Dogs are greedy and hungry creatures have alwaies an appetite therefore course up and down for suftenance but for most part in vain PSAL. LX. Verse 8. MOab is my wash pot An allusion to the manner of those Eastern Countries every night they used to wash their feet had a vessell for that end That is Moab shall serve me in the basest service I shall put them unto Over Edom will I cast my shoe Meaning thereby that he would bring the posterity of Esau into a base and low estate of subjection unto him as we may see verified 2 Sam. 8. 14. Idumaeos conculcabo ac pessundabo Muis. PSAL. LXI Verse 7. O Prepare mercy and truth The word signifies to distribute or set out mercy and truth either David begs a spirit of mercy and truth that by this means he may be established in his Kingdom or rather that God would give with himself mercy and truth to preserve him See Prov. 20. 28. PSAL. LXII Verse 2. I Shall not be greatly moved As if he should say somewhat I may be moved but much I shall not See Psal. 37. 24. Vers. 9. To be laid in the ballance Of Scripture or right reason They are altogether lighter than vanity If all men together be put in one ballance and vanity in another they will be lighter than vanity it self The word Hebel here used denoteth a vain light thing as the breath of ones mouth or bubble in the water Vers. 10. If riches increase set not your heart on them The Hebrews put the heart for all those things quorum sedes est in corde 1. Your thoughts 2 King 5. 26. let not them ingross your thoughts and consultations 2. Affections 1 Sam. 4. 20. take off your love desire joy hope from the things of this life 3. Confidence place not your confidence in them be not puffed up with pride because you are rich Vers. 11. God hath spoken once twice have I heard this that power belongeth unto God The meaning is either that God spake it often or that David heard it often though he spake but once that is throughly considered it That is saith Dr Taylor once by the Scriptures and another time by the holy Ghost A speech like that Job 10. 5. it is repeated for confirmation power in the extent latitude of it all power belongs to God as a property Vers. 12. Also unto thee O Lord belongeth mercy for thou rendrest to every man according to his work The Pâ—alâ—â—ist useth three arguments here to urge men to rely on God 1. He hath power 2. Will to inable him to do any good 3. Mercy to render according to any good you do PSAL. LXIII Verse 1. EArly will I seek thee That is every morning the beginning of my work shall be to look towards thee I will begin my duties in faithfull invocating thy help and aâ—d Vers. 3. Because thy loving kindness is better than life With all its revenues One may be weary of life never of the love and favour of God Psal. 73. 28. In the Hebrew it is lives put many lives together there is more excellency in the discovery of Gods love Of living viz. men so Muis saith it may be read Vers. 8. My soul followeth hard after thee This notes 1. The strength of his intention Dan. 9. 3. 2. The strength of his affection Psal. 119. 20. 3. The constancy of a mans pursuit as that phrase fulfill after God Numb 14. 24. notes the perfection of a mans obedience See Muis. Vers. 10. They shall be a portion for Foxes That is lie unburied for Foxes and other wilde beasts to prey upon Not ordinary Foxes which are so dainty mouth'd that they will not feed on any carkass but what they kill themselves rather Jackals mungrill creatures deriving cruelty from the Wolves their fires and craft from the Foxes their dams and are very ravening creatures PSAL. LXIV Verse 6. THey accomplish a diligent search Or a search searched out that is a curious diligent search The Greek translateth they are consumed searching out searches meaning that they spend both their time and themselves in searching out evils against the just PSAL. LXV Verse 1. PRaise waiteth for thee O God Mercy is
contains an abridgement of the Covenant of Grace it is the largest promise we finde in the whole book of God The good things are exprest 1. Metaphorically Among all inanimate creatures the Sunne is the most excellent Among all artificial creatures a Shield is chiefest and was of greatest use in those dayes The Sunne notes all manner of excellency and prosperity Isa. 60. 20. Prov. 30. 26. A Shield notes all manner of protection whatsoever Psal. 3. 4. God will not only provide good things and protect but is these to you 2. Literally 1. All spiritual good things under the name of grace 2. All Eternal under the name of glory 3. Temporal no good thing will he withhold Them that walk uprightly God pitcheth on this grace of sincerity chiefly as a badge of our being in the Covenant 1. Because a sincere heart is the Lords for ever Prov. 16. 17. 2. It is the touchstone of all other graces and holds them all together Ephes. 6. 14. This is 1 In faith 1 Tim. 4. 5. 2. In love 2 Cor. 8. 8. 3. Obedience Josh. 24. 14. Sincerity is not required from them as the cause but in them as the subject of it here is a promise to uprightnesse and Ezek. 36. 25 26. of uprightnesse PSAL. LXXXV Verse 8. I Will hear what the Lord God will speak for he will speak peace unto his people and to his Saints As if he had said Certainly it will not be long before God giveth to every soul that truly feareth him a comfortable assurance of his favour though he do delay it for a time surely he will do it ere long God speaks peace when he sends or gives peace that is all good things and when he by secret eccho returns a word of assurance to the Petitioners heart that he will give peace Vers. 10. Mercy and truth are met together Righteousnesse and peace have kissed each other He speaks as if there were a conflict between these Attributes in relation to us there may seem to be so righteousnesse calleth for vengeance mercy moveth to pity but now Christ hath satisfied justice and accomplished truth and so they sweetly meet in the Covenant of Grace PSAL. LXXXVI Verse 16 GIve thy strength unto thy servant That is put forth almighty power for my succour some expound it of strength in the inward man See Psal. 43. 2. PSAL. LXXXVII Verse 3. GLorious things are spoken of thee rather in thee O City of God That is Jerusalem so called also Psal. 46 5. 48. 2. a figure of the Church and Babylon Vers. 4. I will make mention of Rahab Rahab signifieth pride and insolency that is Egypt so called for its pride Psal. 89. 10. Babylon held the people of God in captivity and sorely oppressed them Vers. 7. As well the Singers as the players on Instruments He speaks of the manner of praising of God under the Law with singing and musical Instruments 1 Chron. 9. 33. 25. 1 2. All my springs are in thee That is all my springs of truth that are revealed to me all the springs of comfort that I have communicated to my soul all the springs of grace that I have to quicken me they are all in thee in the joynt society and communion with Gods people PSAL. LXXXVIII OF Heman One of the holiest and wisest men then living 1 King 4. 31. under the heaviest trouble almost that can befall a Saint Vers. 5. Free among the dead like the slain that lie in the grave whom thou remembrest no more and they are cut off from thy hand My eternal state is cast there is no hope of mercy for me Free among the dead The word signifieth to set a servant free my name is entred among the dead Vers. 15. When I suffer thy terrours I am distracted The word doth not properly signifie the distraction of one that is mad but of one that is in doubt and yet that distraction doth often lead to a degree of this Brought to such endlesse doubts that I know not what to say or do PSAL. LXXXIX Verse 4. BUild up thy Throne to all Generations Make it flourish and establish it that it shall never be moved Vers. 7. God is greatly to be feared The word signifies a dreadfull fear a fear of destruction Vers. 14. Mercy and Truth shall go before my face Mercy and truth or faithfulnesse or words to that purpose are six times coupled in this Psalm vers 1 2. vers 24 28 33. Go before thy face As prest and ready at hand to do the creatures good Vers. 15. Blessed is the people that know the joyfull sound Which have a sweet taste of thy grace an allusion to the silver Trumpets which sounded at their feasts Congregations when liberty was to be given to those that were in bondage The sounding of the Trumpets among the Jews was 1. At the removing of the Camp 2. At the calling of the Assembly 3. At the year of Jubilee when deliverance was proclaimed Vers. 19. I have laid help upon one that is mighty It is literally expounded of David but of him as a type of Christ. Laid help It is understood two wayes 1. Put all assistance in his power 2. Have committed all assistance by way of office to his charge not onely to deliver us from the guilt of sinne but the weaknesses which it hath brought upon us Vers. 22. The enemy shall not exact upon him The word translated exact signifies to seduce cheat and deceive and so is rendred Jer. 29. 8. Nor the son of wickednesse The Hebrews tell us it is properly the naughtinesse of some evil natured children which bite the nipple that giveth them milk who â—uck and bite both at once Vers. 37. And his Throne as the Sunne before me That is perpetuall and glorious as the Chaldee explaineth it Shall shine as the Sunne See Psal. 72. 5. PSAL. XC AUstin doubts whether Moses made this Psalm but Jerom saith It was Moses that wrote the Pentateuch because call'd the man of God So Deus 33. 1. Aben Ezra saith In my opinion Moses our Lord or Master as they use to style him composed this Psalm Euthymius saith it belongs to the baptized taken out of the water which is the Etymology of Moses his name Quia per baptismâ—â—â— effiâ—iuntur homines Dâ—â— Euthymius Prolog in Psal. Some refer it to be made in Exod. 32. on that occasion Ainsworth refers it to that History Numb 14. See Hackw Apol. p. 148. This Psalm is a Tract of the shortnesse of life Moses in fourty years saw six hundred thousand men swept off the stage of this world besides women and children therefore he knew this well Vers. 1. Lord thou hast been our dwelling place in all generations 1. Because he constantly resides with his people 2. He constantly retires thither to â—inde rest 3. One retreats to his house for safety when danger comes that is his Castle
to get his heart cleanâ—ed Vers. 11. Thy Word have I hid in my heart As a treasure that I might not lose it and as a rule that I might not transgresse it Vers. 12. Blessed art thou O Lord teach me thy Statutes See vers 26. Not to know more rules of duty but the right way of answering those rules Vers. 15. And have respect unto thy wayes That is look to them and to my self that I may observe them Vers. 18. Open thou mine eyes Those of my minde That I may behold wonderous things out of thy Law The Hebrew word signifies ardâ—a occulta mirabilia things hard hidden wonderfull all these things are in the Law Vers. 19. I am a stranger in the earth hide not thy Commandments from me When God gives thee over either to thy own natural blindnesse or suffers the god of this world to blinde thee Vers. 29. Remove from me the way of lying David doth not mean the special sin of lying but he cals sin in general the way of lying For First The way of lying is opposed to Gods Law and grant me thy Law graciously Secondly In the original it is Derech Shakar as ver 104. 128. other Hebrew words are rendred false way and it is without question that all sinne is meant thereby Vers. 30. I have chosen the way of Truth thy Judgements have I laid before me Laid before me As the adequate rule by which my actions and heart should be guided and directed Vers. 32. I will runne the way of thy Commandments when thou shalt enlarge my heart Run the way That is be abundant in the work of the Lord. If or when or because it is either Conditional or Causall or particula temporis The heart is commonly put for the whole soul all the faculties of the inward man the understanding God gave Salomon a wise and understanding heart Will a willing heart Conscience Your heart condemn you Memory Mary laid up these things in her heart Affections Davids heart went out after Absalom If riches increase set not your hearts on them Joy and sorrow a merry heart But the enlargement of the heart is restrained to two faculties the understanding 1 King 4. 29. and the affections 2 Cor. 6. 11. Vers. 33. And I shall keep it unto the end Greek Continually some turn it for rewards as after the Greek doth vers 112. Vers. 45. And I will walk at liberty for I seek thy precepts That is he found his Spirit at the greatest liberty when he walked in Gods Statutes 2 Cor. 3. 17. then his minde was set on the noblest objects 2. This is to enjoy communion with God Vers. 48. My hands also will I lift up unto thy Commandments which I have loved Lifting up hands when it is done to God notes either praying to him or swearing by him To the Commandments notes some say obedience to perform the duties it commands to catch at to take it for my own As they say in Latine Ego tuas litteras obviis ulnis excipiam Ezra takes it in this sense Kimchi and others say this phrase notes to put the hands to work A new expression and hath not a parallel that I know of in all the Scripture There is an emphasis in both words I will lift up this implies The Commandments are sublime in nature in respect of the original in the matter of them heavenly Oracles My hands as a sign or testimony of lifting up his heart And I will meditate in thy Statutes The Commandments of God are called Statutes because they are immovable they cannot be changed they are sure stedfast and faithfull The Latine word signifies stability the Hebrew visitation God visits for breaking of them Vers. 49. Remember the Word unto thy servant upon which thou hast caused me to hope q. d Lord thou hast invited me to hope therefore now satisfie it he pleads two things the grant of a promise and the gift of faith Vers. 57. Thou art my portion O Lord The meaning is Let others have their riches honours and other things of that kinde but I O Lord so purpose my part and portion is neither do I wish another to obey thy Word I have said That is Resolved Vers. 59. I thought on my wayes In the original I thought on my wayes advisedly seriously studiously Vers. 60. â— made haste and delayed not Did not delay my self it is in Hithpael Vers. 69. The proud have forged a lie against me In the original it is Taphlu gnalai sheker Assuunt mendacium mendacio they have sowed one lie to another Vers. 70. Their heart is as fat as grease but I delight in thy Law Fatnesse is put for that which makes the creature to be refractory Deut. 32. 15. void of all sense so here Vers. 71. It is good for me that I have been afflicted that I might learn thy Statutes That is Afflictions are good by event or accident partly by Gods over-ruling providence that can turn them to good and partly by grace in the elect who make a good use of them Vers. 81. But I hope in thy Word That is thy promise whereby thou hast assured me that thou wilt satisfie my desire Vers. 89. For ever O Lord thy Word is setled in heaven Heb. Stands fast a Metaphor from a Champion or an Army of souldiers that stand fast and keep their ground Heaven and earth are opposed things below are changed not above in Heaven 2. Heaven is put for the Decree of God Isa. 34. 5. in Coelo used for firmly and without doubt 3. Established as a pillar so the Hebrew Vers. 92. Unlesse thy Law had been my delights I should then have perished in mine affliction He speaketh in the plural number as it he had said Instar omnium in stead of all manner of delights unto me Some think he alludes to 1 Sam. 30. 6. Vers. 93. I will never forget thy precepts Remembring and not forgetting Gods Law often mentioned in this Psalm implies 1. The Knowledge of Gods word Jam. 1. 24. Jude v. 5. 2. A retaining or keeping of what we know 1 Cor. 11. 2. Heb. 2. 1. 3. A calling back of it to our mindes termed remembrance 2 Pet. 3. 1. Isa. 46. 8. 4. A special application of that I know retain and remember feel the fruit of such a truth Jam. 1. 22 23 24. as we say Do you remember me that is do what I desired Vers. 94. I am thine save me Heb. I am for thee others are for themselves Vers. 96. I have seen an end of all perfection Not in the concrete of perfect things but in the abstract of perfection and of all perfection But thy Commandment is exceeding broad That is exceedingly broader than any of those perfections I cannot see the end of it and I know it shall never have an end there is a vastnesse of purity and spiritualnesse in the