he here gives an instance of the hurt that man by his wickednesse doth to others namely that tyrants do sorely oppresse those that are under their power and so withall he takes occasion to shew that however the oppressour be unjust yet God is just in suffering the oppressed thus to cry under the hand of the oppressours and not sending them help and that because though the oppressed howl and take on because of their pressures they cry out saith he by reason of the arm of the mighty yet they do not seek to God as they ought to doe as is expressed in the following verses And thus also there is an answer given to that which Job seemed often to complain of to wit that God regards not the cries of the oppressed as we see chap. 24.12 and in divers other places Vers 10. But none saith Where is God my maker that giveth songs in the night This is alledged as a reason why though men under oppression do cry out and take on grievously as was said in the foregoing verse yet God doth not regard it as Elihu saith afterward vers 12. to wit because for the most part they do not say Where is God my maker c. the meaning whereof is either that they are not thankfull to God for the mercies and comforts they enjoy yea even in the midst of their greatest afflictions or else that though they cry and howl because of their misery yet they do not pray to God for help for these words Where is God my maker seem rather an expression of prayer then of praise according to that of Elijah 2 Kings 2.14 where is the Lord God of Elijah at least they do not pray unto him in the right manner according to that expression Hos 7.14 they have not cryed unto me with their heart when they howled upon their beds they do not pray as those that seriously consider that God is their maker and therefore do believe that God will take care of them and are willing to submit themselves to his disposing and that God giveth songs in the night that is either first that he only can give joy even unto singing in the darkest night of tribulation stirring them up by his spirit to praise him when nothing is to be seen to quicken them in this service or secondly that in the night season he gives them occasions of rejoycing and praising God in that he gives them rest and watcheth over them for their safety when they are as dead men not minding God or thirdly that he comforteth and cheareth up their spirits even in the night when men are most exposed to dangers and sorrow is wont to lye heaviest upon the heart and so they take the opportunity of the night season when they are freest from worldly cares and imployments with hymns and Psalms to praise God whence is that of David Psal 119.62 At midnight I will rise to give thanks unto thee and Psal 42.8 the Lord will command his loving-kindnesse in the day time and in the night his song shall be with me I know some Expositours have other thoughts concerning this phrase of Gods giving songs in the night as that it is meant of Gods causing the cocks to crow and nightingales to sing in the night or of his placing the stars to shine in the night which in their kind do praise God or stirre up men to praise him or of Gods giving prophecies and revelations by night which used afterward to be expressed in songs But the former Expositions are farre the better Vers 11. Who teacheth us more then the beasts of the earth c. To wit in that he hath endued men with reasonable souls and accordingly makes known his will to them many severall waies Now this is mentioned as another argument whereby those that are under oppression should be stirred up to be thankfull to God or rather with faith to call upon God for help which if they did not doe it was no wonder though God did not help them and that not only because this is a singular blessing to man above all that God hath done for the other creatures but also because in this regard man is able to search into the cause of his sufferings and to use means to appease Gods anger and not only to doe what beasts may doe namely to cry out to no purpose in the sense of the miseries which they lye under Vers 12. There they cry but none giveth answer because of the pride of evil men That is Being crushed by the arm of their mighty oppressours as is said before vers 9. whereto this hath reference there or then they cry out because of the pride or insolency of wicked men that thus tyrannize over them but God regards not their cryes Vers 13. Surely God will not hear vanity c. That is God will not hear vain ungodly men men void of all true piety or God will not hear vain cries and complaints or the vain prayers of those that pray not in faith whose prayers are mere lip-labour and a mere mocking of God and therefore no way likely to prevail with God As for the next clause neither will the Almighty regard it we may referre it either to such cries and prayers that God will not mind such vanity or else to their sufferings which make them cry and pray that though they be in never so much misery he will not regard it Vers 14. Although thou sayest thou shalt not see him c. That is thou shalt not be suffered to appear before him to plead thy cause which may have respect to that which Job said chap. 23.8 9. or that thou shalt perish and shalt never see God come in graciously for thy preservation and indeed Job had often complained that God regarded him not as chap. 30.20 and in many other places yet judgement is before him that is God is exactly just assure thy self of that though we may not haply discern it in all he doth yet he doth nothing unjustly and therefore trust thou in him that is pray to him in a right manner and then wait upon him with assured expectation of a gracious answer Vers 15. But now because it is not so he hath visited in his anger yet he knoweth it not in great extremity That is Because Job prayeth not to God and trusteth not in God as he ought to doe therefore God hath afflicted him in great anger and yet Iob though he be in so great extremity understands not Gods meaning herein Vers 16. Therefore doth Iob open his mouth in vain he multiplyeth words without knowledge That is whilst he prayes not but only complains of his miseries and all the while justifieth himself all this is spoken ignorantly and to no purpose CHAP. XXXVI Vers 1. ELihu also proceeded See the Note chap. 34.1 Vers 2. Suffer me a little c. Hereby he intimates that he would be brief in what he had farther to say for the
without knowledge therefore have I uttered that I understood not c. thirdly Because it is very hard to shew why Elihu should be charged with darkning counsell by words without knowledge seeing the Lord here pleads with Iob after the same manner and urgeth the very same or the like works of God as Elihu had done whereas now we may easily conceive that Iob might well be charged with darkning counsell by words without knowledge whether we understand it of his own counsell or Gods For first he had darkned his own counsell in that he had not clearly enough expressed his meaning but in his passion had expressed himself so simply and foolishly that his words seemed to import worse then he thought to wit that there was no difference at all in Gods dealing with his faithfull servants and with wicked ungodly men and that God had not dealt justly with him and secondly he had darkned Gods counsels by words without knowledge in that he had seemed to imply for want of expressing himself fully and plainly that God had dealt with him as an enemy and that there was no more love in the prosperity of the righteous then the prosperity of the wicked nor no more wrath in the judgements of the wicked then in the afflictions of the righteous So that the Lord doth not here charge Iob with speaking that which was false but with uttering the truth unskilfully Who is this that darkneth counsell by words without knowledge As if he had said What do I hear Is this you Iob that talk thus foolishly and pettishly as if you meant to charge me with injustice whatever others might have done I expected better words from you Vers 3. I will demand of thee and answer thou me This seems to be spoken with reference to that proud challenge of Iobs chap. 13.22 Call thou and I will answer or let me speak and answer thou me wherein he gave God the choice either to object against Iob and then he would answer or to answer what Iob should object against him and accordingly therefore the Lord here puts Iob to answer to certain Questions that he propounds to him the drift whereof is to give Iob to understand that if he could not give a full and clear account of these ordinary works much lesse was he like to know his secret counsels and therefore it must needs be a high degree of arrogance to charge him with injustice whose works he was not able to comprehend and who being of infinite wisedome and power must needs be of infinite justice and holinesse too Vers 4. Where wast thou when I laid the foundations of the earth c. As if he had said Poor wretch many ages after the earth was created thou hadst not a being and how then canst thou know how it was done declare if thou hast understanding that is since you think your understanding so great that you can dispute with me and blame the dispensations of my Providence shew me I pray how this was done Vers 6. Whereupon are the foundations thereof fastned c. See the Note chap. 26.7 or who laid the corner stone thereof As the foundations so also the corner stones of a house whereby the walls are firmly joyned together do contribute much to the strength and stability of any building in allusion whereto the Lord here demands of Iob who laid the corner stone of the earth intimating that surely he did not contribute either counsell or assistance therein but that the Lord alone did it with whom therefore he might see that he was no way fit to contend Some conceive that it was of old a custome that when any glorious building was to be raised some Prince or great man was wont to lay the corner stone and that thereto these words do allude which may seem the more probable because of that which follows in the next verse Vers 7. When the morning stars sang together and all the sons of God shouted for joy To wit as men are wont with shouting and singing to expresse their joy when the foundations are first laid of any great and magnificent building Some Expositours understand the first clause literally of the stars in the firmament and accordingly they hold first that it is said they sang together because being of different magnitudes and having different motions and influences they did yet as it were harmoniously joyn together in sounding forth the praises of God as in a consort of different voices singing together in that they did shew forth the infinite power and wisedome and goodnesse of their Creatour according to that of David Psal 19.1 The heavens declare the glory of God c and secondly that they are called the morning stars either because those stars that shine in the morning are by a Synecdoche put for all the stars in generall or because from the first morning of time in the Creation of the world they sang forth the praises of God whence some would have the similitude to be taken from the singing of Birds at the first break of day And whereas against this it might be objected that the stars were not created till the fourth day Gen. 1.14 and therefore could not praise God when the foundations of the earth were lay'd to this they answer first that no more is here intended but that they praised God even at the creation and 2ly that the stars were created the first day together with the heavens light only their light was not then such as it was afterward made to be on the fourth day But then again others hold that both clauses do here express the same thing to wit that the angels who were therefore created the first day together with the highest heavens of which see the Note Gen. 1.1 did sing forth the praises of God when they saw the foundations laid of this glorious fabrick of the world for say they as they are the Angels that are called the sons of God in the second clause wherein all Interpreters agree see the Note chap. 1.6 to which some adde that the word all and all the sons of God shouted for joy is purposely inserted to imply that even those angels that afterward fell away did then at first praise God together with the rest so they are the angels also that are called in the first clause the morning stars both because they were the first and best of all Gods creatures and particularly because of their exceeding glory and brightnesse as in allusion to the brightest of all the stars the morning star for which cause also the Apostle calls the holy angels 2 Cor. 11.14 angels of light And indeed this I conceive to be far most probable because I conceive it is clear that the stars were not created till the fourth day whereas the Lord here speaks of the shouting and singing that was on the first day when the foundations of the earth were laid as is the more evident in the following verses
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
thereof And so likewise that which follows he hath blessed thy children within thee that is thy inhabitants or their children Vers 14. He maketh peace in thy borders c. That is He preserveth the borders of thy countrey round about from the invasion of forreign enemies and fâ—lleth thee with the finest of the wheat which is in the Hebrew the fat of the wheat for which see the Note Deut. 32.14 Vers 15. He sendeth forth his commandement upon earth his word runneth very swiftly That is Whatever he commandeth it is presently done And this he proves by the snows and frosts mentioned in the following verses which come many times in sudden changes of weather suddenly and unexpectedly Whereby also is covertly hinted to us that God can make as sudden changes also in the civil state and condition of his people Vers 16. He giveth snow like wooll c. To wit not only because it is white and soft light and when the flakes are any thing great seems to fall like so many locks of wooll whence the heathens of old have also called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woolly water but also especially because it keeps the corn in the earth warm and covers it from the cold wind like a garment of wooll And observable also it is that because the snow doth usually fall gently from the clouds therefore is the expression here used for this he giveth snow like wooll so different from that which is used in the following verse concerning the hail he casteth forth his yee because that doth commonly fall with a violent tempest And so likewise that next expression he scattereth the hoare frost like ashes is grounded upon this that it fals not so thick as the snow doth nor is so white but rather indeed of an ash-colour and likewise because it warms and battens the earth even as dung and ashes do Vers 17. He casteth forth his yee like morsels c. That is great ycy hailstones Some I know understand this of those pieces or cantles of yee which will be in severall places on the ground in frosty weather whereever there was any water standing and that it is said that God casts it forth because it comes suddenly at Gods command for of the hail they conceive it cannot be meant because that fals most frequently in the spring or summer But because those words He casteth forth his yee do seem clearly to be meant of an yee that is cast down with violence from the clouds see the foregoing Note I rather think it is meant of hailstones which fall like bits or gobbets of bread And I conceive that that which is noted here as observable is that the water that freezeth in the air doth not freeze fall down in huge pieces and rocks of yce such as are in rivers and other waters here below which must needs overwhelm destroy the creatures on earth but piece meal as we see it doth in showers of hail Who can stand before his cold that is say some Expositours the cold that usually follows such storms of hail or rather the cold which God sometimes sends in such frosty and snowy weather And the meaning is that men cannot but be very sensible of it or rather that were it not that men have clothes to cover them and other means to keep them warm they would never be able to endure the cold in its extremity but would perish by it Vers 18. He sendeth out his word and melteth them c. That is He commandeth immediately they are melted frost hail and snow yea the yce too which perhaps a little before men could scarce break with levers and pickaxes and that either by the sudden breaking out of the sun or by sending some warm and moist thawing wind as it followeth in the next words he causeth his wind to blow and the waters flow that is the waters of the rivers streams being then melted run down their channels which were before bound up as it were with yce see the Note Job 37.10 Yea being encreased by the snow water they swell and flow beyond their ordinary bounds PSALM CXLVIII Vers 1. PRaise ye the Lord from the heavens c. In stirring up all the creatures to praise God the drift whereof is only to shew that Gods transcendent excellencies are clearly discovered in them all first he begins with those in the heavens which in the following verses are particularly mentioned and that because being exalted in place above others it was fit that they should as it were begin to others then afterwards he stirs up all the sublunary creatures vers 7. Praise the Lord from the earth c. So that Praise ye the Lord from the heavens is all one as if he had said Praise ye the Lord all ye creatures in the heavens or Praise the Lord so that your praise may be heard from thence Vers 2. Praise ye him all his angels c. See the Notes Psal 103.20 21. Vers 4. Praise him ye heavens of heavens c. That is say some Expositours the highest heaven for which see the Note Deut. 10.14 but according to our translation where it is not as in Deut. 10.14 1 Kings 8.27 the heaven of heavens but ye heavens of heavens I conceive that hereby is meant all the severall orbs of the heavens and ye waters that be above the heavens see the Note Gen. 1.6 Vers 6. He hath also stablished them for ever and ever c. That is He hath created the heavens the angels therein yea all the heavenly bodies before-mentioned to continue unto the end of the world yea unto all eternity to wit in that he hath created them of an incorruptible substance or in that he hath decreed that they shall continue for ever doth accordingly uphold and preserve them by the same word of his power whereby they were created whereas otherwise they would vanish to nothing as well as other creatures whence it is that they continue unchangeably the same as they were in the first creation and do herein differ from many of the sublunary creatures that decay and die and then others spring up in their room But now how this may be reconciled with other places where it is said that the heavens shall perish be no more see in the Notes Job 14.12 and Psal 102.26 He hath made a decree to wit that they shall continue incorruptible or rather concerning their severall situations motions operations and influences which shall not passe that is which shall never be abrogated nor shall ever cease but shall be observed by an unchangeable order see Matth. 24.35 Vers 7. Praise the Lord from the earth c. See the Note above vers 1 ye dragons whereby may be meant all those huge formidable creatures which live in caves of the earth but especially such as live in the sea as whales c. see the Note Psal 74.13 therefore is that which follows
at the latter day upon the earth Some of our best Expositours as Calvin Mercer and others understand this merely of Gods delivering Iob out of that sad and forlorn condition wherein he now lay to wit that he knew that however he was little better at present then as a man that is dead and buried yet he had a Redeemer that should rescue him at length out of this condition even the ever-living God who is the first and the last Esa 48.12 and therefore shall be after all men are vanished and gone and shall shew forth his power in the quickening and reviving of poor men dust and ashes even when they are fallen into the lowest and most desperate estate and condition And indeed it cannot be denied 1. That God is many times called our Redeemer in the Scripture as Esa 63.16 Thou O Lord art our Father our Redeemer 2. That an estate of extreme misery and affliction is often expressed in the Scripture by that of death men in such a condition are often spoken of as dead men yea as men that are buried and turned into dust and that to imply that such a condition is to men as bitter as death that it bereaves them of all the comforts of this life and is past all hope of recovery I was saith the Apostle 2. Cor. 11.23 in deaths oft And so Psal 88.4 5. I am counted with them that goe down into the pit free among the dead and Psal 22.15 Thou hast brought me saith David into the dust of death and 3. That the deliverance of such men out of such an extreme low and forlorn condition is often tearmed a quickning and a reviving and a raising of them up from the dead as Psal 71.20 Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth and Isa 26.19 speaking of the bringing home of the Iews out of Babylon Thy dead men saith the Prophet shall live together with my dead body shall they arise awake and sing ye that dwell in the dust See also Psal 85.6 and Hos 6.2 But yet 1. Because Iob had hitherto disclaimed all hope of being delivered out of that forlorn condition wherein he lay and of being restored to any estate of prosperity and happinesse again though his friends had often assured him that if he would repent it would be so affirming that his hope was gone and that he was in a worse condition then a tree that is cut down of which there is hope that it may sprout again See chap. 16.22 and 17.1 11 13 c. and therefore it is no way probable that he should be now on a sudden raised to such a height of hope concerning Gods raising him to such a prosperous condition contrary to all his former discourses and 2. Because there are some passages in the following verses which cannot well be understood of a resurrection of his outward estate as that it is spoken of as a strange thing that he should see his Redeemer with the same eyes that he had then and some other of the like nature therefore I say if we joyntly consider of that which is said here with that which follows in the two next verses I cannot see how it can be otherwise understood then of Christ the promised Redeemer who indeed is most properly tearmed our Goel as it is in the originall our Redeemer it is the same word that is used Levit. 25.25 for the next kinsman that was to redeem the estate of his decayed brother of which see the Note there and that because he taking our nature upon him became as it were our near kinsman our brother Heb. 2.11 flesh of our flesh and bone of our bone So that I conceive the drift of Iob in these words was by this profession of his faith to prove that notwithstanding his sufferings and miseries were so grievous as he had now acknowledged yet he was farre from being a wicked man and an hypocrite as they had charged him to be I know saith he that my Redeemer liveth that is I that am so severely condemned by you and am now in such a miserable condition even I do certainly believe that there is a Redeemer to come that he is my Redeemer for there is much emphasis in that word my and that he lives as being the ever-living God the first and the last yea the fountain of life to all that shall believe in him and so shall one day redeem my person from destruction and maintain my cause against all those false aspersions you now cast upon me And then for the last clause and that he shall stand at the latter day upon the earth either it is meant of the second coming of Christ to judgement to wit that he should then appear upon earth and that as a conquerour trampling upon the grave as a conquer'd enemy and raising all flesh by his almighty command out of the dust yea and as a judge appearing in his glory to passe sentence upon all both quick and dead or else which some rather think and it seems very probable it is meant of his first coming as the following words in the next verses are meant of his second coming to wit that in the latter daies that is in the daies of the New Testament this his Redeemer should be made man and in mans nature should live and dwell upon the earth and being there slain should rise again and stand again upon the earth tryumphantly and so should as the Redeemer of his people vanquish death and accomplish the work of mans redemption And indeed that the daies of the Gospel from the time of Christs incarnation to the end of the world are frequently called in the Scripture the latter daies or the last daies cannot be questioned see Isa 2.2 Hos 3.5 1 Tim. 4.1 2 Tim. 3.1 of which two reasons are usually given to wit 1. Because all was then accomplished which had been prophesied concerning the work of mans Redemption that was the perfection of all times or as the Apostle calls it Gal. 4.4 the fulnesse of time and 2. Because the whole time of the worlds continuance being divided into three great Periods the 1. From the creation to the Law the 2. From the Law to Christs Incarnation the 3. From that to the day of Iudgement this which contains all the daies of the Gospel is the last of the three But however very observable it is which some Expositours have noted to wit that Iob was so strengthened and cheared up with the consideration of this which here he saith concerning the hope he had in his Redeemer and concerning the resurrection of his body and the blisse he should then enjoy that after this we meet not with any word he spake arguing any such fainting and impatience of spirit as many which before this came from him Vers 26. And though after my skin worms destroy this body yet in my
Gentiles it is only meant of heaven that incorruptible and undefiled inheritance 1 Pet. 1.4 unlesse we also include that God will provide a place of habitation for his Church even here in this world As for the following words the excellency of Iacob whom he loved we must know 1. that by Iacob may be meant either the Patriarch Jacob himself and the drift of the words is then to shew that the excellency that God did at first confer upon Jacob in the covenant that God made with him was from him derived to the whole Israel of God or else the seed of Jacob see the Note Psal 24.6 2ly that it is either the land of Canaan which is here called the excellency of Iacob and that not so much because it was a land flowing with milk and honey as because of Jerusalem and the Sanctuary therein in which God was present amongst them in his word and worship for this is often tearmed the excellency of the Israelites as Ezek. 24.21 Behold I will profane my Sanctuary the excellency of your strength and the desire of your eyes c. Amos 6.8 I abhor the excellency of Iacob and hate his palaces see also chap. 8.7 and Nahum 2.2 or else the glorious condition that is prepared for Gods people in heaven or more generally all those glorious things which were promised to the Israel of God as that they should be Gods peculiar people and that to them appertained the kingdome and priesthood and Temple with all the glorious priviledges of the Church And 3. that those last words whom he loved are purposely added to shew that it was of Gods free grace and love that there were such excellent things designed for Jacob according to that Rom. 9.13 Iacob have I loved but Esau have I hated Vers 5. God is gone up with a shout the Lord with the sound of a trumpet Some conceive that this is spoken in reference to that ancient manner of calling the people together in the time of the law by the sound of trumpets at which times it might be said that God was gone up with a shout c. because thereby they were stirred up to honour God and there God was present and entertained as it were amongst his people with joyfull acclamations as their Lord and King But I rather take it to be meant as is before noted vers 1. of the removall of the Ark for which also see the Note Numb 10.35 and under that type of the Ascension of Christ by his own power into heaven For having spoken in the foregoing verse of the inheritance of the Saints in heaven He shall chuse our inheritance for us he takes occasion from thence to speak of Christs ascending thither in triumph as a conquerour having vanquished Satan sin and death and sent forth his servants to subdue the nations by the word of his Gospel Yea and this of his being gone up with a shout and with the sound of a trumpet some understand of the solemn attendance and joy of the angels when he ascended into heaven and that the rather because it is said 1 Thess 4.16 that the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and Act. 1.11 it was said to them that were eye-witnesses of Christs ascension This same Iesus which was taken up from you into heaven shall so come in in like manner as ye have seen him go into heaven Vers 7. For God is the kin of all the earth c See the Note vers 2. Sing ye praises with understanding that is understanding and attending what ye sing which indeed they only doe that are spiritually enlightened with the saving knowledge of God and of Christ Yet some understand it of singing skilfully and therefore render it as it is in the margin sing ye praises every one that hath understanding However observable it is that these words sing praises are five severall times repeated in this and the foregoing verse to signify how vehemently desirous he was that this should be done and that men should doe it with all possible fervency and that too constantly and without ceasing Vers 8. God reigneth over the heathen c. To wit as having all nations under his power see the Note also vers 2. God sitteth upon the throne of his holinesse that is his holy throne which may be the Ark or mercy-seat that covered it according to that Psal 99.1 The Lord reigneth let the people tremble he sitteth between the cherubims or else heaven which Christ calleth Gods throne Matth. 5.34 and where he sitteth at the right hand of God having all power given him both in heaven and in earth Vers 9. The princes of the people are gathered together even the people of the God of Abraham c. Some understand this of the heads of the Tribes and the Nobles of the people assembling together when the ark was to be remooved by David or Solomon see 2 Sam. 6.1.1 Kings 8.1 But doubtlesse as the Psalm was intended as a prediction of Christs ascention these words must be understood of the coming in of many Princes of the Gentiles upon the preaching of the Gospel to joyn themselves to the Church of the Jewes accounting it their greatest honour not that they were princes but that they were of the number of Gods people as indeed all that became Christians were thereby incorporated into the Church of the Jewes as the Apostle speaks Ephe. 3.6 who are rather here called the people of the God of Abraham because that very name Abraham signifieth the father of many nations see the Notes Gen. 17.4 5. and to him that promise was made In thy seed shall all the nations of the earth be blessed Gen. 22.18 Only we must withall note that the words in the Hebrew may be translated as they are in the margin of our Bibles The voluntary of the people are gathered unto the people of the God of Abraham and so they must be understood of the voluntary coming in of the Gentiles to joyn themselves to the Church of the Jewes according to that Psal 110.3 Thy people shall be willing in the day of thy power As for the following clause for the shields of the earth belong unto God c. Some take it thus that all the Princes of the earth are under the disposing power of God and so no wonder though even their hearts are swayed by him to submit to Christs scepter whereby he is greatly exalted for say they princes and magistrates are called the shields of the earth because they are for the defence and protection of the people as we see Hos 4.18 her rulers with shame do love Give ye which is in the originall her shields with shame do love Give ye But others take it thus for the shields of the earth belong unto God that is by Gods providence the inhabitants of the earth are many waies defended as by so many shields
the people Vers 8. They also that dwell in the uttermost parts are afraid at thy tokens c. Any great works of God wherein there is any speciall impression of his majesty and glory may be tearmed Gods tokens and therefore some understand hereby the sun moon and stars which are seen in the remotest parts of the earth and of which God said in the first creation Gen. 1.14 Let them be for signs But because David speaks here of such tokens as should make men afraid I rather conceive that hereby is meant such works of God as are looked upon by men as tokens of his anger as namely 1. thunder and lightening and hail and earthquakes and comets and other strange meteors seen often in the air or 2. those miraculous signs which God wrought for the good of his people and the ruine of their enemies as the dividing of the red sea c. the fame whereof was terrible to the nations far off or 3. the judgements which he executes upon wicked men such particularly say some Expositours as disturb the peace of kingdomes for they conceive this is spoken in reference to the tumult of the people mentioned in the last words of the foregoing verse As for the following words thou makest the out-goings of the morning and the evening to rejoyce thereby is meant either 1. that God makes all the men of the world from East to West to rejoyce with his manifold blessings or 2. that he makes all men to rejoyce in the out-goings of the sun in the morning an expression used likewise Psal 19.6 His going forth is from the end of the heaven and so likewise of the moon and stars in the evening as the tokens before-mentioned are a cause of terrour to men so these of rejoycing or 3. that by giving peace to the inhabitants of the earth to wit through the terrour wherewith the nations are restrained and kept in by reason of those tokens of Gods wrath mentioned in the foregoing clause men may goe out chearfully in the morning and the wild beasts in the evening without terrour or danger according to what the Psalmist saith Psal 104.20 23 or 4. that when men goe out to walk in the cool of the morning and evening he maketh them to rejoyce in beholding how the earth is enriched with all kind of plenty or 5. that he maketh the out-goings of the sun in the morning the moon and stars in the evening to have a chearfull and pleasant aspect as if they seemed to laugh or to sing as we see the like poeticall expression used again vers 13. to set forth the pleasant look of fields covered with corn And indeed the two last expositions seem to me the most probable Vers 9. Thou visitest the earth and waterest it c. To wit as men are wont to visit their friends carrying wine and sweet-meats or some such like junkets with them see also the Note above on the Title thou greatly enrichest it with the river of God which is full of water that is say some Expositours the river Shiloah which ran close by Jerusalem the city of God or the river of Jordan the chief river of Canaan Gods holy land which used at times to overflow its banks and so to make the land the more fruitfull But I rather conceive that it is those sweet and plentifull showrs of rain sent from God out of heaven or the clouds from whence the rain falls that is here called the river of God and that hereby is intimated that seasonable showrs were to the land of Canaan to enrich it with plenty in stead of those great rivers wherewith other countries are watered see the Notes Deut. 11.10 11 12 and in stead of those brooks and rivulets which husbandmen draw into their grounds to make them fruitfull Vers 11. Thou crownest the year with thy goodnesse c. Two things may be implyed in this phrase 1. that the plenty of corn and flowers and fruit c. which God of his goodnesse caused the earth to bring forth was an ornament to it like a coronet or garland upon the head of a man and 2. that God blessed the whole circle or revolution of the year that in every part of it there were still some fruits of Gods bounty thereon to be seen and thy paths drop fatnesse that is thy clouds whereon God is elsewhere said to walk and to ride as in a chariot as Psal 104.3 and Nahum 1.3 or else the meaning is only this that it is he only that maketh the earth rich and fruitfull and in the expression used there may seem to be an allusion to that which is commonly said of mens carefull visiting their grounds to wit that every field is best dunged by the dust that falls from the masters feet Vers 12. They drop upon the pastures of the wildernesse c. That is such places as are not manured and tilled and are lesse frequented of people see the Notes Job 38.25 26 and the little hils though in summer they are most parched and in winter most pinched with cold rejoyce on every side to wit as being full of vines and other pleasant fruit-trees c. and so the inhabitants do thereupon rejoyce yea themselves have a pleasant aspect as it is usuall with the latine poets to say prata rident and so likewise the next verse must be understood See the Note before vers 8. PSALM LXVI Vers 1. MAke a joyfull noise unto God all ye lands Hereby the Psalmist expresseth how earnestly he desired that God might be glorified in that he could wish that if it were possible all nations might be wonne to praise his name as indeed there was just cause for all to doe But see farther in the Notes upon Deut. 32.43 and 1 Chron. 16.23 24. Vers 3. Say unto God How terrible art thou in thy works c. The Psalmist bids them thus to direct their speech to God because when men set God before their eyes in any holy service they undertake it makes them perform it the more heartily and fervently And by putting all nations upon the acknowledgement of Gods terrible works he covertly encourageth the people to trust in God who could doe such terrible things to their enemies Through the greatnesse of thy power shall thine enemies submit themselves unto thee see the Note 2 Sam. 22.45 Vers 5. Come and see the works of God c. That is Weigh well with us the wonderfull works of God see also the Note Psal 46.8 he is terrible in his doing toward the children of men that is those prophane men that are adversaries to the people of God or all mankind in generall And it may be spoken by way of contempt to intimate how base and vain they are in comparison of God Vers 6. He turned the sea into dry land c. That is the red sea they went through the floud on foot that is Jordan there did we rejoyce in him that is our
This is the chief thing which the Church here desires may be made known to all nations and so the words covertly imply that great mystery of the calling of the Gentiles Vers 3. Let the people praise thee O God c. That is thee the true God abandoning their false gods whom they have hitherto served which is repeated in the following verses again and again to shew that they could never sufficiently rejoyce in or be thankfull for those inestimable benefits which they should all enjoy under the kingdome of Christ Vers 4. For thou shalt judge the people righteously c. The meaning is that though God suffereth his people sometimes to be afflicted by their enemies for their good yet he will surely deliver them at last ordering and guiding them in all things for their advantage yea and that especially by making them righteous and obedient to all his righteous commandements The like is often prophesied concerning Christs kingdome as Isa 11.4 and in divers other places Vers 6. Then shall the earth yield her encrease c. Many understand this figuratively to wit either that in all parts of the world many converts should be brought in to the Church and so the earth should yield a mighty harvest of holy men to God or else that the elect of all nations should bring forth the fruit of repentance and praise and of a holy life and conversation to the glory of God and so they say the same thing that is here intended is expressed more in the end of the next verse and all the ends of the earth shall fear him But I rather understand it literally that God should blesse his people by causing the earth to yield abundant encrease only we must know then that under this particular all other outward blessings are comprehended as the following words do also imply and God even our own God shall blesse us Vers 7. God shall blesse us c. These words are here again repeated thereby covertly to cry down as it were either the infidelity of those that would not trust in so sure a refuge or the ingratitude of those that lived upon Gods blessings but would not acknowledge the Donour PSALM LXVIII Vers 1. LEt God arise let his enemies be scattered c. As if he should have said If God do but stirre or shew himself even that will be enough for the scattering of his enemies Because this Psalm begins with the very words which were still used by Moses when the Ark was to remove Numb 10.35 it is most probable that David composed it when after his divers glorious victories over the Philistines 2 Samuel 5.20 c. he resolved to remove the Ark from the house of Obed-Edom to Zion with great triumph and joy 2 Samuel 6.12 But yet because those words verse 18. of the Psalm Thou hast ascended on high c. are by the Apostle applyed to the ascension of Christ into heaven Eph. 4.8 it cannot be denyed that David did look upon that triumphant removall of the Ark as a type of Christs glorious ascension who was indeed that angel of Gods presence Isa 63.9 whom they tempted in the wildernesse 1 Cor. 10.9 And accordingly these words may covertly contain a prophecy of the stability of Davids kingdome especially in Christ and of the subduing of all his enemies Vers 2. As smoke is driven away so drive them away c. That is Though they mount aloft for a time and seem very terrible to others as the smoke doth when at first it overspreads and darkens the skie yet let them perish suddenly but see also the Note Psal 37.20 And to the same purpose is the following clause as wax melteth before the fire so let the wicked perish at the presence of God but see the Note also Psal 22.14 Vers 3. But let the righteous be glad let them rejoyce before God c. David seems here to oppose the exceeding joy of the Israelites at the carrying of the Ark to Zion to the sad condition they were in under Saul and the judges especially when the Ark was taken by the Philistines but see also the Notes Psal 5.11 and 32.11 and 58.10 And observable also it is that whereas in the foregoing verse the wicked are said to perish at the presence of God here on the contrary the righteous are said to rejoyce before God the presence of God that is deadly to the wicked is a joy to the righteous Vers 4. Extoll him that rideth upon the heavens c. See the Notes Deut. 33.26 and 2 Sam. 22.11 by his name IAH which is an abbreviation of Iehovah of which see the Note Exod. 6.3 as Eli of Elohim but the meaning is that they should praise him who is the only true God and so hath made himself known to be and that especially in his word wherein by his name he hath distinguished himself from all the false Gods of the heathens Vers 5. A Father of the fatherlesse and a judge of the widows is God in his holy habitation That is in heaven see Deut. 26.15 or in the land of Canaan see the Note Exod. 15.13 or in his Tabernacle where he is alwaies present amongst us and ready at hand to help see Psal 26.8 But under these particulars of Gods favour to the fatherlesse and widows David intends chiefly to imply that God is ready to help his poor oppressed people when they are destitute of all outward succour Vers 6. God setteth the solitary in families c. That is He blesseth the barren with many children for they are the barren that are here called the solitary either because the reproach of barrennesse amongst the Jews made such delight much in solitarinesse not caring to be in company or rather because their houses might be deemed solitary in regard their families were not encreased with children But yet this expression of setting the solitary in families may be extended to the Lords bringing of them home to live peaceably and quietly in their own houses and amongst their kindred and friends that had been driven away and so wandered about as exiles in desarts and solitary places But the rebellious dwell in a dry land that is in a condition destitute of all comforts and where they are exposed to manifold miseries And some conceive that this is spoken in reference to the rebellious Israelites perishing in the wildernesse· Vers 7. O God when thou wentest forth before thy people c. For this expression see the Note Lev. 27.17 Vers 8. The earth shook c. See Exod. 19.18 the heavens also dropped at the presence of God sweating as it were with terrour and toil But the words both of this and the foregoing verse seem to have been taken out of Deborahs song Judg. 5 4 5 for which therefore see the Note there Vers 9. Thou O God didst send a plentifull rain whereby thou didst confirm thine inheritance when it was weary As if he should have said After thou hadst
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