Church which were Iews Or the Psalmist may speak this in the Name of the whole Church which then were Israelites onely but afterwards were made up of Iews and Gentiles unto which all particular Believers were to submit themselves in and for the Lord. and the nations under our feet 4. He shall choose g i. e. He will appoint and bestow upon us This Verb of the future Tense may seem to agree well with the Gentiles because this Blessing was not now present but future and so the Sence designed by the Holy Ghost may be this though at present we are wicked and wretched Creatures and Strangers to the Common wealth of Israel yet there is a time coming wherein God will chuse or take us into the Number of his Children by gracious Adoption But futures are Variously rendred and accordingly the Vulgar Latin Syriack and Arabick render this Word He hath chosen The Châ—…dee renâ—…ers this and the following Words He will take Pleasure in us so as to give us our Inheritance our inheritance h Either the Land of Canaan Or Heaven which was typified by that Land Or rather God himself who is called his peoples Portion or Iâ—…heritance as Psal. 16. 5. and 73. 26. and elsewhere or the Presence and Worship and Blessing of God This God had chosen for the Israelites and resolved to chuse or set apart for the Gentiles for us the excellency i Or Glory wherein Iacob gloryed and excelled all other People See Ezek. 24. 21. Aâ—…os 6. 8. and 8. 7. of Jacob k Either 1. Of the Person of Iacob Who though he never had the Possession of the Land of Canaan yet had the Lord and his Presence and Blessing for his Inheritance Or rather 2. Of the People of Iacob or Israel who are frequently called Iacob as Numb 23. 7. 10. 23. Psal. 14. 7. and 44. 4 c. for these did actually enjoy the promised Inheritance of 〈◊〉 and the Presence of God in his Sanctuary whom he loved l This he addes Partly as the reason why he chose such a noble Inheritance for them not for any peculiar worth in them more than in other People but onely for his free Love to them as he declareth 〈◊〉 7. 7. 8 and 9. 5. and Partly as an Evidence of the excellency of this Inheritance because it was chosen for 〈◊〉 beloved People Selah 5. * Psal. 〈◊〉 〈◊〉 25. God is gone up m This is meant litterally of the Ark wherein God was present which went or was carried up to the â—…ll of 〈◊〉 where the Tabernacle was erected for it and afterwards to the Hill of Moriah into the Temple which Solemnity was accompanied with the shouts and Acclamâ—…ions of the People and with the sound of Trumpâ—…ts but Mystâ—…ally it respects Christ's ascension in Heaven as maâ—… be gathered by Comparing this with Eph. 4. 8. where the like Words uttered concerning the Ark upon the same Occasion Psal. 6â—… 18. are directly applied to Christ's aâ—…cension with a shout the LORD with the sound of a trumpet 6. Sing praises n These words are repeated four times in this Verse to shew how Vehemeâ—…tly desirous the Psalmist was that God might have his due Praise and Glory and of how great necessity and importance it was to Men to perform this great though much neglected Duty to God sing praises sing praises unto our King o For so he is in a â—…pecial manner sing praises 7. For God is the King of all the earth p Not onely ours as I now said but also of all the Nations of the World and therefore he may well require and doth highly deserve all our Praises sing ye praises ‖ Or every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or siâ—…g 〈◊〉 Pâ—…al 45. with understanding q Not rashly oâ—…â—…ormally and Carelâ—…sly but seriously considering the greatness of this King whom you praise and what abundant Cause you have to praise and admire him Which is an intimation that the Matter of this Psalm is more sublime and important than ordinary 8. God reigneth over the heathen r i. e. Over all heathen Nations as being the King of all the Earth v. 7. Which was not true in Davids time but was fulfilled by Christ. God sitteth upon the throne s To wit as Judge and King exercising Dominion or Reigning as he now said this being onely another Expression of the same thing And this Holy Torone is either 1. The Ark upon which God was said to sit to govern the Israelites Or rather 2. Heaven which is oft called Gods Throne Psal 11. 4. Isa. 66. 1. whence God is said to behold and to rule all Nations of which general Dominion of God he here speaks And here Christ 〈◊〉 at his Fathers right Hand for that purpose of his holiness 9. ‖ Or the 〈◊〉 〈◊〉 of the People are gathered unto the People of the God of Abraham The princes of the people t Either 1. The heads of the Tribes of Israel who were gathered together to the Tabernacle or Temple upon solemn Feasts Or rather 2. The Princes or the 〈◊〉 or willing ones as this Word is rendred Pâ—…al 110 3 of the Gentiles who are here known by the Name of the People v. 1. 3. who were divided in their Principles and Interests and Religions but are now united and gathered together unto Christ laying their Scepters at his Feet and joyntly owning and promoting his Worship and Service So he speaks of the Conversion of the Gentiles although he mentions onely their Princes because their Conversion might seem to be most difficult in sundry Respects and therefore that being affirmed the Conversion of their People with or after them might very reasonably be supposed are gathered together even the people of the God of Abraham u So he explains the former Clause and shews what People he spake of and it is observable he doth not say the People of Abraham lest this should be appropriated to the Iâ—…raelites but the People of the God of Abraham i. e. which Worship the God of Abraham whether they be Iews or Gentiles So this is a Prophecy of the Conversion of the Gentiles which also is intimated by the Name here used which is not his Old and first Name Abram but his new Name Abraham given to him to signifie that he should be the Father of many Nations Gen. 17. 5. Or these Words with the former may be and are by divers learned Interpreters rendred thus The Princes of the People i. e. Of the Genâ—…iles are i. e. Shall be as is usual in Prophetick style 〈◊〉 unto which Particle is sometimes understood as 〈◊〉 5. 8. 〈◊〉 26. 10. Hose 2. 14. the People of the God of Abraham i. e. Unto the Iews and so both Iews and Gentiles shall â—…e united in one Religion and so God shall reign 〈◊〉 〈◊〉 〈◊〉 and be King of all the 〈◊〉 as is here said v. 7
against his Enemies Or 2. the Angels yea God himself from Heaven who gave manifest testimony to the righteousness of the Messias declare his righteousness and all the people see his glory l Both Jews and Gentiles shall see and feel the glorious effects of his coming 7 * Exod. 20. â—… Lev. 26. 1. Deut. 5. 8. Confounded be m Let them be ashamed of their former folly herein and be thereby brought to detest and forsake them and those who will obstinately persist in their impiety and Idolatry let them be brought to confusion Or They shall be confounded for this may be a prediction and not an imprecation all they that serve graven images that boast themselves of idols * Heb. 1. 6. worship him all ye gods n All you whom the Gentiles have made the objects of their worship and who are capable of giving him worship which two qualifications agree principally if not solely to the Angels of God whom the Heathens manifestly worshipped in their Images as an inferiour sort of gods of whom therefore this Text is expounded Heb. 1. 6. 8 Zion o Thy people dwelling in Zion or Ierusalem and Iudah to whom Christ came and among whom the Gospel was first preached Or thy Church and People who both in the Prophetical writings are oft called Zion heard p The fame of thy judgments as the following words declare the ruine of Idolatry and the setting up the Kingdom of the Messias in the World and was glad and the daughters of Judah q Particular Churches or rather persons members of Zion rejoyced because of thy judgments r Not that they took pleasure in the ruine of others but because that made way for the advancement of Gods glory and Christs Kingdom in the World O LORD 9 For thou LORD art high above all the earth thou art exalted far above all gods s As thou always wert so in in truth so thou hast now proved and declared thy self to be such in the Eyes of the whole World by subduing them under thy feet 10 Ye that love the LORD t O all you who love and worship the true God and his anointed and rejoice in the establishment of his Kingdom * Psal. 34. 14. Amos 5. 15. Rom. 12. 9. hate evil u Shew your love to him by your abhorrency of all Idolatry which is sometimes called evil or sin by way of eminency and of all other wickedness he preserveth the souls of his saints he delivereth them out of the hand of the wicked x And although you that love the Lord Christ and his Kingdom will meet with many troubles and persecutions yet be not discouraged for he will preserve you in troubles and in his time deliver you out of them all 11 * Psal. 112. 4. Light y i. e. Joy and felicity as this word is used Esth. 8. 16. Psal. 112. 4. and oft elsewhere is sown z Is prepared or laid up for them and shall in due time be reaped by them possibly in this life but undoubtedly in the next And therefore bear your afflictions for Christ with patience and chearfulness for the righteous and gladness for the upright in heart 12 Rejoyce in the LORD ye righteous and give thanks ‖ Or to be â—…morial at the remembrance of his holiness a In consideration of his holy and righteous nature and government or of his faithfulness in making good that great promise of sending the Messias into the World for holiness is sometimes taken for faithfulness which is one part or branch of it PSAL. XCVIII A Psalm The matter and scope of this Psalm is the same with the former and is an evident prediction of the coming of the Messias and of the blessed effects thereof 1 O * 〈◊〉 33. 3. 〈◊〉 1. Sing unto the LORD a new song for he hath done marvellous things his right hand and his holy arm * 1 Sam. 25. 〈◊〉 Heb. hath gotten him the victory a God by his own onely power hath overcome all difficulties and Enemies and hath in spight of all set Christ upon his Throne and propagated his Kingdom in the World 2 * 〈◊〉 52. 10. The LORD hath made known his salvation b The redemption or salvation of the World by the Messias which was hitherto reserved as a secret among the Jews yea was not thoroughly known and believed by the most of the Jews themselves his righteousness c Either his faithfulness in accomplishing this great promise of sending the Messias or his goodness and mercy oft called by this Hebrew word or the righteousness of God or of Christ revealed in the Gospel hath he ‖ Or 〈◊〉 openly shewed in the sight of the heathen 3 He hath remembred his mercy and his truth c He hath now actually given that mercy which he had promised to the Israelites toward the house of Israel all the ends of the earth d All the Inhabitants of the Earth from one end to another have seen e i. e. Enjoyed it as this word is oft used as hath been proved again and again the salvation of our God 4 Make a joyful noise unto the LORD all the earth f Because you all do now partake of the same priviledges with the Jews join with them in worshipping and praising of God make a loud noise and rejoice and sing praise 5 Sing unto the LORD with the harp with the harp and the voice of a psalm g The worship of the New Testament is here described in phrases taken from the rites of the old as Psal. 92. 3. and oft elsewhere 6 With trumpets and sound of cornet make a joyful noise before the LORD the king 7 Let the sea roar and the fulness thereof h All those Creatures wherewith it is replenished which by a poetical strain are invited to praise God See of this and the next Verses the notes on Psal. 96. 11 12 13. the world and they that dwell therein 8 Let the flouds clap their hands let the hills be joyful together 9 Before the LORD * 〈◊〉 96. 13. for he cometh to judge the earth with righteousness shall he judge the world and the people with equity PSAL. XCIX This Psalm is supposed to be Davids and the matter of it seems to suit to his time and the state of affairs which then was although as David was a type of Christ so this Psalm may look beyond David unto the Messias But it doth not speak so fully nor clearly of the Messias as the foregoing Psalms do 1 * 〈◊〉 93. 1. THE LORD reigneth let the people a To wit such as are Enemies to God and to his people tremble * 〈◊〉 80. 1. he sitteth between the cheruhims b Upon the Ark. See 1 Sam. 4. 4. He is present with his people to protect them and to punish their Enemies let the
it is very Proper to this place and usual in other places of Scripture to invite the Gentile World to the Contemplation and Celebration of God's Works to and for his People See Deut. 32. 43. 1 Chron. 16. 23 24. 2 Sing forth the honour of his name make his praise glorious b i. e. Praise him in an extraordinary and Eminent degree so as he may have much Glory from you 3 Say unto God How terrible art thou in thy works c To wit to thine Enemies as it follows through the greatness of thy power shall thine enemies ‖ Or yield seigned Obedience †Heb. Lye submit themselves unto thee d Heb. Lye unto thee i. e. Profess subjection to thee not sincerely and freely but by Constraint and out of a servile Fear 4 All the earth shall worship thee and shall sing unto thee e Many People of divers Nations shall be so affected with thy stupendious Works that they shall Worship and Praise thee for them and all People should do so and shall have just cause to do so and the time will come when all Nations will actually do so to wit in the days of the Messias they shall sing to thy Name Selah 5 * Psal. 46. 8. Come and see f Consider them wisely and seriously for God's Glory and for your own good the works of God he is terrible in his doing toward the Children of men g To all his Enemies whom he calls the Children of Men Partly in way of Contempt to shew how unable they are Either to avoid or resist the great God and Partly in opposition to his own People who are frequently called the Children of God 6 * Exod. 14. 21. He turned the sea into dry land * Josh. 3. 17. they went through the flood h Or River to wit Iordan on foot there did we i i. e. Our Nation or our Ancestors in whose Loyns we then were and the Benefit of which Antient Deliverance we at this day enjoy See the like Expressions Psal. 81. 5. Hose 12. 4. The whole People of Israel are oft Considered as one Body continued through all succeeding Generations United in the Bound of the same Covenant and Worship and in the Possession of the same Promises and Priviledges and Blessings and Acted by one and the same Spirit and therefore several and contrary things may reasonably be ascribed to them in regard of their several Parts and Ages and what was done in one Age may be imputed to another by Vertue of their strict Conjunction with the same Body rejoyce in him 7 He ruleth by his power for ever i The same Power which God had and put forth for his People in Antient time he still hath in as great Vigour as ever and is not at all weakened by Age and is as able and ready to Act for them now as ever he was which he hath shewed by this Late and Glorious instance * Psal. 11. 4 his eyes behold the nations k He sees all their secret and subtil Devices and can and will defeat them when he sees fit let not the rebellious exalt themselves l Lift up their Hands against God or against his People Or the Rebellions i. e. Those People which Rebel against this Almighty God and his Laws shall not exalt themselves as they Vainly hope and Design to do but shall be brought down and destroyed as is hereby implyed Selah 8 O bless our God ye people m Of other Nations that have served or yet do serve other Gods and make the voyce of his praise to be heard 9. Which †Heb. 〈◊〉 holdeth our soul in life n Who by a Succession of Miracles of Mercy hath kept us alive in the midst of a thousand Deaths to which we were exposed and hath restored us to Life when we were like Dead men and dry Bones scattered at the Mouth of the Grave and suffereth not our feet to be moved o To wit so as to fall into Mischief and utter Ruin as our Enemies designed 10 For p Or Yet or Nevertheless Though thou hast hitherto helped us and now delivered us yet for a season thou hast sorely afflicted us * Psal. 17. 3. thou O God hast proved us thou hast tryed us as silver is tryed q i. e. Severely as if it were in a burning Furnace and with a Design to try our sincerity and to purge out the Dross or the wicked from among us 11 Thou broughtest us into the net r Which our Enemies laid for us and which could never have taken or held us but by the Permission and Disposal of thy Providence which gave us into their hands thou laidst affliction upon our loyns 12 Thou hast caused men s Weak and Mortal and miserable Men as the Word signifies no better nor stronger then we if thou hadst not given them Power over us to ride over our heads t To Ride upon our Shoulders By thy Permission they have used us like Slaves yea like Beasts to carry their Persons or Burdens Compare Isa. 51. 23. we went through fire and through water u i. e. Through various and dangerous Tryals and Calamities See Psal. 32. 6. and 69. 2. Ezek. 15. 7. and 30. 8. but thou broughtest us out into a †Heb. Moist 〈◊〉 68. 6. wealthy place x Heb. Into a moist or Well-watered place such as Canaan was both in a Proper Sence and figuratively as being replenished with Divine Graces and Blessings 13 I will goy into thy house with burnt-offerings I will pay thee my vows 14 Which my lips have †〈◊〉 〈◊〉 uttered and my mouth hath spoken when I was in trouble 15 I will †〈◊〉 〈◊〉 offer unto thee burnt-sacrifices of †〈◊〉 〈◊〉 fatlings with the incense of rams z With the fat of Rams which in these Peace-offerings was burnt upon the Altar and so vanished into Smoke like Incense and which is no less pleasing to God than Incense I will offer bullocks with goats Selah y Hitherto he spoke in the plural Number but now he begins to speak in the singular Number but still the Speech is continued of the same Person or Persons onely sometimes the whole Body speaks and sometimes one Man speaks in the Name of all the rest 16 Come and hear all ye that fear God a Whether Israelites or Gentiles proselyted to them Let every Israelite take notice of what God hath done for the Nation in general and let the Gentiles observe God's goodness to the Children of Israel and I will declare what he hath done for my soul b Which he hath held in Life as he said v. 9 in the greatest dangers of Death 17 I cryed unto him with my mouth c With a loud Voyce and great Fervency Or it is a Pleonasme as Psal. 44. 1. We have heard with our Ears and
clause and mystically in the next we have a like instance Mat. 8. 22. Let the dead spiritually bury the dead naturally for g He now gives the reason either why this unity is so good a thing or why the dew descending upon Zion to which that is compared is so desirable And so upon this occasion he slides into the commendation of Zions felicity as the sacred Writers frequently do upon other like occasions * 〈◊〉 28. 8. there h Either 1. where brethren live in peace and unity or rather 2. in Zion last mentioned the LORD commandeth blessing i Ordained promised conferred and established his blessing to wit all manner of blessedness for his people that sinceâ—…ely worship him in that place even life k To wit an happy and pleasant life for to live in misery is accounted and oft called death both in Scripture and in other Authors for evermore PSAL. CXXXIV A song of degrees The form of this Psalm seems to be dramatical In the two first verses the Psalmist speaks in the name of some eminent person either the King or Chief Priest exhorting and requiring all the Priests and Levites to perform the duties of their place and calling and in the last verse in the name of the Priests and Levites returning him thanks for his good advice 1 BEhold bless ye the LORD a Do not stand there like statues dumb and idle but employ your hearts and tongues in singing forth the praises of the Lord. all ye servants of the LORD b Peculiarly so called Priests and Levites who are set apart to the service of God and of the Sanctuary as the next clause restrains this general expression * â—… Chr. 9. 33. which by night c Not onely by day but also and especially by night when their watch was more necessary See Exod. 27. 21. Levit. 8. 35. 1 Sam. 3. 3. As you watch by night when others sleep so do you utter the praises of God when others are silent stand d i. e. Serve or minister as this word is used Deut. 10. 8. 18. 7. and oft elsewhere in the house e Which word includes both the Temple and Courts belonging to it as hath been noted before of the LORD 2 Lift up your hands f Unto God in prayer and praises thus expressing and exciting your inward devotion ‖ 〈◊〉 in holiness in the sanctuary g In that holy house of God where you stand v. 1. Or in or with holiness Lift up your hands as it is prescribed 1 Tim. 2. 8. Do not content your selves with lifting up your hands but see that this be done with pure and holy hearts and bless the LORD 3 The LORD that made heaven and earth bless thee h Either 1. thee whosoever thou arâ—… who dost faithfully perform the duty here commanded Or 2. thee O King or Priest who dost engage and encourage us in this blessed work out of Zion i Where God dwells and from whence he heareth the prayers of his people and giveth them the blessings which they desire and need PSAL. CXXXV This Psalm contains an exhortation to all the Israelites and especially to the Priests and Levites to praise God for his great and wonderful works some particulars whereof are here recorded 1 PRaise ye the LORD praise ye the name of the LORD praise him O ye servants of the LORD a Ye Priests and Levites as Psal. 134. 1. 2 Ye that stand in the house of the LORD in the courts b Either in the Temple or the inner Court which were appropriated to the Priests and Levites or in the outward Court which was for the people See 2 Chron. 4. 9. of the house of our God 3 Praise ye the LORD for the LORD is good c Bountiful and gracious especially to you and therefore he justly expects and deserves your praises sing praises unto his name for it is pleasant d The work it self of singing praises to God is pleasant as it is more fully expressed Psal. 147. 1. 4 For * Exod. 19. 5. Deut. 7. 6. the LORD hath chosen Jacob for himself and Israel for his peculiar treasure 5 For I know that * Psal. 95. 3. the LORD is great and that our LORD is above all gods e Above all that are called Gods or worshipped as Gods by the heathen people And therefore seeing they commonly praise and extol their Idols it becometh you not to be silent as to the praises of your God 6 * Psal. 115. 3. Whatsoever the LORD pleased f Either in the creation or government of them that did he in heaven and in earth g His power and juriâ—…diction is universal and not like that of the heathen Gods which is confined to their several Countries in the seas and all †Heb. depths deep places h In the visible Seas and in those invisible depths both of earth and of the waters which are contained in the bowels of the earth 7 * Jer. 10. 13. 51. 16â—… He causeth the †Gr. clouds So Prov. 25. 14. vapours i Which are the matter of clouds and rain to ascend from the ends of the earth k Either 1. from the Sea the common source of vapors 1 Kings 18. 44. Amos 5. 8. wherewith both the earth in general and several particular countries are terminated or bounded oâ—… rather 2. from all parts of the earth from one end to another as the borders of a land are commonly put for the whole land from one border to another as Psal. 105. 31 33. 147. 14. and oft elsewhere For in this sence this phrase is generally used in Scripture as Iob 28. 24. 38. 13. Psal. 19. 4 6. 48. 10. and every where * Job 38. 24 c. Zech. 10. 1. he maketh lightnings for the rain l He bringeth water even out of the fire he maketh thick clouds which being broken produce lightnings and so are dissolved into showers of rain So the lightnings are both a sign and in some sort the cause of rain Or he maketh lightnings with as this Particle is used Gen. 46. 26. Psal. 89. 4. 119. 56 98. rain i. e. he causeth both of them to come out of the same cloud he bringeth the wind out of his treasuries m Out of those secret places where he reserves them and whence he bringeth them as he sees fit Thus we read of treasures of snow and hail Iob 38. 22. not that they are formally laid up in any certain places but to signifie that God hath them as much at his disposal as any man hath thâ—… which he hath laid up in his stores 8 * Exod. 12. 12 29. Who smote the first-born n From the general works of Nature he comes to Gods special works of Providence towards his people of Egypt †Heb. from man unto
1 Cor 11. 10. Or rather 2. before Kings and Princes by comparing this with v. 4. All Kings provoked by my example shall praise thee and with Psal. 119. 46. I will speak of thy teâ—…monies before kings And these are most commonly called Gods in Scripture as Exod. 21. 6. 23. 9 28. comp with Deut. 19. 17. Besides David mentions this as something singular and extraordinary and designed by him whereas the doing of this before the Angels is common to all and is unavoidably necessary will I sing praise unto thee 2 I will worship towards thy holy temple b Where the Ark was He saith towards it because he was not permitted to enter into it and praise thy Name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy Name c For thou hast glorified thy word or promise or thy faithfulness in fulfilâ—…ing thy promises to me more than any other of thy glorious perfections by which thou arâ—… known Not that one of Gods Attributes is really and in it self more great or glorious than another or can be made so but because one may be more celebrated and admiâ—…ed by men than another as here Gods gracious promise made â—…o David and the wonderful accomplishment thereof in spight of all those difficulties which stood in the way and which seemed to men to be insuperable was at this time more observed and admired than any other of his Attributes or actions But here we must remember that amongst the rest of the promises made to David one was that the Messias should come out of his loyns and that those parts of the promised mercies which David had actually received were pledges to assure him that he should receive the rest in due â—…ime and especially that great and eminent word of promise concerning the Messâ—…s which might well be said to be magnified above all Gods name 3 In the day when I â—…ried thou answeredst me and strengthenedst me with strength in my soul d This last clause limits and explains the former how God answered him so speedily not by giving him the thing which he desired in that very instant but by giving him inward support and patience to waâ—…t Gods time and to â—…ear all his troubles chearfully in the mean time which was a singular mercy and indeed greater than the actual donâ—… of any temporal blessing 4 All the kings of the earth e Either 1. all neighbouring Kings or 2. the gâ—…rality of Kings and Princes upon earth And so this is a Prophecy of the calling of the Gentiles Which seems to be coâ—…firmed by the next verse which expresseth their extraordinary joy and aâ—… eâ—…inent advancement of Gods glory which agrees much better to this great occasion than to that of Davids exaltation to the Throne wherein the other Kings of the earth were not much concerned shall praise thee O LORD when they hear the words of thy mouth f Either 1. thy promises declared unto them by me or 2. the Gospel preached among them 5 Yea they shall sing in the ways of the LORD g Or of or for or because of the ways of the Lord i. e. his wonderful counsel and gracious providences towards themselves and others for great is h Or great shall be At that time the worship and glory of God shall not be confined to one small land as now it is but shall be extended to all the parts of the world the glory of the LORD 6 * Psal. 113. 5 6. Isaâ—… 57. 15. Though the LORD be high yet †Heb. he seeth hath he * Jam. 4. 6. 1 Pet. 5. 5. respect unto the lowly i Unto such as are mean and obscure in the world to me a poor contemptible shepherd whom he hath preferred before great Princes and to such as are little in their own eyes ‖ Or and. but the proud he knoweth afar off k But as for the great men of the world who are lifted up in pride he looks upon them as they do upon others with sâ—…orn and contempt and at a great distance as disdaining to admit them into his presence But the words may be and by divers Interpreters are rendred otherwise And he who is high or the loâ—…ty one from afar i. e. from his high and holy place even the highest Heavens where he dwells notwithstanding that distance doth know them or will owne them So this is the repetition of the former sentence as is very usual in this Book And this seems best to suit as with the â—…oregoing so also with the following words and thus all will be understood of one and the same sort of persons 7 Though I walk in the midst of trouble l i. e. Be encompassed with dangers thou wilt revive me m Thou wilt chear my spirit and preserve my life thou shalt stretch forth thine hand n Put forth thy Almighty power against the wrath of mine enemies o To oppose and restrain their rage and to save me from them as it follows and thy right hand shall save me 8 * Psal. 57. 2. Phil. 1. 6. The LORD will perfect that which ‖ Or for me concerneth me p Will finish that great work of my deliverance and advancement which he hath undertaken and carried on hitherto thy mercy O LORD endureth for ever q It is not inconstant and changeable as mens affections are but everlasting And this may be either a proof of the foregoing assertion the Lord will perfect c. or an argument to enforce the following petition therefore forsake not c. forsake not r Or leave not or do not desist from or give over the works of thine own hands s The work of my salvation which is thus far advanced not by any humane help but by thine own extraordinary power and providence and therefore it is not for thine honour to desert it at last This he calls works in regard of the many and various parts and actions which concurred to this work PSAL. CXXXIX To the chief Musician A Psalm of David This Psalm is esteemed by the Hebrews the most excellent in the whole Book The matter of it is noble and sublime and so is the style The occasion of it seems to have been those heavy censures and reproaches wherewith David was loaded by his enemies who branded him for a notorious 〈◊〉 and impâ—… that pretended Religion onely for the covering and promoting his own ambitious and wicked designs against his lawful King whose liâ—…e and Crown he â—…ought to take away Against these he comforteth himself with the consideration of Gods Omniscience to whom he appeals as the onely proper Judge of the integrity of his heart 1 O LORD thou hast searched me and known me a i. e. Known me exactly as men do those things which they diâ—…gently search out 2 Thou knowest my down-sitting and mine up-rising b
a All Nations Jews and Gentiles who shall then embrace the true Faith and the Messiah as was said v. 10. and shall assemble the outcasts b That were driven and banished out of their own Land into Foreign Parts as the Word implies of Israel c Strictly so called or of the Ten Tribes as is manifest both from their opposition to Iudah in this Verse and from the mention of Ephraim in the next Verse and gather together the dispersed of Judah from the four †Heb. wings corners of the earth 13 * Jer. 3. 18. Ezek. 37. 16 22. Hos. 1. 11. The envy also of Ephraim d i. e. Of the Ten Tribes frequently called by the name of Ephraim as hath been already and frequently observed between whom and Iudah there were great Emulations and Contentions shall depart e Of Enemies they shall be made Friends and of Wolves Lambs as was said before on v. 6. they shall be united together in one Church under the Messiah keeping the Unity of the Spirit in the Bond of Peace and the adversaries of Judah f Not the Body of Ephraim for they are supposed to be reconciled and they shall not be cut off but live in love with Iudah as we see by the next Clause but those few of them which possibly may continue in their Enmity against them together with all the rest of their Adversaries shall be cut off * Chap. 9. 21. Ephraim shall not envy Judah and Judah shall not vex Ephraim g Not onely all outward Hostilities shall cease but also their inward Animosities 14 But they shall flie upon the shoulders h Either it is a Metaphor from Birds and Beasts of Prey which commonly fasten upon the Shoulders of Cattel or from Wrestlers who endeavour to catch hold of their Adversaries Shoulders that they may throw them down Or shoulder is put for a side as Numb 34. 11. Ios. 15. 8 10. or for a Part or Quarter of a Country as Deut. 33. 12. of the Philistins toward the West they shall spoil †Heb. the children of the East them i They shall subdue them Which is to be understood of the Spiritual Victory which the Jewish Messiah shall obtain by his Apostles and Ministers over all Nations in bringing them to the Obedience of his Gospel For it is the manner of the Prophets to speak of the Spiritual things of the Gospel under such Corporeal Representations of the East together †Heb. Edom and Moab shall be the laying on of their hand they shall lay their hand upon Edom and Moab †Heb. the children of Ammon their obedience and the children of Ammon shall obey them 15 And the LORD shall utterly destroy k Shall not onely divide it as of old but will quite dry it up that it may be an High-way as it is explained in the next Verse the tongue of the Egyptian sea l The Red Sea which may well be called the Egyptian Sea both because it borders upon Egypt and because the Egyptians were drowned in it which is called a tongue in the Hebrew Text Ios. 15. 2 5. as having some resemblance with a Tongue for which reason the name of tongue hath been given by Geographers to Promontories of Land which shoot forth into the Sea as this Sea did shoot out of the Main Ocean into the Land and with his mighty wind shall he shake his hand m He alludes to Moses his shaking of his Hand with the Rod of God in it over the Sea over the river n To wit of Egypt Nilus as appears both from the foregoing and from the following Words and shall smite it in the seven streams o For which Nilus is famous in all Authors and by which it emptieth it self into the Sea and make men go over †Heb. in shoes dry-shod 16 And * Chap. 19. 23. there shall be an high-way for the remnant of his people which shall be left from Assyria p As there was another High-way from Egypt in the former Verse So the sence is That all Impediments shall be removed and a way made for the Return of God's Israel from all Parts of the World He mentions Assyria because thither the Ten Tribes were carried 2 Kings 17. 23. whose Case seemed to be most desperate * Exod 14. 26 29. like as it was to Israel in the day that he came up out of the land of Egypt CHAP. XII AND in that day a When this great Work of the Reduction of God's Israel and of the Conversion of the Gentiles promised in the foregoing Chapter shall be fulfilled thou shalt say O LORD I will praise thee though thou wast angry with me thine anger is turned away and thou comfortest me 2 Behold God is my salvation b My Salvation hath not been brought to pass by Man but by the Almighty Power of God I will trust and not be afraid for the LORD JEHOVAH is my * Exod. 15. 2. Psal. 118. 14. strength and my song he also is become my salvation 3 Therefore with joy shall ye draw * Joh. 4. 14. 7. 37 38. water out of the wells of salvation c Your thirsty and fainting Souls shall be filled with Divine Graces and Comforts which you may plentifully draw from God in the use of Gospel-Ordinances which was oft signified by water both in the Old and in the New Testament He seems to allude to the State of Israel in the Wilderness where when they had been tormented with Thirst they were greatly refreshed and delighted with those Waters which God so graciously and wonderftlly afforded them in that dâ—…y and barren Land Numb 20. 11. 21. 16 17 18. 4 And in that day shall ye say * 1 Chr. 16. 8. Psal. 105. 1. Praise the LORD ‖ Or proclaim his name call upon his name declare his doings among the people d In all the earth as it follows v. 5. unto the Gentile-world who shall partake in the Blessing and will joyn with you in the praising of God for it make mention that his name is exalted 5 Sing unto the LORD for he hath done †Heb. excellency excellent things this is known in all the earth e The Knowledge of this glorious Work of our Redemption by the Messiah shall no longer be confined to Israel's Land as it hitherto hath been but shall reach to all Nations 6 * Chap. 54. 1. Zeph. 3. 14. Cry out and shout thou †Heb. inhabitress inhabitant of Zion for great is the holy One of Israel in the midst of thee CHAP. XIII THE * Chap. 21. 1. 47. 1. Ier. 50. 51. burden a This Title is commonly given to sad Prophecies which indeed are grievous Burdens to them upon whom they are laid See 2 Kings 9. 25. Ier. 23. 33 36. of Babylon b Of the
published and established his law or doctrine as this Iudgment is expounded in the next clause among the nations of the Earth And this word till respects onely the time past but not the time come as if he would then fail or be discouraged when once he had set Iudgment in the Earth which is contrary to reason and to other evident Scriptures And so this word is used Gen. 28. 15 Psal. 71. 18. Mat. 1. 25. and the isles s The Countries remote from Iudea to which Gods Law was now confined as this word is oft used shall wait for his Law t Shall gladly receive his Doctrine and commands from time to time 5. Thus saith God the LORD * Chap. 44. 24. Zech. 12. 1. he that created the heavens and stretched them out he that spread forth the earth and that which cometh out of it he that giveth breath unto the People upon it and spirit to them that walk therein u This large description of Gods infinite power is here seasonably added to give them assurance of the certain accomplishment of these great and wonderful promises which otherwise would seem incredible 6. I the LORD have called thee in righteousness x To declare my righteousness as is said Rom. 3. 26. or my faithfulness which is frequently called Righteousness in Scripture according to my promise long since made and oft renewed As the former verse asserted Gods Power so this clause declares his will and firm purpose and obligation to effect this work and both together evince the certainty and necessity of it and will hold thine hand y Will give thee counsel and strength for thine high and hard work and will keep thee z That thou shalt not fail in nor be hindred by thine enemies from the accomplishment of thy work and give thee for * Chap. 49. 8. a covenant a To be the Angel of the Covenant as Christ is called Mal. 3. 1. or the Mediator in and by whom my Covenant of Grace is made and confirmed with mankind of the people b Either of my People the Iewes Or Indefinitely or universally of all People not onely Iews but Gentiles also as it follows for * Chap. 49. 6. Luk. 2. 32. Act. 13. 47. a light of the Gentiles c To enlighten them with true and saving knowledge and to direct them in the right way to true happiness from which they had miserably wandred He alludes to Gods fiery Pillar which enlightned and directed the Israelites in the Wilderness 7 To open the blind eyes d The eyes of their minds blinded with long ignorance and deep prejudice and inveterate error and by the Power and Policy of the God of this World 2 Cor. 4. 4. which nothing but the almighty Power of God could cure to bring out the prisoners e Sinners who are taken Captive by the Devil at his will as we read 2 Tim. 2. 26. and as daily experience sheweth and who are enslaved and chained by their own lusts and made Free-men onely by Christ Ioh. 8. 32 36. Compare this portion of Scripture with Isa. 61. 1. and both with Luke 4. 17 18 19 20 21. Where it is said to be fulfilled in and by Christ. from the prison and them that sit in * Chap. 35. 5. 61. 1. Luk. 4. 18. Heb. 2. 14. 15. darkness out of the prison-house 8. I am the LORD f Heb. Iehovah Who have all being in and of my self and give being to all my Creatures and to all my promises as this name signifies the everlasting and unchangeable and omnipotent God who therefore both can and will fulfill all my promises and plead the cause and set up the Kingdom of my Son in spight of all opposition and destroy all those Idols which are set up against him and me that is my name g Which I must own and justifie to the World He seems to allude to Exod. 3. 14 15. and 6. 3. and my * Chap. 48. 11. glory will I not give to another neither my praise to graven images h I will not any longer suffer that Honour and Worship which is peculiar to me to be given to Idols as it hath been but I will by Christ and the Gospel abolish Idolatry in the World 9. Behold the former things are come to pass and * Chap. 43. 9. 10. 44. 7 8. 46. 9 10. new things do I declare i As all things which I have formerly promised or foretold have exactly come to pass in their proper seasons and not one of them failed as was noted Iosh. 23. 14. So you have great reason to believe that what I now promise though it be new and strange to you shall infallibly be accomplished before they spring forth I tell you of them k That when they come to pass you may know that I am God and that this is my Work Compare Iohn 13. 19. 10. * Psal. 33. 3. Sing unto the LORD a new Song l Upon this new and great occasion the calling and salvation of the World by Christ. and his praise from the end of the earth m All Nations from one end of the Earth to another who shall be sharers in this Mercy ye that go down to the sea and †Heb. the fulness thereof all that is therein the isles and the inhabitants thereof n You that go by Sea carry these glad tidings from Iudea where Christ was born and lived and died and published the Gospel unto the remotest parts of the Earth that they may joyn with you in singing forth Gods praises for his marvellous kindness and grace to them 11. Let the wilderness o Those parts of the World which are now like a Wilderness not literally for he speaks of their Cities in the next clause but spiritually desolate and forsaken of God dry and destitute of the waters of Gods grace and barren of all good fruits and the cities thereof lift up their voice the villages that Kedar p The Arabians which were an Heathenish and Barbarous People and well known to the Iews and are synecdochically put for all Nations in the same circumstances doth inhabit let the inhabitants of the rock sing let them shout from the top of the mountains q Having mentioned Cities and Villages he now adds those who dwell upon Rocks and Mountains which are commonly more savage and ignorant than others and therefore harder to be taught and reformed 12. Let them give glory unto the LORD and declare his praise in the islands r In the remotest parts of the world as well as in Arabia which was near to them 13. The LORD shall go forth s To wit to war or battle as this Phrase is used Numb 1. 3 18. 2 Sam. 11. 1. as a mighty man he shall stir up jealousie t He shall stir up himself and his strength and
made a serpent of brass and put it upon a pole and it came to pass that if a serpent had bitten any man when he beheld the serpent of brass he lived q He was delivered from death and cured of his disease 10 And the children of Israel set forward and * chap. 33. 43. pitched in Oboth r Not immediately but after two other stations mentioned Numb 33. 11 And they journeyed from Oboth and * chap. 33. 44. pitched at †Or â—…eaps of Abarim Ije-Abarim in the wilderness which is before Moab s Called the wilderness of Moab Deut. 2. 8. toward the sun-rising 12 From thence they removed and pitched in the valley of Zared t Or rather by the torrent or brook of Zared as we render it Deut. 2. 13. which ran into the dead sea and from which the valley also might be so called 13 From thence they removed and pitched on the other side of Arnon u Or rather on this side of Arnon for so it now was to the Israelites who had not yet passed over it as appears from Deut. 2. 24. But the same words Iudg. 11. 18. are to be rendered on the other side of Arnon for so it was to Iephthah and the same preposition signifieth on this side or beyond according to the circumstances of the place which is in the wilderness that cometh out of the coasts of the Amorite for Arnon is the border of Moab between Moab and the Amorite x i. e. Though formerly it and the land beyond it belonged to Moab yet afterwards it had been taken from them by Sihon ver 26 28. This is added to reconcile two seemingly contrary commands of God the one that of not meddling with the land of the Moabites Deut. 2. 9. the other that of going over Arnon and taking possession of the land beyond it Deut. 2. 24. because saith he it is not now the land of the Moabites but of the Amorites 14 Wherefore it is said in the book of the wars of the LORD y This seems to have been some Poem or narration of the wars and victories of the Lord either by or relating to the Israelites which may be asserted without any prejudice to the integrity of the Holy Scripture because this book doth not appear to have been written by a Prophet or to be designed for a part of the Canon but by some other ingenious person who intended onely to write an historical relation of these matters which yet Moses might quote as St. Paul doth some of the heathen Poets And as St. Luk. aâ—…sures us that many did write an history of the things done and said by Christ Luk. 1. 1. whose writings were never received as Canonical the like may be justly conceived concerning this and some few other books mentioned in the old Testament Though the words may be thus rendred Wherefore it shall be said in the relation or narration for so the Hebrew Sepher is confessed to signifie of the wars of the Lord. ‖ Or Vaheb in Suphah what he did in the Red-sea z Or At Vaheb in Suphah or in the land of Suph Vaheb seems to be the name not of a man but of a city or place and Suphah the name of the country where it was and the Hebrew particle eth is oft rendred at And whereas the sence seems to be imperfect it must be noted that he quotes onely a fragment or piece of the book and that principally to prove the scituation of Arnon which he had asserted ver 13. for which end the passage quoted is sufficient And the sence is easily to be understood for it is plain enough that this Poet or writer is describing the wars and works of God by the several places where they were done and having begun the sentence before and mentioned other places he comes to these here mentioned At Vaheb in Suphah and at the brooks of Arnon c. And it seems probable that the war here designed was that of Sihon against the Moabites mentioned below ver 26. which is fitly ascribed to the Lord because it was undertaken and perfected by the singular direction and assistance of God and that for the sake of the Israelites that by this means that country might be invaded and possessed by them without taking it away from the Moabites which they were forbidden to meddle with or to disturb Deut. 2. 9. and so their title to it might be more just and unquestionable See Iudg. 11. 12 13 -27 and in the brooks a i. e. The brook the plural number for the singular as the plural number rivers is used concerning Iordan Psal. 74. 15. and concerning Tigris Nah. 2. 6. and concerning Euphrates Psal. 137. 1. and concerning Thermodoon in Virgil all which may be so called because of the several little streams into which they were divided of Arnon 15 And at the stream of the brooks that goeth down to the dwelling of Ar b A chief city in Moab as appears from Isa. 15. 1. of which v. 28. and †Heb. leaneth lieth upon the border of Moab 16 And from thence they went to Beer c This place and Mattanah Nahaliel and Bamoth named here ver 19. are not mentioned among those places where they pitched or encamped Numb 33. Either therefore they did not pitch or encamp in these places but onely pass by or thorough them nor indeed is it here said they pitched or encamped in these places which is said of those places Numb 33. but onely that they went to them ver 18. or these are stations omitted there and to be supplied from hence for though it be there said they went from such a place and pitched in such a place yet it is not said they went immediately from the one place to the other and therefore they might take these places in their way that is the well whereof the LORD spake unto Moses Gather the people together and I will give them water d To wit in a miraculous manner 17 Then Israel sang this song e To praise God for giving them such a seasonable blessing before they asked it or complained for the want of it †Heb. ascend Spring up f Give forth thy waters that we may drink Heb. ascend i. e. let thy waters which now lye hid below in the earth ascend for our use It is either a prediction that it should spring up or a prayer that it might or a command in the name of God directed to the well by an usual Prosopopaeia as when God bids the heavens hear and the earth give ear Isa. 1. 2. Any of these ways it shews their faith O well ‖ Or answer Sing ye unto it ‖ Or sing ye of it or answer to it or concerning it it being the manner of the Iewish singers that one should answer to another of which see Exod. 15. 21. 1 Sam. 18. 7. 18 The princes
Exod. 7. 15. reproved kings for their sakes 22 Saying * Psal. 105. 15. Touch not mine anointed and do my prophets no harm 23 * Psal. 96. 1. Sing unto the LORD all the earth shew forth from day to day his salvation 24 Declare his glory among the heathen his marvellous works among all nations 25 For great is the LORD and greatly to be praised he also is to be feared above all gods 26 For all the * Lev. 19. 4. gods of the people are idols but the LORD made the heavens 27 Glory and honour are in his presence strength and gladness are in his place 28 Give unto the LORD ye kindreds of the people give unto the LORD glory and strength 29 Give unto the LORD the glory due unto his Name bring an offering and come before him worship the LORD in the beauty of holiness 30 Fear before him all the earth the world also shall be stable that it be not moved 31 Let the heavens be glad and let the earth rejoyce and let men say among the nations The LORD reigneth 32 Let the sea roar and the fulness thereof let the fields rejoyce and all that is therein 33 Then shall the trees of the wood sing out at the presence of the LORD because he cometh to judge the earth 34 * Psal. 107. 1. 118. 1. 236. 1. O give thanks to the LORD for he is good for his mercy endureth for ever 35 And say ye Save us O God of our salvation and gather us together and deliver us from the heathen c This might seem an improper and unseasonable Prayer for Davids time when the Israelites were not yet scattered amongst the Heathen but indeed it was not so partly because they had already been sadly divided by a Civil War among themselves and though they were now externally and visibly united under David yet he might justly think that there were some who yet retained in their Hearts their old Leaven their hatred of him and their affection to Saul which might hereafter break forth when Occasion was offered as it did 2 Sam. 16. 8. and therefore he justly prays that they may be gathered and united together in hearty Love as well as in outward Shew and partly because this Psalm or Prayer was made by David for the use of the Church not onely in that present time but in future Ages in which David foresaw by the Spirit of Prophecy or by consideration of those Ancient and Sacred Predictions Deut. 31. 32. That the Israelites would one time or other forsake God and for their Apostacy be dispersed among the Heathens when they should have great and particular need of this Prayer that we may give thanks to thy holy name and glory in thy praise 36 Blessed be the LORD God of Israel for ever and ever and all * Deut. 27. 〈◊〉 the people said Amen and praised the LORD 37 So he left there d i. e. He appointed them their Work and Station there before the ark of the covenant of the LORD Asaph and his brethren to minister before the ark continually as every days work required 38 And Obed-edom with their brethren threescore and eight Obed-edom also the son of Jeduthun and Hosah e Or door-keepers as the same Hebrew Word is rendred ch 15 23 24. of which see the Note on v. 23. to be porters 39 And Zadok the priest f Not the High-priest but the second and the Chief Priest at Gibeon where the Famous Tabernacle and Altar made by Moses still were 1 Chron. 21. 29. 2 Chron. 1. 3. where also the Ordinary Sacrifices were offered and the stated and publick Worship of God was performed as it here follows for which the Priests were placed there as the Extraordinary Worship was before the Ark upon great Occasions as when God was consulted which was to be done before the Ark and by the High-Priest Exod. 28. 1â—… 20. 21. who now was Abiathar who therefore abode here with the Ark when Zadok was left at Gibeon and his brethren the priests before the tabernacle of the LORD * 1 〈◊〉 14. in the high place that was at Gibeon 40 To offer burnt-offerings unto the LORD upon the altar of the burnt-offering continually * 〈◊〉 〈◊〉 ‖ morning and evening and to do according to all that is written in the law of the LORD which he commanded Israel 41 And with them Heman and Jeduthun and the rest that were chosen who were expressed by name g So exceeding careful was this good King of Gods Worship that he would have no person employed in it but such as he appointed to it and were fit for it to give thanks to the LORD because his mercy endureth for ever 42 And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound and with musical instruments of God h i. e. Appointed and appropriated to the Worship and Honour of God and the sons of Jeduthun were †Heb. 〈◊〉 〈◊〉 porters 43 And all the people departed every man to his house and David returned to bless his house CHAP. XVII 1 NOw * 2 〈◊〉 〈◊〉 c. it came to pass a This whole Chapter is explained 2 Sam. 7. where the same things are recorded with very little variation of the Words which also hath been considered in my Notes upon that Chapter to which I refer the Reader taking notice here but of some very few things as David sat in his house that David said to Nathan the prophet Lo I dwell in an house of cedars but the ark of the covenant of the Lord remaineth under curtains 2 Then Nathan said unto David Do all that is in thine heart for God is with thee 3 And it came to pass the same night that the word of God came to Nathan saying 4 Go and tell David my servant Thus saith the LORD Thou shalt not build me an house to dwell in 5 For I have not dwelt in an house since the day that I brought up Israel unto this day but 〈◊〉 〈◊〉 have gone from tent to tent and from one tabernacle to another 6 Wheresoever I have walked with all Israel spake I a word to any of the judges of Israel whom I commanded to feed my people saying Why have ye not built me an house of cedars 7 Now therefore thus shalt thou say unto my servant David Thus saith the LORD of hosts I took thee from the sheep-cote even †〈…〉 from following the sheep that thou shouldest be ruler over my people Israel 8 And I have been with thee whithersoever thou hast walked and have cut off all thine enemies from before thee and have made thee a name like the name of the great men that are in the earth 9 Also I will ordain a place for my people Israel and will plant them and they shall dwell in their place and shall be moved no more neither
a The next day but one after the feast of Tabernacles which begun on the 14th day and ended on the 22 day Levit. 23. for their consciences having then been fully awakened by the law read to them and their hearts being full of grief for their great sins which they were not allowed to express in that time of publick joy and triumph now when that was past they resume their former thoughts and passions and recalling their sins to mind set apart a day for solemn fasting and humiliation the children of Israel were assembled with fasting and with sackcloths and with earth upon them 2 And * Ezra 1â—… 11. Chap. 13. â—…0 the seed of Israel separated themselves from all †Heb. 〈◊〉 of a 〈◊〉 strangers b From all familiar and unnecessary society with the heathens and particularly from those strange Women whom some of them had married For though Ezra had done this formerly Ezra 10. as far as he had knowledge of the persons faulty and power to redress their faults yet it seems there were some criminals who were either without his knowledge or out of his power or these were some new delinquents that since that time had fallen into the same errour and shewed the truth of their repentance by the forsaking of their beloved sins and dearest relations See again Nehe. 13. 3. and stood and confessed their sins and the iniquities of their fathers c Which they confess partly as one cause of their present sufferings and partly because they by their practises had justified their fathers sins and made them their own 3 And they stood up in their places and read in the book of the law d So as they did before giving them the sense of what they read of which see on ch 8. 7 8. of the LORD their God one fourth part of the day e To wit for three hours for there were accounted 12 hours in their day Iohn 11. 9. Probably they began after the morning sacrifice at which divers religious people used to be present but now they were all assembled together upon this great occasion and they continued their work from that time till the evening sacrifice with which they closed the work of the day and another fourth part they confessed f Both Gods mercies as appears from the matter of the following prayer and their own sins as is expressed v. 2. this day being chiefly set apart for that work and worshipped the LORD their God g Partly by the acknowledgment and adoration of his wonderful mercy in forgiving their sins and saving them from the deserved judgments which they either felt or feared and giving them his law and the knowledge thereof and partly by imploring his further grace and mercy to them 4 Then stood up upon the ‖ Or 〈◊〉 stairs of the Levites h Or upon the scaffold c. i. e. Upon such stairs or rather scaffolds or pulpits as the Levites used to stand upon when they taught the people But you must not think that all the persons here named stood in one place and uttered the following words together which would have caused great confusion in their speeches by which means but few of the people could have distinctly heard or understood them but that they stood upon several pulpits each of them either teaching of that part of the Congregation which was allotted to him or praying or blessing God with them Jeshua and Bani Kadmiel Shebaniah Bunni Sherebiah Bani and Chenani and cried with a loud voice i Thereby testifying their deep sense of their sins and miseries and their servent and importunate desire of Gods mercy unto the LORD their God 5 Then the Levites Jeshua and Kadmiel Bani Hashabniah Sherebiah Hodijah Shebaniah and Pethahiah said k All the following words Either therefore they all used the same words being composed and agreed upon by Ezra and themselves or they all prayed in the same manner and to the same purpose having agreed among themselves concerning the matter of their confessions and prayers And these are the words which one of them used and it is implied that the rest of their prayers were of the same nature stand up and bless the LORD your God for ever and ever l From day to day as long as you live and to all eternity and blessed be thy glorious name which is exalted above all blessing and praise 6 Thou even thou art LORD alone * Gen. 1. 1. thou hast made heaven the * Deut. 10. 14. heaven of heavens with all their host the earth and all things that are therein the seas and all that is therein and thou preservest them all and * Gen. 2. 1. the host of heaven m Either 1. The stars which after their manner worship and praise God as all the creatures do after their manner of which see Psal. 148. or rather 2. The Angels who are so called as 1 King 22. 19. Luke 2. 13. who do worship God truly and properly And it is most usual and reasonable to understand all words properly where there is no need of a figurative interpretation And if this were understood of metaphorical and objective worshipping of God there seems to be no reason to appropriate that to the host of Heaven to wit the stars seeing the hosts of sea and earth do in that sense worship God no less than the stars do namely in giving Angels and men matter and occasion of worshipping and praising of God worshippeth thee 7 Thou art the LORD the God who didst choose * Gen. 11. 〈◊〉 12. 1. Abram n Out of the midst of all his nation and family When thou didst pass by and neglect the rest of them suffering them to walk on in their idolatrous and destructive courses thou didst chuse and single out him to serve and glorify thee to be Father of all the faithful the progenitor of the Messias and the person in whom not we only but all nations should be blessed and to enjoy thee to all eternity and broughtest him forth out of Ur of the Chaldees and gavest him the name of * Gen. 17. â—… Abraham 8 And foundest his heart * Gen. 15. â—… faithful before thee o When thou madest that admirable trial of his faith and obedience in requiring him to offer up his onely son Isaac thou didst find out and discover his faithfulness which was well known to thee before and also was wrought in him by thy grace and madest a * Gen. 12. 7 15. 18. 17. 7 8. covenant with him to give the land of the Canaanite the Hittite the Amorite and the Perizzite and the Jebusite and the Girgashite to give it I say to his seed and hast performed thy words for thou art righteous 9 * 〈◊〉 2. 25. 〈◊〉 And didst see the affliction of our fathers in Aegypt and heardest their cry by the Red sea 10 And * 〈◊〉
being an infinite independent and self-sufficient being he is far exalted above all thy good or evil and thy righteousness may profit the son of man 9. By reason of the multitude m Or greatness This Verse is supposed to contain an argument to prove what he said v. 8. that one Mans wickedness may hurt another But he rather seems to begin a new matter and having answered one of Job's Objections to proceed to another which may be either 1. that which Job had oft complained of that he cried to God and God did not hear his cry which Elihu answers by a Parallel case of men crying out for oppression whom yet God doth not hear nor help and that for just reasons which he leaves to Job to apply to himself Or 2. that which Job had alledged Chap. 24. 12. and which might seem to reflect upon God's Providence This therefore Elihu repeats in this Verse and answereth in the following of oppressions they make the oppressed to cry n Not onely to murmur and complain but to cry out by reason of sore oppression and to cry to the Oppressours or others for pity and help they cry out by reason of the arm of the mighty o Because their Oppressours are too strong for them 10. But none p Few or none for few are oft can 〈◊〉 and accounted as none both in Scripture and other Authors of the great numbers of Oppressed Persons saith q To wit seriously or sincerely and it may be not so much as in word and profession where is God r They howl and cry out of men and to men but they seek not after God they do not acknowledge him in all their ways they praise him not for that ease and liberty and estate and other mercies which God gave them and by this unthankfulness they forfeit their mercies and therefore if God suffer Oppressoars to take them away they have no cause to complain of God but only of themselves they will not vouchsafe to pray to God seriously and fervently either to continue or to restore their lost mercies and therefore if God do not hear nor regard their brutish cries arising only from a natural sense of their misery it is not strange nor unjust my Maker s Who alone made me and whose power and providence preserveth me every day and who only can protect and deliver me All which were Obligations upon them to praise God and pray to him and depend upon him and aggravations of their gross neglect of God Heb. my Makers in the Plural number Which being used not only here but also Ecclis 12. 1. Isa. 54. 5. and that without any necessity when it might aswell have been put in the singular number yea though Elohim be Plural at it is Gen. 1. 1. plainly implies a Plâ—…rality of Persons in the Divine Essence of which see on Gen. 1. 26. who giveth * Pâ—…l 42. 8. songs t i. e. Matter of Songs great occasion to rejoyce and praise God in the night u Either I metaphorically taken i. e. in the night of affliction imply ing that they want not cause to bless God even in their afflictions Or rather 2. properly as this word is always used in Job one place excepted which is doubtful to wit Chap. 36. 20. which he may mention rather than the day either because oppressed Persons who in the day time are cruelly used by their Oppressours are permitted to rest in the night or because the hand and mercy of God is more manifest in the preservation and rest and sleep of the night than in the Blessings of the day which are procured by Mans industry or because the day is the time of Action the Night of contemplation when we do and ought to remember God's Mercies with thanksgiving compare Psal. 42. 8. 119. 62. 11. Who teacheth us more then the beasts x This is mentioned as a further aggravation of Mens neglect of God in their misery God hath given to men those gifts which he hath denied to Beasts Reason and Religion Wisdom to know God and themselves and their Obligations to God and their dependance upon him And therefore it ill becometh them to lye like Brute-creatures roaring and crying out in their miseries without taking any notice of God in way of Prayer or Praise and if they do so it is no wonder if God takes no notice of them of the earth and maketh us wiser then the fowls of heaven 12. There y Or Then as this Particle is used Psal. 14. 5. Eccles. 3. 17. Zeph. 1. 14 In that time or condition they cry but none giveth answer because of the pride of evil men z Either 1. of the Oppressours So this is the reason not of the last Clause why none answereth but of the former why they cry the latter Clause being therefore shut up within a Parenthesis and the words thus are to be transposed as some place them There they cry because of the pride of evil men but none giveth answer The reason whereof followeth in the next Verse Or rather 2. of the oppressed Persons And so there is no need of any Parenthesis or transposition And so these words contain one reason of the words immediately foregoing which is most natural and easie and usual to wit why none giveth answer i. e. why God doth not answer nor regard their cries because of their Pride c. because they are both evil wicked and impenitent and proud unhumbled for those sins for which God brought these miseries upon them and unsubdued to the Obedience of God 13. * 〈◊〉 27. 9. 〈◊〉 1. 28. 〈◊〉 29. 〈◊〉 1. 13. 〈◊〉 11. 11. Surely God will not hear vanity a Either 1. vain and light Persons that have no true Wisdom or solid Piety in them but are wholly addicted to vain and worldly things rejoycing immoderately when they have them and crying out for want of them as here they do Or 2. vain cries which proceed not from Faith or Piety but only from self-love and a natural sense of their misery which is common to them with brute-beasts The abstract is here put for the concrete as wickedness is oft put for wicked men and pride for proud Persons and the like neither will the Almighty b Though God be able to help them as this title of God implies and though he be the Judge of the World as the former Name of God signifies to whom therefore it belongs to right the Oppressed against the Oppressour yet in this case he justly reâ—…useth to help them regard it 14. Although thou sayest thou shalt not see him c Or thou canst not see him the future Tense of the Indicative Mood being oft put potenâ—…lly i. e. Thou canst not have thy desire in appearing and pleading thy cause before him So this is a new matter and Elihu answers another Objection of Iobs of which see Chap. 23. 8 9. and
be most convenient both for beauty and use upon it 6. Whereupon are the †Heb. 〈◊〉 foundations thereof †Heb. made to siâ—…k fastened o This strong and durable Building hath no Foundations but in God's power and word which hath marvellously established it upon it self or who laid the corner stone thereof p By which the several walls and parts of the Building are joyned and fastened together and in which next to the Foundations the stability of any Building does consist The sense is Who was it that did build this goodly Fabrick and establishâ—… it so firmly that it cannot be moved without a Miracle 7. When the morning stars q Either 1. the Stars properly so called who are said to sing and praise God objectively because they give men ample occasion to do it in regard of their glorious light and stupendious motions c. Compare Psal. 19. 1. 148 1 c. But 1. there stars are not here the objects or matter but the authors or instruments of God's praises for the founding of the Earth 2. the Stars were not created when the Earth was founded but upon the fourth day 3. there is no satisfactory reason given why all the Stars should be called Morning-stars especially when there is but one Star known by that Name Or rather 2. the Sons of God as it here follows the latter Clause of the Verse being explicatory of the former as is most frequent in this and some other Books of Scripture to wit the Angels who may well be called Stars as even men of eminent note and particuâ—…ly Ministers of God's Word are called Dan. 8. 10. 12. 3. 〈◊〉 1. 16 20. and Morning-stars because of their excellent lustre and glory for which they are called Angels of Light 2 Cor. 11. 14. and Christ for the same reason is called the Morning-star Revel 22. 16. sang together ‖ Or 〈◊〉 so Or. and all the sons of God r The blessed Angels for man not being yet made God had then no other Sons and these are called the Sons of God partly because they had their whole being from him and partly because they were made partakers of his divine and glorious Image And all these are said to join in this work of praising God probably because none of the Angels were as yet fallen from their first estate though they did â—…all within a very little time after shouted for joy s Rejoyced in and blessed God for his works Whereby he intimates that they neither did advise or any way assist him in his works nor dislike or censure any of his works as Iob had presumed to do with the works of his Providence which are not inferior to those of Creation 8. * Gen. 1. 9. Or who shut up the sea with doors t Who was it thou or I that did set bounds to the vast and raging Ocean and shut it up as it were with Doors within its proper place and store-house that it might not overflow the Earth which without God's powerful restraint it would do See Psal. 33. 7. 104. 9. This sense seems most proper and to be confirmed by the following Verses when it brake forth u Or after it had broken forth to it from the womb or bowels of the Earth within which the Waters were for the most part contained Gen. 1. 2. Compare 2 Pet. 3. 5. and out of which they were by God's command brought forth into the proper place or channel which God had appointed for them as if it had issued out of the womb 9. When I made the cloud the garment thereof x When I covered it with Vapours and Clouds which arise out of the Sea and by God's appointment hover above it and cover it like a garment and thick darkness y i. e. Black and dark Clouds called Darkness by an usual Metonymy of the Adjunct So the same thing is repeated in other words after the manner a swadling band for it z Having compared the Sea to a New-born Infant he continues in the same Metaphor and makes the Clouds as swadling-bands to keep the Sea within its bounds though indeed neither Clouds nor Air nor Sands and shores can bound the Sea but it is God alone who doth it in and with these things 10. And ‖ 〈…〉 * Ch. 26. 10. brake up for it my decreed place a i. e. Made those vallies or channels and hollow-places in the Earth which might serve for a Cradle to receive and hold this great and goodly Infant when it came out of the Womb. See Gen. 1. 9 10. Psal. 33. 7. Or ordained or established my Decree upon or concerning it and set bars and doors b i. e. Fixed its bounds as strongly as if they were fortified with Bars and Doors 11. And said Hitherto shall thou come but no further and here e To wit at the Sand and Shore of the Sea Ier. 5. 22. shall †Heb. 〈◊〉 pride 〈◊〉 waves thy proud waves f Which rage and swell as if they would over-whelm all the Earth be stayed 12. Hast thou commanded the morning g i. e. The Morning-light or the Sun which is the cause of it Didst thou create the Sun and appoint the order and succession of Day and Night since thy days h Since thou wast born This work was not done by thee but my me and that long before thou wast born and caused the day-spring to know his place i To observe the punctual time when and the point of the Heavens where it should arise which varies every day Was this thy contrivance or mine 13. That it might take hold of the †Heb wings 〈◊〉 3â—… 3. ends of the earth k That this Morning-light should in a moment spread it self over the face of the whole Earth from one end of the Hemisphear to the other that the wicked might be shaken out of it l From the face of the Earth And this effect the Morning light hath upon the wicked partly because it discovers them and drives them into their lurking-holes whereas the darkness hides them and draws them forth and gives them opportunity to execute their villanies without observation Iob 24. 15 16 17. and partly because it brings them to condign punishment the Morning being the most fit and the mâ—…st usual time for executing judgment of which see Psal. 101. 8. Ier. 21. 12. 14. It m To wit the Earth mentioned in the next foregoing Verse is turned n Is transformed and changed in its shape and appearance as clay ‖ 〈◊〉 〈◊〉 to the seal o Or by the seal which makes a beautiful or valuable impression upon that Clay which in it self hath no form nor worth nor comliness in it So the Earth which in the darkness of the night lies like a confused heap without either form or beauty when the light ariseth and shineth upon
people of Israel whom therefore he desires God to rebuke and humble that he may acknowledge the true God which is foretold that he shall do v. 31. As for this enigmatical designation of this King that is agreeable enough both to the usage of the Prophets in such cases and to the rulers of prudence and upon the same accounts the Prophet 〈◊〉 threatning destruction against 〈◊〉 calls it enigmatically 〈◊〉 〈◊〉 25 26. and 51. 41. and S. Paul calls Nero the Lion 2 Tiâ—… 4. 17. But then this one King being eminent in his kind is by an usual 〈◊〉 put for all of them which were enemies to God's people the multitude of the bulls n By which he doubtless understands men of War as the following words expound it the great and potent and fiâ—…rce and furious Adversaries of God and of his Church as this word is used Psal. 22. 12. Isa. 34. 7. And consequently the calves must be their people or Soldiers depending upon them and joining with them in these acts of hostility against thine Israel with the calves of the people till every one submit himself with pieces of silver o This he adds as a limitation of his request Rebuke them O Lord not to utter destruction but onely till they be humbled and submit themselves and in token thereof bring pieces of silver for presents as was foretold v. 29. For 〈◊〉 himself it is in the Hebrew cast 〈◊〉 down or offers himself to be trod upon But because this supplement may seem too large and not necessary the words are and may be rendred otherwise that tread upon or walk proudly in or with fragments or pieces of silver wherewith eminent Captains used to adorn themselves and their very horses And to this belongs to the bulls and calves whose pride and wealth and power is described in this manner ‖ Or â—…e 〈◊〉 scatter thou p Heb. He hath scattered i. e. He will certainly scatter according to the Prophetical Style So this may contain an answer or his assurance of an answer to his prayer I prayed Rebuke the company c. and God hath heard my prayer and I doubt not will rebuke or scatter them the people that delight in war q That without any necessity or provocation and merely out of a love to mischief and spoil make war upon others and upon us particularly Now that thou hast given thy people rest and settled the Ark in its place O Lord rebuke all our mâ—…licious and bloody enemies and give us assured peace that we may worship the Lord without disturbance And withal David may seem to utter this for his own vindication It is true O Lord I have been a mâ—…n of War and therefore have lost the honour of building the Temple and am now forced to lodge the Ark in a mean Tabernacle which I have erected for it But this thou knowest that I have not undertaken any of my wars out of wantonness or ambition or love to war and mischief but onely by constraint and necessity for the just defence of my self and of thy people and therefore do not lay my wars to my charge 31 Princes shall come out of Egypt Ethiopia r He names onely these as the great and Ancient Enemies of God and of his People and as a most wicked and Idolatrous and Incorrigible sort of Men see Ier. 13. 23. Avos 9. 7. but by them he Synecdochically understands all other Nations and People of the like Character shall soon stretch out her hands unto God s Either in way of humble Supplicaâ—…ion and Submission begging Mercy of him Or to offer up the presents expressed v. 19. But this Prophecy as also the next Verse Evidently belongs to the times of the Messiah when the Gentiles were to be brought in to the knowledge and Worship of the true God with the Thoughts and Hopes whereof David oft Comforteth himself in that Confined and Afflicted state of the Church in his time 32 Sing unto God ye kingdoms of the earth t Not onely Epypt and Ethiopia but other Kingdoms and Nations also who shall partake of the same Grace with them O sing praises unto the Lord Selah 33 To him * Psal. 18. 10. aâ—…d 104. 3. that rideth upon the heavens u Upon the highest Heavens as Deut. 10. 14. his truest and best Sanctuary By which Expressions he prevents all mean and Carnal Conceptions of God as if he were confined to the Ark or Tabernacle and lifteth up the Minds both of Iews and Gentiâ—…es to Heaven and representeth God as dwelling there in infinite Glory and Majesty and from thence looking down upon all the Inhabitants of the Earth and Ruâ—…ing them by his Almighty Power and therefore most fit to be owned and received by all Kings and Kingdoms as their Lord and Governour which were of old x i. e. From the very beginning of the World whereas the Ark was onely some hundreds years Old Or which are everlasting for this Hebrew word Answers to Olam which looks not onely backward to time past but forward to the Future of which this Word is by divers understood Deut. 33. 15. This is also opposed to the Condition of the Ark and Tabernacle and Temple all which as David by the Spirit of Prophecy well knew would be abolished and dissolved lo he doth †Heb. give send out his voyce and that a mighty voyce y By which he understands Either 1. The Thunder called God's 〈◊〉 Psal. 29. â—… and elsewhere Or rather 2. His Word to wit the Gospel published by Christ and by his Apostles assisted by the holy Spirit sent from Heaven which might well be called God's Voyce and that a mighty Voyce because it produced such great and wonderful Effects as are here above mentioned in converting all the Kings and Kingdoms of the Earth 34 Ascribe ye strength unto God z Acknowledge that he is mighty and able to do whatsoever he pleaseth for his People or against his and their Enemies his excellency a His excellent Power and Goodness is over Israel b Dwels among them and is employed for them as occasion requires He is indeed the universal Lord of the whole Heaven and Earth but in a special and excellent manner he is the God of Israel and his strength is in the ‖ Or Heavens clouds c Or in the Heavens He hath two dwellings and Thrones the one in his Church and People and the other in Heaven See Isa. 57. 15. 35 O God thou art terrible d Or Venerable deservedly to be both Reverenced and Feared out of thy holy places e Or Sanctuaries He useth the plural Number Either 1. Of the Sanctuary in Zion because the Tabernacle and Temple consisted of three Parts the Court the Holy Place and the Holy of Holies Or rather 2. With respect to that twoâ—…old Sanctuary here mentioned one in Zion and the other in Heaven And out
proper name of the place where that happened and which also was called Massah as is evident from Exod. 17. 7. and Deut. 33. 8. and as in the day of temptation p In the day in which you tempted me Or as in the day of Massah i. e. when you were at Massah in the wilderness 9 When q Or In which place Which may belong either to Meribah and Massah or to the Wilderness last mentioned Or Surely as this word is oft used in Scripture as hath been observed once and again your fathers tempted me proved me and saw r Or Although or After that they saw or had seen Which is added as a just and great aggravation of their unbelief after such a sensible and evident experience of Gods power and goodness to them my works s Both my works of mercy which gave them abundant cause to trust me and my works of justice for which they had reason to fear and please me Heb. my work to wit that great and stupendous work of bringing my people out of Egypt with a strong hand and of conducting them safely through the Red Sea into the Wilderness and of destroying the Egyptians For not many more of Gods great works were done before they came to Meribah 10 Forty years long was I grieved with this generation s Or rather with that generation which then lived who were your Ancestors and said It is a people that do err in their hearts t They do not onely sin through infirmity and the violence and surprizal of temptations but their hearts are unsincere and inconstant and given to backsliding and therefore there is no hopes of their amendment Compare Psal. 78. 8. and they have not known u Or they do not know to wit with a practical and useful knowledge as that word commonly notes in Scripture They did not rightly understand nor duly consider nor seriously lay to heart They remain ignorant after all my teachings and discoveries of my self to them my ways x Either 1. my laws or statutes which are frequently called Gods ways Or rather 2. my works as it is expressed v. 9. which also are commonly so called They did not know nor consider and remember those great things which I had wrought for them and among them 11 Unto whom I sware in my wrath y Being full of just wrath against them I passed an irreversible sentence and confirmed it by an Oath of which we read Numb 14. †〈◊〉 if they 〈◊〉 〈◊〉 my 〈◊〉 that they should not enter into my rest z Into the promised land which is called the rest Deut. 12. 9. See also 1 Chron. 23 25. Psal. 132. 14. And this History the Psalmist propounds to the men of his Age not as a matter of meer speculation but as an instruction for all after Ages and particularly for those Israelites who should live in the times of the Messias that they should take heed of falling after the same example of unbelief as the Apostle insers from this place Heb. 4. 11. PSAL. XCVI This Psalm was composed by David upon occasion or at the time of the bringing of the Ark of God into the Tabernacle which David had prepared for it in Zion as may be gathered by comparing it with 1 Chron. 16. 7. 23 24 c. where almost the whole Psalm is to be found But as the Ark was an evident type of the Messiah which David very well knew as hath been oft noted before so Davids thoughts or at least the design of Gods spirit which indited this Psalm was extended beyond and above it even to the times of the Messiah and to his glorious and universal Kingdom in which not the Jews onely but the Heathen Nations also should worship the true God and kiss his Son the Messiah 1 O * â—… Chron. 16. â—… 〈◊〉 33. 3. Sing unto the LORD a new Song a Upon this new and great occasion not the removal of the Ark wherein there was nothing new but an inconsiderable circumstance of place and that not yet fixed but the coming of the Messiah and the confirming of the New Covenant by his blood and the calling of the Gentiles sing unto the LORD all the earth b All the Nations of the Earth who shall then partake of those great blessings and priviledges which are now peculiar to Israel 2 Sing unto the LORD bless his name shew forth his salvation c That great work of the redemption and salvation of the World by the Messias from day to day 3 Declare his glory among the heathen his wonders among all people d You who shall be called out of all the Heathen Nations to the knowledge of God and Christ publish this glorious and wonderful work amongst all the Heathen Nations to whom you belong or may come 4 For the LORD is great and greatly to be praised * Psal 95 3. he is to be feared above all gods e The gods of the nations as the next Verse expounds it 5 For all the gods of the nations are idols f Or nothings as they are called 1 Cor. 8. 4. and 10. 19. or vain things as the word signifies and is translated by others The sence is Though they have usurped the name and place of the Divine Majesty yet they have nothing of his nature or power in them but the LORD made the heavens 6 Honour and majesty are before him g i. e. In his presence like beams shot out from his face who is the Sun of righteousness There is an unconceivable glory and majesty in his countenance and in the place of his presence strength and beauty are in his sanctuary h Or in his holy place where he records his name and affords his presence There are the manifestations of Gods power and grace or goodness and all his perfections 7 Give unto the LORD O ye kindreds of the people i Or O ye families of the people of the World And the word families may be understood either 1. strictly and properly and so it may be intimated that this great blessing of salvation by Christ should not be imparted to whole Nations but onely to some persons taken out of every people and nation as it is expressed Revel 5. 9. or 2. more largely for nations as it is taken Gen. 12. 3. Ier. 25. 9. Zech. 14. 18. and so it may be implied that not onely some few of the Heathen people should be brought to the acknowledgment and worship of the true God as was usual in the times of the Old Testament but that whole Nations should come in to the Church of God together give unto the LORD k Ascribe to him or acknowledge to be in him glory and strength 8 * Psal. 29. â—… 2. Give unto the LORD the glory †Heb. of his name due unto his name bring an offering and come into his courts l Into
earth c The people of the Earth by comparing this clause with the former †〈◊〉 â—…gger be moved d To wit with fear and trembling as in the former clause 2 The LORD is great in Zion e In the Hebrew Text the words lie in this order The Lord in Zion i. e. which dwelleth in Zion as is said Psal. 9. 11. Isa. 8. 18. Ioel 3. 21. is great and he is high above all people f Above all the people of the Earth of whom he spake v. 1. who shall exalt themselves against him 3 Let them g To wit all people last mentioned praise thy great and terrible name for it is holy h For it is not onely great but holy and therefore most praise-worthy 4 * Psal. 98. 6. The kings strength also loveth judgment n Though his Dominion be absolute and uncontroulable and his power irresistible yet he doth not abuse it to tyranny and oppression as the Princes of the World commonly do but tempers and manageth it with righteousness and not onely doth judge justly but which is more loves to do so The Kings strength is by a known Hebraism put for the strong or powerful King thou dost establish equity o To wit in all thy proceedings Equity is thy constant and stable course thou executest judgment and righteousness in Jacob p Amongst thine own people whom when they do amiss he punisheth no less than other people as he notes below v. 8. whereby he sheweth that he is no respecter of persons but a righteous and impartial Judge to all sorts of men 5 Exalt ye the LORD our God and worship at his foot-stool q Before the Ark which is so called 1 Chron. 28. 2. Psal. 132. 7. for ‖ Or it is holy he is holy r Or rather for it to wit the Ark is holy it is consecrated to be a pledge of Gods presence and the onely place of Gods publick worship 6 Moses and Aaron among his priests and Samuel s He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty and that with happy success He reckoneth Moses among the Priests not without cause partly because before the institution of the Priesthood he executed that office Exod. 24. 6. Numb 7. and partly because he oft interceded to God for the people which was a very considerable part of the Priests work See Numb 6. 23 c. Ioel 2. 17. among them that call upon his name t Who used frequently and solemnly to intercede with God on the behalf of the people So the general expression is here used synecdochically for this particular kind of prayer such Synecdoche's being very frequent in Scripture they called upon the LORD and he answered them u Moses Exod. 32. and elsewhere Aaron Numb 16. Samuel 1 Sam. 7. 19. and 12. 19. Compare Ier. 15. 1. 7 He spake unto them x i. e. To some of them for the expression is only indefinite and therefore doth not necessarily reach to all of them to Moses frequently to Aaron Exod. 19. 24. and 33. 9 10 11. Numb 12. 5. And for Samuel he answered him if not by words yet really and by his actions thundering against the Philistins 1 Sam. 7. 9 c. which supposeth a Cloud if not a Cloudy Pillar in the cloudy pillar they kept his testimonies and the ordinance that he gave them y This is added not onely for their commendation but for the instruction of the Israelites to teach them that God will not hear the Prayers of them who do not keep his Commandments 8 Thou answerdest them z The intercessours beforementioned Either 1. Moses and Aaron who did sin and whose sins God did pardon yet so as that he did punish them with exclusion from the land of Canaan of which see Numb 20. 12. Deut. 32. 50 51. Or rather 2. the people for whom they prayed which though not expressed may be easily understood from the following words and from the Histories to which these words relate For this forgiving was evidently the effect of Gods answering the Prayers of the persons above mentioned And therefore as their Prayers recorded in Scripture were not for the pardon of their own sins but for the pardon of the peoples sins so this forgiveness granted was for the sins of the people And whereas the people are not here mentioned it must be remembred that in Scripture the relative is frequently put without the antecedent as it is Numb 7. 89. and 114. 2. Prov. 14. 26. O LORD our God thou wast a God that forgavest them a though thou tookest vengeance of their inventions b This clause limits and explains the former Thou didst forgive the sins of the people not absolutely and universally for thou didst punish them severely but so far as not to inflict that total and final destruction upon them which they deserved and thou hadst threatned See Exod. 32. 10 14 34. 9 Exalt the LORD our God and worship at his holy hill c Either in Zion or in his Church typified by it and oft called Zion for the LORD our God is holy PSAL. C. A Psalm of ‖ Or thansgiving praise This Psalm seems to have been composed for the use of the Israelites in their thank-offerings or upon other solemn occasions of praising God as the title speaks but withal it hath a further prospect even to the days of the Messiah as some of the Hebrew Doctors acknowledge and to the calling of the Gentiles whom he invites to join with them in the praises of God their Lord and Maker 1 MAke a joyful noise a Partly with Voices and Songs of rejoicing and thanksgiving and partly with musical instruments as the manner then was unto the LORD †Heb. all the earth all ye lands b All the Inhabitants of the Earth Or all the land i. e. all the people of Israel dwelling in this land Although his invitation seems to be more general extending also to the Gentiles of whom many even in those days joined themselves to the Church of God 2 Serve the LORD with gladness come before his presence with singing 3 Know ye that the LORD he is God it is he that hath made us c Both by Creation and by adoption and Regeneration whereby he made us his people which also is called a creation or making as Deut. 32. 6. Isa. 29. 23. and 43. 7. Eph. 2. 10. Therefore we owe him homage and service and him onely and not other gods who made us not ‖ Or and his we are and not we our selves d * Psal. 95. 7. Ezek 34. 30 31. we are his people and the sheep of his pasture 4 Enter into his gates d The gates of his Courts for the people might enter no further and the Courts had Walls and Gates as well as
imply and causeth them to wander in the ‖ Or void place wilderness where there is no way i Either 1. he giveth them up to foolish and pernicious counsels by which they are exposed to contempt and brought to their wits end not knowing what course to take Or 2. he banisheth them from their own Courts and Kingdoms and forceth them to flee into desolate wildernesses for shelter and subsistence 41. * 1 Sam. 2. 8. Psal. 113. 7 8. Yet setteth he the poor on high k And whilst he bringeth down great potentates at the same time he advanceth those who were obscure and contemptible ‖ Or after from affliction and maketh him families like a flock l Which increase very much in a little time 42. †Job 22. 19. The righteous shall see it m Or rather these things as it is expressed in the next verse They shall diligently observe these wonderful works of Gods mercy and justice and rejoice n Not only in the mercies of God vouchsafed to them and to other persons in want and misery but also in Gods judgments upon his implacable enemies which afford matter of rejoicing to good men as hath been once and again declared in this book both for the honour which God hath by them and for the sins and calamities of others which by this means are prevented and all * Job 5. 16. iniquity o i. e. Unrighteous or ungodly men the abstract being put for the concrete as faithfulnesses for the faithful Psal. 12. 2. and pride for the proud Psal. 36. 12. shall stop her mouth p Shall be put to silence So this or the like phrase is used Iudg. 18. 19. Iob 5. 16. 21. 5. 29. 9. They who used to speak loftily and wickedly and to sit their mouth against the heavens as they did Psal. 73. 8 9 to reproach God and his providence as either negligent or unrighteous in the management of the world shall now be forced to acknowledge his power and justice in those judgments which he hath brought upon them 43. * Hos. 14. 9. Whose is wise and will observe those things q Or Who for the Hebrew particle mi is interrogative is wise for as this conjunctive particle is frequently used he will observe these things All who are truly wise will consider all these events and lay them to heart as being very useful for their own instruction even they r Or each of them all such wise and considering persons shall understand the kindness of the LORD s Will see and acknowledge that God is kind or good to all and that his tender mercies are over all his works as it is said Psal. 145. 9. and singularly kind and gracious to all wise and godly men PSAL. CVIII A Song or Psalm of David This Psalm is almost word for word taken out of two foregoing Psalms the first five verses out of Psal. 57. 7 8 9 10 11. and the rest out of Psal. 60. 5 c. to which the Reader must resort for the explication of it This only is observable that the Psalmist designing to take the body of this Psalm out of Psal. 60. doth industriously lay aside that mournful Preface v. 1 2 3 4. and borrows one more pleasant out of Psal. 57. The reason of which change is supposed to be this that Psal. 60. was composed in the time of his danger and distress and the latter after his deliverance 1. O God my heart * Psal. 57. 7 8 c. is fixed I will sing and give praise even with my glory a Either 1. with my heart or soul which is fixed for that work as he said in the former branch Or rather 2. with my tongue which is called a mans glory Psal. 16. 9. comp with Act. 2. 26. So the first branch describes the fixedness of his heart to which this adds the expressions of his mouth 2. Awake psaltery and harp I my self will awake early 3. I will praise thee O LORD among the people and I will sing praises unto thee among the nations 4. For thy mercy is great above the heavens and thy truth reacheth unto the ‖ Or skies clouds 5. Be thou exalted O God above the heavens and thy glory above all the earth 6. * Psal. 60. 5 c. That thy beloved may be delivered save with thy right hand and answer me 7. God hath spoken in his holiness I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of mine head Judah is my law-giver 9. Moab is my wash-pot over Edom will I cast out my shoe over Philistia will I triumph 10. Who will bring me into the strong city who will lead me into Edom b This he repeats in this place either because though the enemies were defeated and subdued yet there was some strong city or cities which were not yet taken or in way of thankful commemoration of Gods goodness in answering his former requests as if he had said I remember this day to thy glory and my own comfort my former straits and dangers which made me cry out Who will bring me c. 11. Wilt not thou O God who hast cast us off and wilt not thou O God go forth with our hosts 12. Give us help from trouble for vain is the help of man 13. Through God we shall do valiantly for he it is that shall tread down our enemies PSAL. CIX To the chief musician A Psalm of David It is sufficiently evident from the body of this Psalm that it was composed by David when he was in a state of persecution either by Saul or by Absalom and that amongst and above all the rest of his enemies he takes very particular notice of and breaks forth into vehement expressions of anger against one particular person which whether it were Doâ—…g or Ahitophel is not certain nor at all necessary to know But as David was and very well knew himself to be a Type of Christ and consequently his enemies did typifie or represent the enemies of Christ and this particular adversary of his did represent some singular and eminent enemy of Christ which though David might not yet the Spirit of God which indited this Psalm did know to be Iudas and accordingly directed all these bitter invectives and imprecations against him who deserved and received far worse punishments for his monstrous wickedness than all which are here mentioned And that he was the person principally aimed at in this Psalm will seem very probable to him who considers Davids mild and merciful temper even towards his enemies which he both professed in words in this very book as Psal. 35. 12 13 14. and practised in deeds as 2 Sam. 16. 10 11. 19. 22 23. and withal the severity of these imprecations reaching not onely to the persons of his
accurately understands their several natures and operations 2. That he hath a Soveraign power over them as men have over their children or servants or souldiers whom they can call by name that he appointeth and governeth all their motions and influences to the fulfilling of his own pleasure and purposes 5 Great is our LORD and of great power †Heb. of his understanding there is no number his understanding is infinite 6 * Psal. 146. 9. The LORD lifteth up the meek he casteth the wicked down to the ground 7 Sing unto the LORD with thanksgiving sing praises upon the harp unto our God 8 * 〈◊〉 104. 13 â—… Who covereth the heaven with clouds who prepareth rain for the earth who maketh grass to grow upon the mountains 9 * 〈◊〉 38. 41. 〈◊〉 104. 27 〈◊〉 â—… 136. 25. He giveth to the beast his food ‖ 〈◊〉 â—…5 15. and to the * 〈◊〉 〈◊〉 Job 38. 4. young ravens g Which he mentions partly because they were most contemptible especially to the Jews to whom they were unclean and forbidden for food partly because they are greedy and voracious and partly because they are not onely neglected by men but also forsaken by their dams as soon as ever they can flie and so are wholly left to the care and keeping of Divine providence which cry 10 * 〈◊〉 33. 16. 〈◊〉 1. 7. He delighteth not in the strength of the horse he taketh not pleasure in the legs of a man h As if he needed either the one or the other for the accomplishment of his designs 11 The LORD taketh pleasure in them that fear him in those that hope in his mercy i That believingly and patiently expect and seek relief and happiness from God alone and from his meer grace and mercy and not from any creature nor from their own merits 12 Praise the LORD O Jerusalem praise thy God O Zion 13 For he hath strengthened the bars of thy gates k Thy strength consists not in thy walls and gates and bars but in his protection he hath blessed thy children within thee 14 †〈◊〉 who 〈◊〉 thy borâ—… 〈◊〉 He maketh peace in thy borders l In all thy land even to its utmost borders which are most liable to the incursion of enemies and * 〈◊〉 132. 15. filleth thee with the †〈◊〉 â—…at of 〈◊〉 〈◊〉 〈◊〉 16. finest of the wheat 15 He sendeth forth his commandment m Which is sufficient without any instruments to execute whatsoever pleaseth him either in works of nature or of providence upon earth his word runneth very swiftly n The thing is done without delay or difficulty 16 He giveth snow like wool o Not onely in colour and shape and softness but also in use keeping the fruits of the earth warm he scattereth the hoar frost like ashes p In colour and smalness of parts as also in its burning quality 17 He casteth forth his ice q Either 1. pieces of ice which God may be said to cast forth or to cast down because he sendeth it and oft-times suddenly or 2. great hail-stones which are of an icy nature and substance and which are very properly cast forth or cast down out of the clouds and that like morsels or fragments the particles being congealed in them like morsels who can stand before his cold r The cold which he sometimes sends into the air is so sharp that it would be intolerable if men did not defend themselves from it by houses cloaths fire c. 18 He sendeth out his word and melteth them he causeth his †〈◊〉 spirit 〈◊〉 40. 7. wind s The Southern or some other warm wind sent with commission to dissolve the ice to blow and the waters flow t The rivers return to their course which before were bound up by or turned into ice 19 He sheweth †Heb. his 〈◊〉 his word u He fully declared his mind and will by revelation and in his word unto Jacob x To the children of Iacob or Israel and to them alone as it follows his statutes and his judgments unto Israel 20 * 〈◊〉 Rom 3. 42. He hath not dealt so with any nation y He left all others to their own native darkness and blindness and to those dim discoveries of God and of themselves which they had from the light of Nature and as for his judgments they have not known them Praise ye the LORD PSAL. CXLVIII The nature of this Psalm is for substance the same with the former containing an invitation to all the creatures to praise God for his manifold blessings 1 †〈◊〉 Halleluâ—… PRaise ye the LORD Praise ye the LORD from the heavens a All the host of Heaven which he particularly expresseth in the following verses praise him in the heights b In those high and heavenly places 2 * Psal. 103. 20 21. Praise ye him all his Angels c He inviteth the Angels here and the senseless creatures afterward to praise God not as if the former needed or the latter were capable of his exhortation but onely by a Poetical rapture the design whereof is that men by this means might be more provoked to this duty praise ye him all his hosts d The Angels called hosts here and 1 Kings 22. 19. for their vast numbers exquisite order and perfect subjection to their General the Lord of hosts 3 Praise ye him sun and moon e You which are adored by the blind Heathens for gods you are but his creatures and therefore were obliged if you were capable to worship and praise him for your glorious light and powerful influences praise him all ye stars of light 4 Praise him ye heavens of heavens f Ye highest and most glorious Heavens the place of Gods Throne and glorious presence as this phrase is used Deut. 10. 14. 1 Kings 8. 27. Neh. 9. 6. Psal. 115. 16. Or ye starry Heavens which also may well be so called because they are above the air which is oft called Heaven in Scripture and ye waters that be above the heavens g Ye clouds which are above a part of the Heavens Of which see on Gen. 1. 7. 5. Let them praise the Name of the LORD for * Gen. 1. 1 6. Psal. 33. 9. he commanded and they were created h They owe their being wholly to Gods good will 6 * Psal. 89. 37. 119. 90 91. Jer. 31. 35 36. He hath also established them for ever and ever i Either absolutely as to the substance of them or at least to the end of the world He hath made them constant and incorruptible not changeable and perishing as the things of the lower world are he hath made a decree k Either concerning their several courses and influences or rather for their continuance for ever which best agrees with the foregoing and
they were in perpetual fear of further Severities and Sufferings at the pleasure of their cruel Lords and Masters and from the hard bondage wherein thou wast made to serve 4 That thou * Hab. 2. 6. shalt take up f Into thy Mouth as it is fully expressed Psal. 50. 16. this ‖ Or taunting speech proverb against the king of Babylon and say How hath the oppressour ceased g This is spoken by way of Astonishment and Triumph Who would have thought this possible the ‖ Or exactness of gold golden city h As they used to call themselves which therefore he expresseth here in a Word of their own Language ceased 5 The LORD hath broken * Psal. 125. 3. the staff of the wicked and the scepter of the rulers i This is an Answer to the foregoing Question It is God's own Work and not Man's and therefore it is not strange that it is accomplished 6 He who smote the people in wrath with †Heb. a stroke without removing a continual stroke he that ruled the nations in anger k With Rigour and not with Clemency as many Conquerours have done is persecuted and none hindreth l Neither the Babylonians themselves nor their Consederates could withstand the Power of the Medes and Persians 7 The whole earth m The Inhabitants and Subjects of that vast Empire who groaned under their cruel Bondage is at rest and is quiet they break forth into singing 8 Yea the fir-trees rejoyce at thee and the cedars of Lebanon n Which were felled down for the service of her Pride and Luxury but now are suffered to stand and flourish It is a Figure usual in Sacred and Profane Writers called Prosopopâ—…ia saying since thou art laid down no fâ—…ller is come up against us 9 ‖ Or the grave Hell o Or the grave as the same Word is rendred v. 11. and in innumerable other places to which he elegantly ascribeth Sense and Speech as Poets and Oratours frequently do from beneath is moved for thee to meet thee at thy coming it stirreth up the dead for thee even all the †Heb. leaders ‖ Or great goats chief ones p Heb. the he-goats which lead and govern the Flock of the earth it hath raised up from their thrones q From their several Graves which he seems to call their thrones by way of Irony or Derision the onely Thrones now lest to them Thrones both paved and covered with Worms as is noted v. 11. in stead of their former Thrones made of Ivory or Silver and adorned with Gold and Precious Stones all the kings of the nations 10 All they shall speak and say unto thee Art thou r Who wa st King of Kings and far superiour to us in Power and Authority that didst neither fear God nor reverence Man that didst stay whom thou wouldest and keep alive whom thou wouldest Dan. 5. 19. become also weak as we art thou become like unto us 11 Thy pomp is brought down to †Heb. hell the grave s All thy Glory is lost and buried with thee and the noise of thy Viols t All thy musical and melodious Instruments which were much used in Babylon Dan. 3. 5 7 10. and were doubtless used in Belshazzar's Solemn Feast Dan. 5. 1. at which time the City was taken to which possibly the Prophet here alludes the worm is spread under thee u In stead of those rich and stately Carpets upon which thou didst frequently tread and the worms cover thee 12 How art thou fallen from heaven x From the heighth of thy Glory and Royal Majesty as Kings are sometimes called gods in Scripture so their Palaces and Thrones may be fitly called their heavens ‖ Or O day-star O Lucifer y Which properly is a bright and eminent Star which ushers in the Sun and the Morning but is here metaphorically taken for the high and mighty King of Babylon And it is a very usual thing both in Prophetical and in Profane Writers to describe the Princes and Potentates of the World under the Title of the Sun or Stars of Heaven Some understand this Place of the Devil to whom indeed it may be mystically applied But as he is never called by this Name in Scripture so it cannot be literally meant of him but of the King of Babylon as is undeniably evident from the whole Centext which certainly speaks of one and the same Person and describes him as plainly as Words can do it son of the morning z The Title of son is given in Scripture not onely to a Person or Thing begotten or produced by another but also in general to any thing which is any way related to another in which sence we read of a son of stripes Deut. 25. 2. the son of a night Ionah 4. 10. a son of perdition Ioh. 17. 12. and which is more agreeable to the present Case the sons of Arcturus Iob 38. 32. how art thou cut down to the ground which didst weaken the nations 13 For thou hast said in thine heart I will ascend into heaven a I will advance my self above the State of a weak and mortal Man Great Monarchs are easily induced be their own vain Imaginations and the Flattery of their Courtiers to entertain an Opinion of their own Divinity so far that many of them have received and required Divine Worship to be paid to them I will exalt my throne above the stars of God b Either 1. above all other Kings and Potentates whom God hath set up or 2. above the most eminent Persons of God's Church and People who are frequently called stars as Dan. 8. 10. Revel 1. 16 20. 12. 1. which sence the next Words favour I will sit also upon the mount of the congregation c I will establish my Royal Throne upon Mount Sion where the Jews meet together to worship God in the sides of the North d This is added as a more exact Description of the Place of the Temple which stood upon Mount Moriah which was Northward from the Hill of Zion strictly so called and was a part of the Hill of Zion largely so called See on Psal. 48. 2. 14 I will ascend above the heights of the clouds e To wit into Heaven as he said v. 13. I will be like the most high f In the uncontrollableness of my Power and the universal Extent of my Dominion over all the Earth 15 Yet thou shalt be brought down to hell to the sides of the pit 16 They that see thee shall narrowly look upon thee g As hardly believing their own Eyes because this Change seemed impossible to them and consider thee saying Is this the man that made the earth h All the Nations of the Earth to tremble that did shake kingdoms 17 That made the world as a wilderness and destroyed the cities
oft put for other Senses as Feeling Hearing c. as hath been oft observed before 17. And the residue thereof he maketh a god even his graven image he falleth down unto it and worshippeth it and prayeth unto it and saith Deliver me for thou art my god 18. * Chap. 45. 20. They have not known nor understood z This sheweth That they want common discretion and have not the understanding of a Man in them for he a To wit God who is easily understood and is oft expressed by this pronoun He and to whom this very act is frequently ascribed in other places of Scripture And therefore Men need not be shie in ascribing it to God here Which yet is to be soberly understood not as if God did make Men wicked but onely permits them so to be and orders and over-rules their Wickedness to his own glorious Ends. And such passages as these are added in such cases to give an account of the prodigious madness of Sinners herein because as they wilfully shut their own Eyes harden their own Hearts so God judicially blinds and hardens them and sends strong Delusions upon them and gives them up to believe Lies and then it is no wonder if they fall into such dotages hath †Heb. daubed shut their eyes that they cannot see and their hearts that they cannot understand 19. And none †Heb. setteth to his hearâ—… considereth in his heart b Whereby he implies That the true Cause of this as well as of other absurd and brutish practices of Sinners is the neglect of serious and impartial Consideration of things neither is there knowledge nor understanding to say I have burnt part of it in the fire yea also I have baked bread upon the coals thereof I have rosted flesh and eaten it and shall I make the residue thereof an abomination shall I fall down to †Heb. that which comes of a tree the stock of a tree 20. He feedeth of ashes c Which is an unsavoury unprofitable and pernicious Food and no less unsatisfying uncomfortable and mischievous is the worship of Idols * Hos. 4. 12. a deceived heart d A Mind corrupted and deceived by long custome deep prejudice gross errour and especially by his own Lusts. hath turned him aside e From the way of Truth from the knowledge and worship of the true God unto this brutish Idolatry that he cannot deliver his soul f From the snares and dangers of Idolatry This cannot is to be understood morally so as to note the great difficulty but not the utter impossibility of it for if Idolaters would consider things they might be convinced of and turned from that gross way of Wickedness as is implied from the foregoing Verse nor say Is there not a lie in ‖ Or at my right hand g What is this Idol which I have made with my right Hand i. e. with all my strength as was said before the right Hand being the strongest and the chief instrument of this and other actions which I set at my right Hand as the true God is said in Scripture to be at the right hand of his People Psal. 16. 8. 109. 31. 121. 5. Which I highly honour for the most honourable place was on the right Hand as is known to which I look and trust for relief and assistance which God in Scripture is said to afford to his People by being at and holding of their right hand Psal. 73. 23. 110. 5. What I say is this Idol Is it not a lie which though it seems and pretends to be something and to be a god yet in truth is nothing but vanity and falshood deceiving all that put their trust in it 21. Remember these h Either these Men Or which comes to one these things the deep ignorance and stupidity of Idolaters which may be a warning to thee O Jacob and Israel for thou art my servant I have formed thee thou art my servant O Israel thou shalt not be forgotten of me i I will not forget nor forsake thee and therefore thou shalt have no need of Idols Or as the ancient Interpreters and divers others render it do not forget me what I am and what I have done and can and will do for Thee the forgetting whereof is the ready way to Idolatry 22. I have blotted out as a thick cloud k As the Sun commonly dissolveth or the Wind scattereth the thickest and blackest Cloud so as there is no remnant nor appearance of it left thy transgressions and as a cloud thy sins return l From thine Idolatry and other wicked practices unto me for I have redeemed thee m Therefore thou art mine and obliged to return and adhere to me 23. * Psal. 96. 11 12. Chap. 42. 10. 49. 13. Jer. 51. 48. Sing O ye heavens for the LORD hath done it shout ye lower parts of the earth break forth into singing ye mountains O forrest and every tree therein n By such invitations to the senseless Creatures to praise God with and for his People he signifies the transcendent greatness of this Mercy and Deliverance sufficient to make even the Stones if it were possible to break forth into God's praises and withal that as the brute Creatures were Sufferers by Man's Sin so they should receive benefit by Man's Redemption for the LORD hath redeemed Iacob and glorified himself in Israel 24. Thus saith the LORD thy redeemer and * Chap. 43. 1. he that formed thee from the womb o Of which Phrase see above on ver 2. I am the LORD that maketh all things * Job 9. 8. Psal. 104. 2. Chap. 40. 22. 42. 5. 45. 12. 51. 13. that stretcheth forth the heavens alone that spreadeth abroad the earth by my self p And therefore I can Save thee without the help of any other gods or men 25. That frustrateth the tokens of the liars q Of the Magicians and Astrologers and Sorcerers who were numerous and greatly employed and esteemed in Babylon Isa. 47. 12 13. Dan. 2. 2 48. and who had foretold the long continuance and prosperity of the Chaldean Empire But saith God I will confute their tokens or predictions and prove them to be Liars and maketh diviners mad r With grief for the disappointment of their hopes and predictions and their disgrace and loss which followed it that turneth wise men backward s Stopping their way thwarting and blasting their designs so as they can proceed no further but are forced to retreat and take new Counsels and giving them up to such counsels and courses as are foolish and pernicious to themselves and maketh their knowledge foolish 26. That confirmeth the word of his servant t Of his Servants the Prophets as appears from the next Clause which answers to this where he useth the plural number his messengers Isaiah and
Go ye forth of Babylon t The imperative is here as it is very frequently put for the future Ye shall go forth c. for this is not so much a command as a promise Although this form of speech may be the rather used to intimate That it was their duty to go forth as well as God's promise to carry them forth flee ye from the Caldeans with a voice of singing u With Joy and Songs of Praise to the Lord. declare ye x Publish God's wonderful Works on your behalf to all Nations tell this utter it even to the end of the earth say ye The LORD hath * Exod. 19. 4 5 6. redeemed his servant Iacob 21. And they thirsted not when he led them through the desarts y This is part of the matter which the Iews are obliged to declare to all People as they have opportunity to wit That God took the same care of them in their return from Babylon to Canaan which was through many dry and desert places as he did in their march from Egypt to Canaan They thirsted not c. i. e. They shall not Thirst. He speaks of things to come as if they were already past or present as the Prophets commonly do he * Exod. 17. 6. Num. 20. 11. caused the waters to flow out of the rock for them he clave the rock also and the waters gushed out 22. * Chap. 52. 21. There is no peace saith the LORD unto the wicked z God having in the next foregoing Verses foretold that Peace and blessed Deliverance which he would certainly give to his servant Iacob ver 20. He here adds an explication and limitation of this Mercy and declareth That wicked Men should not enjoy the benefit of this Mercy Where by the wicked he means Either 1. the Babylonians who well deserved that Title who shall be destroyed when God's Israel shall be delivered Or rather 2. the unbelieving and ungodly Iews of whom these very Words are used again Isa. 57. 21. and to whom such a Denunciation as this was far more proper and necessary at least in this place than to the Babylonians for he had already said far more and worse things than this concerning them having again and again deâ—…ared That Babylon should be destroyed in order to this deliverance of God's People out of it But there was great need why he should say this to the ungodly Iews because they were exceeding prone to cry peace peace to themselves when there was no solid ground of Peace and they confidently expected a share in this great Deliverance This therefore was a very seasonable Caution to the Iews in Babylon to take heed to themselves and to prepare for this Mercy and to purify themselves from all Wickedness because those of them who should either wickedly tarry in Babylon when God invited and required them to go out of it and when their Godly Brethren returned to their own Land and to the place of God's Worship or continue in Wickedness when they were restored to their own Country should not enjoy that Tranquillity and Comfort which they promised to themselves And the necessity of this Commination appears from the event for the Iews that returned to Canaan did for the most part relapse to many of their former Sins and therefore fell short of that Peace and Prosperity which otherwise they might have enjoyed CHAP. XLIX 1. LIsten O Isles a God having in the last Words secretly signified the Wickedness of the Iewish Nation after so glorious a deliverance and foreseeing that for their Wickedness he should cast them off he here turneth his Speech to the Nations of the Gentiles who are frequently described in this Prophecy and elsewhere under the Title of Iles as hath been formerly noted and inviteth them to hearken to those Counsels and Doctrines which the Iews would reject unto me b Unto Christ for it is apparent from ver 6. and other passages of this Chapter that Isaiah speaks these words in the name of Christ by whose Spirit they were dictated to him 1 Pet. 1. 11. and unto whom alone they belong as we shall see So this Chapter is a Prophecy of Christ which also is very proper and seasonable in this place The Prophet having at large prophesied of the Deliverance of the Iews out of Babylon he now proceeds further and prophesieth of the Redemption of the World by Christ of which that deliverance out of Babylon was a type and forerunner and hearken ye people from far c Which live in Countries far from Iudea now the onely Place of God's special Presence and Worship It is evident from the foregoing Clause and many other Passages following that he speaks of distance of Place not of Time The LORD hath called me from the womb d This or the like expression is used of Ieremy chap. 1. 5. and of Paul Gal. 1. 15. but it was far more eminently true of Christ who as he was chosen to this great office of Redemption form Eternity so he was separated and called to it before he was born being both conceived and sanctified by the Holy Ghost in his Mothers Womb and sent into the World upon this Errand of which see Mat. 1. 21. and Luke 1. 31. c. and 2. 11. c. from the bowels of my mother hath he made mention of my name e Called by my Name and by such a Name as signified my Office and Work in the Places now mentioned 2. And he hath made my mouth like a sharp sword f As he made me the great Teacher of his Church and of the World so he assisted me by his Spirit and made my Word or Doctrine Quick and powerful and sharper than any two-edged-sword c. as it is said to be Heb. 4. 12. killing Men's Lusts convincing humbling and converting their Souls and Mighty to the pulling down of strong holds And every high thing that exalteth it self against the knowledge of God and bringing into Captivity every thought to the obedience of Christ as we read 2 Coâ—… â—…0 4 5. in the shadow of his hand hath he hid me g He will Protect me by his Power from all mine Enemies until I have finished the Work for which he sent me and made me a polished shaft h Like an Arrow whose point is bright and polished which therefore pierceth deeper This Metaphor signifies the same thing with the former Christ's piercing of Men's Hearts by his Word and Spirit in his quiver i Where Arrows are hid and kept This Quiver signifies the same thing with the shadow in the foregoing Clause even God's powerful and gracious Protection of him from Dangers and Mischiefs he hath hid me 3. And said unto me Thou art my servant O Israel k As the name of David is sometimes given to his Successors 1 Kings 12. 16. and particularly to Christ Ier. 30. 9. Ezek. 34. 23. Hos. 3.
Gentiles to receive thee as the true Messiah and Saviour of the World and the Holy One of Israel and he shall choose thee d And although thou shalt be rejected by thine own People and refused by their Builders or Rulers as was Prophesied Psal. 118. 22. and for a time and in some respects forsaken by God himself Mat. 27. 46. yet God will return to thee and chuse thee again and manifest unto the World that thou and thou onely art the Person whom God hath chosen to be the Redeemer of mankind and whom in spight of all opposition he will make the head-stone of the Corner For the Phrase see on Isa. 48. 10. But these words are well rendred by others who will chuse or hath chosen thee the conjunction and being put for the pronoun relative as Isa. 44. 14. and in many other places as hath been observed before 8. Thus saith the LORD e God the Father unto Christ. * 2 Cor. 6. 2. in an acceptable time f Heb. In a time of good will in that time when I shall have and in a special manner manifest my good will to the Sons of men in the day of my Grace and of mans Salvation as this Phrase is explained in the next clause in the time of the Gospel which is in the time of Gods good Will towards men as the Host of Heaven declared at the Birth of Christ Luk. 2. 14. In the dayes of thy flesh when thou didst offer up Prayers and Suplications with strong crying and tears unto him that was able to save thee from death as we read Heb. 5. 7. which text is a good comment upon this place have I heard thee g Though not so as to deliver thee from death and from the sence of my wrath yet so as to keep thee from sinking under these burdens and so as thou shouldest not be holden under the Pains or Power of Death Act. 2. 24 and so as to Crown thee with Glory and Honoâ—…r and a blessed success of all thy labours and sufferings and in a day of salvation have I helped thee and I will preserve thee i Upon earth till thy work be finished and unto that eternal Kingdom and Glory which is prepared for thee and give thee for a covenant k To be the Mediator and Surety of that Covenant which is made between me and them as Christ is called Heb. 7. 22. and 8. 6. to renew and confirm the Covenant which the Messiah is said to do Dan. 9. 27. by his own blood by which God and men are reconciled and united one to the other And therefore he may well be called the Covenant by a known Metonymy which is very usual in such cases as upon the same account Circumcision the sign of the Covenant is called Gods Covenant Gen. 17. 10. and the Paschal Lamb is called the Passover Exod. 12. 11. and the Sacramental Cup is called the New Testament Luk. 22. 20. and the Communion of the Blood of Christ 1 Cor. 10. 16. of the people l Indefinitely of all my People not onely Iews but also the Gentiles as may be gathered from the context and by comparing this place with Isa. 42. 6. Where the same Phrase is used From both which places it is most manifest that the Messiah is designed and not Isaiah to whom this and divers other Phrases here used cannot be ascribed without great force ‖ Or raise uâ—… to establish the earth m To compose and settle the Earth and the Inhabitants thereof by making peace between God and men and between Iews and Gentiles and by establishing Truth and Righteousness and Holiness upon Earth and by subduing those Lusts and Passions which are the great disturbers of Humane Society which was the design of God in sending and of Christ in coming into the World to cause to inherit the desolate heritages n That desolate Places may be repaired and repossessed That Christ may possess the Heathen according to Psal. 2. 8. who were in a spiritual sence in a most desolate and forlorn condition h In the time of grace and of the Gospel which I have appointed for the working out of mans Salvation by thee 9. That thou mayest say o To wit with power and effect as when God said Let there be Light c. * Chap. 42. 7. to the prisoners p To the Gentiles who are fast bound by the cords of their sins and taken Captive by the Devil at his will as this same Phrase is understood Isa. 42. 7. Go forth q Come forth to the light receive Divine illumination and consolation to them that are in darkness Shew your selves they shall feed in the wayes and their pastures shall be in all high places r They shall have abundant provision in all places yea even in those which commonly are barren and unfruitful and such are both common roads and high grounds 10. They shall not * Rev. 7. 1â—… hunger nor thirst neither shall the heat nor Sun smite them s They shall be supplied with all good and necessary things and kept from all evil occurrents for he that hath mercy on them shall lead them t God who hath magnified his mercy to them will conduct them with safety and comfort even by the springs of water shall he guide them 11. And I will make all my Mountains a way and my high wayes shall be exalted u I will remove all hinderances and prepare the way for them by levelling high grounds and raising low grounds of which see on Isa. 40. 3 4. 12. Behold these shall come from farr x My People shall be called and gathered even from the most remote parts of the earth He speaks here and in many other places of the Conversion of the Gentiles with allusion to that work of gathering and bringing back the Iews from all parts where they were dispersed into their own Land and loe these from the North and from the West y From the several parts of the world which are here synecdochically expressed as they are in many other places and these from the land of Sinim z Either of the Sinites as they are called Gen. 1â—… 17. who dwelt about the Wilderness of Sin which was Southward from Iudea Or of Sin a famous City of Egypt called the strength of Egypt which may be synecdochically put for all Egypt and that for all southern parts And so he here mentions the several quarters of the World where the generality of the Iews were dispersed the North which is every where named as the chief place of their banishment and dispersion as Ier. 16. 15. and 31. 8. and elsewhere the West the western Countries and Islands and the South 13. Sing O Heavens and be joyful O Earth and break forth into singing O Mountains for the Lord hath comforted his People a God hath now sent that
be now almost void of Inhabitants it shall be impeopled again but thou shalt be called f i. e. Be as you have frequently had such instances ‖ That is my delight is in her Hephzi-bah g My delight is in her a new Name agreeing with her new Condition and thy land ‖ That is married Beulah h Married agreeing to her new Relation she shall be as one well married to the great improvement of her state Ier. 3. 14. Hos. 2. 18 19 20. for the LORD delighteth in thee and thy land shall be married i Thou shalt see the encrease of thy Children again in thy Land as the fruit of thy married condition which by reason of thy being forsaken of thy Husband were in a manner wasted and decayed And this refers to the great enlargement of the Church in the Gospel days Or rather shall be possessed as the word baâ—…l properly signifies and so it answers to desolate thou shalt be no more desolate but possessed and this helps to solve a difficulty in the next verse which otherwise may seem an impropriety That the Sons should marry the Mother 5 For as a young man marrieth a virgin k This is delivered as a demonstration of what was said in the close of the 4th verse and it is said Young and Virgin to note their suitableness not Old and Young but such as may delight each in other signifying that mutual content that would be in all parties thus it was at the first preaching of the Gospel Act. 2. 41 to 47. so shall thy sons l Whereas it is improbable that the Spirit of God should carry on so sacred a Prophecy by a similitude so abhorrent â—…o Nature the Son should marry the Mother the scruple is easily satisfied by taking the word in its right signification to possess as in the foregoing verse reading it thus as a young man marrieth or possesseth a Virgin so shall thy Land be inhabited or possessed by thy Sons they shall dwell with thee as a man dwells with his Wife and thus the LXX And it is said Sons to distinguish them from strangers by whom she should not any longer be inhabited but by her own natives and expressed by marrying to signifie not only their unity of affection in the evenness of their living but of Faith in their common profession called the Common Faith Tit. 1. 4. according to which Paul calls him his Son marry thee and †Heb. with the joy of the bridegroom as the bridegroom rejoiceth m Taketh delight in her so shall thy God viz. Christ God and Man in thee see ver 4. Christ is often called a Bridegroom and his Church a Bride 2 Cor. 11. 2. Rev. 21. 2 9. over the bride so * Ch. 65. 19. shall thy God rejoice over thee 6 * Ezek. 3. 17. 33. 7. I have set watchmen n Understand by these either 1. Angels as they are called Dan. 4. 13 23. Or 2. Magistrates see chap. 56. 10. Or rather 3. Ministers When once the Church shall be restored again God will undertake for its Safety and Protection partly by Magistracy and partly by Ministry whom he here by a Metaphorical Allegory calls Watchmen but the next words seem principally to intimate Spiritual Watchmen thy spiritual safety Heb. 13. 17. and said to be upon the Walls as being thence able to espy dangers at the greater distance Cant. 1. 7. upon thy walls O Jerusalem which shall never hold their peace day nor night o There shall be a most vigilant and industrious Ministry their constancy being intimated by Day and Night either in Praying or Teaching or warning this being their Office ‖ 〈◊〉 that are the Lords remembrancers Ch. 43. 26. ye that make mention p i. e. Are his servants To make mention of one is according to the Hebrew Phrase to be servant to him of whom we make mention ch 26. 13. And here especially are meant his Servants in ordinary his Remembrancers either such as put God in mind of his Promise like such Officers that great Men have about them on purpose to mind them of the publick affairs Or such as make the Lord to be remembred putting his People in mind of him of the LORD keep not silence q This seems to be the charge that he gives to his Watchmen that they never prove remiâ—…s or negligent 7 And give him no †Heb. silencâ—… rest r The same with the foregoing Verse and very acceptable to God Luke 11. 8 9 10. till he establish and till he make Jerusalem a praise in the earth s By sending the Messiah and those Labourers into his Vineyard whereby the Church may be established and settled on sure foundations and so become matter of Praise to God All the Nations may praise him for her Psal. 67. 3 4. Or that she may be praised and become renowned and famous in the Eyes of the World see ch 60. 9. 61. 9 11. 8 The LORD hath sworn by his right hand t This and the next Verse are much to the same purpose wherein the Prophet to encourage them to their industrious endeavours tells them that the Lord had sworn to see to the prosperity of Jerusalem And he names the Hand to signifie his faithfulness as the giving of our hand notes our Fidelity and Arm to signifie his Power the Arm of his strength i. e. his strong Arm these being eminently to be engaged and put forth for his People he swears by them and by the arm of his strength †Heb. If I give c. surely u Or Iâ—… I give an usual Aposiopesis an abrupt form of swearing implying somthing of an imprecation as great as can be expressed q. d. never account me Faithful or Almighty if I accomplish not this I will no more * Deu. 28. 31. c. Jer. 5. 17. give thy corn tâ—… be meat for thine enemies and the sons x See ch 61. 5. of the stranger shall not drink thy wine for the which thou hast laboured y The meaning is that Meat and Drink and all necessaries that thou hast laboured for the Babylonians took away from thee but now it shall be so no more he will not give thee up to the Will of thine Enemies 9 But they that have gathered it z i. e. The Wine mentioned in the former verse that have brought it from their several Vineyards and laid it up in their Cellars every one shall eat the fruit of his own labours thou shalt not sow and another reap as formerly shall eat it and praise the LORD a They themselves shall praise him viz. for his Bounty and Goodness and others also that shall be partakers with them God will be bountiful and they shall be thankful and they that have brought it together shall drink it * See Deu. 12. 12. 14. 26. 16. 11