Death saith the Philosopher is of all terribles the most terrible Vers. 15. Brimstone shall be scattered upon his habitation It is fit matter for Gods vengeance if the fire of Gods wrath but touch it it kindleth presently and consumes all Grotius thinks he may allude to the punishment of the Sodomites of which see Gen. 19. 24. Drusius saith Ignis sulphurs mixtus qualis erat ille qui pluit inexcidio Sodoâ—ae CHAP. XIX Verse 16. I Called my servant Immediately my self sent not a Messenger to him He answered me not So the Hebrew Chald. Par. Junius and Vulg. Latine the Septuagint He obeyed me not the Hebrew word saith Drusius signifies both Vers. 23. Oh that they were printed in a Book The Art of Printing was not then invented he means Letters written in deep and large Characters Vers. 24. That they were graven with an iron pen. This verse is the same in substance with the former that is so graven that it might last for ever Vers. 25. For I know that my Redeemer liveth and that he shall stand at the later day upon the Earth There is a double expression of application I know and my Redeemer I know that is I believe See Isa. 53. 11. The word Redeemer in the Hebrew is very emphatical Goel for it signifies a Kinsman near allied unto him of his own flesh that will restore him to life Stand at the later day upon the Earth That is Christ shall conquer all his enemies Posteriorem super pulverem resurrecturum Jun. i. e. In conflictu cum hostibus meis à quibus â—â—e redempturus est victoriam reportabit metaphora à luctatoribus vel athletis victoribus desumpta Amam Antib Bibl. l. 3. Vers. 26 27. And though after my skin worms destroy this body yet in my flesh shall I see God Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Hierom notes upon these words that no man since Christâ— time did ever speak so clearly of Christs Resurrection and his own as Job doth here before Christs coming Vers. 28. The root of the matter is found in me q. d. It is with me as with a Tree in Winter I have cast my Leaves my Branches are gone and I seem to have no life but it is hid in the root See 27. 5. Vide Junium The comfort of Gods Promises is rooted in the heart 1 Joh. 3. 9. CHAP. XX. Verse 12. THough wickedness be sweet in his mouth though he hide is under his Tongue 'T is an Allusion to Children that hide a sweet morsel under their tongues left they should let it go too soon Nimirum illud veluti cibum â—andens Junius Vers. 22. In the fulness of his sufficiency he shall be in straits Cum se impleverit ad satietatem concupiscet so Grotius would have the words read The Spirit of God speaks according to their apprehension they lookt for a fulness of sufficiency in the creatures CHAP. XXI Verse 14. THerefore they say unto God Depart from us Not that they alwayes say it explicitly many say it in their hearts all the wicked say it in their works an allusion to those who importunately offer their petty wares to men walking in the streets and they say Depart from us we need not these things Vers. 25. And never eateth with pleasure His meat is never comfortable unto him Vers. 32. Shall remain in the Tomb. The Hebrew word signifieth both to watch and to remain because a watchman keepeth his place and stayeth by it CHAP. XXII Vers. 6. TAken a pledge The word signifies also to binde or fasten a thing as with a cord and the reason is because a pledge given is an obligation a tie to perform the promise made It is no sinne to take a pledge when offered but taking it unjustly and rashly without cause or not returning it before night according to the Law Exod. 22. 26. Deut. 24. 6 10. Vers. 12 13 14. Is not God in the height of Heaven and behold the height of the starres how high they are And thou sayest How doth God know Can he judge through the dark cloud Thick clouds are a covering to him that he seeth not and he walketh in the circuit of Heaven The words of the Atheist he thinks God is at too great distance and neglects humane affairs Vers. 21. Acquaint now thy self with him Assuesce cum co Tremel Beza Arias Montanus Acquaintance notes a frequent and accustomed converse It notes 1. Knowledge of God Exod. 6. 7. 2. Society with delight in him 3. Communication of secrets to him Vers. 26. And shalt lift up thy face unto God This signifies cheerfulness and delight in his presence Gen. 4. 5 6. 2. Confidence before him 2 Sam. 2. 22. Vers. 28. Thou shalt also decree a thing Prayer of the godly is a decree See 1 King 17. 1. compared with Jam. 5. 17. CHAP. XXIII Verse 12. NEither have I gone back from the commandment of his lips The connexion is observable He had a constant spirit in the wayes of God because of his love to them I have esteemed the words of his mouth more than my necessary food That is he had rather omit his usual meals for that he means by his appointed food than to omit a constant course in performing these holy duties Vers. 13. But he is in one minde 1. What to do 2. When to do it CHAP. XXIV Verse 1. WHy seeing times are not hidden from the Almighty do they not know him nor see his dayes Drusius would turn the words thus Quare ab Omnipotente non sunt abscondita tempora cognoscentes eum non vident dies ejus Why are not times hidden from the Almighty seeing they that know him do not see his dayes See Junius Vers. 3. They drive away the Ass of the fatherless they take the widows Ox for a pledge That is of him whom I have taken to be a Father to Psal. 68. 5. yet they spare him not they take his Ass from him that is the beast which serveth him for the greatest use and the widows Ox who in Hebrew is called Almonah from Alam mutum esse she hath no body to speak for her and they take her Ox from her the most necessary beast for work Exod. 22. 1. her only Ox and under pretence of justice as if she were in debt to them Vers. 6. They gather the vintage of the wicked And leave nothing to the poor Deut. 24. 21. Others expound it Serotinare vineam thus they gather the grapes before they be ripe to serve for the use of man in corn-harvest Vers. 17. If one know them The Hebrew is If know we make up the sense thus If one know them that is if God or man know them and their wayes if they be discovered in their abominable wayes They are in the terrour of the shadow of death The
do evil There is an emphasis in the words 1. The heart He doth not say only they practise sinne 2. Sons of men All sorts of sinners 3. Set in them The bent of the Spirit is that way 4. The resolute purpose of wickednesse fully 5. Evil in general Vers. 12. Yet surely I know that it shall be well with them that fear God which fear before him The last explains the other a righteous mans fear of God is ingenuous in consideration of the glory and excellency of the Lord. CHAP. IX IN this ninth Chapter Salomon shews the vanity of the creature in regard of the promiscuous event or like dispensation of all things in this life Vers. 1. No man knoweth either love or hatred by all that is before them See Job 9. 21. 2. At death vers 3. They all go down to the dead the righteous as well as the wicked Heb. 9 27. 3. After death All things fall alike to all 4. Particulars in their knowledge vers 5. The dead know not any thing It is spoken de cognitione humana all acquired knowlege shall cease all parts gifts and knowledge of arts and sciences ceaseth then 1 Cor. 13. 12. 2. In respect of their same and memory their name among men perisheth 3. Their affections cease in reference to the things of this life vers 6. Psal. 146. 4. 4. In regard of their outward estate and enjoyments Vers. 1. No man knoweth either love or hatred by all that is before them That is as Junius expounds it the thing he either loves or hates by reason of the sicklenesse of his affections Salomon saith not No man can simply know the love or hatred of God to him but in a compound sense that no man can know it by the outward events of this life yet it may be known by the testimony of Gods Spirit renewing us as Catharinus himself a Papist expounds it The Hebrew word for word according to the Septuagint translated by Jerom is thus Love also hatred a man knoweth not all in the face of them With least imitation we translate the words thus A man knoweth not love or hatred that is what is love or hatred by all that is before them and then the meaning is plain by outward things the things that are before our faces man knows not whether he be loved or hated of God whereof the reason follows All things come alike to all Vers. 2. All things come alike to all That is all outward things There is one event to the righteous and to the wicked The good and bad thief on the Crosse both died the same death He that sweareth Prophanely That feareth an oath Feareth to swear rashly and after he hath sworn righteously is afraid not to perform it Vers. 7. Go thy way eat thy bread with joy and drink thy wine with a merry heart Sâ—lomon infers this from what he had said before that is Delight thy self in the good things God hath given thee thy bread which God hath given thee as a fruit of thine own labour For God now accepteth thy works They are not onely pleasing to God as the works of all the creatures are but Ordine supernaturali because they come from a supernaturall principle and are directed to a supernaturall end Vers. 8. Let thy garments be alwayes white and let thy head lack no ointment See 7th and 9th verses that is Rejoyce they wore white in festivals and triumphs Alwayes The Originall is In omni tempore opportuno in every fit time Vers. 10. Whatsoever thy hand findeth to do do it with all thy might Whatsoever is in thy power Gen. 24. 10. Job 12. What thy condition and opportunities call for and thou art able to do Might The Hebrew signifies 1. all a mans natural strength Humidum naturale Psal. 22. 12. Isa. 49. 4. Lay out all the strength of nature God hath given thee 2. All acquired abilities outward and inward riches honour gifts Vers. 11. Nor yet riches to men of understanding Time and Chance happeneth to them all Salomon speaketh out of the opinion of Epicures and in their language who thought things were wheeled about by a blinde Fortune rather than by an oculate Providence So called saith one Quia illa ordinatio ab homine non cognoscitur By Chance he means the secret working of Gods providence carrying things strangely beyond mens expectation Vers. 12. So are the sons of men snared in an evil time That is at such time when they may receive utter destruction CHAP. X. Verse 3. YEa also when he that is a fool walketh by the way his wisdom faileth him and he saith to every one that he is a fool Because his knowledge doth not guide his way he saith to every one he is a fool When he comes to practice he declares himself to be a fool Vers. 6. Folly is set in great dignity When the Hebrews would expresse a thing to the height they set it forth in the abstract that is Very foolish men I am against thee O pride saith God to Nebuc hadnezzar And the rich sit in low place That is those which are excellently qualified Qui virtute prudentia abundè instructi sunt Vers. 7. I have seen servants upon horses That is advanced above their place and degree And Princes walking as servants That is dejected below their place and degree Vers. 8. Who so breaketh a hedge That is the ancient Laws established Vers 16. Wâ—e to thee O Land when thy King is a childe and thy Princes eat in the Morning That is when they are given to sensual delights at such times as should rather be given to publick businesse Vers. 17. Blessedart thou O Land when thy King is the sonne of Nobles That is according to the Hebrew phrase truly Noble indued with piety vertue wisdom Vers. 18. Through idlenesse of the hands the house droppeth through Junius Demissione manuum nostri Vulg. Infirmitate manuum through the hanging down of the hands after the guise of sluggards whose hands are in their pocket or hang dangling by their sides The Hebrew being a word of the Dual Number may well be translated Pigritia duplici by a double slothfulnesse as Buxtorf renders it Vers. 19. Money answereth all things Not that money is every thing but supplies what ever one can want in the creature Vers. 20. Curse not no not in thy thoughts and curse not the rich in thy Bed-chamber for a Bird of the air shall carry the voice and that which hath wings shall tell the matter The Bed-chamber is the securest place and a thought is the most secret act A Bird of the air shall carry the voice This implies 1. That it shall be revealed by some unexpected means as little suspected for the doing of such a thing as a Bird is 2. That the matter shall be revealed by some speedy means And that which hath wings shall tell the
word is commonly applied to the marshalling of an Army it signifies to order with reason Vers. 23. How many are mine iniquities and sinnes make me to know my transgression Whatever his sins were he would have them mortified Here are three Hebrew words used to express sinne by one which signifies peccata per errorem commissa he would not let slip the least infirmity 2. Perversitates when one doth any thing out of a froward heart 3. Defection and rebellion Vers. 26. For thou writest bitter things against me Heb. bitternesses the LXX render it evil things bitter plagues and sorrows the Jews interpret it of sinne the later clause makes for this And makest me to possess the iniquities of my youth Keeps his heart upon them See Job 17. 11. Job cals the thoughts of his heart there the possessions of his heart so Arias Montanus renders the Hebrew because whatsoever one possesseth it is chiefly by his thoughts Three things are implied 1. An act of remembrance he reflected on his former life 2. Of assent or acknowledgement stand under the accusation of former sinnes 3. A sense and feeling of the bitterness of these sinnes and Gods displeasure against him for them CHAP. XIV Verse 4. WHo can bring a clean thing out of an unclean There are three expositions of this place Some 1. understand it of the change of state so it proves the rootedness of corruption in a mans heart 2. Others understand it of a man and his act if a man be unclean all is unclean 3. Who can make a holy man to be born of a sinner See Psal. 58. 3. Vers. 12. So man lieth down and riseth not till the heavens be no more Some say Job speaks of the condition of man after death according to nature viz. that he cannot rise again naturally Resurrectio divinum opus est non ipsius naturae Drusius But the most simple and plain answer is he cannot return to live again ordinarily this kinde of life that he did before id est Nunquam in vitam hanc revertetur Junius id est Nunquam ex illo mortis somno excitandus nec evigilaturus ut huic mundanae vitae restituatur Beza in loc Vers. 14. If a man die shall he live again With a life ejusdem generis a mortall life All the daies of my appointed time so Junius or all the daies of my warfare so the best Interpreters reade it the Vulgar Latine Calvin Pagnine Vatablus Arias Montanus Will I wait till my change come See v. 5. Make it his business to wait that is meditate prepare for and expect death Job cals death a change and by way of eminency my change it is not an annihilation or extinction but a mutation It is 1. the last change we shall meet with till the resurrection 2. A lasting nay an everlasting change it puts us into an eternall condition of happiness or misery 3. An universall change 1. In respect of persons all must meet with it 2. In respect of the whole man body and soul makes the body a stinking carkass and puts the soul into heaven or hell 4. A different change according to the quality of the person changed terrible to a sinner comfortable to the godly Vers. 17. My transgression is sealed up in a bag As the Clark of Assises seals up the inditements of men and at the Assises brings the bag and takes them out even so will God Deut. 32. 34. He is patient to them in this life at the day of judgement the bag shall be opened and the story of their lives related CHAP. XV. Verse 14. WHat is man that he should be clean and he which is born of a woman that he should be righteous There are other Scriptures that seem to say otherwise Matth. 5. 8. 1 Tim. 1. 5. These places in Job and the Proverbs shew that none are clean of themselves and that no heart is pure by a naturall constitution There is 1. a legall purity when one is strictly pure having no sinne at all so no meer man since the fall 2. Evangelical purity when sinne is pardoned subdued mortified so the godly are pure Vers. 15. The heavens are not clean in his sight See ch 25. v. 5. Some referre it to the Angels others to the heavens themselves which contract impurity by reason of the sinne of man Rom. 8. 20. Drusius hath both Caelicolae Angeli qui in caelo aut ipsa corpora caelestia Vers. 16. Which drinketh iniquity like water As the beast doth water it s as familiar to him as meat and drink Cui tam ordinarium est familiare peceatum quà m cibus potus Junius Vers. 19. Unto whom alone the earth was given That is especially Vers. 24. Trouble and anguish shall make him afraid they shall prevail against him as a King ready to the battell That is he shall be quite overcome of sorrow and grief and shall be no more able to bear or resist the same than to stand against a whole Army of men Vers. 26. He runueth upon him even on his neck upon the thick bosses of his bucklers That is those arguments and pretences men have to keep off the strokes of God and his Word CHAP. XVI Verse 10. THey have smitten me upon the cheek reproachfully A sign of contempt and despite when one is struck upon the cheek Mercer Verba sumpta sunt ex more carnificum tortorum Cocceius See 2 Cor. 12. 7. He added the last word ex abundanti saith Drusius Nam ferire malam innuit paenam cum ignominia conjunctam Vers. 20. My friends scorn me Are my bitterest enemies Mercer reades it in the Vocative case O rhetores mei socii mei and Beza O rhetores mei sodales mei CHAP. XVII Verse 1. MY breath is corrupt He doth not mean an ill favour in his breath but an obstruction and stopping in it It is conceived that he had the Tissick a short breathing and the consideration of this disease made him think that the grave was ready for him Vers. 9. The Righteous also shall hold on his way The Hebrew word signifies to hold fast and cleave to as well as hold on Vers. 11. The thoughts of my heart Heb. The possessions of my heart so called because the heart stayes upon them What the soul possesseth it is by the thoughts CHAP. XVIII Verse 14. HIs Confidence shall be rooted out of his Tabernacle Some expound it of the place of Worship thought himself wâ—ll because he was often at the place of publick worship See Jer. 7. 3 4. Others of the place where he dwels è domo ejus è familia ejus Drusius See Junius And it shall bring him to the King of Terrors That is Death He speaks here of hypocrites whose heart is not upright with God not of the godly Such a terrour as is the chiefest and greatest among terrours
lines or cords are fallen unto me in pleasant places An allusion to the division of inheritances which was by lines Psal. 105. 11. 78. 55. 2 Sam. 8. 2. Vers. 7. My reins also instruct me in the night season My most inward thoughts chasten me for my daily sins The reins are the inmost parts of a man Psal. 26. 2. Psal. 139. 3. Psal. 51. 8. Junius thus explains it Spiritus ejus omni quietis tempore intimas meas voluntates studia dirigit quorum sedem renibus Scriptura tribuit Vers. 8. I have set the Lord alwayes before me As a Judge and observer in point of reverence and dependance There are three things in that expression 1. Dignitas objecti the object he alwayes looked upon God 2. Firmitas fidei Christ walkt by faith as well as we though not faith in a Mediatour 3. Temporis diuturnitas lookt alwayes on him Because he is at my right hand Will stand by me as a second I shall not be moved Shall keep my standing in the way of grace Vers. 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Neither by way of putrefaction here nor dissolution hereafter Now Calvin and Beza sometime corrupt this Text alwayes pervert the sense and most absurdiy oppose themselves against all ancient holy Fathers concerning the Article of Christs descending in soul into the part of hell called Limbus Patrum is largely noted Gen. 37. Act. 2. 1 Pet. 3. and Protestants here translate grave for hell But of this place Rivet solidly disputes in his Comment so doth Chamier Junius Ames upon Bellarmines 2d Controversie Beza and Drusius upon the 2d of the Acts. Vers. 11. Thou will shew me the path of life Christ speaks this of himself his glory For he spake before of his own Resurrection Rivet saith It is to be understood of experimental knowledge when the thing it self is given and possessed In thy presence is fulnesse of joy at thy right hand there are pleasures for ever more Pleasure is the sweetness of joy the joyes that the Saints have there shall be sweet and refreshing PSAL. XVII Verse 3. I Am purposed That is I have designed so Psal. 37. 12. Vers. 6. I have called upon thee for thou wilt hear me O God I do call upon thee because thou hearest me O strong God So Junius Vers. 8. Keep me as the apple of the eye David to express the special care that God hath over his sons saith thus thou hast a special care over me thou guardest me many wayes as the apple of the eye is guarded with five tunicles Vers. 10. They are inclosed in their own fat That is They are very fat Et desideriis suis omnibus circumfluunt Jun. Vers. 11. They have now compassed us in our steps And elswhere They mark my steps It is an allusion to hunters who go poring upon the ground to prick the Hare or to finde the print of the Hares claw when the Hounds are at a losse and can make nothing of it by the sent Vers. 14. From men which are thy hand Wicked men are so called because of their violence so the scourge of God Men of the world Meer worldly men whose spirits desires hopes ends are worldly See next words Which have their portion in this life Two things make a thing ones portion 1. That which he chooseth 2. That wherein he receives satisfaction hoc est Nihil cum altera vita commune habent Jun. Whose belly thou fillest with thy hid treasure It is hid to them who it is that filleth their bellies viz. God They know him not neither do they acknowledge his gifts Vers. 15. I shall be satisfied when I awake with thy likeness The perfection of the Image of God wrought in the Saints after this life Mollerus seems to approve of this The Spirit of God useth but this and two other words for the Image of God in us This word is used for a corporeal similitude Exod. 20. 4. 2. Intellectual Numb 20. 8. so here God shall then gloriously manifest himself to his people With thy likenesse It may be referred to awake with or in thy Image having thy glory imprinted upon me 1 Cor. 15. 49. or it may be referred to satisfie I shall be perfectly like thee both of them may be taken in as 1 John 3. 2. PSAL. XVIII THe servant of the Lord So in the Title of the 36th Psalm so called 1. For his eminent holinesse a man after Gods own heart 2. Because of his publick imployment fought the Lords battels had thirty deliverances and eight from Saul his special enemy Vers. 2. The Lord is my rock and my fortresse and my deliverer my God and my strength in whom I will trust my buckler and the horn of my salvation and my high Tower q. d. There is an allsufficiency in God on which I will relie In this one verse David hath nine several expressions to shew God to be the full object of his faith in the times of all his distresses As 1. He is Jehovah 2. He is my Rock 3. My Fortresse 4. My Deliverer 5. My God 6. My Strength 7. My Buckler 8. The Horn of my Salvation 9. My high Tower Vers. 4. The flouds of ungodly men made me afraid It is frequent in Scripture to compare Nations and people to waters especially in the Revelation when violent to flouds Vers. 20. The Lord rewarded me according to my righteousnesse Object Psal. 143. 2. Answ. There is a two-fold Righteousnesse One of the Cause Another of the Person His Cause was good there was no such thing as they laid to his charge But in thy sight no flesh living shall be justified in respect of the righteousnesse of the person Vers. 21. I have not wickedly departed from my God Though I have and do sin every day yet is not a departure from God Vers. 23. I was also upright before him and I kept my self from mine iniquity Some conceive this sin was lying David often dissembled therefore he prayeth Psal. 119. Take from me the way of lying Others think it was uncleannesse therefore he saith in the same Psalm Turn away mine eyes from beholding vanity Vers. 25 26. With the mercifull thou wilt shew thy self mercifull with an upright man thou wilt shew thy self upright With the pure thou wilt show thy self pure and with the froward thou wilt shew thy self froward The meaning is no more in general but Gods judgement shall agree with their manners God will carry himself otherwise to the wicked than the godly God reckons up three kinds of good men Mercifull Upright and Pure Froward Crooked or Perverse is opposed to all three 2 Sam. 22. 27. The same matter is handled but the letters transposed to note some singular thing in this how the Lord changeth himself to the subtil and crafty deceivers
no more moisture in me than in a bak'd potsheard he was almost resolved into dust already Vers. 16. For Dogs have compassed me 1. In respect of churlishnesse Mat. 7. 6. 2. Of filthinesse 2 Pet. 1. 22. They pierced my hands and my feet Some of the Jews have striven with great malice to corrupt this Text for in stead of Caru they pierced they will needs reade Caari that is as a Lion but the Massorites who registred the words and letters in the Bible do testifie or rather R. Jacob Chajim and Compiler of the Masora that in some corrected Copies it is written Caru they pierced and in the Margent Caari both put together because they pierced Christs hands and feet with Lion-like cruelty such a piercing as was like digging or such a piercing as a Lion maketh with his claws The LXX have it They pierced my hands John Isaac the Jew in his answer to Lindanus saith that he saw an old copy in his kindreds hand in which the Text had Caru Vers. 20. The sword A violent death 2 Sam. 12. 10. My darling That is my soul or my life From the power of the dog All his enemies which he called dogs before now he cals dog to signifie their union in evil Vers. 21. Save me from the Lions mouth Full of rage and fury See 2 Tim. 4. 17. Vers. 29. All they that be fat upon earth Not only men that have a corporall fatness but metaphoricall the great rich men id est secundis rebus fruentes prosperantes periphrasis Junius Shall eat This refers either to holy things receiving the word or shall enjoy their worldly good things PSAL. XXIII Verse 1. THe Lord is my shepherd I shall not want This verse contains a summary collection of the whole Psalm By the supply of one proposition it makes up a full syllogâ—sm He whose shepherd is the Lord cannot want My shepherd is the Lord Therefore I cannot want The word Lord especially in the Psalmes and with the note of propriety notes Christ the Mediatour Psal. 110. 1. 147. 5. Christ often cals himself the good Shepherd in John Joh. 12. and elswhere Two things especially commend a shepherd his care and his love My shepherd That is such a one as hath speciall care of and love to me as his sheep See Psal. 77. 21. 78. 53. I shall not want Want is opposed 1. To perfection Perfectum est cui nihil deest so it implies imperfection 2. To fruition so it implies destitution desolation so here Vers. 4. Of the shadow of death That is the greatest dangers That darkness which comes upon a dying man a little before he gives up the ghost Tenebrae desissimae quales oboriuntur jamjam morituris Vide Job 10. v. 21. Rivetus Vers. 5. My cup runneth over An allusion to the Hebrew feasts one had his portion of meat and cup set together So Rivet Vers. 6. Surely goodness and mercy shall follow me all the daies of my life Not only I shall have goodness and mercy exercised for me now and no more but they shall follow me The Hebrew word signifies to persecute to follow summo studio diligentia It s the same word that is used Psal. 34. 15. PSAL. XXIV Verse 1. THe earth is the Lords and the fulness thereof The Apostle Paul 1 Cor. 10. in two places inculcates this speech v. 26. 28. with a different end and yet most conveniently for both by which he shews us how profitably out of one and the same place of Scripture by necessary illation divers instructions may be drawn and how dexterously it is to be done Vers. 2. For thou hast founded it upon the seas viz. The earth because the waters which naturally would stand above the high mountains are by the Word of God gathered together and thrust under the earth that the dry land might be inhabited See Job 28. 25. Vers. 6. This is the generation of them that seek him Not only so at one age or some time but the generation Dor among the Hebrews is taken pro aetate seculo and pro hominibus unius aetatis or unius seculi See Gen. 6. 9. That seek thy face O Jacob Selah The paricle O is not in the Originall and therefore it may be read thus That seek the face of Jacob in the Genetive case as well as in the Vocative This is the generation of them that seek him even of Jacob and then he turns to God and seek thy face Vide Rivetum in loc Of the word Selah see also Rivet Vers. 7. Lift up your heads O ye gates This place is made difficult saith Rivet by divers interpretations All agree in this that it is to be understood of the entrance of the King of glory that is of God and Christian Interpreters referre that with one consent to Christ. But in explaining saith Rivet those gates and heads sunt fere rot sensus quot capita All the faculties of the soul. Metonymically and Metaphorically Kings Princes Magistrates they used to sit in the gates And be ye lift up ye everlasting doors The Temple door so called in opposition to that of the Tabernacle which continued for a while or because made of Cedar You Church men The Fathers Justin Martyr Enthimius and others interpret it of Gods wellcoming Christ to heaven after his ascension He is compared to some victorious triumphant Captain Vers. 9. Lift up your heads O ye gates Because it is a matter of great consequence I repeat it again PSAL. XXV THis Psalm is composed after the order of the Hebrew letters or Alphabet which care denoteth the weight and excellency of the matter in it The same is to be observed of some other Psalmes as the 34. 37. 111. 112. 119. 145. Vers. 1. Unto thee O Lord do I lift up my soul. The Chaldee addeth in prayers That expression signifies to desire earnestly Psal. 24. 4. Vers. 11. O Lord pardon mine iniquity for it is great So Innius and we others would have it read O Lord pardon my sinne though it be great and the Hebrew bears it The word also translated great sounds both magnum multum such as was his sinne in the matter of Uriah many sinnes in one Adultery murther and Treachery q. d. The expiation of such a sinne will be the work of infinite mercy Vers. 13. His soul shall dwell at ease The soul at ease that is the greatest as its trouble and dwell at ease Vers. 14. The secret of the Lord is with them that fear him There is a threefold secret of God 1. Of doctrine or holy truths he makes known his minde and word to such 2. Of providence to come Shall I hide from Abraham the thing that I will do And past he makes them to see his power goodness 3. The secret of his favour that speciall love he bears to them I think he means that great
the abstract and in the plural number see Psal. 68. 10. as if the holy Ghost could not speak enough how willing they are to note exceeding great willingness to submit to every Commandment of the Lord or it may signifie free-will offerings voluntary oblations In the day of thy power That is on the Sabbath day when his people are assembled before him as an Army before the Generall or in that day when thou sendest forth thy Army that is the Apostles and other Preachers of the Gospel into the world In the beauties of holiness In with or by the beauties of holiness The Temple say some Ezek. 7. 20. That is thy people shall be willing when they come to publick Ordinances glorious and beautifull Others interpret it when God discovers holiness in its beauty From the womb of the morning The Greeks translated divinely From the womb before the morning starre have I begotten thee Thou hast the dew of thy youth The holiness and righteousness of Christ is called the dew of the morning not in regard of its fading nature as ours Hos. 6. 4. but in regard of its multitude because it maketh dewy Vers. 6. He shall wound the heads over many Countries Satan the head of all the ungodly as Conquerours use to do Gen. 3. 15. In the head of the Serpent lies both virus dolus Vers. 7. He shall drink of the brook in the way therefore shall he lift up the head An allusion to the brook Kedron wherein they were wont to throw all the carnages of the Temple By the way is meant the whole course of Christs life every man is resembled to a traveller or wayfaring man Psal. 119. 1. The whole course of a godly mans life is called a narrow way Matth. 7. 14. by brook a Land-flood Waters in Scripture note afflictions miseries Psal. 18. 5. 69. 1. Great miseries are called many waters The expression implies 1. A great measure of afflictions therefore they are not called a Cup but a Brook Psal. 36 8. 2. A confluence of all manner of misery To drink of this river is to suffer and sustain all these evils Psal. 60. 3. Jer. 25. 15 16. Matth. 20. 22. or it may mean a short refreshing of himself and then a hot pursuit of his enemies without delay till he hath got a full conquest of them See Judg. 7. 4 5 6. Lift up the head An allusion to the release of Pharaohs Butler He shall lift up thy head Gen. 40. 13. so Christ as one that saw an end of his troubles and enjoyed a better state Luke 21. 28. PSAL. CXI Verse 2. THe works of the Lord are great sought out of all them that have pleasure therein The word signifies serious and diligent enquiry The Jews called their School Domus inquisitionis because there they diligently sought after truth PSAL. CXII Verse 3. WEalth and riches shall be in his house That is things sufficient and competent Psal. 37. 16. 2. If by riches be understood abundance the words must be taken with this condition if they be for their good for all temporall promises must be understood with exception Vers. 10. And melt away By degrees so the Hebrew word signifies PSAL. CXIII Verse 6. WHo humbleth himself The word notes a great degree of humiliation Vers. 7. He raiseth the poor out of the dust and lifteth the needy out of the dunghill From the dust That is from base estate as 1 King 16. 2. This speech is taken from 1 Sam. 2. 8. The last words signifie a most abject condition PSAL. CXIV Verse 2. FRom a people of strange language This word is here only used and meaneth all speech that was not understood of Gods people which he that speaketh is called of the Apostle a Barbarian that is a stranger 1 Cor. 14. 11. even as here also the Chaldee turneth it R. Salomon and Kimchi expound it a people speaking any other language besides the Hebrew such they called Lognazim as the Greeks and Romans called all besides themselves Barbaros PSAL. CXV Verse 1. NOt unto us O Lord not unto us but unto thy Name give glory for thy mercy and for thy truths sake It is redoubled for the greater emphasis the Prophet â—eacheth us to pray twice against our own praise we are so apt to praise our selves so ready to glory in our prosperity Repetitio ardorem indicat Muis. Some Divines think it is repeated as a rebuke of a temptation because they had thick thoughts of revenge they say it is not a Doxology but a prayer when the people of God went out against Pagan adversaries they did not desire revenge or deliverance but prosperity and successe that Gods mercy and truth might be magnified These two Attributes are mentioned 1. Because they are the chief part of the divine glory 2. They yeeld most consolation to the creature 3. For the better strengthning of their abnegation 4. Because these are the two federal Attributes and fit for the Church to mention Psal. 25. 10. The Covenant was made in mercy and kept in truth Micah 7. 20. Vers. 4. Their Idols are silver and gold the work of mens hands 5. They have mouths but they speak not Eyes have they but they see not The Psalmist even as if he should set forth the vanity of babes and children about their puppets so doth he describe the Heathen Idols Inanitatem idolorum deridet potius quam deseribit Bucerus They cannot be beneficial to men which have their whole existence from them He derides their madnesse who worship mute and empty Images and adore the work of their own fingers Vers. 8. They that make them are like unto them That is they have even as little wit and reason as they Vers. 16. The Heaven even the Heavens are the Lords Made for the manifestation of his own glory and the habitation of Angels But the earth hath he given to the children of men q. d. The Lord hath challenged the Heavens to himself in which he lives a blessed life he hath given this earth to men in which they should live and glorifie him PSAL. CXVI Verse 1. I Love the Lord. There is but one word in the Hebrew I love but he sheweth not whom he loveth it s a broken word because as Ambrosâ— faith he loved the most desirable thing Vers. 7. Return unto thy rest O my soul. Rests in the plural number all manner of rests because it hath attained its chief good Vers. 11. I said in my haste All men are liars That is when I remembred not the word of God but forgat my own duty and was carried away with the stream of my own affections against faith then I failed and was foiled Id est quum pracops raperer in perturbationes carnis ut accipitur Psal. 31. 23. Juniuâ— Vers. 16. Oh Lord truly I am thy servant I am thy servant Repetâ—tio valet ad
exaggerandum Muis. He doubleth it and addes an asseveration truly q. d. Lord I am all thine and thou maist do with me what ever thou pleasest PSAL. CXVII Verse 1. GEâ—tiles Or Nations All which are exhorted to glorifie God for obtaining mercy by Christ who hath received us into the glory of God as the Apostle sheweth from this Scripture Rom. 15. 7. 11. PSAL. CXVIII Verse 6. WHat man can do unto me Some reade it by way of Interrogation What can man do unto me Vers. 12. They compassed me about like Bees 1. For multitude go by troops 2. Malice they sting him 3. Very fierce the Bees will destroy themselves to hurt another Ani◠ásque in vuluere pâ—nunt Virg Georg. l. 4. Vers. 13. Thou hast thrust sore at me that I might fall Some expound it of the enemies some of God he thrusts with the one hand and relieves with the other but the words following oppose this interpretation In the Hebrew it is Thrusting thou thrust est me to fall the iteration of the same verb notes a great force and a vehement impression of his enemies and the great danger into which they had cast him It is an apostrophe saith Simeon de Muis to some peculiar enemy which he and Bucer thinks to be Saul Vers. 24. This is the day which the Lord hath made That is the day of the Resurrection To make a day is put for sanctifying of it 1 Sam. 12. 2 Exod. 34. 22. Deut. 5â— 15. made it otherwise then all other dayes Divers of the Ancients bring this Scripture to prove the change of the Sabbath-day Vers. 27. Binde the Sacrifice with cords Aiâ—sworth reads it Binde ye the feast-offerings with cords This word is sometimes used figuratively for the Sacrifices offered at those feasts as Exod. 23. 18. Isa. 29. 1. and so the Chaldee explaineth it here PSAL. CXIX THis Psalm was not penned according to the present frame of his heart but a recollection of all the several frames of his heart It is wholly taken up in the commendation of the word and high expressions of Davids affection thereto the Word was his Councellor and Comforter he loves it exceedingly it is his meditation all the day the more grace any one hath the more he prizeth the Word Here in this Psalm are ten words which are used to set out the Law or Word of God 1. Way vers 1. Whereby is meant that course which God hath set before us to walk in 2. Law vers 1. Whereby the will of God is made known unto us and we enjoyned to conform our selves thereto 3. Testimony vers 2. Whereby testimony or witnesse is given of that which is good or evil 4. Precepts vers 4. 5. Statutes vers 5. These do especially intend those ceremonial Laws to which the Jews were bound 6. Commandments vers 6. Such as declared the power and authority of God over us 7. Judgements vers 7. By these that mutual equity or righteous dealing which should be betwixt man and man is taught 8. Righteousnesse or Justice vers 7. By which is manifested what is due to every one 9. Word vers 9. There is also another Noun vers 11. which we translate Word it is translated Promise Psal. 77. 8. Most of the sentences of this Psalm are independent David prayeth several times in this Psalm to God to quicken him ver 37 88 107 149 154 156 159. This Psalm is divided according to the Hebrew Alphabet every eighth verse being under one letter Totus hic Psalmus est scriptus secundum ordinem literarum ita ut ab una litera octo versus incipiant rursum à sequenti octo alii compleantur Hieron Rationem hujus plaerique reddere conati sunt sed nihil dum certi attulerunt neque mihi quod afferam daâ—um est â—isi id vates fecerit causa vel ornatus vel memoriae juvandae vel certè utriusque Bucerus Hic Psalmus est tantò praestantior quantò prolixior vigiâ—ti duobus videlicet octostichis conscriptus ea methodo ut primi octo versus omnes à prima alphabeti litera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipiant it a secundum â—ctostichium à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tertium à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipiat sic deinceps quod tantum ad memoriam juvandam videtur factum Simeon de Muis. Vers. 1. Blessed are the undefiled in the way This word is used of the beast which was to be offered without any blemish or spot here it is to be taken for such as do not defile themselves in thoughts or actions against Gods word so it is used Deut. 8. 13. Who walk in the Law of the Lord. This explains the former word such are undefiled in the way qui ex Legis divinae praescripto vivunt Walking is a progressive motion we are to go forward be still growing The Law The whole word of God which is for our instruction though sometimes it be used more specially To walk in it is to make all those instructions our paths to walk in do nothing which it forbids and every thing it commands in that manner and measure Walking implieth also diligence and familiarity Enoch walked with God and conformity of our lives with Gods word Can two walk together except they be agreed Blessed 1. Because he walketh in the light and so will not easily stumble 2. Peace will be to him if we receive direction from Gods word we shall receive consolation also 3. Because in this way he shall have everlasting happinesse Vers. 3. They also do no iniquity That is they live not in the service in the willing and ordinary practice of any thing that is knowne to them to be sinne Vers. 4. Thou hast commanded us to keep thy precepts diligently That is with all our might and strength Vers. 5. O that my wayes were directed to keep thy Statutes This is as much saith Austin as if David should say I have learned of thee O Lord my Master that it is necessary to keep thy Commandments I now desire thine help that I may keep them for thou givest both the will and the deed Vers. 6. Then shall I not be ashamed when I have respect to all thy Commandments Shall I not blush Heb. Though we cannot keep all nor any one as we ought yet we must have regard unto all and that equally without respect or difference of any The Hebrew word signifies summa cura voluptate aâ—picere he desires to perform duties with greatest care and delight Vers. 8. I will keep thy statutes O forsake me not utterly As if he should say If it be thy pleasure to try me by leaving me to my self yet O Lord let it be but for a while forsake me not over-long Vers. 9. Wherewith shall a young man cleanse his way by taking heed thereto according to thy Word q. d. It is a hard thing for a young man
Law Vers. 98. Thou through thy Commandments hast made me wiser than mine enemies for they are ever with me 99. I have more understanding than all my teachers for thy testimonies are my Meditation 100 I understand more than the Ancients because I keepe thy precepts There are three steps or gradations David saith 1. He is wiser than his enemies it taught him how to out-wit them though subtil and malicious 2. Then his teachers they read it but perfunctorily 3. Then the Ancients who have their own and others experiences See Job 32. 8 9. Vers. 101. I have refrained my feet from every evil way That is my affections from the love and delight of evil Vers. 109. My soul is continually in my hand That is I go in danger of my life See Judg. 12. 3. So the Chaldee explaineth it My soul is in danger as if it were upon my hand Vers. 111. Thy testimonies have I taken as an heritage for ever Testimony is usually put for the whole Word of God Psal. 19. 7. It is called the testimony of God because it is that by which God testifieth his will to the sons of men sometimes it is called the counsell will and minde of God the record 1 John 5. 11. therefore those that hold forth this testimony are called the witnesses of God Rev. 11. 3. and they that suffer for it Martyrs All Divine truths are to be examined by this Isa. 8. 20. Rom. 3. 21. Act. 10. 43. 2 Because it is that which shall testifie against men Rev. 20. 20. An heritage for ever Et hic in futurum Hieron Vers. 113. I hate thoughts So the Hebrew He means wicked and sinnefull thoughts the most secret and lowest offences not only dislike them but perfectly hate them Vers. 116. And let me not be ashamed of my hope As shame ariseth from doing a thing against known light and common principles so also from loosing or suffering a thing against known hope and common expectation Vers. 121. I have done judgement and justice That is have done judgement justly exactly judgement against the wicked and justice toward the good Vers. 126. It is time for thee Lord to work for they have made void thy Law The Hebrew word signifies to abrogate disanull to take away the force and strength of a thing they live as if there were no Law Vers. 129. Thy testimonies are wonderfull therefore doth my soul keep them I have high thoughts of thy testimonies I look upon them as glorious things I see much of thy self in thy testimonies and therefore doth my soul keep them He doth not say therefore do I keep them but my very soul is in keeping thy testimonies Idcirco lubens ex animo me iis observandis totum addico Muis. Vers. 130. The entrance of thy words giveth light The first entrance into them Vers. 136. Rivers of waters runne down mine eyes because they keep not thy Law Davids grief is set out by the quantity and cause of it the quantity is expressed in that hyperbolicall phrase Rivers of waters an hyperbole like that Psal. 6. 6. yet not false or feigned his sorrow was very great and withall constant in that it did shew it self by continuall and abundant streams of tears The cause because they keep not thy Law They some referre it to eyes the immediate antecedent so Simeon de Muis. Rather because men More particularly Saul and his Courtiers vers 139. See vers 58. To keep the Law is to observe it diligently retain it in their hearts and practise it Vers. 137. Righteous art thou O Lord and upright are thy judgements So the Emperour Mâ—uritius confessed in the same words when he saw his children slain before his face and was himself after them to be slain by Phocas Vers. 143. Thy Commandments are my delight They are to me in stead of all delights and pleasures in the world Vers. 152. Concerning thy testimonies I have known of old that thou hast founded them for ever God intended the Word as an everlasting monument of his Will Vers. 160. Thy Word is true from the beginning and every one of thy righteous judgements endureth for ever A great expression Vers. 161. Princes have persecutedme without a cause but my heart standeth in awe of thy Word That is I did incurre the displeasure of the greatest men and they vented their dislike against me yet I never complied with them Vers. 165. Great peace have they which love thy Law and nothing shall offend them Abundance of peace inward comfort sweetness contentment though not outward peace and nothing shall make them turn from the Commandment of God Matth. 11. 6. else David was sensible of outward evils vers 143. and spirituall 158. Vers. 168. I have kept thy precepts and thy testimonies viz. sincerely and constantly Vers. 173. For I have chosen thy precepts viz. before all things The word signifies to choose upon triall and examination Vers. 175. Let thy judgements help me He speaks not of judgements executed but of doctrinall judgements the doctrine of the Gospel and promises of grace PSAL. CXX A Song of degrees Canticum excellentissimum an excellent Song Junius as the Hebrew word will well bear Among the Jews themselves these fifteen Psalmes were distinguished and dignified by the name of Psalmes of Degrees either from ascent into the Temple intension of the spirit or elevation of the voice or for their excellency Some will have these fifteen Psalmes together to have the name of Songs of Degrees 1. From the history because they were penned or at least repeated and sung by the Jews in their ascending or coming up from Babylon into their own Country and this conceit is the more probable because some of the Psalmes speak expresly of their return from Captivity Others deduce it from the Ceremony or Rite used in the singing of them who say that the Priest sang these Psalmes upon the stairs or steps as they marched up into the house of the Lord which were fifteen steps between the peoples Courts and the Priests and these Psalmes were sung in order as they went up those steps so Grotius See Ezek. 40. A third sort from the musick they say these Psalmes were sung with ascensions or raising up the voice by degrees as it is said the Levites praised God with a great voice or a voice on high 2 Chron 20. 19. 4. From the matter and speciall contents of them the verses of these Psalmes being like the rounds of Jacobs ladder on which we may ascend up to heaven as the Angels did upon that Vers. 4. With coales of junipâ—r They burn hot last long and give a sweet smell so Gods judgements Vers. 5. In or with the tents of Kedar The Chaldee turneth it Arabians they dwelt in tents in the wilderness as shepherds Vers. 7. I peace So the Hebrew as if his spirit were transformed into peace See the like
Others interpret it of Gods thoughts of him comparing it with Psal. 40. 5. Vers. 22. I hate them with perfect hatred I hate the wicked that is so farre as wicked viz. their practices and actions not their persons Vers 24. And lead me in the way everlasting That is lead me by heavenly light in my whole life the way of my age PSAL. CXL Verse 3. ADders poison or the poison of Aspes is under their lips See Psal. 14. 1 2 3. Rom. 3. 15. that is the words which come from their lips are more hurtfull than the poison of Asps. Vers. 11. Let not an evil speaker â—e established in the earth Heb. A man of tongue that is a pratler or evil speaker that hath tongue at will to use and abuse Evil shall hunt the violent man to overthrow him The evil of sinne 2. Of punishment 3. Satan There are four things in hunting 1. A great deal of Industry 2. Art 3. Pleasure 4. That the creature taken may be destroyed PSAL. CXLI Verse 3. SEt a watch O Lord before my mouth Or Ward custody to keep me from speaking amisse Vers. 4. Let me not eat of their dainties Some understand it of their sins Others of their flatteries they will flatter thee in a way of sin Vers. 5. Let the righteous smite me Or Hammer me the same word with that which is spoken of Jael when she slew Sisera Judg. 5. 26. with a deserved censure as if he had said If I have done amisse let me hear of it yea let me smart for it by a faithfull reproof It shall be an excellent oyl As oyl for my head to annoint my head with or head-oyl most excellent oyl as Cant. 4. 14. Ezek. 27. 22. PSAL. CXLII Verse 4. I Looked on my right hand A Scripture very remarkable The right-hand is the great instrument of action therefore assistance given is said to come on the right-hand PSAL. CXLIII Vers. 4. MY heart within me is desolate Laid waste or become a wildernesse The word in Hithpael signifies to lay ones self waste void of comfort Vers 6. As a thirsty Land As in a dry Land parcht with the heat of the Sun there is a great want of moisture so in our souls must be retained a sense of the want of the graces of God with an hearty sorrow of our want we must feel our selves even dried and parched with the heat of Gods wrath due unto our sinnes untill the sweet waters flowing from the Sanctuary have graciously refreshed us 2. As a dry Land parched with drought gapeth and openeth it self wide as if it would swallow up the Clouds for rain So must our hearts preserve within them an earnest appetite and insatiable desire after Christ and his merits Vers. 10. Lead me into the Land of uprightnesse Some expound it of heaven both the uprightnesse in this life and heaven PSAL. CXLIV Verse 1. WHich teacheth my hands to warre and my fingers to fight That is gave him that skill courage and successe in the warre that he got a compleat victory Vers. 4. Man is like to vanity Adam damah la hebel Adam is like to Habel man to vanity Adam the earthly man what possession Kyman soever he gat all is Habel vanity Broughton of the first ten Fathers Vers. 8. Their right-hand is a right-hand of falshood Either referre it to their oaths to God so Glassius When they sware to him they used to lift up their right-hand Revel 10. 5. Or their Covenant with men their manner was to give the right-hand when they made a Covenant Ezek. 17. 8. men whom neither oath to God nor their Covenant with men would hold Vers. 11. Deliver me from the hand of strange children The Jews Vers. 12. May be as corner stones polished after the similitude of a palace Or Temple so the LXX Vers. 13. Affording all manner of store The Chaldee Paraphrast paraphraseth it ab anno in annum from one year to another Ainsworth renders it from meat to meat or from sort to sort that is all sorts and store of victuals Vers. 15. Happy is that people that is in such a case yea happy is that people whose God is the Lord. David having prayed for many temporal blessings in the behalf of his people from vers 12. to this verse at length he windeth up all indeed with this Epiphonema or conclusion Blessed be the people that are in such a case but presently comes with an Epanorthosis or a correcting of his former speech Yea rather happy is that people whose God is the Lord As if he had said that indeed is a thing to happinesse in some kinde but nothing to this that is but temporal this eternal The Lord is said to be his peoples God two wayes 1. Spiritually when he takes them into Covenant with himself 2. Visibly when he takes them into Church-fellowship so he was the God of Israel PSAL. CXLV Verse 9. ANd his tender mercies are over all his works There is no work of his hands which receiveth not from him some mercy Vers. 10. All thy works praise thee O Lord and the Saints shall blesse thee To blesse and praise differ praise declareth his excellency blesse that is acknowledge his benefits Vers. 18. The Lord is nigh unto all them that call upon him to all that call upon him in truth Which intimates 1. That there is a calling upon God and not in truth 2. That there is no losse of a prayer which is made in truth for God is near In truth That is in faith and confidence that they shall obtain the thing which they pray for PSAL. CXLVI Verse 2. VVHile I live will I praise the Lord I will sing praises unto my God while I have any being There is no phrase more usual in the Psalms then to sing forth praises unto God and it is not used without a special emphasis For it is one thing to praise and another to sing praises as this verse sheweth This is to publish to declare to speak of abundantly to utter the memory of Gods great goodnesse that one generation may derive praises unto another as the expressions are Psal. 145. 4 7. Vers. 3. Put not your trust in Princes nor in the sonne of man in whom there is no help There are two reasons why David instanceth in Princes 1. Because all are apt to idolize men in power Regis ad exemplum c. 2. Because David himself had been miserably deceived he trusted much in the Courtiers of Saul and Jonathan It is applicable to all sorts of men therefore it is added Nor in the son of man PSAL. CXLVII HAllelujah That is Praise ye Jah See Psal. 135. 1. Vers. 1. Praise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely There are good things which are not pleasant as afflictions Heb. 12. 11. There
are pleasant things which yet are not comely as foolish jesting Ephes. 5. 4. but singing of Psalms is good pleasant and comely Good in its own nature pleasant to the hearers and comely to the user Vers. 10. He taketh no pleasure in the legs of a man Either because the strength of a man lies there or his agility is manifested there Any indowments of a man that are not grace as the opposition makes manifest vers 11. Vers. 11. The Lord taketh pleasure in them that fear him In their persons and services Vers. 13. For he hath strengthened the barres of thy Gates Against enemies Vers. 16. He giveth snow like wool Not only because of the likenesse in colour but also because it warmeth the ground and preserveth the corn that is sown Qui dat nivem candidam sicut lanam Chaldaeus PSAL. CXLVIII Verse 4. PRaise him ye heavens of heavens and ye waters that be above the heavens Heavens of heavens That is the highest heavens Ye waters that be above the heavens That is the clouds praise him as they are the wonderfull work of God and give men matter to praise him Vers. â—1 Kings of the earth and all people Princes and all Judges of the earth 12. Both young men and maidens old men and children He invites all men of every condition age and sex lest any should think himself exempt from this duty PSAL. CXLIX Verse 6. LEt the high praises of God be in their mouth When God puts forth high acts of grace he expects high praises Vers. 9. To execute upon them the judgement written In the book of God the Lord hath declared against some enemies as Amalek and the Antichristian party PSAL. CL. Verse 2. ACcording to his excellent greatnesse So we reade but the Hebrew and Greek according to the multitude of his greatnesse and so Ainsworth Vers. 4. Organ Or The Organon as the Greek translateth it The Hebrew name signifieth a lovely or delightfull instrument It is one of the ancientest of the world invented by Jubal Gen. 4. 23. and an instrument of joy Job 21. 12. 30. 31. ANNOTATIONS Upon the Book of PROVERBS CHAP. I. THE Book of Proverbs is compared to a great heap of gold Rings rich and orient severally and every one shining with a distinct sense by it self but other Contexts of holy Writ to gold-chains so interwoven and enlinked together that they must be illightned and receive mutual illustration one from another Bolton on Prov. 18. 14. It is without question that Salomon was the Author of this Book 1 King 4. 32. Three Books of Scripture are Salomons Proverbs Ecclesiastes Canticles The Proverbs set out true wisdom Ecclesiastes worldly vanity Canticles heavenly love Vers. 4. The simple Jerom reads it a child Junius fools because both children and fools are simple Vers. 7. The fear of the Lord is the beginning of wisdom Filial fear a fear of reverence Mal. 3. 16. The word signifies as well caput or principatum the head or top of wisdom Vers. 8. My Sonne Salomon repeating this Title twenty three times hath it ever in this form Fili mi my son One main end of writing this Book was to instruct young ones Vers. 12. Let us swallow them up alive as the grave As wilde beasts devour their prey at a morsel Ralph Bains saith he seems to allude to the History of Dathan and Ahiram whom the earth opened and swallowed up quick but Mr Taylor dislikes this for thieves saith he would not willingly mention such a judgement Vers. 20. Wisdom crieth without Heb. Wisdoms that is Summa Sapientia Junius Because it is the most excellent wisdom divine heavenly wisdom which teacheth us how to attain eternal life Crieth The word signifies a strong cry such a one as Souldiers use to send forth in the beginning of a battel or after a victory Vers. 22. How long ye simple ones will ye love simplicity Simple sometimes signifies one that is plain hearted sincere and simplicity singlenesse and integrity of heart here taken in the worst sense fools love folly that is sinne That is Never strive to better your knowledge in things which may do you most good but suffer your selves to be abused in that which will overthrow and shame you And fooles hate knowledge Sinfull fools will not be at cost and pains to get it Vers. 26. I also will laugh at your calamity I will mock when your fear cometh God delights not in it with a will terminated in their destruction but as an occasion to exercise his justice Vers. 31. Therefore shall they eat the fruit of their own way and be filled with their own devices A metaphor taken from those which have surfeted on sweet morsels when they feel the griping of their bowels they have enough of it From Husbandmen saith Baynes Mr Taylor saith there is a metaphor from meats in the word eat a metaphor from trees in the word fruit and a metaphor from travellers in the word way Vers. 32. For the turning away of the simple shall stay them By making them to neglect duty and provoke God against them CHAP. II. Verse 1. ANd hide my Commandments with thee That is Have them alwayes about thee that so when ever there is any need thou maist have the promises and counsels at hand Vers. 3. Yea if thou criest after knowledge Liftest up thy voice Synecd generis If thou pray after knowledge or for knowledge as it is translated in the end of the verse for understanding And that is nearer to the Hebrew Text. And liftest up thy voice Heb. Givest or utterest thy voice If thou criest There is the prayer If thou seekest Ver. 4. there is the endeavour Then shalt thou understand the fear of the Lord. Vers. 5. There is the blessing Vers. 6. For the Lord giveth wisdom As if he should say it comes not out of the mouth of the excellentest man that thou canst hear it comes from the Lord only and therefore thou must seek to him for it Vers. 11. Discretion shall preserve thee understanding shall keep thee Discretion imports a carefull examining things in the minde before we do them that we may avoid evil Shall preserve thee As a Buckler keeps from wounds or as a guard which Princes are wont to have about them for the safety of their persons The same benefit is twice inculcated Vers. 16. From the stranger which flattereth with her words Heb. Which maketh her words smooth See Psal. 55. 21. Vers. 17. And forgetteth the Covenant of her God That is of marriage of which God is the author and whose name was or ought to have been invocated in the match making The Hebrew word translated Covenant comes from a word which signifies to choose It is an agreement between two choosing one another and tying themselves by Covenant one to another upon such terms as both parties like Vers.
19. None that go unto her return again That is very few so few Ut quasi nulli videantur Lavater David repented of adultery The strumpets house is like the Lions den Omnia te adversum spectantia vestigia nulla retrorsum That go unto her A modest expression of a secret or foul action frequent in Scripture Gen 29. 23. Psal. 51. tit Neither take they hold of the paths of life Which lead to eternal life CHAP. III. Verse 5. LEan not unto thine own understanding A metaphor from one that leans on a staff to support him from falling Presume not upon thine own wit Trust not to it Vers. 11. My Sonne despise not the chastening of the Lord neither be weary of his correction It should not be slighted neither should we faint under it Vers. 14. For the merchandize of it is better than the merchandize of silver and the gain thereof than fine gold 15. She is more precious than rubies and all the things thou canst desire are not to be compared unto her It is spoken of Christ and the trading for him in the Ordinances those wayes of worship which he hath appointed Wisdom that is grace Merchandize that is trading for it in Ordinances to know what returns and incomes you have Than fine gold The word comes from cutting in the Original either because gold is as it were cut out of the earth at first or else because after it is purified by the fire it is cut to make rings or coin Vers. 16. Length of dayes is in her right-hand and in her left-hand riches and honour The Heathens reckoned upon their left-hand until they came to a hundred years and then they began to reckon upon their right hand as appears by that of Juvenal Et dextrâ computat annos speaking of one above a hundred years old Salomons meaning is that wisdom should make them to live a long age even to a hundred years so some expound it The Hebrew word for Honour comes from a word which signifies to be heavy or weighty for honour as it riseth from the weight of good qualities in men so it addes weight to mens persons and makes them of greater account than others Vers. 18. She is a tree of life to them that lay hold upon her See Chap. 15. 4. 11. 30. Partly because it is planted by God immediatly but chiefly because of its perfect supply of all wants Revel 22. 2. speaks of wisdom that is grace meat and medicine Life is in the Dual Number there is a life here and a life in heaven To them that lay hold upon her The word signifies a fast laying hold on a thing as ones own and as not willing to let it go Vers. 27. Withhold not good from them to whom it is due Heb. From the masters thereof He makes the Christian neighbour who is in necessity an owner even one that hath good right and title to our goods according to our ability Vers. 29. Devise not evil against thy Neighbour In the Hebrew it is Al tacharosh Noli arare mendacium Plow not a lie a speech borrowed from husbandry as the Husbandman ploweth up the ground and searcheth into the earth with his Plowshare so doth a wicked man plot mischief in his minde Seeing he dwelleth securely by thee Meaning that he feareth none evil from thee seeing he hath done none Vers. 32. For the froward is abomination to the Lord. The Hebrew word signifies a thing which offends the senses from which men turn away ears eyes nose it shews Gods utter dislike of the ungodly See Exod. 8. 26. But his secret is with the righteous The secret of his love providence counsel Psal. 25. 14. John 15. 15. Vers. 34. Surely he scorneth the scorners Jerom and the Septuagint translate it the proud so do James and Peter quoting this place See the later part of the verse The original word here used may seem to have a reference unto a speaking by an Interpreter and then we may conceive the word here to set forth the haughty carriage of the proud who scorn to speak by themselves to others but do it by an Interpreter by some other body CHAP. IV. Verse 3. TEnder and only beloved in the sight of my mother That is I was her best beloved Son for Bathsheba had four sons 1 Chron. 3. 5. This word is used of very dear sons as of Isaac Gen. 22. 2 12 16. Vers. 4. Let thine heart retain my words The words are borrowed from Husbandmen as Husbandmen put stayes to the trees which they plant So the precepts of the Father stay and uphold the childe Vers. 4. Wisdom is the principal thing Reshith beginning so Tremel Get Kanah signifies to get a thing as a mans own possession so as to have a peculiar interest in it Wisdom Wisdom in this book signifies two things 1. Christ Prov. 8. 2. Grace especially spiritual understanding Grace is the principal thing The principality of grace lies in six things 1. It makes a man conformable to God 2. Brings one into Communion with him Zech. 3. 7. 3. Fits a man for the service of God Dan. 1. 4. Isa. 6. 8. 4. Turns all things into a blessing Mal. 2. 2. 5. Fils the soul with all spiritual excellencies 6. Preserves one from all evils Prov. 2. 11 12. And with all thy getting Heb. In all thy getting get understanding Vers. 13. Take fast hold of instruction The word signifies to lay hold with strength as men that are in peril of drowning they will lay hold so fast upon a thing that their hands may be sooner broken then loosed Vers. 14. Enter not into the path of the wicked and go not in the way of evil men 15. Avoid it passe not by it turn from it and passe away Iteration of the same sense in variety of phrase argueth the necessity of the duty and earnestnesse of the divine Pen-man to perswade Vers. 17. For they eat the bread of wickednesse and drink the wine of violence That is they eat bread and drink wine gotten by wickednesse and violence Vers. 18. But the path of the just is as the shining light See Chap. 10. 29. Vers. 19. They know not at what they stumble That is they cannot imagine how soon they shall fall 2. They know not what it is that makes them fall Vers. 21. Let them not depart from thine eyes That is reade them continually Keep them in the midst of thine heart The heart is the center of the body about the midst of it lay them up where they may be safe and ready at hand for continual use Vers. 23. Keep thy heart with all diligence With all keeping or above all keeping look to that above every thing Heart is taken in a spiritual sense so it signifies the understanding will conscience memory affections thoughts here the will It is a metaphor taken from a Spring keep the Spring-head carefully
potest Sic 1 Sam. 28. 21. Job 13. 14. Grotius in loc Alii formam loquendi inâ—e sumptam putant quod quicquid in manu est non satis sit tutum cùm facile aufeâ—ri excidere possit Simeon de Muis. As the Deeds and â—vidence of mine eternall inheritance Hilderâ—ham Or vain thinkers as the Chaldee explaineth it See Psal. 33. 5. Mr Caryll on Job 8. 3. of the difference of these two words Christus est mirabilis Psal. â—9 27. verba ejus sunt mitabilia quidem â— Propter Christi manifestationem Job 5. 39. 2. Propter mysteriorum profunditatem 3. Propter mirandorum effectuum veritatem Glass Onomat Dictio Ebraica qua hic usus David non tam ostium designat quam aperturam sive apertionem Aperire est clausa recludere hoc est obscura illustrare Drusius Verâ— est poenitentia â—ugiter fletibus commissa diluere abluta non iterare Micron Not wrongs and persecutious against himself but â—â—â—â—â— and wickedness against God did procure his great sorrow Omnia quae mandante te patimur justa recta ac vera sunt quia aut pro peccatis nostris ingruunt aut ut probari manifestemur eveniunt Hieron Praestantissimum verbum tuum est ipsa veritas Jun. i. Certissimum est fidelissimum constantissimum Id. â—b Canticum graduum vel ascensionum Hic est titulus hujus Psalm Psalmorum sequentium usque ad Psal. 135. Quindecimisti Psalmi hoc titulo praenotantuâ— quia Judaei Captivitate Babylonica ascendentes anno primo Cyri hos Psalmos elegerunt quos in itinere sive in ascensione decantarent Vox Mahhalah sie usurpatur Ezra 7. 9. Foord in loc * Ferunt lignum hoc ignem multo tempore conservate ita ut si prunae ejus cinere fuerunt opertae usque ad annum perveniant Drus. in â—rov Class 2. l. 5. Prov. 48. Cedareni populus Arabiae degunt in tentoriis nec alias domus habent Causam nominis inde ducunt nonnulli quòd colore sint fusco Alii à Cedar filio Ismaelis dictos tradunt Cedarenoâ— Ut ut sit certum tentoria eorum fusca fuisse ex quo simile apud Salomonem Cant 1. 5â— nec solum tentoriâ— fusca erant sed etiam ipso gens Per tentoria Cedar meo animo significat ipsos Cedarenos hoc primum deinde Cedarenos voluit intelligi non nomen proprium sed homines improbos pravis moribus imbutos Nigrum in metaphora idem quod pravum Hic â—iger est hunc tu Romane caveto Drus. Prov. Class 2. l. 3. Tota hujus Psalmi oratio militaris est â—taque existimo hoc carmen à Davide aut aliquo vate scriptum in castris Ejus autem summa est A solo Deo opem expectandam qui pro suorum salute perpetuo excubet Simeon de Muis. Canit unde auxilium sibi expectet nimirâ—m à solo cuncti-potente Deo quem laudat fictorem coelorum terrae quo refricata potentiae ejus memoria spem sibi efficacius confirmet Bucerus Sententia est umbra tus ad manum dextram tuam Ad manum dextram esse dicitur qui alicui praesto est paratus ad eum juvandum si opus sit Drus. in Observat. Sac. Sunt qui vehementer istam interpretationem reprehendunt luna urit per noctem Siquidem luna frigore nocet non urit quod caloris verbum est Itaque emendabant ex Ebraeo non feriet te quod tam ad lunam quam ad solem pertinet rectè hi quidem si nativam ac primigeniam verbi Ebraici significationem spectemus verum si ad sensum respicimus plutimum non interest hoc an illo modo locus Davidis transferatur Nam quia non dissimilis vis caloris frigoris ideo utendi verbo utimur in frigore Itaque poetarum nescio quis Aut Boreae inquit penetrabile frigus adurat Druâ—â—â—â— Observat. Sac. l. 7. c. 8. Vide Vales. de Sac. Philos. c. 71. Dr Clerke Gatak â—â— Numb 23. 21. Tanta tuno erat eorum rabies ut nisi Deus adfuisset nos quasi ferae bestiae uno impetu vivos essent absorpturi ac devâ—â—aturi Simeon de Muis. Ut non cogitent quid mihi prodest quod justus sum si semper persequantur me iniqui Hieron Suis tortuositatibus Montanus Sensus planus est Postquam nos in patriam è Babylonia Deus reduxit profectò nobis videbamur somniare tantum fuit tam inopinatum bonum Dubitamus ferè de maximis gaudiis quasi quae fidem superent Genes 47. 26. Simeon de Muis. Videbamur nobis prae laetitiae magnitudine non reipsa cornere eam foelicitatem Act. â—2 9. Bucerus Like unto them that are restored to health Chalam signifies convaluit revixit Job 39. 4. Isa. 38. 16. The same word is used of Hez kiahs recovery Men have not their lives filled with laughier after a bodily dream but when after sickness they are restored to health so Cajetan and Sanctius interpret it Vide Mayeri Philol. Sac. Grâ—tium Jor nota affirmationis certitudinis The Hebrew word for sleep Shena is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet dumb letter otherwise then usuall to denote the more quietness Ainsw Hoc est securam omnium cunctis bonis afflueâ—tem quietem videtur Salomon seipsum ut hujus exemplum indicasse Ei namque nec petenti quidem nedum anxie laboranti Deus tanta suppeditarat ut nulli unquam fuerint qui potuislent foelicitate ipsi conterri Eum quoque Nathan vocavit Jedidiah id est dilectum exsistentis Proinde videtur dicti hujus sensus esse En sic dabit cuivis dilecto suo Deus somnum dormienti cuncta affaâ—im suppeditabit ut videtis mihi dilecto fuo nihil tale vel optanâ—i tam securum somnum id est omnium reâ—um securissimam abundantiam donasse Bucerus in loc Vives honesto labore partis nemini supplex Grâ—tius i. e. Cibum labore manuum tuarum partum Amama This is things got with labour according to the Law Gen. 3. 19. Ainsw Innuit honâ—stam matronam se conti nere rarò prâ—dire in publicum Drus. Prov. Clas 2. l. 2. Tenue prâ—aridum lignum habet vitis quod â—eipsum nequit sustentare dulcem tamen adeò aâ— suavem profert fructum sic â—xor imbecille organum neâ— ferè potens absque praesidio mariti vivere parit tamen elegantissimos â—ilios Buccruâ— Cur liberos hominis pil similes facit plantis olearum An quia olea perperuò viret An potius respexit ad naturam oleae cui nulla arbor inseri potest ut significet eos legitimos non insitivos aut spurios esse Drus. Prov. Class 2. l. 5. Liberos rectè facie similes olivarum non solum quia submissionis atque obedientiae symbolum est sed etiam quia paciâ— nuncias Martiâ—ns de Râ—a Sing Vol. 1. l. 4. c. 5.
short puff which none can lay faster hold on than on the winde 2. Suddenly past away from us even sometimes so soon as it cometh 3. It returneth not again no more than the winde Psal. 78. 39. Vers. 10. Neither shall his place know him any more That is receive him i. Populares ejus Junius Vers. 17. What is man or sorrowfull man that thou shouldest magnifie him and that thou shouldst set thine heart upon him Vers. 18. And that thou shouldst visit him every morning and try him every moment In Psal. 8. God is said to exalt man in reference to the provision he makes for him here in respect of the affliction he laies upon him It is a great mercy for God to chastise me to reform me Vers. 20. I have sinned what shall I do unto thee O thou preserver of men q. d. Lord if thou wilt say I have sinned I will say so to but wilt thou take advantage thereby to destroy me thou art the preserver of men CHAP. VIII Verse 14. ANd whose trust shall be a spiders web A spiders house Broughton Those false grounds on which he builds his eternall estate because 1. Weak and ready to perish and 2. Weaved out of his own bowels the hypocrite looks to what is in himself only See Isa. 59. 5 6. Vers. â—5 He shall lean upon his house The hypocrite on the object of his hope Vers. 20. Neither will he help the evil-doers Or take them by the hand See Isa. 41. 13. 42. 6. That is those which walk in a course of evil-doing it notes the love of evil and continuance in it 2 Chron. 10. 2. John 3. 20. Manum prâ—hendere est manum collapsis aut labascentibus pâ—rrigere Tenir la main aâ— bailler la main Mercerus in loc See Gen. 19. 16. Vers. 22. They that hate thee shall be cloathed with shame That is shall have abundance of it and it shall be publick all shall see it as our cloathes CHAP. IX Verse 4. WHo hath hardened himself against him and hath prospered How did the Angels and Adam prosper who opposed God! Vers. 8. And trâ—â—deth upon the waves of the sea That is hath an absolute power over them Christ stils the raging of the sea Vers. 9. And the Chambers of the South The Chambers of the South because the Starres in the Antartick and Southern Pole are not under our Horizon nor liable to continual view Vers. 20. If I justifie my self mine own mouth shall condemn me Compare what God saies of Job ch 1. 1. with what he saies of himself There is sin in my words Vers. 21. Though I were perfect yet would I not know my soul. Though I had attained to as great a degree of perfection as is possible in this life I would not know my own soul that is I would not take any notice of my own righteousness the acting of my graces will not rejoyce me if I be proud of it Vers. 23. He will laugh at the fall of the innocent That is carries himself as if he slighted it appears not presently for their deliverance Vers. 25 26. Now my daies are swifter than a Post they flee away they see no good They are passed away as the swift ships as the eagle that hasteth to the prey Mark the gradation here First Job compares his daies to a Post a Post goes on his journey very swiftly when one horse wearieth he will take to another and so goes on but yet he must rest sometimes Therefore he goeth further and compareth them to the swiftest Ships they are called Ships of desire the Ship will not be weary day nor night yet there may come a contrary winde and make her stay therefore he goeth higher and he compares his daies to the Eagle which of all fowls is the swiftest to catch her prey and nothing can stay her untill she hath obtained it So mans daies are not weary nothing can stay them in their course but they flee away and hasten to their end Vers. 33. Neither is there any daies-man betwixt us that might lay his hand upon us both There was a double use of the daies-man and his laying his hand upon them 1. To keep the dissenting parties asunder lest they should fall out and strike one another 2. To keep them together that they might not depart from each other CHAP. X. Verse 7. THou knowest that I am not wicked He doth not say Thou knowest that I am not a sinner or thou knowest that I have not sinned There is great difference between being a sinner and a wicked man The best of Saints are sinners CHAP. XI Verse 3. SHall no man make thee ashamed The word signifieth the greatest shame as that before did the greatest mocking Vers. 7. Canst thou by searching finde out God Thou canst not it is impossible to finde out all that is in God as the other words shew Eph. 3. 18 19. Vers. 12. Though man be born like a wilde Asses colt For his folly and fiercenesse Vers. 17. Thou shalt shine forth He useth an Hebrew word signifying two contraries both to shine and to be darkned It is to shew us that obscurity which cometh from adversity is a true and perfect light Caussins Holy Court quasi dicat etsi tenebris calamitatum obtenebratus fueris in afflictionibus molestiis positus eris aurorae exorienti similis quae magis ac magis subinde augetur in lucem Mercerus Vers. 20. Their hope shall be as the giving up of the ghost He breaths out his last hope with his last breath id est Misera morte de rebus speratis decident Junius CHAP. XII Verse 7. ASk now the beasts and they shall teach thee and the sowls of the air and they shall tell thee That is Consider seriously how they are sustained they have not reason to provide and shift for themselves See Matth. 6. 26. Vers. 16. The deceived and the deceivers are his Deceivers in religious things in judgement and practice and in civil His. Not only by creation or generall possession but he is so wise and powerfull that he can make use of both and will bring them both to account He ordereth the persons who shall deceive and who be deceived Vers. 17. Spoiled Of their honour power wisdom And maketh the Judges fools By withdrawing their wisdom or over-matching them Vers. 18. He loseth the bond of Kings Of their authority whereby they binde subjects to obedience And girdeth their loins with a girdle That is gives them Kingly power and authority Mercer interprets it contrarily Conjicit eos in vincula CHAP. XIII Verse 15. THough he slay me yet will I trust in him Job had nothing now to lose but life perhaps thought he the Lord will proceed so farre against me as to take away my life after this Vers. 18. Behold now I have ordered my cause The
not yet come we expect it whilst thou art preparing the mercy we are preparing the praise Vers. 2. O thou that hearest praier unto thee shall all flesh come That is all sorts of men as Gen. 6. 12. Psal. 145 21. Act. 2. 17. For this cause he hears prayer that men might be incouraged to come and seek to him Vers. 8. The outgoing of the morning and evening to rejoyce Outgoings of the morning the rising of the Stars before the Sun rise And evening That is when the Moon riseth and the Stars with her So Muis. Vers. 9. With the river of God full of water That is the clouds figuratively described Vers. 11. And thy paths drop fatness Gods paths are said to be there where he much manifests himself That is the clouds the dust of Gods feet Nah. 1. 3. PSAL. LXVI Verse 3. SUbmit themselves unto thee In the Originall it is mentientur tibi they shall lie unto thee and so it is translated by Arias Montanus and Calvin Chald. Par. Vulg. Lat. noting hereby that a forced submission unto God is seldom in truth See Psal. 81. 16. Vers. 16. Come and hear all ye that fear God The words are without a copulative in the Hebrew Venite audite Calvinus Come hearken like that Gen. 19. 14. it not only imports an invitation but the affection also of him that speaks Vers. 18. If I regard iniquity in my heart If I have seen iniquity the word is Raath it noteth the clearest kinde of seeing such as is with conviction 1 Sam. 12. 17. Perceive and see or be convinced the later word is this here If I have a minde to wickedness PSAL. LXVII Verse 1. ANd cause his face to shine upon us Or to be light that is cheerfull and favourable Non illum tristem videamus in peccatis nostris sed gaudentem in virtutibus Non eum sentiamus judicem sed patrem Hieron See Prov. 16. 15. PSAL. LXVIII Verse 4. EXtoll him that rideth upon the heavens by his Name Jah It is an Elogy of the great power of God because he rides upon the clouds or heavens See Deut. 33. 26. Isa. 19. 1. It is his proper Name the Name of his essence exalt him as the first cause the chief good and utmost end as him who is being of beings and gives being to all creatures behold this excellency in God admire him and have thy heart taken up with high thoughts of him Vers. 9. Thou O God didst send a plentifull rain That is dispensations of the Spirit in a more open observable way See Micah 5. 7. Muis in loc Vers. 11. Great was the company of those that published it Great was the company of the Preacheresses the word is Feminine See Exod. 15. 20. 1 Sam. 18. 16. quia receptum erat vetusto more epiniâ—ia cani à mulieribus Calvinus See Muis. Vers. 14. Though ye have lien among the pots Though you look like a black scullion among the pots fullied and full of filth White as the snow in Salmon Salmon was a great grove in the mountains of Sichem Judg. 9. 49. where the snow lying there came a great light to the places below Vers. 18. Thou hast ascended on high Thou Lord Jesus Ephes. 4. 8. When he ascended up on high The Psalmist is Propheticall the Apostle Historicall Thou hast led captivity captive Or thou hast captivated captivity that is thou hast led those captive who had captivated thy people or he led his people who were miserable captives to Satan to a blessed captivity to himself See Rivet in loc Captivasti nos qui captivi tenebamur à diabolo Hieron Thou hast received gifts for men Ephes. 4. 8. it is gave gifts because taking is put for giving 1 King 3. 24. 17. 10. and Christ received gifts that he might give them for men Heb. in the man that is in the humane nature Accepit ut home dat ut Deus quod accepit hominibus accepit ut det Hieron Yea for the rebellious also That is say some those which formerly were so but now are subdued by the power of the Gospel but God gives gifts to the rebellious and those that remain so That the Lord God might dwell among them That is might have a Church among them Vers. 19. Blessed be the Lord who daily loadeth us A gratulatory Epiphonema Some say with his mercies others with afflictions He speaks of the benefits of Christs ascension in the former verse and therefore I suppose with Rivet it is rather to be interpreted bestowing of gifts plentifully Vers. 20. The God of salvation Of salvations He only can save and none can save but him Isa. 43. 11. He hath all â—orts and waies of salvations a God of it it is his priviledge and belongs to him as he is a God He is not only powerfull but skilfull to save Ideò utitur numero multitudinis salutes dicit ut oftendat quamvis innumera pericula circumstent innumeros quoque servandi modos Deum in promptu habere Rivetus And unto God the Lord belong the issues from death Or the goings out from death That is deliverances from death and deadly danger It is an allusion to one that keepeth a passage or a door that is God hath all the waies which lead out from death in his own keeping Vers. 22. The hairy scalp That is even the most fearfull enemies that with their gastly visage deformed with long hair would strike a terrour into the hearts of beholders Vers. 30. Rebuke the company of spear-men Or the beast of the reeds of which spears were anciently made and to which they are like in fashion The Chaldee Paraphrase interprets it of Egypt a Country of reeds he alludes to the Crocodile the proper beast of that Country which living both in land and water usually lies amongst the reeds See Muis. Vers. 34. Ascribe ye strength unto God Acknowledge it attribute it to him give him the honour of it PSAL. LXIX Verse 4. THey that hate me without a cause are moe than the hairs of mine head they that would destroy me being mine enemies wrongfully are mighty Christs speech and true of all his people Vers. 9. For the zeal of thine house Or jealousie indignation for polluting of thine house and studious care to have it conserved holy See John 2. 15 16 17. Hath â—aton me up Devoured or consumed See Psal. 119. 139. Vers. 27. Adde iniquity to their iniquity Permissivè Do thou leave them to themselves that they may adde iniquity to their iniquity 2. Punitivè in a way of spirituall judgement a measure of sin prepares for judgement as well as a measure of grace for glory Vers. 28. Let them be blotted out of the book of the living Or book of life That is declare that they were never written there See Exod. 32. 32. PSAL. LXX THis Psalm
is the same in substance and almost in words with the end of Psal. 40. PSAL. LXXI Verse 14. ANd will yet praise thee more and more I will adde to thy praise so the words are in the Originall as if he should say God hath had some praise in the world already I would fain adde something for my part I would come in with my share and that he might have some more praise for me Vers. 16. I will go in the strength of the Lord God That is to go forth 1. In a right apprehension of a mans interest in God by vertue of the new Covenant by which one hath an interest in all his attributes 2. To go forth in the former experiments that he hath had of God Austin saith Calvin plus centies ad evertenda operum merita hoc testimonio utitur PSAL. LXXII Verse 1. GIve the King thy judgements O God and thy righteousness unto the Kings son Judgement is an ability to know what we ought to do 1 King 3. 15. Righteousness is a willingness to do what we know Vers. 3. The mountains shall bring peace to the people and the little hils by righteousness Some understand it literally from all parts of the Land so Calvin rather the supream and inferiour Magstrates Vers. 6. He shall come down like rain upon the mowen grass Or as some write it for so the Originall will bear it He shall come down like rain upon the Fleece having relation to Gideons Fleece It is chiefly understood of Christ yet of Salomon also as a type of Christ and indeed of every good Governour See 1 King 4. 25. Vers. 9. And his enemies shall lick the dust They shall fall down so low when they worship him that their mouthes shall touch the earth Scimus Orientales hac caeremonia fuisse usos Calvinus Vers. 17. His Name shall be continued as long as the Sunne Filiabitur nomen ejus Montanus Shall be continued as the Name of the Father in the Son The Greek turneth it his name continueth The sense is That there shall alwaies be a true Church even to the end of the world in which Christ gets to himself in which he is worshipped and praisâ—d Glass Onomat See Muis. PSAL. LXXIII Verse 1. TRuly God is good to Israel What ever God doth though wicked men prosper and the godly be much afflicted Israel is the common name of the people of God in the Old Testament See Whitefoot on Gen. 47. 29. Vers. 4. For there are no bands in their death Are not held long a dying had no lingering disease or consumption Vers. 23. Thou hast holden me by my right hand That is helpt him in any thing he did See Isa. 45. 1. Vers. 24. Thou shalt guide me with thy counsell That is shalt give me counsell I will not take counsell of my self and that counsell shall be my guide Vers. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee He had communion with Christ the glorious Angels Abraham Isaac and Jacob. See Heb. 12. 23 24. The substantials of blessedness lie in God these are but accidentals He had beautifull and wise children on earth Vers. 26. My flesh and my heart faileth Flesh that is the outward man and my heart that is the inward man the courage But God is the strength of my heart His at last gasp And my portion for ever That is the lot wherewith he was content Vers. 28. But it is good for me to draw near to God Best see vers 25. 1 In respect of the act of prayer to have communion with God 2. In respect of the issue of it all graces are exercised and increased sins mortified mercies sanctified and sweetned PSAL. LXXIV Verse 9. WE see not our signes That is the Ordinances Vers. 11. Pluck it out of thy bosom This denoteth a performance of the work without slackness See Prov. 26. 15. Ainsw Vers. 13. Thou brakest the heads of the Dragons in the waters That is the Egyptians the Noblemen of Egypt who pursuing the Israelites were drowned in the red sea Exod. 14. 28. For great persons are likened to Dragons or Whale-fishes as Ezek 29. 3. Ainsw Regem principes AEgyptios as Grotius Vers. 14. Thou brakest the heads of Leviathan or Whale in pieces That is Pharaoh King of Egypt And gavest him to be meat to the people inhabiting the wilderness For their faith not bellies While they were in the wilderness they remembred Gods mercy to them at the red sea Vers. 19. O deliver not the soul of thy turtle Dove into the multitude of the wicked The Church is so called for as the Turtle Dove hath but one mate so the Church must have God only for her love and is exposed to prey PSAL. LXXV Verse 3. THe earth and all the inhabitants thereof are dissolved Salomon almost ruined all I bear up the pillars of it Not by any industry of men Omnis potestas a summa potestate Aug. Vers. 6. For promotion cometh neither from the East nor from the West nor from the South The desart that is the South or North for desarts were in both ends of the Land of Canaan Vers. 8. For in the hand of the Lord there is a Cup. There is a twofold Cup 1. Of blessing salvation 2. Of cursing wrath death as here and Psal. 11. 6. See Hab. 2. 16. Ezek. 23 31 32. Jer. 25. 28. And the wine is red Wine is wrath Job 21. 20. Red noting fiery indignation Full of mixture Of all manner of judgements as Rev. 14. 10. It is said to be without mixture of mercy And he poureth out of the same viz. Unto his own people Jer. 25. 17 18. keeps it not in the Cup. But the dregs thereof all the wicked of the earth shall wring them out Shall wring out the dregs how bitter soever they be Significat his figuris Propheta non posse impios effugere quin sugendo ad ultimam usque guttam calicem â—bibant à Deo propinatum Calvinus PSAL. LXXVI Verse 4. THe mountains of prey Either those places where conquering Armies divided the spoil after a victory obtained or where robbers preyed upon passengers Vers. 10. Surely the wrath of man shall praise thee Which is not so meant as if the wicked in their rage should praise God but that their rage should yield great store of matter for God to raise his praise and glory thereby to make his power providence and wisdom to be known to men Vers. 12. He shall cut off the spirit of Princes The word is he slippeth off as one should slip a cluster of Grapes from a Vine so soon and easily is it done PSAL. LXXVII Verse 10. THe years of the right hand of the most high The years and times of my life wherein I had experience of Gods mercy and love for
not be made of him dead but with praise and blessing As on the contrary the wicked are not named without detestation The memory or the name he doth not say his house or his body shall rot though they must but his memory either it shall not be remembred at all or be remembred as a rotten thing Vers. 9. But he that perverteth his waies shall be known Perverteth his waies That is alloweth himself in any ill course though never so secretly Shall be known That is his vile and wretched dissembling shall be detected Vers. 12. But love covereth all sinnes 1 Pet. 4. 8. By covering must be meant 1. A favourable construction of all things which in right reason may be well construed 2. A passing by smaller infirmities and private offences 3. Such a covering as may cure also for love is wise Vers. 14. Wise men lay up knowledge In a treasury bring it out when they have occasion Vers. 18. And he that uttereth a slander is a fool It is a note of a sinfull fool to have a bitter railing and slandrous tongue We must make a difference between these two phrases tabhe dibbath and methi dibbath detulit rumorem Gen. 37. 2. and protulit rumorem here Detulit rumorem he only relateth that which he knoweth or heareth but protulit rumorem who bringeth it out of his own corrupt heart Vers. 20. The heart of the wicked is little worth His thoughts imaginations affections and desires Vers. 21. The lips of the righteous feed many He compares the mouth of a righteous man to the gate of some hospitable person so Cartwright Vers. 22. The blessing of the Lord it maketh rich and he addeth no sorrow with it q. d. He that hath wealth with Gods blessing shall have no cause to repent him another day that he lived so prosperously Vers. 29. The way of the Lord is strength to the upright It signifieth fortitudinem munitionem strength within and defence without Vers. 32. The lips of the righteous know what is acceptable Things pleasing to God pass so often through their lips that they are said to know what is acceptable CHAP. XI Verse 4. RIches profit not in the day of wrath The covetous man thinks they will therefore it is twice repeated Ezek. 7. 19. Zeph 1. 8. Vers. 13. As the tale-bearer revealeth secrets See ch 18. 8. 20. 19. 26. 28. Severall times Salomon inveighs sharply against backbiting calumniators He compareth busie-bodies here and Levit. 19. and such as delight to deal in other mens matters to petty Chapmen and Pedlers which carry wares about selling in one place and buying in another Vers. 15. He that is surety for a stranger shall smart for it Heb. Shall be sore broken or bruised the word is used of Christ Isa. 63. 10. Vers. 21. Though hand joyn in hand the wicked shall not be unpunished Though ungodly men have many friends and such as be mighty though they joyn all their forces together to defend one another or all of them one yet they shall not prevail Vers. 22. As a jewel of gold in a swines snout so is a fair woman which is without discretion Without savour reason is that in governing things which a pleasing savour is in meats It doth not adorn but misbecome them Vers. 24. There is that scattereth and yet increaseth and there is that withholdeth more than is meet but it tendeth to poverty Because one hath the blessing of God upon his liberality the other the curse of God upon his parsimony Vers. 25. The liberall soul shall be made fat Not liberall hand but liberall soul it is accepted according to what he would do Vers. 30. He that winneth souls is wise He that winneth souls using all art and cunning and industry to catch souls as fowlers do to take birds as the Hebrew word importeth he is wise Vers. 31. Behold the righteous shall be recompensed on the earth much more the wicked and sinner That is a righteous man shall be corrected though he sin a sin of infirmity how then shall the wicked be punished who sin with presumption and delight CHAP. XII Verse 4 A Vertuous woman Which is painfull and faithfull in her calling Is a Crown to her husband Not a Ring that is the ornament of meaner persons but a Crown which is the ornament of Kings Vers. 12. The root of the righteous yieldeth fruit The root usually yields not fruit but the branches or not formally but virtually the root that is his spirit his soul. Vers. 13. The wicked is snared by the transgression of his lips That is not only by which he taketh others but by which he is taken himself to his own ruine and destruction Vers. 16. But a prudent man covereth shame He restrains his anger which if it should presently break forth would be a reproach unto him Vers. 27. The slothfull man resteth not that which he took in hunting Some interpret it he enjoyeth not what he hath rather thus if he hath any thing to spend it is not of his own getting It is a proverbiall kind of speech signifying that they shall not enjoy that which they get by craft and falsehood CHAP. XIII Verse 2. A Man shall get good by the fruit of his mouth That is Gods blessing and the good will of good men by speaking to others of that which is good Vers. 3. He that keepeth his mouth keepeth his life but he that openeth his lips shall have destruction He intimateth a similitude of a City besieged to open the gates betrayeth the safety of it all watch and ward is about the gate So the tongue is the gate or door of the soul by which it goes out in converse and communication to keep it open or loose guarded letteth in an enemy which proveth the death of the soul. This Proverb is like that Prov. 10. 19. but that the order is inverted But he that openeth his lips Or strideth too wide to lewd speaking for so the word signifieth as a harlot prostitutes her self or spreadeth her body to filthy companions Vers. 7. There is that maketh himself rich That is full of peace and joy from assurance of his salvation and Gods favour to him Yet hath nothing Not one jot of true peace and favour at all with God There is that maketh himself poor yet hath great riches Perswadeth himself to be in a most wretched estate and is highly in Gods favour and hath great store of saving grace Vers. 10. Only by pride cometh contention There is a threefold contention 1. With men which ariseth from pride 2. With God 3. With the Word of God these two contentions arise also from pride James 4. 6. Vers. 12. Is a tree of life Chajim a tree of lives Heb. all sorts of lives or the accomplishment of the promise doth as it were put one into Paradise again as one expounds it Vers.
13. Who so despiseth the Word shall be destroyed but he that feareth the commandment shall be rewarded In the words word and commandment there is a Synecdoche generis for the Word and Commandment of God for that is here understood as the words shew Veri 24. He that spareth his rod hateth his sonne but he that loveth him chasteneth him betimes Which withholdeth due correction from his childe when it is needfull Hateth That is loves him with such a fond love as is rather worthy to be called hatred and doth indeed bring forth as bad fruits as hatred would bring forth But he that loveth him With a wise discreet good love Chasteneth him betimes That is before his corruptions are grown too strong Betimes which here seemeth to be an adverb in the Hebrew is a verb and signifieth to rise timely in the morning and diligently seek it signifies as well the due care which good parents have for the nurturing of their children as their providence to do it in good season CHAP. XIV Verse 4. WHere no Oxen are the crib is clean but much increase is by the strength of the Ox. See 13. 23. Vers. 8. The wisdom of the prudent is to understand his way A worthy Divine said he desired this place might never be out of his minde That knowledge which any man hath that is truly wise Way What concerns him in his particular relations course condition His way Labours not to understand the waies of other men but his own waies the whole course of a mans life Psal. 119. 1. Understand That is to know how to order his whole course by rule But the folly of fools is deceit Fools study novelties and deceive themselves Vers. 10. The heart knoweth his own bitterness and a stranger doth not intermeddle with his joy Godly men have troubles and joyes which the wicked know not of Vers. 13. Even in laughter the heart is sorrowfull and the end of that mirth is heaviness Vers. 14. The backslider in heart shall be filled with his own waies and a good man shall be satisfied from himself Aversus or reversus corde There is a double backslider in heart 1. In their apprehensions Gal. 4. 15. 2. In their affections Rev. 2. 5. Filled with his own waies Shall have enough of them And a good man Such a one whose heart is turned to God and who keepeth up his apprehensions and affections toward him Shall be satisfied from himself As united to God it is set in opposition to the former The Hebrew word notes a full compleat and perfect satisfaction Psal. 17. ult Satisfied usque ad nauseam even to surfet it is used Isa. 1. 11. From himself From that which is within himself self not in opposition to but in union with God Vers. 15. The simple beleeveth every word The simple opposed to prudent beleeveth every ill word or thing that is rashly gives credit and hearkens to every deceiver else if the thing be good they of all men are most hard of belief Vers. 16. A wise man feareth and departeth from evil That is the godly mans fear restrains him from sin But the fool rageth and is confident That is the prophane man maketh no doubt of his salvation at all Vers. 17. He that is soon angry dealeth foolishly See v. 29. ch 12. 16. Vers. 22. But mercy and truth shall be to them that devise good Mercy in the promises and truth in the performances of Gods favour and graces to the mans soul. Vers. 24. The Crown of the wise is his riches but the foolishness of fools is folly That is here is the godly mans glory above all other men in the world that he is able to make a holy use of his riches and so to imploy them that his grace shall be exercised therein But the foolishness of fools viz. rich fools no fool to the rich fool Vers. 29. But he that is hasty of spirit exalteth folly Heb. short of spirit or of a short spirit that is of a short apprehension 2. Too quick in answering gives a short answer exalteth folly Doth openly commit it as though he would lift it up that all men might see it CHAP. XV. Verse 2. THe tongue of the wise useth knowledge aright That is the wise person speaks in such sort as that his speech shews forth grace Vers. 4. A wholesome tongue is a tree of life He often useth this similitude Prov. 3. 18. See Rev. 22. 2. it brought forth not only fruits but leaves also for healing of the Nations Vers. 11. Hell and destruction are before the Lord. Some think the latter is exegeticall of the former Some by Sheol understand the grave by Abaddon hell What is become of mens souls in hell and what is become of the dust of men buried a thousand years ago How much more the hearts of the children of men It is an argument from the greater to the less knows things that are more remote and dark than the heart is plain to him as that which is set before a man Job 26. 6. Vers. 15. But he that is of a merry heart hath a continuall feast Tob leb a good heart or a good conscience so the Genevah better translates it spiritually merry James 5. 13. Is any in a good mind Mercer thinks it to be understood more generally of a man free from trouble or anxiety of minde Vers. 17. Better is a dinner of herbs where love is than a stalled Ox and hatred therewith That is say some a little with the love and favour of God rather if there be love in the family Vers. 19. The way of the slothfull man is an hedge of thorns That is those things which are easie in themselves are hard to him Vers. 20. But a foolish sonne despiseth his mother Many children will in shew at least be obedient to their Father which yet are duobedient sometimes to their mothers because they perceive weaknesses in them and because they are unable to punish them for their contempt Vers. 21. Folly is joy to him that is destitute of wisdom That is even sinne and wickedness is a matter of mirth and delight to the wicked man Vers. 23. A man hath joy by the answer of his mouth and a word spoken in due season how good is it The summe is there is alwaies this fruit of a pure speech that it rejoyceth the speaker and often is very beneficiall to others Vers. 30. And a good report maketh the bones sat That is so comforteth rejoyceth and strengtheneth a man as good fare which maketh him fat and well-liking Vers. 31. The ear that heareth the reproof of life abideth among the wise One would think he should rather have said the promise of life reproof also tends to life CHAP. XVI Verse 1. THe preparations of the heart in man and the answer of the tongue is from the Lord. If ever