c. That is If the wicked man repents not and gives not over his persecuting the righteous God will whet his sword c. and by whetting his sword and having his bow bent and his arrows prepared in a readinesse called the instruments of death vers 13. he implyeth how sore and sudden Gods judgements upon him should be he was ready to shoot and the wounds given by his sword should be deep and deadly he ordaineth his arrows against the persecutours he makes and intends them and decrees them purposely to be shot against the persecutours And this being prophetically spoken some say was accomplished when Saul was sore wounded by the Philistine archers and afterwards thrust himself through with his own sword 1 Sam. 31.3 4. Vers 14. Behold he travelleth with iniquity c. That is He strives to effect his wicked and mischievous purposes against the righteous being even pained as a woman in travell to accomplish his intentions but all in vain See the Note Job 15.35 Vers 16. His mischief shall return upon his own head and his violent dealing shall come down upon his own pate These expressions His mischief shall return and shall come down seem to imply that what mischief the wicked seek to doe to the righteous God takes it as intended against himself according to that Zach. 2.8 He that toucheth you toucheth the apple of his eye and accordingly that it is of God that their mischief like so many arrows shot against heaven is turned back upon their own heads as it was with Saul who having often plotted how to bring David to fall by the hands of the Philistines was at last himself overcome by them by means whereof he slew himself and they finding his body cut off his head and carried it up and down their country in a way of triumph PSALM VIII The Title TO the chief Musician upon Gittith See the Note upon the Title Psal 4. For these words upon Gittith which are also the Title of the 81 and the 84 Psalm the conjectures of Expositours are various First some conceive that this Psalm was to be sung with those musicall Instruments which were used by the Levites of Gathrimmon who were called Gittites as Obed-Edom is called 2 Sam. 6.10 or because David composed this Psalm to be sung when the Ark was removed to or from the house of Obed-Edom the Gittite Secondly others think because Gath in Hebrew signifieth a wine-presse that the musicall Instrument wherewith this Psalm was to be sung had the form of a wine-presse or that it was composed to be sung at the vintage amongst the wine-presses perhaps at the feast of Tabernacles which was about that time or that it was to be sung in the tune of those lightsome songs which they usually sung at their vintages And thirdly others say that it was composed upon occasion of some great deliverance or mercy afforded to David that had some relation to Gath a city of the Philistines or that Gittith was the name of some musicall Instrument as the Gittern is with us or the name of some song or tune used or invented at Gath of the Philistines And indeed of all these conjectures this last seems to me the most probable Vers 1. O Lord our Lord how excellent is thy Name in all the earth c. That is thy same and glory what excellent things are by thy works manifested and known of thee throughout the world For by the Name of God in the Scripture is often meant the same of all his glorious attributes his power and mercy c. as in Mal. 1.11 From the rising of the Sun to the going down of the same my Name shall be great among the Gentiles And because David in the following part of the Psalm speaks of the great goodnesse of God to man and that as some think in relation to Christ it is likely that even here he hath principally respect unto that and he expresseth it by way of admiration how excellent is thy Name to imply that he was not able to set it forth in words as it ought to be As for the following words who hast set thy glory above the heavens therein a reason is given why Gods Name must needs be exceedingly excellent in all the earth to wit because he had set his glory above the heavens whereby is meant either that God had manifested so much of his glorious excellencies above in the heavens which he had taken as the royall seat and throne of his Majesty by the influences and power whereof the things below are preserved cherished and governed that the whole earth stirred up thereby must needs sound forth his praises or else that Gods glory is so great that the whole world is not able to contain it to which purpose the like phrase is often used as Psal 108.4 Thy mercy is great above the heavens and Psal 113.4 The Lord is high above all nations and his glory above the heavens and in many other places Others do also understand this glory of God above the heavens of the Angels praising God and of the glory of Christ sitting at the right hand of his father but David speaks here as I conceive of the glory of God which is manifested to all the inhabitants of the earth Vers 2. Out of the mouth of babes and sucklings hast thou ordained strength c. This I conceive is to be understood as the words do plainly hold forth of little children and sucking infants namely that they do wonderfully set forth the glory of God For David intending now in the sequele of the Psalm to shew more particularly how God hath manifested his glorious excellencies especially his goodnesse and mercy in man above all his other creatures he begins here with this that even in their tenderest years whilst they are but babes and sucklings God is exceedingly glorified in them And whereas this is said to be done out of the mouth of babes and sucklings either no more is intended thereby but this that by the testimony of babes God doth declare his many glorious excellencies even as for the same cause Psal 19.1 the heavens are said to declare the glory of God to wit because in them there is so much to be observed that doth shew forth the glory of God as that they should so strangely make their way out of their mothers wombs that such poor helplesse things should be so wonderfully sustained and preserved being in themselves exposed to all kind of miseries and that especially by the instinct of nature which God hath planted in the hearts of parents whereby even those that are most gracelesse are yet tender over them and willing for their good to undergoe any trouble in their noysomnesse and continuall rawling and many other wonderfull providences besides that may be observed in children or else this expression may have particular relation to those things that concern the mouths of babes and sucklings as that they should so presently by
that is those that are left alive of thy wrathfull enemies wilt thou curb and restrain or rather thus those that have still any malice against thy people either thou wilt not suffer their wrath to be so great as formerly or if they go about to recruit their forces and to set again upon thy people thou wilt set such bounds to their wrath that they shall not accomplish their desire nor shall proceed farther then shall be for thy glory and thy peoples good Vers 11. Let all that be round about him bring presents to him that ought to be feared Or to fear as it is in the originall for which see the Note Gen. 31.42 And by those that be round about him he means either 1. the Priests Levites or 2. the people of God who only enjoyed this priviledge and favour of drawing near unto him to worship him call upon him and in this expression he may seem to allude to the Israelites encamping round about the tabernacle whilst they were in the wildernesse or 3. the nations round about who being indeed convinced by this miraculous judgement of God upon the Assyrians did thereupon bring gifts unto the Lord to Ierusalem and presents to Hezekiah 2 Chron. 32.23 Vers 12. He shall cut off the spirit of Princes That is their lives or their understanding and courage PSALM LXXVII The Title TO the chief Musician to Ieduthun c. See the Note on the Title Psal 39. And because this clause shews as is there noted that this Psalm was committed to the posterity of Jeduthun to be sung by them this makes it most probable that the following words in the originall that are in the Title of many other Psalms should rather be translated as they are in our Bibles A Psalm of Asaph then A Psalm for Asaph because it is hard to conceive why it should be said that this Psalm was intended both for Jeduthuns Quire and Asaphs too Vers 1. I cried unto God with my voice c. See the Note Psal 3.4 even unto God with my voice he gave ear unto me All which may be understood either of that distresse whereof the Psalmist speaks in the sequele of the Psalm the event whereof he shews here at first to wit that persevering in prayer he at last got the day that so others might learn to doe the like in the like conflicts or else of Gods hearing him in former troubles so hereby he seeks to strengthen his faith that as God had heard him formerly so he would again Vers 2. In the day of my trouble I sought the Lord c. Here the Psalmist shews the sad conflict he had within himself for a time to wit that at first this course of praying to God seemed to doe him no good at all In the day of my trouble I sought the Lord that is when I was in grievous distresse not outward only but inward too my soul because of my afflictions apprehending that Gods wrath did lye upon me and that God had utterly forsaken me my sore ran in the night and ceased not that is I could find no help nor ease of my misery my sorrow seemed incurable The Hebrew words may be indeed interpreted as in the margin my hand flowed or was poured forth and ceased not which may be a vehement figurative expression like that Psal 62.8 of pouring forth the heart before God and may signify either 1. that his strength did continually wast away or 2. that his hands did continually drop with tears which distilled down from his eyes upon his hands held up in prayer or by frequent wiping his eyes or 3. that he continually stretched forth his hands to God in prayer But I rather conceive that to expresse how hopelesse and helplesse his condition was he compares his misery or grief to a wound that bleeds and cannot be staunched or to a sore that runs continually and cannot be healed my sore ran in the night and ceased not my soul refused to be comforted that is though I prayed unto the Lord yet that yielded me no comfort because still my misery continued so grievous upon me my soul was so imbittered hereby and I became so wayward and heartlesse that nothing would yield me any joy or comfort Vers 3. I remembred God and was troubled c. That is I thought of seeking help from God and so prayed unto him and yet my trouble still continued or rather encreased as being thereby confirmed that God was angry with me because he regarded not my prayers or thus I sought to comfort my self by thinking of God his goodnesse and mercy and faithfulnesse in making good his promises and the experience I formerly had of his gracious dealing with me but all this yielded me no ease because my miseries still terrified me with apprehensions of his wrath and of his proceeding in a way of severe justice against me I complained that is I made my complaints to God and my spirit was overwhelmed Vers 4. Thou holdest mine eyes waking c. To wit by my continuall miseries and disquieting thoughts or by thine immediate providence withholding rest from me which alone doth usually ease a grieved mind I am so troubled that I cannot speak see the Notes Job 2.13 and 3.1 Vers 5. I have considered the daies of old c. That is as hoping to comfort and encourage my self thereby I meditated on thy former mercies both to thy people in generall and to my self in particular But yet because the Psalmist is still relating his temptation I conceive that his intention is to imply that even this tended to the encrease of his sorrows whilst he weighed how far otherwise it was with him at present then it had been in former times Vers 6. I call to remembrance my song in the night c. That is In the night as I lye musing by my self I call to mind thy former favours for which I have praised thee with a song or I call to remembrance thy former mercies whereby I was stirred up to sing praises to thee not by day only but even by night also see the Notes Job 35.10 and Psal 42.8 I commune with mine own heart and my spirit made diligent search to wit as enquiring what the cause was why the Lord did so sorely afflict me and what the issue thereof was like to be whether there would ever be an end of my troubles and what means were to be used to bring it to passe or whether it were likely that God had cast me off for ever as he expresseth his thoughts in the following verses Vers 7. Will the Lord cast off for ever c. This the Psalmist speaks as struggling against his temptation as if he had said These things Satan and mine own corrupt heart do suggest to me but sure it cannot be so Vers 10. And I said This is mine infirmity c. That is it is but the weaknesse of my faith and the feeblenesse of my
great depth of misery which makes my present misery far the more grievous And doubtlesse this is spoken with reference to that glorious estate whereto God had raised the Israelites in the daies of David and Solomon compared with the sad condition they were then in being captives in Babylon according to that Lam. 1.1 How doth the city sit solitary that was full of people how is she become as a widow she that was great among the nations and princesse among the provinces how is she become tributary But see also the Note Job 30.22 Vers 11. My daies are like a shadow that declineth That is They passe apace away and are almost at an end it fares with me as with the shadows when the sun is going downward ready to set which do then decline apace are stretched forth longer longer so that every moment there may be a change discerned in them which cannot be at noon-day Now this he speaks in regard not of old age but of the miseries the people endured in their bondage in Babylon which brought many of the strongest of them to their end so that as the evening shadows are then nearest to an end when they are longest so were many of Gods people nearest to their end when in the eye of reason they seemed likeliest to live long And this the Psalmist speaks as in the name of all Gods people in Babylon Vers 12. But thou O Lord shalt endure for ever c. To wit without any change and consequently thou art the same still in power and therefore alwaies able to help thy people and thou art stedfast and unchangeable in thy goodnesse and mercy and truth and wilt not therefore fail to perform the covenant and promise whereby thou hast engaged thy self to them as that thou wilt be their God and dwell amongst them for ever c and thy remembrance unto all generations that is thy Name according to that Hos 12.5 the Lord is his memoriall and that Exod. 3.15 the God of Abraham c. this is my Name for ever and this is my memoriall unto all generations or thy fame and renown by reason of thy great works shall be for ever or thy word thy promises thy covenant and whatsoever thou hast reveâ—led to thy Church concerning thy self whereby they know thee and are still kept in remembrance of thee shall continue to them unto all generations thou hast covenanted with them that thou wilt for ever dwell amongst them and this thou that art a faithfull and unchangeable God wilt surely make good unto them Vers 13. Thou shalt arise and have mercy upon Zion c. See the Note Psal 68 â—â— for the time to favour her yea the set time is come that is the time when thou hast expresly promised to bring back thy people out of Babylon to wit after seventy years of their captivity here is now nigh at hand yea it is in a manner come already see the Note 2 Chron. 36.21 Vers 14. For thy servants take pleasure in her stones and favour the dust thereof That is Thy faithfull people do still love and delight in thy Zion though now it be nothing but heaps of stones and rubbish more then they do in all the stately palaces of Babylon and that both as remembring what it hath been and not doubting but that God according to his promise will build it up again it pities them to see her lye in the dust and they long to see her reared up again Vers 15. So the heathen shall fear the Name of the Lord and all the kings of the earth thy glory That is When the heathen and their kings shall see how miraculously thou hast delivered thy people out of Babylon and hast carried on the building again of thy Zion they shall fear and serve thee at least they shall tremble at this discovery of thy might and majesty which agrees with that Psal 126.2 Then said they among the heathen The Lord hath done great things for them and was partly accomplished in the confessions which Cyrus and Darius made of the true God But yet because this redemption and reedification of Sion was not perfected till Christs coming therefore these words may be also understood of the calling of the Gentiles which followed thereupon and so may likewise the following verses Vers 17. He will regard the prayer of the destitute That is the poor captives in Babylon Vers 18. This shall be written for the generation to come c. That is for all succeeding generations both before and after Christ and the people which shall be created shall praise the Lord that is the people which shall hereafter be born Yet this may be meant particularly either 1. of the Jews that were delivered out of Babylon whose restitution to their own land might well be tearmed a new creation because being scattered as they were amongst the heathens they were as dead men there in regard of any hope of being brought back to their own kingdome see Isa 26.19 or 2. of the Gentiles which should be effectually called by the preaching of the Gospel whose conversion might well be looked upon as a new creation see Eph. 2.10 Vers 19. For he hath looked down from the height of his Sanctuary c. That is from his high and holy place as heaven is called Isa 57.15 Vers 20. To hear the groaning of the prisoner c. This may be meant both of those that are set free by Christ from their spirituall bondage and of the captives in Babylon for which see the Note Psal 79.11 Vers 22. When the people are gathered together c. That is When the nations are gathered together into one Church with the Jews under their head the promised Messiah see Gen. 49.10 or When the people shall meet together to worship God as it is expressed in the next clause and the kingdomes to serve the Lord. Vers 23. He weakned my strength in the way he shortened my daies I see not but that this may be the same complaint here again repeated which we had before ver 11. for which see the Note there to wit that God had wondrously weakned them in the course of their lives so this word way is taken for the way of mans life Psal 2.12 by reason of their hard bondage in the land of Babylon and so had by that means cut short many of their daies But yet indeed the best Expositours do for the most part understand this of Gods weakning them cutting them off in the way of their expectation either of their promised deliverance out of Babylon oâ— of that great work of their redemption by the promised Messiah So that the meaning of their complaint must be taken as if they had said thus Lord thou hast promised to bring us back into our own land how is it that many of us are cut short in the way from enjoying the benefit of this our return Or with reference to the promised Messiah
ready to doe whatever he would have them And for the second clause some conceive that the wisedome which Joseph was to teach them may include not only the wisedome of politicall government but also all other kind of learning yea even the knowledge of the true religion But the first exposition is far the clearest Vers 23. Israel also came into Egypt c. To wit with his children and family and Iacob which may be meant both of him and his posterity sojourned in the land of Ham see the Note Psal 78.51 Vers 24. And he encreased his people greatly and made them stronger then their enemies To wit in their enemies apprehension and fears see the Note Exod. 1.9 Vers 25. He turned their heart to hate his people c. The same may be said of this expression that is said of Gods hardening Pharaohs heart see Exod. 7.13 to deal subtilly with his servants as by seeking 1. to wear them out with cruell oppressions and hard labour and 2. to prevent their encrease by enjoyning their midwives to destroy all their male children see the Notes Exod. 1.11 15. Vers 28. He sent darknesse and made it dark c. Here the Psalmist begins to mention the Egyptian plagues yet not in the order wherein they were inflicted this being the ninth plague which he mentions first and only the plagues of the murrain of the beasts and that of the boils and blains are here omitted As for the next clause and they rebelled not against his word though some understand it of the plagues themselves mentioned in the foregoing verse They shewed his signs c. to wit that upon Gods command by Moses and Aaron they presently came and did not disobey his command as it is said vers 31. He spake and there came divers sorts of flies yet I conceive it is clearly meant of Moses and Aaron to wit that they rebelled not against Gods command but did both denounce against the Egyptians and bring upon them the severall plagues that God enjoyned them to denounce though so to doe could not but be very dangerous to them Vers 30. The land brought forth frogs in abundance in the chambers of their kings That is say some in the chambers of those stately houses and palaces which had been built by the kings of Egypt in their severall ages But rather by their kings is meant Pharaoh and his Nobles perhaps the Princes that were of the bloud Royall or those that were Presidents and as it were Viceroyes under Pharaoh in the severall principalities that were in Egypt which seem to be those that are called kingdomes Isa 19.2 And I will set the Egyptians against the Egyptians and they shall fight every one against his brother and every one against his neighbour city against city and kingdome against kingdome Vers 37. And there was not one feeble person among their tribes Which as it was strange and miraculous that amongst six hundred thousand Israelites there should not be one that should not be able to goe along on foot with them as it is noted they did Exod. 12.37 when there had been so much sicknesse and death amongst the Egyptians so it was also a great mercy because the weak and sick amongst them would have been a great hinderance and trouble to them in their travels Vers 38. Egypt was glad when they departed c. Insomuch that they minded not the gold and silver which they had lent them for the fear of them fell upon them that is the Egyptians were terrified for fear of being destroyed by means of the Israelites yet some would have this to be understood thus that the Egyptians were now as much afraid of the Israelites as the Israelites had formerly been afraid of the Egyptians Vers 40. The people asked and he brought quails Though they desired flesh in a way of murmuring yet God was so gracious as to satisfie their desires In Psal 78.18 c. Gods giving them quails is mentioned as a judgement but here the Psalmist speaks of it as a singular mercy and therefore I conceive the Psalmist speaks there of the quails given them in the wildernesse of Paran Numb 11.31 which was followed with a great judgement but here of those that were given them in the wildernesse of Sin Exod. 16.13 which God did in much goodnesse and out of his indulgence towards them Vers 43. And he brought forth his people with joy c. Whilst at the same time every house of the Egyptians was filled with howling and lamentation by reason of the heavy hand of God that had been upon them PSALM CVI. Vers 1. PRaise ye the Lord c. The Psalmist speaks herein the name of Gods people being in captivity or under some sad dispersion as appears clearly by those words vers 47. Save us O Lord our God and gather us from among the heathen c. Yet we cannot hence conclude that it was composed upon the occasion of the Babylonian captivity or that dispersion of the people in the daies of Antiochus Epiphanes But because of those words before cited and because we find those that follow here in this first verse O give thanks unto the Lord c in that Psalm which was sung by the Levites when David removed the Ark into the city of Zion as we may see 1 Chron. 16.34 35. we may rather conclude from thence that it was made by David as a form of prayer to be used by Gods people upon occasion of any such like calamity However the drift of this and the following exhortation to praise God O give thanks unto the Lord for he is good for his mercy endureth for ever is to imply that though they were at present in a very sad condition 1. yet it was a mercy which they had cause with thankfulnesse to acknowledge that they were hitherto preserved and were not utterly destroyed and 2. by speaking of Gods never-failing goodnesse to his people in all ages they might upon just grounds encourage themselves still to trust in Gods goodnesse and to wait for reconciliation with God and mercy from God in the worst times Vers 3. Blessed are they that keep judgement and he that doth righteousnesse at all times Some conceive that having said in the foregoing verse Who can utter the mighty acts of the Lord who can shew forth all his praise these words are added as in answer thereto implying that none were so fit to shew forth the praise of God as those that were just and holy and righteous in their lives for which see also the Note Psal 33.1 But I rather think that the drift of these words is to set forth that God is alwaies good and gracious to his people by admiring the blessednesse of those that are his people and that do carry themselves as becomes his people Blessed are they that keep judgement that is that keep constantly a sincere desire in their hearts to doe that only which is just and right and he
tydings must needs presently fall upon him with their full weight Vers 16. While he was yet speaking there came also another The immediate report of these ill tydings one in the neck of another which is here noted as also again vers 17 and 18 was purposely no doubt effected by Satan that he might not have any breathing time any leasure to call to mind any thought that might support him or allay any whit the bitternesse of the former sorrow The fire of God is fallen from heaven c. That is a strange and extraordinary lightening from heaven hath consumed them And remarkable is the cunning of Satan who destroyed not these as he did the other by making use of wicked men but by fire from heaven that for his greater astonishment Iob might the more assuredly believe that not men only but even God himself did fight against him and so might not fly to God for comfort but rather in the vexation of his spirit might blaspheme God Vers 18. Thy sons and thy daughters were eating and drinking c. This message was by the cunning of Satan reserved to the last place because the tydings of the losse of his goods would not have been so terrible had he known of his childrens death to whom he hoped to have left them and indeed when a man lies under a great affliction a lesse is not minded and 2. Because when he was already sorely distressed with the former sad tydings he would be the more unable to bear this dolefull message and the more likely to sink down under it and break forth into impatience and blasphemy against God Vers 19. There came a great wind from the wildernesse and smote the four corners of the house c. Either this must be meant of a whirlwind that did together strike the four corners of the house or else the wind from the wildernesse did with its violence shake the four corners of the house so that at length the house fell upon them Vers 20. Then Iob arose and rent his mantle c. That is having hitherto sat still and heard these sad tydings now he presently arose as one that yet sunk not under these afflictions and rent his mantle and shaved his head c. And this he did partly that he might moderately bewail these afflictions and specially the death of his children and partly thereby to testify his deep humiliation under the hand of God with repentance for all his sins to which some adde also that he did it out of detestation of those blasphemous temptations which Satan at this time did suggest to him As for these outward rites of rending their garments and shaving their heads which they used in those times and countries for the first see the note Gen. 37.29 and for the second the shaving of the head that this also was used in times of great affliction and sorrow of mind is evident in those places Isa 22.12 In that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and Ier. 7.29 Cut off thine hair O Ierusalem and cast it away and take up a lamentation And then doubtlesse it was used to signify that their condition was such that they had good cause to lay by all ornaments whatsoever hair being given for comelinesse and ornament Vers 21. Naked came I out of my mothers womb and naked shall I return thither Some expositours conceive that the word thither in this clause is not used in reference to his mothers womb but in reference to the earth and that because when he spake these words by way of adoration he cast or bowed down his body to the earth as it is in the former verse Others conceive it is the earth which Iob here calls his mothers womb and that because the earth is the common mother of us all since out of it in Adam we were all taken Gen. 2.19 But last of all others and with better reason acknowledge that Iob means indeed his mothers womb in the first clause and then in the next clause adds that he shall naked return thither only in reference to a returning to an estate like that of his mothers womb to wit that as there he was shut up naked in the streights and darknesse of earth so David calls his mothers womb Psal 139.15 I was made in secret and curiously wrought in the lowest parts of the earth waiting thence to be delivered in due time so he should be again shut up naked in the bowels of the earth the grave as seed sown in the ground waiting for a resurrection to a better life However the drift of these words was doubtlesse to shew that if God should strip him of all he enjoyed he should have no cause to complain both because he brought not these things into the world with him God had given them and might when he pleased take them away and because they were given as temporall blessings which he could not hope alwaies to enjoy but must part with them at the time of his death For we brought nothing into this world and it is certain we can carry nothing out 1 Tim. 6.7 Vers 21. Blessed be the name of the Lord. So far was Satan disappointed of his hopes that in stead of cursing God Iob blessed him both for suffering him to enjoy his good blessings so long and for his present afflictions wherein he knew the Lord might shew his goodnesse and mercy to him as well as in his former bounty and this doubtlesse did more deeply wound Satan then all Iobs afflictions had wounded him Vers 22. In all this Iob sinned not That is in all this that Iob spake and did there was not any thing that was materially sinfull No man can do any one act that is purely pure free from the least stain or tincture of sin Who can bring a clean thing out of that which is unclean chap. 14.4 But there is a great deal of difference between a sinfull action and sin in an action Satan had said that Iob would curse God but when it came to proof there was no such thing he neither spake nor did any thing that was materially evil CHAP. II. Vers 1. AGain there was a day c. See chap. â— vers 6. How long it was after those former losses ere God gave Satan liberty to afflict him in his body we cannot say only it is probable that there was such a distance of time between these two afflictions as might serve for a full discovery of Iobs Spirit under the first Vers 2. From going to and fro in the earth See chap. 1. vers 7 Vers 3. Hast thou considered my servant Iob See chap. 1. vers 8. And still he holdeth fast his integrity This is added to imply that God is in a speciall manner glorified and Satan confounded by the Saints perseverance in piety in the time of affliction for hence the Lord is here set forth as it were triumphing in this
of themselves and despising of him No doubt but ye are the people c. It is ironically spoken and that which he upbraids them with is either that they carried themselves as if they thought that what they said was in effect as much as if all the people in the world or the whole people where they lived had said it and that because they were the great Oracles for wisedome to whose sayings all the people would be ready to subscribe or else rather that they thought themselves the men that is the only wise men in the world that no body knew any thing but they all were fools yea bruit beasts in comparison of them insomuch that if they died all wisedome must needs die with them there would be nothing but darknesse where their Sun shined not and thus it is much to the same purpose as is that ironicall expression of the Apostle 1 Cor. 4.10 We are fools for Christs sake but ye are wise in Christ we are weak but ye are strong c. Vers 3. But I have understanding as well as you I am not inferiour to you c. As if he had said I see not but that through the grace of God I am able to understand and judge of things as well as you nor am at least in this cause that I have pleaded against you one whit inferiour to you Now this he adds also not in a way of bragging and boasting as vain-glorious men are wont to doe but only to plead so farre for himself that his friends might not slight what he said out of an overweening conceit of their own surpassing wisedome And indeed the following clause shews that it was not from any high conceit of himself that he had spoken this for therein he makes so little of that which they had spoken that it could not seem pride in him to equall himself with them yea saith he who knoweth not such things as these that is such things as these that you have uttered and which you magnifie as such high points of wisedome namely that God is infinitely wise and just and is wont to doe good to the godly and to punish the wicked every one man or woman that is but of ordinary understanding is able to say as much as this and therefore there is no reason why you should so exceedingly exalt your selves for the profound wisedome of that which you have spoken Vers 4. I am as one mocked of his neighbour who calleth upon God and he answereth him c. The greatest difficulty in these words is whereto that clause must be referred who calleth upon God and he answereth him Some referre it to the man that is mocked of his neighbour and accordingly they conceive that those words who calleth upon God and he answereth him are added 1. To imply that he means a holy righteous man that is mocked of his neighbour one who though he be scorned and despised by those amongst whom he lives yet God makes precious account of him and is alwaies ready to hear and answer him when he calls upon him and hence those words are added in the following clause the just upright man is laughed to scorn 2. To imply the danger of those that do mock such a man and that because if the good man that is thus despised of his neighbour doe call upon God and make his complaint to him God will answer his prayers and take his part against his neighbour that mocketh him But then again others referre those words to the mocking neighbour I am as one mocked of his neighbour who that is which mocking neighbour calleth upon God and he answereth him and accordingly also they conceive that these words are added to imply the prosperity of such a mocker as if it had been said I am as one mocked of his neighbour who lives in plenty and prosperity God affording him whatever his own heart can desire let him but ask or wish for any thing God answers him and grants him his desire yea and many times more then he desires and so being in a prosperous condition himself he can mock and despise him that is in misery And indeed though wicked men do never truly pray and call upon God nor doth God ever regard such prayers as they make yet even of such it may be said that they call upon God and he answereth them because the light of nature teacheth them to wish as it were and in some kind to seek the good they desire of God and commonly it is said of such prosperous men that they are heavens favourites and that God doth for them whatever they will But however the drift of Iob in these words is manifest to wit covertly to blame them for despising him as they had done He had told them that he had understanding as well as they but saith he it fares with me as with many other good men that being in affliction are despised even of their nearest neighbours and friends that live in a high and prosperous condition Vers 5. He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease The drift of these words is the same with those in the foregoing verse By a man ready to slip with his feet is meant one that is ready to sink under heavy calamities that lye upon him one that is like to be utterly ruined and undone in such desperate danger that there seems to be but a step betwixt him and death he is every moment ready to fall under the heavy hand of God that is upon him this is evident by many other places as Deut. 32.35 To me belongeth vengeance and recompence their foot shall slide in due time Psal 38.16 17. When my foot slippeth they magnifie themselves against me for I am ready to halt and my sorrow is continually before me and Psal 94.18 when I said My foot slippeth thy mercy O Lord held me up Again on the other side that man is said to be at ease that lives in prosperity and is not disquieted with the least affliction and sorrow as we see Psal 123.4 Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud and thereto agrees that of the rich man Luk. 12.19 I will say to my soul Soul thou hast much goods laid up for many years take thine ease c. And lastly therefore whereas it is said here that he that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease the meaning of this expression is that men brought low by affliction are slighted and despised by those that are inprosperity as poor base and worthlesse things When a link or torch is burnt so farre away that we can hold it no longer when a candle is spent to the very snuff though before they did us very good service yet then they are of no farther use but
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
conceive it as evident that he intends hereby to shew that it was whilst he was sorely terrified in conscience and perhaps also under the heavy pressure of some sicknesse or some other outward affliction that he kept silence and confessed not his sins to God So that the meaning of the words is this When I kept silence that is As long as I forbear to goe to God confessing my sin and begging mercy at his hand but did still dissemble and conceal my sins and sought ease otherwaies my bones waxed old that is my strength decayed or my inward parts were pained and withered and parched see the Note Job 30.17 he alludes to sores that corrupt and fester whilst they are concealed from the Chirurgeon through my roaring all the day long to wit by reason of the terrours of Gods wrath that were upon him as if he had said though I powred forth my sorrow with cries more like the roaring of a beast then the complaints of a reasonable man neither that nor any thing else gave me any ease but rather encreased my misery as long as I neglected to acknowledge my sins Vers 4. For day and night thy hand was heavy upon me c. To wit in terrours of conscience and perhaps likewise in some grievous outward affliction see the foregoing Note my moisture is turned into the drought of summer that is my radicall moisture is dried up as the moisture of the earth is dried up in the heat of summer see the Note Psal 22.15 Vers 5. I acknowledged my sin unto thee and mine iniquity have I not hid c. David repeats it here thrice and with three severall expressions that at length he acknowledged his sins to God thereby to imply how full his confession was and that he hid nothing from him And again by that word I said in the third clause I said I will confesse my transgressions the freedome of his confession is also implyed namely that after some deliberation with himself he voluntarily resolved upon it as believing assuredly that he should find mercy with God and thou forgavest the iniquity of my sin that is thou didst remit the punishment of my sin for so the word iniquity is sometimes taken see the Note Psal 31.10 thou didst withdraw the stroke of thine hand that was upon me or thou forgavest the evil and guilt that was in my sin that is thou didst assure me that thou hadst pardoned it and so my torment was presently eased Vers 6. For this c. That is say some Expositours for the pardon of sin But rather we must understand it thus For this that is Because thou dost so readily forgive those that confesse their sins and seek to thee for mercy or because thou hast dealt thus graciously with me therefore shall every one that is godly pray unto thee in a time when thou mayest be found that is whilst yet there is grace offered before death for after death there is no seeking for mercy yea indeed at the hour of death men are hardly wonne to seek God in a right manner or before thou hast pronounced an irrevocable sentence against them or before thou dost withdraw thy spirit and grace from them even whilst they feel their hearts stirred within them to fly to the Lord for mercy and so they seek the Lord with all their hearts for then is the Lord near at hand to hear mens prayers Isa 66.2 Jer. 29.13 whereas if they quench these motions of Gods spirit the Lord perhaps may resolve never so to strive with them any more Surely in the flouds of great waters that is in the greatest troubles see 2 Sam. 22.17 they shall not come nigh unto him that is to overwhelm or hurt him so far shall he be from being punished in wrath for his sins that even when there is in the place where he lives a deluge of overflowing calamities though he may be in very desperate dangers God will secure him And this therefore David applyes to himself in the next verse or proves it from his own example Vers 7. Thou art my hiding place c. See the foregoing Note and likewise the Notes Psal 17.8 and 27.5 thou shalt compasse me about with songs of deliverance that is by affording me many deliverances on all sides thou shalt give me occasion to sing many songs of praise unto thee It may also imply that God would give to those that were about him or to the whole people of God occasion to praise him both on his and their own behalf Vers 8. I will instruct thee c. Some take this to be inserted as Gods answer to the profession David had made in the foregoing verse of his confidence in God as if he had said Thou mayest well rely upon me for I will instruct thee c. see the Note Psal 25.4 I will guide thee with mine eye that is by keeping a watchfull provident eye over thee or by discovering to thee my watchfull care over thee which shall put thee in mind to avoid every evil way as Christ counselled Peter by casting his eye upon him Luk. 22.61 But I rather take these to be still the words of David As Psal 51.13 upon his own repentance David promiseth to stir up others to repent too Then will I teach transgressours thy waies c. so here likewise having repented and obtained pardon from God and found great comfort therein he undertakes to instruct others and to perswade them likewise directing his speech as to every man apart by himself I will instruct thee c. I will guide thee with mine eye that is by that which I have seen and whereof I have had experience in my self or rather by keeping a watchfull eye and looking to thee with much solicitous care as indeed Gods people ought to watch over one another Vers 9. Be ye not as the horse or mule that have no understanding c. As if he had said Hearken to my counsell and by my example be brought to repent and to turn unto the Lord Be not like brute beasts that will not be ordered by words whose mouth must be held in with bit and bridle lest they come near to hurt thee to wit to bite or kick thee implying that God had also waies to tame men if they would be stubborn against him which are the sorrows mentioned in the following words Vers 10. Many sorrows shall be to the wicked c. As if he had said If wicked men will not repent and turn unto the Lord their consciences will be often galled with the apprehensions of Gods wrath and besides many outward plagues will the Lord bring upon them the bit and bridle wherewith God subdues such refractory spirits and at last they must expect the weeping and wailing of hell but he that trusteth in the Lord mercy shall compasse him about that is he shall have comforts and blessings on all sides and shall be preserved from all dangers the Lords protection
grounds that what he doth is not evil or that however no evil shall befall him thereby he shall scape well enough or by applauding himself for doing those things wherein he pleaseth himself though he doth displease God out of a brutish stupidity and contempt of God untill his iniquity be found to be hatefull to wit by the wrath of God that it brings upon him or the meaning of this clause may be that by his so flattering himself he is found to be hatefull either because this applauding of themselves in their wickednesse is to all men that are not desperately Atheisticall a most hatefull thing or because by thus emboldening themselves they proceed to such degrees of wickednesse that at length they become detestable both to God and man Vers 3. The words of his mouth are iniquity and deceit c. That is they tend to iniquity and deceit he hath left off to be wise and to doe good that is he refuseth all instruction and suppresseth the very light of nature in him whereby men are enabled to know what is good and what is evil and so never minds the doing of that which is good but rather gives over the doing of that good which at first he did though with a false and unsound heart Yet some understand this still of the words whereby the wicked man flattereth and deceiveth himself in his evil waies whereby he comes at last to be given over to a reprobate sense so that he makes no difference between good and evil Vers 4. He deviseth mischief upon his bed c. Which implyes both that he is violently bent upon evil in that he will break himself of his rest that he may contrive mischief and that his own wicked heart is the chief cause of it in that of his own accord he meditates evil when he hath no outward enticement or evil example to draw him thereto he setteth himself in a way that is not good he is resolved to runne on in his unwarrantable wayes he abhorreth not evil to wit no evil whatsoever though he may not be guilty of every sin yet he doth not avoid it because he abhorres it Vers 5. Thy mercy O Lord is in the heavens and thy faithfulnesse reacheth unto the clouds It is said Psal 57.10 thy mercy is great unto the heavens and Psal 108.4 above the heavens but the meaning of all these expressions is the same namely that the mercy and faithfulnesse of God in making good what he hath spoken are infinite and above our reach and understanding and all the creatures in heaven and earth do declare the same Some conceive that this is inserted here as by way of admiring that God should bear with and doe good to such Atheisticall wretches as these he had now spoken of But rather the drift of these words is to declare Davids assurance that notwithstanding all this horrid impiety of so many desperate wretches yet he knew well that God was in the midst of all these confusions infinitely good and mercifull and just as is farther expressed in the following verse Vers 6. Thy righteousnesse is like the great mountains c. That is it is firm and unmoveable or rather agreeably to those expressions in the former verse it is infinitely high and great above our reach or eminently conspicuous that all men may see it thy judgements are a great deep that is thy just and righteous dealings in the government of the world are incomprehensible and past finding out or they are very great as the ocean being manifest above and beneath yea in every place which way soever we cast our eyes Vers 7. How excellent is thy loving kindnesse O God! c. Some understand this likewise and that which followeth in the two next verses of the kindnesse which God sheweth to all the creatures But rather from the kindnesse of God to all the creatures he inferres here that his loving kindnesse to his children must needs be far more excellent Therefore the children of men put their trust under the shadow of thy wings therefore thy people poor sinfull frail creatures however they see the wicked triumph do securely cast themselves upon thy fatherly providence see the Note Psal 17.8 Vers 8. They shall be abundantly satisfied with the fatnesse of thy house c. That is with abundance of the choicest blessings both temporall spirituall and eternall which thou hast stored up for them that are of thy houshold family Thus I conceive these words may be generally taken only then we must remember that earthly blessings can only be said to satisfy Gods servants in that they enjoy them as pledges of Gods fatherly love to them and providence over them Yet I conceive it is chiefly meant of spirituall and heavenly blessings as 1. that they shall be refreshed and comforted even to the full satisfaction of their souls and to the rendring of them contented with their condition in other regards whatever it be with the graces and comforts wrought in them by the word and spirit of God and especially the clear manifestation of his love and favour to them thereby and so this may be tearmed the fatnesse of Gods house in relation to the Tabernacle or in relation to heaven because the righteous in these joyes of Gods spirit have as it were a tast of the joyes of heaven before-hand and 2. that they shall be abundantly satisfied with that fulnesse of joy and glory they shall have in heaven Gods dwelling-place so that they shall not hunger nor thirst any more nor desire any thing but what they there enjoy And thou shalt make them drink of the river of thy pleasures that is thou shalt yield them a constant never-failing supply of those pleasures which thou only canst give or which from thee shall successively flow in unto their souls And this also must be understood as the former clause of all the comforts which God affords his people both in this life and that which is to come but especially of those which they enjoy by the light of Gods countenance which as by these expressions David would imply are as meat and drink unto the faithfull Vers 9. For with thee is the fountain of life c. This seems to be added in reference to the foregoing words and thou shalt make them drink of the river of thy pleasures for to make good this David affirms here that God is the fountain of life both because he hath life in and of himself and because all the life that is in the creature both temporall spirituall and eternall flows from him as rivers from their fountains and so shall for ever he being an ever-springing fountain of living waters that can never be drawn dry And because God by his spirit doth work that life of faith and grace which is the spirituall life of his people in relation thereto David might say with thee is the fountain of life However the following clause must accordingly be
cast into deep pits it will alwaies make a great noise and where he stuck fast in miry clay without a seeming possibility of getting out And some refer this to the greatnesse of Christs terrours and sufferings and his deliverance from them both And set my feet upon a rock and established my goings that is hath brought me into a sure and safe condition where I might walk in my place without incumbrance or danger Vers 3. And he hath put a new song into my mouth c. To wit both by affording me this new mercy which occasioned the composing of this new song of praise and by suggesting this Psalm by the inspiration of his holy spirit for the use of his people even praise unto our God see also the Note Psal 33.3 Many shall see it and fear and shall trust in the Lord that is Many shall take notice of the exceeding danger whereinto I was brought by the afflicting hand of God and how wonderfully he did upon my prayers deliver me to wit either as being eye-witnesses of it or by reading or hearing these things in my song for seeing is sometimes put for hearing as Exod. 20.18 and all the people saw the thunderings and hereby they shall be brought both to reverence thee with a filiall fear and likewise to trust in thee in all their dangers Yet some apply this also to Christ to wit that many seeing what Christ suffered for sin should learn to fear sin and seeing how God delivered him should encourage themselves by his example to trust in God and especially that believing his suffering for them they should assure themselves of salvation thereby Vers 4. Blessed is that man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lies That is that respects not men proud of their wisedome power or greatnesse so as to trust in them or to fear them more then God or rather that when he sees wicked men that cared not by what evil waies they advanced themselves proudly exalting themselves in their flourishing estate and prosperity and putting their confidence therein yet doth not so far like or affect or make account of or mind and admire such men as to approve of their way and follow their example For by such as turn aside to lies is meant such as forsaking God as it were do put their confidence in lies that is in outward things or in their own wisedome or power or any sinfull courses or vain imagination or whatever else which may seem to promise fair but will deceive those that rely on them see the Note Psal 4.2 But they that take these also to be the words of Christ by the proud and such as turn aside to lies understand Pharisaicall Justiciaries and false teachers Vers 5. Many O Lord my God are thy wonderfull works which thou hast done c. This proves what he said in the foregoing verse concerning the blessednesse of the man that trusteth in the Lord or it may be alledged as an argument to stir up himself and others to trust in God to wit because the many wonderfull works which God hath done throughout the world do manifestly declare his almighty power and goodnesse and providence even as did that deliverance which God had now afforded him in his particular so that men may well be stirred up thereby to trust in God and may count them happy that doe so but especially those which he hath done for his people which is expressed in the following clause and thy thoughts which are to us-ward wherein the word thoughts implyes Gods sollicitous care for them they cannot be reckoned up in order unto thee as if he had said though men might think they had made a full recitall of them with thee it would be found far short of what is in thy works Vers 6. Sacrifice and offering thou didst not desire c. They that hold this whole Psalm is only to be understood of Christ say that having spoken of the many wonderfull works which God had done for his people here he mentions one particular as the most wonderfull of them all to wit his sending him to expiate the sins of his elect people Sacrifice and offering thou didst not desire to wit as things that were in themselves of any avail to satisfy thy justice for the sins of thy people but only as they were types and shadows of that sacrifice which I was to offer for this end for saith the Apostle Heb. 10.4 it is not possible that the bloud of buls and of goats should take away sins And hence it is that in that place also the Apostle from these words proves that the ceremoniall sacrifices were then abolished and that God desired them not any longer to wit because having required them only as figures of a better sacrifice when that was once offered the other were to cease He taketh away the first saith he that he may establish the second But now if we understand these words as spoken by David concerning himself yet chiefly with reference to Christ and as spoken also in the person of Christ who was to be of the seed of David of whom David was a type then accordingly these words may be here inserted either 1. by way of tendring himself ready to obey the will of God in all things who had done so much for him Sacrifice and offering thou didst not desire as if he had said for all these great things that thou hast done for thy people thou didst not desire sacrifices offerings to wit chiefly or of themselves as being things wherein as considered in themselves thou couldst take no delight but only as they were means appointed to stir us up to faith repentance new obedience indeed so the like expressions are often used as Ps 51.16 thou desirest not sacrifice thou delightest not in burnt-offering Jer. 7.22 23. I spake not unto your fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt-offerings or sacrifices but this thing commanded I them saying Obey my voice c. see also Hos 6.6 and Esa 1.11 no the sacrifice that thou desirest is that of new obedience without which all externall sacrifices are with thee of no esteem which is intended in those following words mine ears hast thou opened or as it is in the Hebrew boared or digged for hereby he means either that he had given up himself and that God had accepted him to be his servant for ever alluding to that law of boaring the ear of him that was to be a servant for ever Exod. 21.5 6. or that God had made him most ready to hear and obey the commandments of God whereas men are naturally like deaf men for the hearing and obeying of the will of God God had given him a hearing obedient ear according to that Esa 50.5 The Lord God hath opened mine ear and I was not rebellious or
nation or we his people for thus they speak of themselves as one body with their forefathers to shew that the wonders wrought for their forefathers were a just ground of encouragement for them We have the like expressions Psal 81.5 and Hos 12.4 Vers 7. He ruleth by his power for ever c. As if he had said And therefore what he hath done for his people in former times he can doe still his eyes behold the nations to wit to observe their waies to rule and overrule them as he pleaseth let not the rebellious exalt themselves to wit because this omnipotent all-seeing God can easily destroy them Vers 10. Thou hast tryed us as silver is tryed That is with very sore and many afflictions as silver is tryed in a hot fire and many times see Psal 12.6 and the Note upon Job 23.10 yet not to destroy us but to purge away our corruptions and therefore when God tryeth his people with lighter afflictions he saith on the contrary Isa 48.10 Behold I have refined thee but not with silver or as silver Vers 11. Thou broughtest us into the net c. That is into bondage or into great streights and dangers on every side thou laidest affliction upon our loins that is by sore afflictions thou hast bereaved us of all strength and made us exceeding weak and feeble or thou hast suffered men to bind us in chains or thou hast layd very heavy burdens of affliction upon us or thou hast caused men to use us like pack-horses beating us and laying intolerable burdens upon us Vers 12. Thou hast caused men to ride over our heads c. That is we lying upon the ground as those do that are wounded in battel our enemies ride over our heads or they ride us like beasts because they that ride upon beasts are lifted up above their heads or do as it were fit or lean over their heads However the meaning is only this that their basest enemies having brought them into subjection did insult over them and abuse them with all possible cruelty scorn and contempt And indeed we have the like expression Isa 51.23 But I will put it that is the cup of trembling into the hand of them that afflict thee which have said to thy soul Bow down that we may go over and thou hast laid thy body as the ground and as the street to them that went over Vers 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams That is with the smoke arising either from the whole burnt-offerings of rams or from the fat of rams which in peace-offerings was only burnt upon the altar for this it is that is here called incense to shew that how unsavory soever it might be in it self yet through Christ of whom all these sacrifices were types it was a sacrifice of a sweet-smelling savour unto God Yet some understand this of incense that was burnt with their sacrifices Vers 17. I cryed unto him with my mouth c. Some conceive that these words with my mouth are added to shew the certainty of this truth that God is most ready to hear the prayers of those that call upon him as if a husbandman should say to prove that God is most ready to blesse the work of his hands that is industrious in his calling With these hands of mine did I till this ground and sow it and thus and thus God was pleased to blesse my labours But for this see the Note Psal 3.4 And he was extolled with my tongue to wit by my returning him praise when he had granted my requests or by my praying for God is greatly exalted by his servants flying to him in all their necessities as their only hope and refuge Vers 18. If I regard iniquity in mine heart the Lord will not hear me That is If I have any evil intention in that which I beg of God according to that Jam. 4.3 Ye ask and receive not because ye ask amisse that ye may consume it upon your lusts or if I wittingly allow my self in or give my self over to any sin whatsoever praying but the whilst through inward self-flattery delighting in any sin and purposing to nuzzle my self therein yea though it should be only some inward lust of my heart God would not regard my prayers This I conceive is the drift of these words yet it may well be also that the Psalmist intended hereby to justify himself against the slanders of his enemies Vers 20. Blessed be God which hath not turned away my prayer nor his mercy from me So that though he did not regard iniquity in his heart as is said before ver 18. yet he ascribes it wholly to the mercy of God that his prayers were not rejected PSALM LXVII The Title TO the chief Musician on Neginoth See the Note on the Title of the 4. Psalm Vers 1. God be mercifull unto us and blesse us and cause his face to shine upon us There seems to be a clear allusion in these words to that form of prayer used by the Priests in blessing the people Numb 6.25 26. for which see the Notes there as also Psal 31.16 But yet what is here desired the following verse doth more fully shew Vers 2. That thy way may be known upon earth thy saving health among all nations As if they had said We do not desire merely that it may be well with us but that thy way that is thy dealings with thy people which are all mercy and truth Psal 25.10 see the Note there may be known upon earth that is to all the inhabitants of the earth and thy saving health among all nations that is and that the way which thou hast ordained for the saving of thy people may be known amongst all nations Because the sad calamities which the Church did often lye under were as a stumbling-block to other nations through their misunderstanding Gods intentions therein and kept them off from joyning themselves to the Church therefore the people of God do here desire that God by the discovery of his favour to his people would let all the world see his way to his people c. to wit how dearly he loves them how tenderly carefull he is over them to provide for them to protect and deliver them and to order all things for their salvation and not for their destruction that so this might bring in the heathen nations to joyn themselves to the Church of God So that by the way of God here is meant 1. generally all the waies of his speciall goodnesse and mercy to his people and 2. more particularly and especially that way of his saving health as it is expressed in the second clause that is that way which God hath ordained for the eternall salvation of his people through Christ whence it is that Christ is called the way Joh. 14.6 and Gods salvation Luk. 2.30 as also the doctrine of the Gospel is called the way of the Lord Act. 18.25 26.
heart desire and delight and purpose and resolve to be going in those waies that lead to thy house that he may enjoy thy presence there so that the thoughts of his heart are continually upon that Yet some understand this last clause of those whose hearts are set to walk in the waies of Gods commandements Vers 6. Who passing through the valley of Baca make it a well c. That is who do chearfully passe through any difficulties which they meet with in the way as they goe up to Gods house Some think that there was a valley through which some of the Israelites were to goe as they went up to Zion that was called the valley of Baca. But because the word Baca may be rendered tears or mulberry trees as it is in the margin of our Bibles the meaning of these words seems to be this who passing through the valley of tears to wit by reason of the many troubles and difficulties they meet with in their way or through the valley of mulberry trees that is through dry and sandy desarts because in such places mulbery trees are wont to grow make it a well that is forget their thirst by reason of their eagernesse to goe up to Gods house and that dry valley is to them all one as if it were a valley full of springs and wells of water or they make it a well that is rather then they will be hindered from going up to Gods house with much labour they dig wells and springs of water all the way as they goe for the refreshing of themselves and the encouragement of others that are to goe that way and where the ground will not yield any springs they digge pits or make cisterns for the receiving and keeping of rain-water so that all the way along it seems to be as a well It may also be rendered who passing through the valley of mulberry trees make him a well and then the meaning must be that the remembrance of God to whom they are going is to them as a well of living waters to refresh their spirits it makes them not mind their thirst but goe chearfully on through all difficulties The rain also filleth the pools that is through Gods grace and favour to them the pits and cisterns they have digged and made are filled with rain or by their longing desire and hope of meeting with their God in Zion they are refreshed as with showrs of rain Vers 7. They goe from strength to strength c. That is In stead of being wearied with their journey they shall rather gather strength as they goe and grow stronger and stronger so eager they shall be in going up to Gods house It may also be rendered they goe from company to company and then the meaning is that they goe up by troops or companies or that as they goe along one troop doth ever and anon overtake another or that out of the great alacrity of their spirits as they goe along sometimes they joyn themselves to one company sometimes to another that they may hear Gods praises and talk together of Gods mercies till they all meet together at last in Zion Vers 8. O Lord God of hosts hear my prayer c. To wit for bringing me again to enjoy thy presence in thy Sanctuary And because he calls God here the Lord God of hosts some hereby are induced to think that David composed this Psalm when by following his wars abroad he was hindered from resorting to Gods house as at other times he was wont to do Vers 9. Look upon the face of thine anointed That is Look favourably upon me whom thou hast anointed to be king Yet because David was a type of Christ there may be also a request included in these words that God would be favourable to him in and through the mediation of that his promised Messiah Vers 10. I had rather be a dore-keeper in the house of my God then to dwell in the tents of wickednesse That is I had rather be in the meanest condition where I might daily worship God then to be in the highest place of honour and power or in the stateliest habitations of the great ones of the world or any other where wickednesse reigns Yet some also think that the word tents is used to imply their unstable and flitting condition However it may well be which some say that this is the rather added for the encouragement of the sons of Korah to whom this Psalm was committed as appears in the Title who were porters or door-keepers in the house of God as is clear 1 Chron. 9.19 and 26.1 Vers 11. For the Lord God is a Sun To wit in that he doth enlighten and enliven his Church when as all the world besides lye under darknesse and the shadow of death and in that he doth chear and warm and comfort the hearts of his people by his lightsome countenance and is the fountain from whence all blessings and comforts are derived to them The Lord will give grace and glory That is saving grace here and the glory of heaven hereafter or he will receive them into his grace and favour and afterward raise them to great dignity and honour Vers 12. Blessed is the man that trusteth in thee To wit though he be for a time deprived of thy presence in the Sanctuary PSALM LXXXV Vers 1. LOrd thou hast been favourable unto thy land c. That is Thou hast formerly of thine own free grace shewed mercy to thy people whom thou didst plant in the land of Canaan and amongst whom thou wert pleased to dwell there thou hast brought back the captivity of Iacob that is thou hast formerly delivered thy people out of bondage And it may be meant either of their deliverance out of Egypt if this Psalm were composed for the use of the faithfull when they were under the Babylonian captivity or else of their deliverance out of Babylon if it were composed after that when they were under the tyranny of Antiochus or else in generall of all former deliverances when their enemies about them had brought them into bondage See also the Note Psal 14.7 Vers 4. Turn us O God of our salvation See the Note Psal 80.3 Vers 6. Wilt thou not revive us again c. See the Notes Psal 71.20 80.18 Vers 7. Shew us thy mercy O Lord. As if they had said Be mercifull to us for on thy mercy alone we depend and yet hereof for the present there is not the least appearance But see the Notes Psal 4.6 and 50.23 Vers 8. I will hear what God the Lord will speak c. This may be taken either as spoken by the Psalmist in his own name or in the name of all the faithful jointly together as if they were one person And it is added by way of correcting that which went before as if he had said What do I mean thus to complain I will rather patiently with still silence wait upon God
by casting them out of his house or out of his court yea and in some cases by putting them to death according as was by Gods law appointed Deut. 19.16 21. And though David speaks here only of some particular vices which he would not endure in those that were about him and he instanceth in those that are most pernicious in such persons as are about kings yet under these all other wicked men are comprehended Vers 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me c. That is say some Expositours I will be watchfull over such for their defence that they may dwell safely with me in my kingdome But rather the meaning of these words is that he would be very circumspect not to take any but such as were known faithfull men to be his familiar friends his counsellors officers of state or houshold-servants not resting merely in the choice of these upon the report of others but diligently observing himself who were such and then taking them of what parentage and condition soever they were to be imployed by him both in his publick and domestick affairs For hereto agrees the following clause he that walketh in a perfect way he shall serve me Vers 7. He that worketh deceit shall not dwell within my house c. That is Though such may get into my court or private family yet being discovered they shall not stay there Vers 8. I will early destroy all the wicked of the land c. To wit all such malefactours as commit wickednesse worthy of death I will not only banish such out of my court but will utterly destroy them that I may cut off all wicked doers from the city of the Lord that is from the Church of God or if we understand it of Jerusalem then doubtlesse the drift of these words is to imply that his chief end in resolving to cut them off was that such vile wretches might not pollute Gods dwelling-place when all Israel was to resort thither from all places of the land and so bring a reproach upon the Name of God his truth and people And indeed some think that expression I will early destroy all the wicked of the land is used in allusion to the custome of womens sweeping their houses every morning or to that of magistrates sitting in the judgement-seat betimes in the morning of which some understand that place Jer. 21.12 O house of David saith the Lord execute judgement in the morning c. PSALM CII The Title A Prayer of the afflicted c. Or for the afflicted And indeed most probable it is which most Expositours hold that this Psalm was composed by Daniel or some other prophet of those times for the use of Gods afflicted and oppressed people a little before the seventy years of the Babylonian captivity were expired teaching them how to pour out their complaints before God and to seek to him for the reedifying of the city and temple of Jerusalem as it may be gathered from that vers 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come and many other passages in this Psalm As for the following words when he is overwhelmed see the Note Psal 61.2 and poureth out his complaint before the Lord see the Note 1 Sam. 1.15 Vers 3. For my daies are consumed like smoke c. See the Note Psal 37.20 Job 30.30 Vers 4. My heart is smitten and withered like grasse c. To wit like grasse that is smitten with the heat of the sun or like grasse that is mowen down and then withereth so that I forget to eat my bread to wit as being so overwhelmed with sorrow that I mind not mine ordinary food Vers 5. By reason of the voice of my groaning my bones cleave to my skin That is By reason of my long-continued miseries which cause me to spend my daies in continuall groaning I am become nothing but skin and bones See the Note Job 30.29 Vers 6. I am like a pelican of the wildernesse I am like an owle of the desart By comparing himself to these dismall birds that abide usually in desolate places as he would imply his restlesse condition and his continuall dolefull cries and lamentations so also especially his solitarinesse not only in that he was forsaken of all but also in that through bitternesse of spirit he declined the society of men and the very light of the day was irksome to him But see the Note Job 30.29 Vers 7. I watch c. That is Through my continuall miseries cares and sorrows I am still kept waking cannot take any rest am as a sparrow alone upon the house top that is sad solitary as a sparrow that sits solitary mourning upon the house top being cast out of her nest or that is deprived of her young ones or her mate But now again some understand this verse thus I watch that is I wait for deliverance but alas all in vain continuing still in a sad desolate condition and am as a sparrow c. Vers 9. For I have eaten ashes like bread c. Having said in the foregoing verse mine enemies reproach me all the day here he shews the extreme misery he was in which gave his enemies occasion to insult over him and reproach him for I have eaten ashes like bread that is I find no more savour in my food then if I fed upon ashes as indeed extreme grief will cause men even to loath their food so that they shall find no relish in any thing they eat Or else the meaning may be only that he lay groveling in ashes with his face upon the ground as if he had been feeding upon ashes which agrees with that phrase of licking the dust for which see the Note Psal 72.9 or that whilst he lay upon the ground covered with sackcloth and ashes being regardlesse what he fed on as he lay in that condition what he did eat was mingled with ashes which some Expositours do the rather approve because it seems to agree with the following clause and mingled my drink with weeping for which see the Note Psa 42.3 The expression here used seems to be taken from the custome of mens mingling their wine with water Vers 10. Because of thine indignation and thy wrath c. The meaning of these words may be either that Gods indignation was the cause of his misery or that his sorrow was not so much for the distresse he was in as from this apprehension that God in his wrath had brought these miseries upon him for thou hast lifted me up and cast me down that is thou hast dashed me in pieces with all thy might as when one lifts up any thing on high that he may throw it down upon the ground with the greater force and violence or having formerly exalted me to a great height of prosperity thou hast now cast me down to a
that is who compasseth thee round about with manifold and precious blessings which are also a glory and an honour to thee see the Note Psal 65.11 Vers 5. Who satisfyeth thy mouth with good things c. That is Who supplyeth thee with plenty and variety of good yea and many times of the choicest dainties for the nourishment of thy body or more generally Who gives thee abundantly of all his good blessings even to the full satisfying of thy desires according to that Psal 81.10 Open thy mouth wide and I will fill it for which see the Note there So that thy youth is renewed like the eagles that is thou continuest still fresh and lively and strong even when thou hast past the years of thy youth as if thy youth were daily renewed upon thee And this he compares to the eagles renewing her youth either 1. because the eagle doth yearly cast her feathers as it is said that all birds of prey especially do and so having new feathers grow up in the room thereof she looks as young and fresh again and flies as high and swift as ever according to that Isa 40.31 they that wait upon the Lord shall renew their strength they shall mount up with wings as eagles or 2. because as severall writers report the eagle retains her vigour unto extreme old age neither is weakned with any sicknesse nor decays with years but continues still as fresh and lively as when she was young till at last by the overgrowing of her upper crooked beak her mouth is so shut up that she cannot eat so she dies not through age so much as want of feeding Now though this cannot be said of every one of Gods faithfull servants in regard of their bodily health and strength and indeed some think that the Psalmist wrote this with respect to the renewing of his strength after some sit of sicknesse yet it may in regard of the inward refreshing of their minds in the manifestation of Gods love to them because though their outward man doth perish yet the inward man is renewed day by day 2. Cor. 4.16 Vers 6. The Lord executeth righteousnesse and judgement for all that are oppressed Though this be expressed as a generall truth yet by the following verse it seems probable that it is inserted here with particular reference to the deliverance of the Israelites out of Egypt Vers 7. He made known his waies unto Moses c. That is the waies which he prescribed his people in the Law which he gave unto Moses or his waies of providence toward his people the manner of his dealing with them how tenderly carefull he is over them how he governs them by his word and spirit and takes them at last to live for ever with him in heaven and so the next clause may be added to explain this his acts unto the children of Israel or else that is meant of those miraculous acts whereby the doctrine of Moses was sealed and confirmed that it was of God as the plagues of Egypt the dividing of the red sea c. Vers 8. The Lord is mercifull and gracious c. This seems to be here inserted in reference to that glorious description of himself which God gave unto Moses Exod. 34.6 Vers 11. For as the heaven is high above the earth so great is his mercy toward them that fear him That is it is exceeding great see the Note Psal 36.5 or it exceeds their sins as far as the heaven is above the earth Vers 12. As far as the East is from the west so far hath he removed our transgressions from us That is he hath absolutely pardoned them as perfectly acquitting us from being punished for them as if they no way concerned us yet with respect to the filthinesse of sin it may be also said he hath removed our transgressions from us to wit as one would put away some noysome thing where neither the sight nor smell of it might any way annoy us Vers 14. For he knoweth our frame c. That is our naturall pronenesse to sin or of what a mean and brittle mould he hath made us as it seems to be explained in the following clause he remembreth that we are dust see also the Note Psal 78.39 Vers 15. As a flower of the field so he flourisheth To wit which lyeth open to sharp piercing winds storms and tempests and hath no covert nor shelter as flowers in gardens have Vers 16. For the wind passeth over it and it is gone c. That is it is suddenly blown away or blasted with some blasting wind see the Note Psal 78.39 and the place there of shall know it no more see the Note Job 7.10 Vers 17. But the mercy of the Lord is from everlasting to everlasting c. See the Notes Psal 102.12 24 26. Vers 19. The Lord hath prepared his throne in the heavens c. That is He is the most high God that hath not only the angels in heaven but all the kingdomes and creatures in the world under his command as is expressed in the next words and his kingdome ruleth over all And this may be added also to imply how infinitely able God is to doe for his people that which is said in the two foregoing verses Vers 20. Blesse the Lord ye his angels c. By calling upon the angels to blesse God the Psalmist doth imply 1. his desire that God might be advanced by those that could doe it better then poor men could doe and 2. how just it was that he and others the people of God should readily joyn in this duty of blessing God seeing this was an imployment sit for angels and that the angels did chiefly blesse God for the great mercy he had shewed to men which men therefore above all should with thankfulnesse acknowledge and to this end also he adds that description which follows of their exceeding great power and readinesse to serve God that excell in strength that doe his commandements hearkning unto the voice of his words as if he should have said being attentive to know and most ready to doe the will of God in all things whatsoever for if those glorious spirits must thus stoop before God and count it an honour to serve him should not men much more doe so Vers 21. Blesse the Lord all ye his hosts c. This may be meant of all the creatures as being instrumentall to God in doing his will for which see the Note Gen. 2.1 or else rather of the holy angels because the following words ye ministers of his that doe his pleasure seem to be meant properly of the obedience that is yielded by reasonable creatures see the Notes 1 Kings 22.19 And then the same is repeated here that was said before in the foregoing verse only by tearming them his hosts their exceeding multitude is implyed see Psal 68.17 and what use he makes of them in fighting against his enemies PSALM CIV Vers 1. O Lord my
they might remove the Ark to Jerusalem 2 Sam. 6.1 But yet withall by that passage vers 22. The stone which the builders refused is become the head stone in the corner which is in so many places of the New Testament applyed to Christ that vers 25 26 Save now I beseech thee O Lord c. Blessed be he that cometh in the Name of the Lord which the inhabitants of Jerusalem applyed to Christ as the promised Messiah Matth. 21.9 it is as evident that whilst David speaks in this Psalm of himself those things which had befallen him his principall aim was hereby prophetically to foretell those things that concerned Christ that was to spring out of his loins And as for this exhortation O give thanks unto the Lord c. it may be taken as spoken by David or by the people of God that principally with respect to that great mercy in exalting David to be their king or rather in giving Christ to be their king Saviour Vers 3. Let the house of Aaron now say that his mercy endureth for ever For this and the following verse see the Notes Psal 115.10 11. Vers 7. The Lord taketh my part with them that help me c. See the Note Psal 54.4 therefore shall I see my desire upon them that hate me see the Note Psal 91.8 Vers 10. All nations compassed me about Though of Christ it may be literally and truly said of whom David was a type that all nations do set themselves against him yet understanding the words of David himself it cannot be otherwise meant then of the neighbouring nations unlesse we take it as a figurative expression All nations compassed me about as if he had said All the world is set against me I can no where be safe or quiet Vers 12. They compassed me about like bees c. Though it is not without some contempt that he compares his enemies to bees yet withall he seeks hereby to imply how he was continually stung and vexed by them not knowing how by any means to avoid them And see also the Note Deut. 1.44 As for the following words he doth thereby shew farther how easily they were ruined they are quenched as the fire of thorns which though they be soon set on fire and make a mighty crackling noise and yield for a time a more terrible blaze then greater wood will do yet alas they are soon consumed in their own flame and so the fire will be presently out and they will â—arce leave â—o much as any ashes behind them Vers 13. Thou hast thrust sore at me that I might fall To wit Thou O Saul or indefinitely Thou O mine enemy Vers 15. The voice of rejoycing salvation is in the tabernacles of the righteous c. This may be here laid down as a generall truth for indeed all Gods righteous servants are sure to see the salvation of God they only can will truly rejoyce in Gods salvation But here doubtlesse it is added in reference to that particular mercy for which this Psalm was composed And the meaning is that all the faithfull throughout the land should every one even in their own private dwellings rejoyce for that salvation which God had wrought for David being glad to see the day whereon so great a change was wrought that especially because they knew that his exaltation to the throne tended to the great good of the whole kingdome And so the following words the right hand of the Lord doth valiantly may be added as that triumphant song which should be sung in the tabernacles of the righteous Vers 17. I shall not die c. To wit by the hand of mine enemies It is as if he had said Mine enemies have long thirsted sought after my death indeed for many years together I have been as it were continually in the very jaws of death I have been looked upon no otherwise then as a lost dead man but I see God hath determined otherwise of me he hath reserved me for his praise I shall not die but live declare the works of the Lord. How this may be applyed to Christ whom the pains of death could not hold we may easily conceive Vers 19. Open to me the gates of righteousnesse c. That is the gates of Gods Sanctuary which are called the gates of righteousnesse 1. because there the most righteous God had chosen the Sanctuary for his habitation 2. because there the word of God was taught the only rule of true righteousnesse 3. because there the people of God were cleansed from their sins by the sacrifices that they offered up unto God so were presented righteous in Gods sight 4. because there they worshipped praised God which was a chief part of their righteousnesse 5. especially because God required that they should be a righteous people that presented themselves there in his presence did therefore enjoyn that none that were unclean should be admitted to be there And indeed this reason seems to be implyed in the following verse This gate of the Lord into which the righteous shall enter Now this David speaks to the Priests Levites that had the charge of the doors of the Sanctuary in reference to that festivity for which this Psalm was composed whereon he had gathered the people together that they might praise God for his mercy to them see the Note above vers 1. And it is expressed in a poeticall manner with a kind of triumphant joy Open to me the gates of righteousnesse as if he should have said Those gates from which I was so long banished which I did so long so earnestly desire to see Let them be now opened to me my company I will goe into them I will praise the Lord. Vers 20. This gate of the Lord c. That is of the Lords house into which the righteous shall enter according to that Isa 26.2 Open ye the gates that the righteous nation which keepeth truth may enter in Now some learned Expositours conceive that in these words David doth covertly intimate what a change there should be in matters of religion now God had exalted him to the throne to wit that whereas in Sauls time the worship of God had been neglected or at least polluted by profane ungodly wretches now by the encouragement that should be given to religion the house of God should be more carefully frequented that by such as did truly fear his Name Vers 22. The stone which the builders refused is become the head-stone of the corner That is the chief foundation corner-stone This with the three following verses seem to be the words of the people congratulating the inauguration of their new king as those expressions therein may well induce us to think it is marvellous in our eyes we will rejoyce be glad But however for the meaning of the words First doubtlesse they are meant of David As builders
said that God shewed his people light in giving them Christ who is the light of the world Joh. 8.12 by his word spirit doth enlighten all his people Bind the sacrifice with cords even unto the horns of the altar see the Note Exod. 27.2 PSALM CXIX Vers 1. BLessed are the undefiled in the way c. This is another of the Alphabeticall Psalms see the Note Psal 25.1 But here the Psalm being divided into 22. sections according to the number of the Hebrew letters each section consisting of eight verses all the verses in the first section begin with the first letter in the Hebrew Alphabet all in the second with the second letter so it is in all the sections on to the end of the Psalm And as for the matter of the Psalm it seems to be a collection which David made of the severall meditations that he had had concerning the Word of God upon his experience of the great benefit he had found thereby in all the various changes of condition that had befallen him And hence it is that there is not above two verses at the most wherein there is not some mention made of the word of God though it be under different tearms as namely the 90. 122. verses Vers 3. They also doe no iniquity c. That is They do not wittingly allow themselves to live in any sinfull way Vers 6. Then shall I not be ashamed when I have respect unto all thy commandements That is When not regarding what mine own reason or other men shall suggest I shall only mind what thy word enjoyneth resolving in all things to follow the direction thereof then shall I not be ashamed to wit of any thing I have done which is indeed the sure effect of sin What fruit had ye then in those things whereof ye are now ashamed but being free from an evil conscience I shall be able with comfort to look God man in the face yea though I meet with many crosses afflictions for this also may be included I shall not at the day of judgement be of the number of those who having flattered themselves with vain hopes of salvation shall be cast off with eternall shame confusion Dan. 12.2 Vers 7. I will praise thee with uprightnesse of heart when I shall have learned thy righteous judgements To wit so as to practise them according to that Joh. 6.45 Every man that hath heard hath learned of the Father cometh unto me indeed there is no true praising of God unlesse men praise him by the righteousnesse of their lives as well as by their words As for those words righteous judgements see the Note Psal 19.9 Vers 8. I will keep thy statutes O forsake me not utterly To wit neither 1. by withdrawing thy grace utterly from me though to try me thou shalt see fit to leave me for a time to my self nor 2. by hiding thy self over-long from me in any time of trouble lest I should be overcome by so sore a temptation Vers 9. Wherewithall shall a young man cleanse his way by taking heed therto according to thy word The Psalmist doth particularly here instance in young men 1. because youth is the time when men do usually make choice what course of life they will take whether to live piously or profanely therefore it is fit that they should especially consider of this that if they will addresse themselves to live holily righteously the only way to doe this is in all things to take direction from the word of God 2. because young men through their folly and weaknesse want of experience through the violent impetuousnesse of their lusts are hardliest restrained from their sinfull courses so that if the word may be effectuall to cleanse them from sin then much more others Vers 11. Thy word haue I hid in my heart c. Which is done by getting the knowledge of it by committing it to mind memory by thinking seriously of it upon all occasions by having alwaies a full purpose of heart to keep close thereto as the only rule of mans life by doing all this out of a high esteem of it dear affection to it as to some precious treasure Vers 12. Blessed art thou O Lord teach me thy statutes Either by blessed here is meant that God is praised blessed of all his creatures to wit for his goodnesse mercy to them because he filleth all things with his blessings then the argument that David useth here is that since God was so good gracious ready to give all his creatures occasion to blesse him therefore he would also deal so with him by teaching him his statutes or else that God is absolutely blessed happy in of himself consequently the fountain from whence all blisse is derived unto the creatures so upon this account he desires God to teach him his statutes that thereby he might become a sharer of his blessednesse Vers 17. Deal bountifully with thy servant that I may live keep thy word Two things therefore David here desires of God 1. that God would preserve his life which seemed to be in extreme danger 2. that being so preserved he might consecrate his life wholly to God service not desiring to live for any other cause but that he might keep his word And to this some adde that under these words that I may live he desires of God the spirituall life of grace or that he might live chearfully comfortably as being assured of Gods favour which is indeed only worthy the name of living Vers 18. Open thou mine eyes that I may behold wondrous things out of thy Law This may be meant of the wonderfull wisedome holinesse righteousnesse equity c. which do shine forth in Gods law of the wonderfull rewards there promised to the righteous the punishments denounced against the wicked the wonderfull works of God recorded in his word but especially of the wonderfull incomprehensible mysteries of the Gospel for the discovery whereof David had the more cause to desire the illumination of Gods spirit because they were only made known by dark types shadows in those times of the Law Vers 19. I am a stranger in the earth c. See the Note Gen. 47.9 This is laid down as the ground of the following petition hide not thy commandements from me that is suffer not thy commandements for want of the illumination of thy spirit to be hidden from me that 1. because being but a stranger upon earth having but a while to continue here it was fit that his chief care should be for heaven the land of rest where he was to dwell for ever ever 2. because being therefore here alwaies travelling towards heaven he had need of continual direction from the word of God to guide him in the way thither that the rather because naturally he knew no
had overwhelmed us the stream had gone over our soul See the Notes 2 Sam. 22.5 Psal 32.6 69.1 Vers 6. Blessed be the Lord who hath not given us as a prey to their teeth This phrase implyes 1. that the mightiest enemies of Gods people cannot prevail over them even in their greatest weaknesse unlesse the Lord deliver them into their hands 2. that this because of their sins God in his justice might now have done but that of his mercy he was pleased to spare them Vers 7. Our soul is escaped as a bird out of the snare of the fowler See the Note Psal 91.3 PSALM CXXV Vers 1. THey that trust in the Lord shall be as mount Zion which cannot be removed c. The meaning is that as mount Zion stood fast could not be overturned though the winds on every side should blow with never such violence upon it so the Church shall never be overthrown but in the midst of all the changes confusions that are in the world all the persecutions that are raised against her she shall stand fast and continue for ever and so shall it be with every faithfull member of the Church in regard of their constant perseverance in the right way unto eternall salvation Only we must know that because mount Zion was a type of the Church therefore the Psalmist sets forth the stability of the Church by the stedfast standing of mount Zion rather then of any other mountain Vers 3. For the rod of the wicked c. That is the persecution oppression of wicked men the rod whereby they scourge beat Gods faithfull servants or the rod scepter the tyrannicall government of wicked men shall not rest upon the lot of the righteous that is upon the Church or upon their substance inheritance lest the righteous put forth their hands unto iniquity that is say some lest they stretch forth their hands in praying to idols or for it is not safe so to limit the words lest by the prosperity of such wicked men they be tempted to partake with them in their sins or lest through despair or faint-heartednesse fear of suffering they yield to doe any thing that is evil or take any unlawfull course to help themselves And indeed that phrase of putting forth their hands unto iniquity seemes to imply either some sly close secret stealing forth of mens hands as it were to do something that is evil thereby to avoid suffering or some sodain reaching forth their hands being overborn by the violence of temptation to some unlawfull way of securing themselves even as men ready to fall or sink in the water will sodainly catch at any thing that is within their reach to save themselves Vers 4. Doe good O Lord unto those that be good c. This may be understood more particularly as in reference to what was said in the foregoing verse of Gods sending them such seasonable deliverance from the oppression of wicked men that they might not put forth their hands unto iniquity Vers 5. As for such as turn aside unto their crooked waies the Lord shall lead them forth with the workers of iniquity c. That is God shall cut them off destroy them yea at the last judgement separating them from his elect people he shall cast them together with other reprobates into the pit of hell for in this expression the Lord shall lead them forth c. there is doubtlesse an allusion to that usuall custome of leading forth malefactours in publick from the place of their imprisonment to the place of execution But what is meant here by those that turn asside unto their crooked waies why is it said that they shall be led forth with the workers of iniquity I answer that this may be probably expounded severall waies as 1. that those cunning hypocrites that professe themselves to be of the number of Gods people make a shew of religion and yet the whilst do secretly turn aside into the crooked waies of any base sinfull practises shall be punished no lesse then those that are openly profane yea no lesse then the heathen that are professedly workers of iniquity or 2. that those that forsake the waies of righteousnesse turn aside into the crooked waies of wickednesse shall be destroyed no lesse then those that have alwaies given up themselves to work iniquity or 3. which I like the best because it best agreeth with that which went before vers 3 4. that those that in times of persecution when the rod of the wicked is upon the lot of the righteous shall for fear or hope of favour deny the faith or take any other crooked sinfull way to secure or advance themselves shall be punished as workers of iniquity no pretence of the temptations by means whereof they were seduced shall keep them from being numbred amongst workers of iniquity nor from being punished as such for this expression the Lord shall lead them forth with the workers of iniquity is to the same effect with this the Lord shall punish them as workers of iniquity as if we should say They that secretly filch away other mens goods the judge shall punish them with thieves And as for that last clause but peace shall be upon Israel therein is this covertly implyed that the destruction of such hypocrites shall tend to the peace of the truly faithfull PSALM CXXVI Vers 1. WHen the Lord turned again the captivity of Zion c. That is When the Lord brought the Jews back from Babylon into their own countrey we were like them that dream the mercy seemed so incredible so far above all hope and expectation that at first we could scarce tell whether it were so indeed or whether we were not all the while in a dream as it is said of Peter when the Angel had carried him out of prison Act. 12.9 that he wist not that it was true which was done by the Angel but thought he saw a vision And indeed that a heathen king should of his own accord send home Gods captived people into their own land that with a charge to build again the city Jerusalem and the Temple therein a command to his subjects to afford them all requisite accommodations thereunto giving them likewise all the vessels of the Temple with great riches besides it was a matter of great wonder the people here do observe it to shew what great cause they had to blesse God for it Vers 2. Then was our mouth filled with laughter our tongue with singing See the Note Job 8.21 The time was when they hung up their harps upon the willows could not sing for bitternesse of spirit How shall we sing say they the Lords song in a strange land see Psal 137.2 4 but now they had taken them down again and could sing Psalm upon Psalm and were never weary of singing Then said they among the heathen The Lord hath done great things
earth shall praise thee O Lord when they heare the words of thy mouth That is So many of the kings of the earth farre near as shall heare how wonderfully thou hast made good what thou hadst spoken concerning me both when thou didst command me to be anointed king when thou didst promise to settle me in the throne of Israel though I lived then in a low mean condition shall hereupon praise thy name Yet because David was a type of Christ we may well also understand this of the kings of the Gentiles when they should be converted upon the preaching of the Gospel to them Vers 5. Yea they shall sing in the waies of the Lord. That is They shall with singing praise the works of the Lord in bringing me to the kingdome which he had promised me the manifold strange waies whereby he brought it about or They shall praise the Lord with singing they themselves the whilst walking in the waies wherein the Lord hath appointed them to walk But this indeed may be most fitly said of the converted Gentiles with respect to their exceeding joy for the glad tidings of the Gospel Vers 6. Though the Lord be high yet hath he respect unto the lowly c. That is Though the Lord be a God of transcendent majesty hath his habitation in the highest heavens yet he beholdeth the lowest the meanest and the most despised amongst men yea he beholdeth them with a favourable countenance to pity deliver exalt them in due time especially when they are also of an humble and lowly spirit For that this is included appears by the following clause but the proud he knoweth afar off that is though he knoweth them well enough yet it is not in a friendly manner but with contempt he stands aloof from them even as they look with contempt upon others so doth the Lord upon them And then taking these words also as spoken with reference to the times of Christ the meaning is clear to wit that God is very tender over poor humbled sinners but that he abhors those that are proudly conceited of their own righteousnesse Vers 7. Though I walk in the midst of trouble thou wilt revive me That is Thou wilt preserve and deliver me even when I might seem to be in the very jaws of death or Thou wilt comfort me against all terrours and sorrows inward and outward see the Notes Psal 71.20 and 80.18 Vers 8. The Lord will perfect that which concerneth me c. That is Though I should still meet with more and more troubles and though mine enemies should still rage never so much against me God will perfect the work of my deliverance and salvation yea whatever he hath promised to doe for me Thy mercy O Lord endureth for ever forsake not the works of thine own hands that is give not over what thou hast begun to doe for me PSALM CXXXIX Vers 1. O Lord thou hast searched me and known me That is thou hast exactly known me see the Note Psal 7.9 Yet some take it thus that God had proved and sifted him by many trials and so had exactly discovered all that was in him But now the scope of this long discourse which David here enters into concerning the omniscience of God was either 1. hereby to intimate that he made his addresses now to God with all sincerity as to an all-seeing God or 2. hereby to appeal as it were to God concerning his innocency in regard of the false slanders of his enemies as that he did no way favour any wicked or bloudy purpose in himself or in others which he seems to urge vers 19. Surely thou wilt slay the wicked O God depart from me therefore ye bloody men or 3. hereby to presse God to help him because he knew his streights exactly understood his condition in every regard Vers 2. Thou understandest my thought afar off That is Though thou art in heaven I upon earth yet thus far off thou knowest every thought of my heart or rather Thou knowest my thoughts long before they be brought to effect or long before they come into my mind Vers 3. Thou compassest my path c. This may be read as it is in the margin Thou winnowest my path then the meaning is that God did as clearly see every way of his as the corn is seen when it is winnowed from the chaff But reading the words as they are in our Bibles Thou compassest my path c. the meaning must needs be that God was on every side present with him whereever he was whatever he did therefore must needs know all his actions And indeed considering the expressions here used Thou compassest my path my lying down art acquainted with all my waies it is not improbable which some think namely that David doth herein allude to the knowledge which huntsmen often get of some wild beast by watching tracing her every way that they know exactly where she useth to goe where to lye both by day night and are acquainted with all her paths see also vers 5. Vers 4. For there is not a word in my tongue but loe O Lord thou knowest it altogether That is I speak not a word but thou knowest it yea and with what mind and to what purpose it was spoken or If I be but about to speak whilst my words are yet as it were in my tongue thou knowest what I mean to say before I speak it or though I should never speak it Vers 5. Thou hast beset me behind and before c. That is Thou dost environ me on every side with thine omnipresence see the Note above vers 3 and laid thine hand upon me that is there is no fleeing out of thy sight or presence I am in that regard as if thou layedst thine hand upon me and keptst me prisoner that I should not stir away from thee or this phrase may be used to imply that he must needs be every where in Gods eye because he was upheld preserved and guided led by Gods all-disposing power and providence so that he could not turn or stir any where but as he would have him Yea some conceive that here again David alludes as before vers 3. to a huntsmans besetting and seising upon some beast he hath pursued when at last he claps his hand upon her Vers 7. Whether shall I goe from thy spirit c. That is that I may be where thou who art an infinite spirit art not present as it is more clearly expressed in the following clause or whether shall I flee from thy presence Or Whether shall I goe from thy spirit that is to be hid from thy eye that thou maist not know where I am Because men know understand things by their spirit which is a faculty of the inward man according to that 1 Cor. 2.11 what man knoweth the things of a man save the spirit of a man
3.12 He hath bent his bow and set me as a mark for the arrow and that of Iob elsewhere chap. 16.12 13. He hath taken me by my neck and shaken me to pieces and set me up for his mark His archers compasse me round about he cleaveth my reins asunder Vers 21. And why dost thou not pardon my transgression c. Why dost thou not according to thy wonted grace to others freely forgive all my sins and transgressions removing them all out of thy sight that then accordingly also thou mayst withdraw thine hand from correcting me For now shall I sleep in the dust c. That is if thou dost not send help speedily I shall quickly be laid in the dust and thou shalt seek me in the morning and I shall not be that is and then if thou shouldest make never so much hast to help me it would be too late for thou shouldest not find me in the land of the living amongst those that are capable of thy goodnesse and mercy CHAP. VIII· Vers 1. THen answered Bildad the Shuhite Bildad having heard Iob hitherto defending himself and disliking what he spake in his defence more then his former complaints undertook at length to second what Eliphaz had before spoken reprooving Iob for charging God with injustice in his dealing with him and exhorting him to repent of his former wickednesse as the only sure means to turn away the Lords displeasure yea it seems by his first words in the following verse that whereas Iob was proceeding on to have spoken farther Bildad did here interrupt him as not able to endure him any longer How long wilt thou speak these things c. Vers 2. How long shall the words of thy mouth be like a strong wind That is violent and bruitishly impetuous not sparing any body no not the Lord himself when he comes in thy way Because Iobs words in his answer to Eliphaz had been indeed somewhat sharp and rough and full of vehement expressions therefore Bildad compares them here to a strong wind and because he had so often reiterated his complaints of the grievous miseries he suffered and his protestations concerning his desire of death c. yea and that after Eliphaz had sought to convince him of the evil hereof not regarding any thing that he had spoken therefore he upbraids him with his persisting in this way How long wilt thou speak these things and how long shall the words of thy mouth be like a strong wind But yet withall there is another thing which Bildad might also intend to imply in comparing Iobs words to a strong wind to wit that whilst he went about to overthrow the justice of God as if he had not deserved what God had inflicted on him his words though never so violent would be but as a puffe of wind Gods justice would stand firm and unmoved whatever he should say to the contrary Vers 3. Doth God pervert judgement or doth the Almighty pervert justice As if he should have said Every one by the light of nature knows that this is altogether impossible though God be almighty and able to doe to men whatever he pleaseth yet he is not wont to make use of his power to doe any thing but what is just as great and mighty men many times doe and that because 1. He is essentially and so infinitely just as well as almighty 2. The judge of the whole world to whom men must fly for refuge and help when they are unjustly wronged and oppressed and therefore he can no more deal unjustly with any man then he can cease to be God Vers 4. If thy children have sinned against him c. That is though God hath utterly cut off and destroyed thy children it was doubtlesse for their sins what he hath therefore done therein he hath done most justly and thy self he hath not hitherto destroyed but spared thee that thou mightest take warning by them which if thou wouldest doe and wouldest betimes that is speedily and with all possible care and diligence seek reconciliation with God and pray unto him for favour and mercy in stead of pleading thine innocency quarrelling and contending with him as thou hast hitherto done and withall abandon all thy former wicked waies and that upon sincere ends and so become pure and upright in heart and life without which indeed no seeking to God by prayer will doe any good then doubtlesse he would not fail to pardon thy sins withdraw the judgements that lye upon thee and doe thee good whereas hitherto he hath seemed to sleep and not to regard thy miseries he will presently awake to thy help and make the habitation of righteousnesse prosperous that is prosper thee and thy family and all that belongs to thee so long as you all continue to live righteously and to doe that which is just in Gods sight Vers 7. Though thy beginning was small yet thy latter end should greatly encrease Two severall waies these words are understood by Expositours first that though when God should begin to prosper him after his repentance his estate should be but little as some indeed think it was but little and that he began upon almes as it were when his kindred and acquaintance gave him every man a piece of money and every one an ear-ring of gold chap. 4◠11 yet by degrees this little should encrease so that at last he should again come to have a mighty estate and 2. That the estate he had before this tribulation befell him how great soever it was yet should be but little in comparison of that he should have in the conclusion if he would repent and turn unto the Lord as the moon one of Gods two great lights is but little in comparison of the Sun whereto may seem to agree that which is said of Iob chap. 42.12 So the Lord blessed the later end of Iob more then his beginning But yet the first exposition is clearly the most proper Vers 8. For enquire I pray thee of the former age c. Bildad here prooves what he had said by the experience of all former ages to which he the rather appeals because there was probably then no written word Enquire saith he I pray thee of the former age c. as if he should have said search the records of former times make enquiry how it hath been in the daies of our ancestours and so likewise of their fathers for many generations even from the beginning of the world you shall find that it hath been alwaies thus as I have said that God hath prospered the righteous and punished the wicked and that when evil doers have repented forsaken their evil waies and turned unto the Lord he hath then withdrawn his hand from punishing them and poured forth his blessings plentifully upon them Vers 9. For we are but of yesterday and know nothing because c. This is added as a reason why Bildad councelled Iob to search into the records of former times
hitherto afraid to speak yet now I am resolved to give the reins to my imbittered spirit I will make a full complaint of my sufferings and there at all adventures will leave it upon my self that God may consider of it and let him doe with me as shall seem good unto him And so these words are indeed to the same purpose with what he had said before chap. 7.11 I will not refrain my mouth I will speak in the anguish of my spirit c. of which see the Note there Vers 2. I will say unto God do not condemn me c. Many Expositours conceive that before Iob comes to plead with God and to pour out his complaints before him as he had resolved he would doe he doth here deprecate the indignation of the Lord therein Do not condemne me that is though I take a little freedome to plead my cause before thee do not blame me be not offended with me for it yea though any thing should slip from me rashly or inconsiderately charge it not upon me which is much as Abraham spake when he pleaded with God Gen. 18.30 Oh let not the Lord be angry and I will speak But the most of Expositours do I conceive better understand this to be the effect of these words to wit that either God would withdraw his hand from punishing him so severely as he had done or else that he would shew him why it was that he contended with him Do not condemne me that is deal not with me thus as a wicked wretch whom thou hast condemned to be cast off and destroyed By the judgements thou hast laid upon me thou dost in a manner proclaim me to be such a one and so all men are ready to judge and therefore either acquit me from this censure by withdrawing the stroke of thine hand or else shew me wherefore thou contendest with me Questionlesse Iob was not ignorant that by sin he had deserved to be condemned and severely punished but he argues with God here as in relation to the Covenant of grace which God had made with our first parents after the fall wherein God was pleased to promise pardon of sins and all other blessings to those that by faith embracing the promised seed should thereupon fear him and endeavour to walk holily and righteously before him all their daies Now because Iob was not conscious to himself but that he had thus as one in Covenant with God sincerely given himself to serve and fear him therefore he desires that he would not condemne him and cast him off but that he would shew him what it was he aimed at in afflicting him so or what it was in him wherewith he had been provoked to deal so severely with him that so he might amend what was amisse and not provoke him any longer Vers 3. Is it good unto thee that thou shouldest oppresse c. As if he should have said that is farre from thee thou art not wont to doe so and there are three particulars which he mentions that he would imply are not with any reason to be conceived of God 1. That he should oppresse him 2. That he should despise the work of his own hands and 3. That he should shine upon the counsell of the wicked By oppressing him is meant a causelesse laying so many judgements upon him both in his estate children and person by despising the work of his own hands is meant the destroying of his creature as a worthlesse despicable thing without so much as vouchsafing first to try convince and condemn him and by shining upon the counsell of the ungodly is meant favouring and prospering their counsells and endeavours Now none of these Iob would have us know can be charged upon God for this phrase Is it good unto thee that thou shouldest oppresse that thou shouldest despise the work of thine hands c. doth imply either that it cannot be just and right in the eyes of God who is infinitely just and good and hates all oppression in others to deal thus with his poor creature or else that it could be neither pleasure nor profit nor honour to the Almighty to deal so with man and that therefore however sinfull men sitting in seats of justice may out of by-respects to some advantage that is like to redound to themselves or merely to please themselves oppresse the innocent and favour the wicked yet no such advantages can move God unjustly to oppresse or destroy his creature Besides because he is the work of his own hands he cannot make so little account of him as to destroy him without cause Every workman loves the work which himself hath made a potter when he hath made a vessell of clay will not without any cause take it and dash it against a wall and much lesse then can we think that God whose tender mercies are over all his works Psal 145.9 will causelessely destroy his own creature whatever he may doe by his sovereign power As for that last clause or that thou shouldest shine upon the counsell of the wicked though divers Expositours understand it to be spoken as in relation to Iobs friends namely that God by laying such heavy judgements upon Iob might seem to favour and make good their judging him to be an hypocrite yet in regard I can hardly think that because these his friends did rashly and unjustly censure him to be a wicked hypocrite therefore he would runne into the same sin of judging them to be wicked men I should rather conceive that Iob spake this generally of Gods favouring wicked men without respect to any particulars or that he might have respect if to any to those Sabeans and Chaldeans who had unjustly surprised his estate and went away tryumphing in their good successe though God may prosper wicked men yet he never favours them or their wicked designs Vers 4. Hast thou eyes of flesh or seest thou as man seeth As if he had said thou seest into the secrets of mens hearts and dost not behold only that which appears outwardly as man doth yea thou knowest all things perfectly And this Iob adds either to shew that therefore God could not deal with him as he did out of ignorance though his friends not knowing his heart condemned him for an hypocrite yet God the searcher of all hearts could not be so deceived or else to intimate that God therefore needed not by laying such sore afflictions upon him to endeavour to make a discovery of what he was or what he had done as earthly judges are sometimes forced by tortures to search into the secret offences of those that are to be tryed before them I know that some Expositours do give other interpretations of these words as that God is not wont for ever to look with a fierce and revengefull eye upon those that have sinned against him as men use to doe as it is said of Saul 1 Sam. 18.9 Saul eyed David from that day and forward or that God
6. Behold I am according to thy wish in Gods stead I also am formed out of the clay that is according to thine own desire I in Gods stead will undertake to maintain his cause who am a poor earthly man as thou art and so vers 7. My terrour shall not make thee afraid neither shall my hand be heavy upon thee which are almost the very words that Job had used in the places before cited Vers 8. Surely thou hast spoken in my hearing c. As if he should have said I do not charge thee as thy friends have done with secret wickednesse and hypocrisie that which thou hast professed concerning the holinesse of thy life and conversation I conceive is true all that I lay to thy charge is the unseemly and unreverent speeches that thou hast uttered concerning God in my hearing which I am sure thou canst not deny Vers 9. I am clean without transgression c. We do not find that Job ever said thus much in expresse tearms but Elihu meant this doubtlesse of those words of Iob which he took to be the same in effect as those chap. 10.7 Thou knowest that I am not wicked and 13.18 19 Behold now I have ordered my cause I know that I shall be justified who is he that will plead with me c. and many others of the like kind as we may find chap. 13.23 16.17 and 23.10 11 12. and 31.6 Now however some Expositours conceive that Elihu did misinterpret Iobs words making account that Iob did directly indeed maintain that he was pure and free from sin whereas he only meant by those speeches to justifie himself thus farre that he had not been a wicked man and an hypocrite as his friends affirmed and consequently that it was not for any such grievous enormities of his life that Gods hand had been so grievous upon him yet because Iob had so often in the hearing of Elihu clearly affirmed the contrary to this to wit that he was a vile unclean wretch in Gods sight and that he nor no man else could possibly be justified in this regard before God nor could be able to answer one of a thousand of that which God could charge upon him as we see chap. 9.1 2 c. and chap. 14.4 and in many other places I cannot think that Elihu meant to accuse Iob for boasting in this sense that he was void of all sin and that there was no iniquity in him but only that out of an over-eager desire to maintain his innocency against the calumnies of his friends he had talked so much of that in his expostulations with God for dealing so hardly with him and in his frequent protestations how earnestly he desired that he might plead his cause with God as if he thought himself perfectly pure and spotlesse and that God could not in justice punish him as he had done So that it is not for thinking himself clear from sin or for maintaining his integrity against his friends that Elihu here reproves Iob but it is for his alledging of this in a way of impatience and murmuring to the impeaching of Gods justice And therefore though Iobs other friends did seem to object the same thing to Iob that Elihu doth here as we see in that of Zophar chap. 11.4 Thou hast said My doctrine is pure and I am clean in thine eyes and in many other places yet they did it upon different grounds For his three friends upbraided him for boasting of his righteousnesse because they judged he played the hypocrite herein being in truth a wicked man but now Elihu expostulates with him for this only because by pleading his righteousnesse in that manner as he did he did in effect charge God with injustice Nor can it therefore be said but that Elihu still holds to what he had said to Iobs friends chap. 32.14 neither will I answer him with your speeches Vers 10. Behold he findeth occasions against me c. This also which Elihu here chargeth Iob to have spoken we find not any where in expresse tearms but some passages there are which he might take to be as much in effect as if he had said Behold he findeth occasions against me as where he said chap. 10.6 thou enquirest after mine iniquity and searchest after my sin and chap. 14.16 thou numbrest my steps dost thou not watch over my sins and some other such like expressions As for the next clause he counteth me for his enemy this we find that Job said of God severall times as chap. 13.24 and chap. 19.11 and so also that which follows in the next verse He putteth my feet in the stocks he marketh all my paths we have it in expresse tearms chap. 13.27 However that which he condemns Job for in these speeches of his is that out of the opinion he had of his own righteousnesse he durst so presumptuously complain of God as if he had dealt cruelly with him Vers 12. Behold in this thou art not just c. As if he had said I deny not but that thou art a holy just man and hast lived so strictly and exactly as thou hast spoken nor do I blame thee generally for all that I heard came from thee that thou shouldest bemoan thy self for thy miseries is not strange at all and in many things I acknowledge thou hast spoken very well both concerning God and concerning man but in this that because of thy righteous life thou hast thus murmured against God in this I say I am sure thou canst not be justified and to all thy pleas concerning thine own righteousnesse and Gods severe dealing with thee I will answer thee and this one answer may well serve for all that God is greater then man that is infinitely greater in majesty wisedome power justice mercy and in every other respect And indeed this did necessarily imply how unreasonable a thing it was that man should contend with God and quarrel against God first because there must needs therefore be more wisedome justice and mercy in God then there can be in man whereas he that complains of Gods dealings with him doth in effect conclude that there is more wisedome and justice and goodnesse in him then there is in God secondly because man therefore cannot comprehend the waies of God and so there may be much wisedome and justice and mercy in his proceedings which we cannot discern thirdly because there being such an infinite disproportion betwixt God and man it must needs be great arrogance in man to contend with God as if he were his equall if he had to do with a man as himself he could doe no more and fourthly because this greatnesse of God implyes his soveraignty over man as his creature in regard whereof he may doe with man what he pleaseth and it must needs argue boldnesse in man to contend with God as if he had no such power and authority over him Now whereas it may be said that Jobs three friends had often
God that could doe such mighty things here again Elihu returns to adde somewhat more of these mighty works of God to wit that sometimes men can hardly see the light of the Sun by reason of the interposition of thick clouds And now men see not the bright light which is in the clouds but that on a sudden oftentimes the winds come and scatter them but the wind passeth and cleanseth them fair weather cometh out of the North. From all which at last he layes down that conclusion with God is terrible Majesty But thirdly the most and best Expositours would have the words understood thus to wit that Elihu here proves that there is no standing before God to contend against him by an argument from the lesse to the greater namely that men cannot behold the light of the Sun when the wind hath scattered the clouds and so it shines clearly in the firmament and much lesse can they stand before God who dwelleth in light inaccessible and is of terrible Majestie And this indeed is very probable yet the second Exposition seems best to agree with our Translation Vers 23. Touching the Almighty we cannot find him out c. As if he should have said And from all this that hath been said we may concerning the Almighty conclude that we cannot find him out he is altogether incomprehensible of which see the Note chap. 11.7 he is excellent in power and in judgement and in plenty of justice he will not afflict that is not willingly till men by their sins force him to it and much lesse will he afflict them causelesly or unjustly Vers 24. Men do therefore fear him c. To wit because he is of such infinite and incomprehensible power and justice and especially of such goodnesse and mercy that he will not afflict this makes men fear God and humble themselves under his hand not daring to quarrell or contend with him he respecteth not any that are wise of heart that is he minds them not The drift of these words may be either to shew what reason there is that men should so fear God who is of such infinite power c. as not to dare to contend with him to wit because God will not vouchsafe to mind such a worm as man is so infinitely beneath him no not those that are wise of heart as if he had said not those that out of an overweening conceit of their own wisedome think they can maintain their cause against God or because God is able to punish them and will punish them if they be too peremptory with him be they never so wise of heart they shall not be able thereby to rescue themselves out of his hands he will neither fear nor regard their wisedome or else to shew why men ought to fear God for his goodnesse and mercy and not to murmure against his chastisements to wit because God doth not shew them mercy out of any respect he hath to any wisedome or goodnesse in them but merely of his own free grace CHAP. XXXVIII Vers 1. THen the Lord answered Iob out of the whirlwind Job had often appealed to God as desiring that he would decide the controversie betwixt him and his friends and now and then had as it were challenged God that he might plead his cause before God and that God would answer him and his friends had likewise wished that God would satisfie Jobs desire herein as chap. 11.5 O that God would speak and open his lips against thee Accordingly therefore the Lord did now appear to them and did at last chap. 42.7 give judgement in this cause betwixt Job and his friends by approving Job and reproving them Only the Lord finding that though Job was much convinced by that which Elihu had spoken and therefore it was that he was all the while silent yet he was not sufficiently humbled before he would give sentence for Job he first checks him for those things he had spoken foolishly and rashly and not with that reverence towards God as became him Yea and observable it is that though after the manner of the visions and apparitions whereby the Lord used to reveal himself to his servants in those daies the Lord answered Iob out of the whirlwind that is out of the cloud wherein there came a whirlwind it seems that first there appeared a cloud out of which when the whirlwind had broken out with some terrour then after that the Lord spake to Job out of that stormy cloud which was to humble him and to make both him and the rest the more attentive to what he should say see the Note 1 Kings 19.11 yet he spake to him with much gentlenesse whereas his three friends condemned him for a wicked hypocrite and Elihu though he acknowledged his sincerity and only blamed him for his inconsiderate speeches yet he had therein used some very bitter expressions as in chap. 34.7 8. What man is like Iob who drinketh scorning like water which walketh in company with the workers of iniquity c. in Gods answer to him there is no such bitternesse at all Vers 2. Who is this that darkneth counsell by words without knowledge Many Expositours hold that these words are spoken to Elihu for they say that the Lord undertaking to answer Job as is said in the foregoing verse doth first check Elihu and take him off from proceeding any farther and that he is charged with darkning counsell by words without knowledge either because he did not sufficiently set forth the glory of Gods works or because he did not clearly enough expresse his own meaning in the arguments he brought to convince Job or because though he spake truth yet he uttered it not in a manner suitable to Jobs condition but with such sharpnesse as was likely to adde to his affliction rather then to afford him any comfort And indeed 2 Reasons they give why this should be spoken to Elihu rather then to Job which have much probability in them First because these words who is this that darkneth counsell c. seem rather to intend one that was then speaking as Elihu was rather then Job that had not spoken of a long time together and 2ly because God doth no where reprove Elihu as he doth Iob ch 40.2 his other three friends ch 42.7 and seeing Elihu had dealt somewhat too tartly with Iob also and had very much misinterpreted some things that Iob had spoken it were strange that he only should passe unreproved But methinks it is farre more probable that these words are spoken to Iob first Because it is said in the foregoing verse that Then the Lord answered Iob out of the whirlwind and said and then immediately this is added as his answer to Iob Who is this that darkneth counsell by words without knowledge Gird up now thy loyns like a man c. secondly Because chap. 42.3 Iob doth afterwards repeat these words as acknowledging himself therewith justly checked who is he that hideth counsell
through deep mire brambles and briars or over craggy or any other wayes that must needs be hard and troublesome for them to goe in Vers 4. Yea though I walk through the valley of the shadow of death c. As if he had said through the deepest shadow of death see the Note Job 3.5 I will fear no evil His meaning is that though he should fall into the most desperate and deadly dangers as a sheep that wandring falls into the paws of a lion yet he would not cast off his confidence in God For he doth not intend by these words that he should be void of all fear but that his faith in Gods providence should over-master his fear For thou art with me to wit as a shepheard that stands watching over his sheep thy rod and thy staffe they comfort me Some distinguish here betwixt the rod and the staffe by the staffe they say is meant the shepheards hook and by the rod a little wand which they say shepheards also used to beat in the sheep when they went astray from the flock to keep them up close together and to hasten them forward when they lagge behind and some that it is the shepheards hook that is here called both a rod and a staffe However doubtlesse the meaning of these words is that considering that God as a carefull shepheard did watch over him he was thereby comforted in his greatest perils yet withall by his rod and staffe may be meant 1. his Providence in guiding and preserving him 2. his word and spirit directing him in all his waies and his rod of correction which may also properly enough be said to comfort him as being an evidence of Gods fatherly care over him Vers 5. Thou preparest a table before me in the presence of mine enemies c. As if he should have said to their grief and vexation they being no way able to hinder it as it is expressed Psal 112.10 The wicked shall see it and be grieved he shall gnash with his teeth and melt away Some think that this expression is used also in allusion to the custome of Princes that used to have those they had taken captives stand by when they were feasting as by way of insulting over them as we see in Adonibezek and Samson but Davids meeknesse and piety make it improbable that he ever used to doe this As for those words Thou preparest a table before me he alludes therein to the royall plenty he dayly enjoyed comparing the liberall provision that God afforded him to a plenteous feast for which great preparations are made beforehand and which is spread on a table and set out in the most curious manner and to the same purpose is that which follows thou anointest my head with oyl my cup runneth over for though some understand this anointing his head of his anointing to be king of Israel yet it is far more probable that this expression is used in reference to the custome of feasting in those times when they used to welcome their guests with pouring forth sweet precious oyles upon their heads whence Amos speaking of feasting saith Amos 6.6 that they did drink wine in bowls and anoint themselves with the chief ointments and Christ said to the Pharisee that had feasted him mine head with oyl thou didst not anoint and so likewise that my cup runneth over is in reference to the custome at feasts of assigning to every guest his severall portion see the Note Psal 11.6 So that the summe of the words is an acknowledgement that God had afforded him plenty of all things not only for necessity but also for delight Nor can it be denyed but that it may be extended also to Gods feasting his soul with those spirituall dainties of the Word and Sacraments and to Gods chearing of his soul with the comforts of his spirit called the oyl of gladnesse Psal 45.7 Vers 6. Surely goodnesse and mercy shall follow me all the dayes of my life c. By goodnesse and mercy may be meant not only the grace and favour of God but also the effects thereof in a gracious supply of what was truly good for him for of this he might be sure that God would never fail him and the expression is very emphaticall when he saith goodnesse and mercy shall follow me for it doth not only imply the continuance of Gods goodnesse to him but also Gods readinesse to shew him favour whilst other men pursue and follow after happinesse happinesse doth pursue and follow the servants of God they do not with so much earnestnesse seek a blessing from God as God seeks to blesse them As for the following words and I will dwell in the house of the Lord for ever either it is a resolution that he would to his lives end worship and praise him in his Sanctuary implying that in this he rejoyced more then in the abundance of earthly blessings that God had given him or else it is a profession of his assured hope that he should constantly abide in the Church here and for ever in heaven PSALM XXIV Vers 1. THe Earth is the Lords and the fulnesse thereof c. By the fulnesse thereof is meant all the creatures that are on the earth but principally the nations that dwell therein as is expressed in the following clause the world and they that dwell therein Now this is prefixed that hereupon he might adde and that by way of admiring the goodnesse of God to his Israel that though the whole world and all the inhabitants thereof were the Lords yet all the world was not his as Israel was though the whole Universe was his yet he had chosen Jerusalem to be in a speciall manner his dwelling-place his Church to be above others his peculiar people The earth is the Lords c. but saith he vers 3. who shall ascend into the hill of the Lord c. I know that some Expositours give another reason why this is here prefixed namely that from the Lords dominion over all the world he might afterwards inferre how necessary it was that the Princes of the world that dwelt in the Lords holy hill should receive and obey Christ his anointed which they conceive is that which is intended in those words vers 7. Lift up your heads O ye gates c. But the reason before given is much the clearer However very observable it is that the Apostle 1 Cor. 10.25 26. proves by these words that Christians might without scruple buy and eat any meats that were sold in the market because all was the Lords and made for mans use and so they as Gods children especially also if we adde the right they had to them through Christ might lawfully take them from the hand of their father Whatsoever is sold in the shambles that eat asking no question for conscience sake for the earth is the Lords and the fulnesse thereof and yet immediately vers 28. by the same words he urgeth them not to eat
performing all thy promises to them that so I may quietly rest upon thee and may not through impatience or desire of revenge doe any thing to displease thee And indeed if we understand these words in the first sense of Gods teaching him to walk in the waies of his commandments it is probable that in desiring that he had respect chiefly to the distresse he was in that he might not thereby be drawn to doe any thing that was evil as men in adversity are prone to doe Vers 5. Lead me in thy truth and teach me c. Many severall Expositions are given of these words as Lead me in thy truth c. that is carry me with constant assurance and trust to rest on thy promises thy truth and faithfulnesse or Cause me to be true and faithfull as thou art c. But I conceive this is the same in effect with that Psal 5.8 Lead me O Lord in thy righteousnesse concerning which see the Note there Vers 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old To wit to me even from my first conception and towards all thine from the beginning of the world yea from all eternity in that God set his love upon his 2 Tim. 1.9 before the world began And thus doth David secretly comfort himself by pressing this as knowing that the Lord was unchangeable even the same still that he had ever been Vers 7. Remember not the sins of my youth nor my transgressions c. To wit such as I have run into in my riper years For by mentioning the sins of his youth in the first branch David intended not to imply that he had not sinned since that time or that he had no cause to be troubled for any sins but those of his youth but rather hereby he sought to humble himself before God that from his youth he had provoked God many wayes and that if he should deal with him according to the rigour of his justice he might charge upon him not only the sins he had more lately committed but all his evil deeds even from his youth unto that time and therefore he adds according to thy mercy remember thou me for thy goodnesse sake O Lord that is moved thereto by thine own goodnesse or to declare and make known thy goodnesse Vers 8. Good and upright is the Lord c. That is gracious and faithfull really intending and faithfully performing whatever he hath promised therefore will he teach sinners in the way for which see the Note before vers 4. Vers 9. The meek will he guide in judgement Who are meant by the meek see in the Note Psal 22.26 And for that which is said that God will guide them in judgement the meaning may be either that God will so direct them that they shall walk judiciously or in a right manner ordering all their affairs with wisedome and mature judgement or that God in judgement that is in great wisedome and provident care will guide them having in all things a fatherly respect to their weaknesse and profit Vers 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies That is his Commandments see the Note Exod. 25.16 which by Covenant the people of God are bound evangelically to keep Now to such it is said that all the paths of the Lord are mercy and truth that is all that God doth to them is done in mercy and faithfulnesse yea such see and acknowledge that there is mercy and truth in all the dispensations of Gods providence towards them Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in and so make the meaning to be that all that God hath appointed his people to doe is for their good and out of mercy and faithfulnesse to them it is injoyned them Vers 11. For thy names sake O Lord pardon mine iniquity for it is great This last clause for it is great is not added as a reason to move God to pardon his iniquity for properly and in it self the greatnesse of sin is an argument why God should punish rather then why God should pardon but rather it is added as a reason why he did so earnestly beg pardon of God namely because his iniquity was great and therefore was the liker to endanger him and lay the more heavy upon his conscience as if a sick man should say to his Physician Help me I beseech you for I am very sick or as a reason why he pleaded that God would pardon him for his names sake that is of his own goodnesse and for his own glory see the Note 1 Sam. 12.12 namely because his sin was so great that nothing but Gods free grace and infinite mercy could give him hope of pardon Yet withall it is true that where the party begging pardon doth truly repent and believe even the alledging of the greatnesse of a mans sin may have some force of an argument to move God to pardon because the glory of Gods mercy and grace is hereby the more magnified according to that of the Apostle Rom. 5.20 where sin abounded grace did much more abound However by the iniquity which he saith was great may be meant some particular greater sin which lay sore upon his conscience or his sins in generall collectively considered Vers 12. What man is he that feareth the Lord c. This question may imply the paucity of those that truly fear God and withall their wonderfull happinesse What man is he that feareth the Lord as if he had said There are not many such but oh great is the happinesse of that man that doth thus fear God! At least this question implyes how universally true that which he saith is concerning those that fear the Lord What man is he that feareth the Lord as if he should say Whoever he be that doth this him shall he teach in the way that he shall chuse that is he shall be taught of God in the way that God himself doth prescribe or approve or rather God shall direct him what way to chuse in all his businesses and streights whatsoever he shall not be left to his own choice but God shall direct him what way to chuse Vers 13. His soul shall dwell at ease The man that lives in a prosperous condition is said to live at ease see the Note Job 12.5 and accordingly the meaning of these words is that he that feareth the Lord shall long enjoy plenty of all blessings temporall and spirituall even to the full content and ease of his mind and after that eternal rest and joy in heaven And indeed though the righteous be often much afflicted which their not fearing God as they ought to doe may bring upon them and have not all things as they would themselves yet in regard of the inward sweet content of their minds they may be well said to dwell at ease
my mountain to stand strong that is thou hast by thy favour most firmly established and strengthened my kingdome above danger of any opposition and it is likely too that in this expression he alluded to mount Sion where he had built himself a palace and had made it the chief seat of his kingdome And this is here alledged as the occasion of his growing so secure namely because his kingdome was so settled and become so strong every way that there seemed to be no fear of a change Yet withall there seems to be likewise an intimation in these words that seeing it was of Gods favour that his kingdome was so settled it was a folly in him to grow so carnally secure merely because he saw himself so strongly settled since he might well think that it was easie for him that had so settled him to unsettle him again as he acknowledgeth in the following words that God did Thou didst hide thy face that is thou wert offended with me for this my carnall confidence and security and didst withdraw thy wonted help and protection and I was troubled that is I fell into great distresse and thereby was oppressed with much sorrow and anguish of mind Vers 9. What profit is there in my bloud when I goe down to the pit c. Because the life of every living creature is said to be in the bloud Gen. 9.4 therefore some Expositours understand this clause thus What profit is there in my bloud c. that is What profit is there in my life as if he should have said Of what avail will it be that I have lived hitherto if I be now cut off when being settled in my kingdome I have more power to promote the cause of religion and to doe good to thy people then formerly But doubtlesse by his bloud here is meant his death and that which he intends in these words is that if he should be cut off either by his enemies or by Gods immediate hand he should not then be able to praise his name as he should if his life were prolonged see the Note Psal 6.5 which is evident in the following clause shall the dust praise thee shall it declare thy truth that is the truth of thy promises or thy faithfulnesse in performing thy promises And it is like he mentioneth this purposely to intimate his hope that God would perform his promise made to him concerning settling the kingdome upon him and his seed Vers 11. Thou hast put off my sackcloth and girded me with gladnesse That is Upon my prayer to thee thou hast turned my sorrow into joy Thou hast put off my sackcloth which they used to wear in times of great sorrow especially when with penitent hearts they humbled themselves before God to beg mercy at his hands and girded me with gladnesse that is with garments of joy or rather thou didst compasse me with gladnesse giving me abundance of joy as Psal 18.32 thou hast girded me with strength that is thou hast made me very strong Vers 12. To the end my glory may sing praise to thee c. See the Note Gen. 49.6 PSALM XXXI Vers 1. IN thee O Lord do I put my trust let me never be ashamed See the Note Psal 25.2 Many Expositours are of opinion that the occasion of composing this Psalm was Davids distresse when the men of Keilah were likely to have delivered him up to Saul and when immediately after that Saul had in a manner hemmed him in in the wildernesse of Maon 1 Sam. 23.12 26 and indeed many passages in the Psalm seem to favour this conjecture as shall be noted in the severall places where it is so But yet it is but a conjecture Deliver me in thy righteousnesse See the Note Psal 5.8 Vers 2. Deliver me speedily This he adds because help would else come too late In 1 Sam. 23.26 it is said David made haste to get away for fear of Saul Vers 3. For thy names sake lead me and guide me That is direct me in the way wherein I should goe shew me what I should doe and carry me on therein with a supporting hand Yea some think that he useth these two words lead me and guide me both in a manner of the same signification to imply that he desired Gods help not only in his present streights but likewise after that still in all the difficulties he should fall into See the Notes also 1 Sam. 12.22 and Psal 25.11 Vers 4. Pull me out of the net that they have laid privily for me c. Such as was that when the Ziphites observed the place where David hid himself and discovered it to Saul 1 Sam. 23.19 c. See the Note Psal 25.15 Vers 5. Into thine hand I commit my spirit c. To wit for the preservation of my life and however for the saving of my soul even in death it self as if he had said Having no power to secure my self I commit my soul and consequently my whole man into thine hands as confidently relying both on thine almighty power and wisedome and fatherly care over me and withall as willingly resigning my self to be disposed of by thee as thou art pleased Thou hast redeemed me O Lord God of truth that is thou hast at other times delivered me out of great dangers which makes me with confidence now to rely upon thee the God of truth who art still the same thou hast alwaies been and never failest to perform thy promises and in this David might have respect to the promise made to him concerning the kingdome But yet some understand this clause of our Redemption by Christ as if he had said Thou hast redeemed me to thy self from eternall death and therefore being thine and purchased to thy self by so great a price I am resolved living or dying to rely upon thee Vers 6. I have hated them that regard lying vanities That is that do so mind and esteem vain hopes or any outward things whereon it is in vain for men to hope as indeed they that hope in any thing but God hope in lying vanities that will deceive them that either they rely thereon themselves or would draw others to doe so Some I know would limit this to idols see the Note 1 Kings 16.13 others to soothsayers to which in those East countries they were much addicted But it is better understood more generally Vers 7. Thou hast known my soul in adversities See the Note Psal 1.6 Vers 8. And hast not shut me up into the hand of the enemy c. As indeed he was like to have been by the men of Keilah 1 Sam. 23.7 Saul said God hath delivered him into mine hand for he is shut in and afterwards by Saul in the wildernesse of Maon vers 26. Saul and his men compassed David and his men round about to take them For the next words thou hast set my feet in a large room see the Notes 2 Sam. 22.20 and Psal 4.2 Vers 9. Mine eye
compassing him as with a shield Psal 5.12 Vers 11. Be glad in the Lord c. Hereby he implyes what exceeding joy follows upon faith when men are thereby reconciled unto God and are assured of the pardon of their sins for of that he speaks in this whole Psalm PSALM XXXIII Vers 1. REjoyce in the Lord O ye righteous c. Thus as the foregoing Psalm ended so this begins for praise is comely for the upright to wit in regard they above others have such speciall and abundant cause to praise God so that no imployment is fitter for them as likewise because they alone do truly know God and heartily desire to glorifie his name and so from them it is acceptable with God whereas when wicked men that have no tast of Gods goodnesse do undertake to praise God they do but profane Gods holy name and therefore God abhors their praises see Psal 50.16 Vers 2. Praise the Lord with harp This Instrument is first mentioned wherein David did much delight and in the playing whereon he was eminently skilfull 1 Sam. 16.18 It is called Psal 81.2 the pleasant harp Vers 3. Sing unto him a new song This is required either to imply that to him that attentively considers the works of God there will still be occasion of composing new songs of praise or rather to imply with what fervency and chearfulnesse of spirit he desired they should praise God because upon occasions of unusuall joy they were wont to compose new songs and to fit them with some rare and exquisite tune and so they were sung and heard with the more earnestnesse and delight Yet some say that by a new song is meant a song that should never grow stale and out of date in the Church where the people of God do continually enjoy manifold blessings conferred upon them in Christ Vers 4. For the word of the Lord is right c. That is All his commands concerning the government of the world are just and equall every way right and unreprovable and all his works are done in truth that is sincerely without any guile and faithfully according to what he hath promised or spoken to his people Some indeed understand the first clause of the written word to wit that that word of the Lord is right that is that what he hath promised yea all that he hath spoken therein is faithfull and true sincere and without deceit yea every way blamelesse of which see also the Note Psal 19.8 But the first Exposition is the best as agreeing with that which follows vers 6 and 9. Vers 5. He loveth righteousnesse and judgement That is he loveth to do justice and judgement Vers 6. By the word of the Lord were the heavens made c. See the Notes Gen. 1.1 2 3 c. and all the host of them by the breath of his mouth that is by his command see the Note also Gen. 2.1 Yet some conceive that the three persons of the holy Trinity are here severally mentioned Vers 7. He gathereth the waters of the sea together as an heap c. This is meant of that gathering of the waters of the sea together in the first creation see the Note Gen. 1.9 and Job 38.8 9 10 yet because they are still kept in the hollow places of the earth by the same almighty power by which they were at first disposed of there it is expressed in the present tense He gathereth the waters c. he layeth up the depth in store-houses Vers 10. He maketh the devices of the people of none effect Though whole nations do combine together and set themselves to bring any thing to passe God can easily crosse them Vers 14. From the place of his habitation he looketh upon all the inhabitants of the earth So he calleth the sons of men as by way of contempt to imply the basenesse even of the greatest of them in comparison of the Lord whose throne is in heaven Vers 15. He fashioneth their hearts alike c. That is all mens hearts none excepted one as well as another And this is ascribed to God 1. because he it is that createth the souls and spirits of men in their first conception with all the severall faculties thereof see the Note Numb 16.22 and 2. because he ordereth and disposeth of their hearts and all the motions thereof as it is said of the kings heart Prov. 21.1 he turneth it whithersoever he will And this is here expressed thus to imply that therefore God must needs exactly know all men they being his workmanship yea even the thoughts and intentions of their hearts and much more their works which is expressed in the next clause he considereth all their works Vers 18. Behold the eye of the Lord is upon them that fear him c. See the Note Psal 11.7 Vers 20. Our soul waiteth for the Lord c. This he speaks in the name of the whole Church to wit that they would with all their souls wait upon God for help in all their troubles PSALM XXXIV The Title A Psalm of David when he changed his behaviour before Abimelech c. To wit feigning himself mad which circumstance seems here to be expressed because this tended much to the magnifying of Gods grace that notwithstanding his infirmity therein yet God was pleased to deliver him see the Notes 1 Sam. 21.10 11 13. This is also one of the Alphabeticall Psalms his exceeding joy causing him to compose this Psalm with the more exquisite art but for this see the Note Psal 25.1 Vers 1. I will blesse the Lord at all times c. That is as long as I live both in prosperity and adversity I will never forget this wonderfull deliverance And thus he ascribes his escape not to that which he did but to the providence of God which is more clearly expressed afterwards vers 4. Vers 2. My soul shall make her boast in the Lord c. That is from my very soul I will boast of the Lords favour and goodnesse to me the humble shall hear thereof and be glad that is they shall hear of my praising the Lord and out of love to God shall rejoyce that his name is so exalted or rather they shall hear of my deliverance and so shall be glad both on my behalf that God hath so preserved me and reserved me still to sit on the throne of Israel and on their own behalf as encouraged by mine example chearfully to expect the like deliverance from God For who are meant by the humble here see in the Note Job 22.29 Vers 3. O magnify the Lord with me c. This may be spoken to all the faithfull in generall or in particular to the humble mentioned in the foregoing verse Vers 4. He heard me and delivered me from all my fears And indeed when he was discovered and brought to Achish he could not but be surprized with divers fears as lest Achish should slay him and perhaps with great tortures to satisfie
distant from it from the farthest parts of the land whither he was glad to retire he would remember God to wit either 1. as looking towards the Tabernacle and by faith in spirit representing to himself Gods gracious presence there whilst he was absent in body or 2. as remembring the great things that God did for his people when he first brought them into the land of Canaan in those places without Jordan where he then wandred up and down and hid himself as namely their victories over Sihon and Og c. or 3. as remembring Gods power faithfulnesse goodnesse and promises Vers 7. Deep calleth unto deep at the noise of thy water-spouts As if he had said When thou dost with great terrour break forth in displeasure against me divers and many overwhelming calamities do fall upon me as if they did call and invite one another to come that they might all together violently rush in upon me or that they might follow thick and close one in the neck of another even as when great slouds or showres of rain do break in upon men and are in danger to overwhelm them and therefore he adds all thy waves and thy billows are gone over me By Gods water-spouts are meant the showres of rain which come pouring down from heaven see the Note Job 38.25 whereto comparing his troubles he covertly acknowledgeth that they came all from God and the noise of these water-spouts is the noise that these showres of rain make when they fall down upon the earth or the claps of thunder that are with and before these showres And as for that first clause Deep calleth unto deep either he alludes therein to the mighty flouds of rain powring down from the clouds above and the streams breaking forth from the fountains of the great deep beneath one calling upon the other as it were that they might together overwhelm a poor creature or to the overflowing of severall rivers after such rains whose waters by that means come together as if they had called upon one another that they might meet in one or rather to the waves of the sea that come tumbling in together or follow close one upon the neck of another as if each wave invited another or else to the many mighty breaches that will be in the sea in a tempest whereinto one after another the ships seem to sink as if they should never rise up again as if one of them called to the other to come in to the swallowing up of such poor weather-beaten vessels according to that of the Psalmist Psal 107.26 they mount up to the heaven they goe down again to the depths their soul is melted because of troubles Vers 8. Yet the Lord will command his loving kindnesse in the day time c. That is He will effectually assure my heart of his love or rather He will with authority and power send deliverance and blessings the fruits and manifestations of his loving kindnesse to me The like expression we have Deut. 28.8 and Psal 44.4 and the ground of it is because if God wills any thing to be done it is enough and because both the angels and all other creatures are ready as it were at Gods command to help his servants and in the night his song shall be with me see the Note Job 35.10 and my prayer unto the God of my life to wit either by way of praising God for that his mercy or by way of seeking farther to God upon the encouragement of that he had already done for him Yet some understand this last clause to be added in this sense that till God did command his loving kindnesse in the day time c. he would follow God with his prayers the known means of obtaining mercies from him Vers 9. I will say unto God my rock Why hast thou forgotten me See the Notes Deut. 32.4 and Psal 13.1 Vers 11. I shall yet praise him who is the health of my countenance Thus he calls God either 1. because God was ever his present and apparent help whom by the eye of faith he did still behold and by experience did find ready at hand to help him and to cause him to see his salvation or 2. because to him only he was to look in expectation of help or 3. because the help that he knew God would afford him would chear up his countenance and clear it from shame and weeping and enable him to hold up his head and shew his face amongst men with courage and comfort PSALM XLIII Vers 1. JVdge me O God and plead my cause c. That is Clear mine innocency and deliver me from mine enemies see the Notes Deut. 32.36 and Ps 35.1 against an ungodly nation to wit Saul and his wicked crew or rather Absalom and his conspirators And accordingly we must understand the following clause O deliver me from the deceitfull and unjust man either indefinitely as spoken of all his unjust and treacherous enemies or particularly of Saul who often pretended fair to him when he sought his ruine or rather of Ahithophel a man of noted subtilty or Absalom who had cunningly stolen the hearts of the people from him and pretended a sacrifice at Hebron when he meant to rise up in rebellion against him For this seems most probable because he speaks vers 3. of going to Gods holy hill to wit mount Sion where the Ark was not in Sauls time unlesse we will say that though David penned this Psalm with reference to his exile in Sauls daies yet he used that expression because he penned it after he was settled in the throne and had removed the Ark to Sion which seems not so probable However doubtlesse he mentions the ungodlinesse injustice and deceitfulnesse of his enemies thereby to move God to pity and help him Vers 2. For thou art the God of my strength That is the God that givest me strength and art my strength See the Note Exod. 15.2 Vers 3. O send out thy light and thy truth c. That is Manifest thy loving kindnesse and favour to me to the chearing of my heart by sending me help and directing me what to doe that so I may come again to thy house where I may enjoy the light of thy presence Word and Ordinances and the truth of thy promises may be made good unto me See the Notes 2 Sam. 22.29 Esth 8.16 Job â—9 â— and Psal 27.1 Yet some would have the accomplishment of Gods promises to be all that is desired in these words O send out thy light and thy truth that is By doing what thou hast spoken cause the light of thy promises to shine forth clearly which now seem to be obscured and overclouded As for the following clause let them lead me let them bring me unto thy holy hill and to thy tabernacles though some hold this is meant of the hill whereon Kiriath-jearim stood whether the Ark was removed in the daies of Samuel 2 Sam. 7.1 yet I rather take it
8.2 Vers 17. Yet have we not forgotten thee c. To wit by forsaking the true Religion to please our enemies and this is alledged as another argument to move God to help them Vers 19. Though thou hast sore broken us in the place of dragons c. That is though thou hast sorely afflicted us in a place of horrid terrours desperate dangers being continually in the power of men fierce and cruell as dragons He alludes to those dens and wildernesses which were usually the habitation of dragons as was that great and terrible wildernesse Deut. 8.15 which the Israelites went through wherein were fiery serpents and scorpions and to the same purpose also is the following clause for even therein likewise there may be an allusion to the dreadfull darknesse of those dragons dens and covered us with the shadow of death concerning which see the Notes Job 3.5 and Psal 23.4 Vers 20. If we have forgotten the name of our God c. That is if we have forgotten our God to wit by any defection to their Idol-Gods see the Note Psal 5.11 Vers 21. Shall not he search this out c. That is If this we had done it could not have been hid from God and he therefore knows that it is not so to him we appeal Or If we had done this God would have known it and would have called us to an account for it the temptation of Gods seeming to have forsaken us would not have excused us and therefore we durst not doe it For he knoweth the secrets of the heart and much more such open defections to Idolatry Vers 22. Yea for thy sake are we killed all the day long c. That is So far are we from any such apostatizing from thee that for thy sake and the constant profession of thy truth are we continually afflicted and martyred and this he alledgeth also to move God thereby to plead their cause And indeed the sufferings of the faithfull both in Babylon and in the daies of the Maccabees were for their constancy in the true Religion and therefore doth the Apostle urge this place to encourage Christians in their sufferings Rom. 8.36 we are counted as sheep for the slaughter see above vers 11. Vers 24. Wherefore hidest thou thy face and forgettest our affliction c. To wit notwithstanding we have not forgotten thee as they had said before vers 17. see the Note Psal 13.1 Vers 25. For our soul is bowed down to the dust c. That is Through the heavy weight of our afflictions we are brought down to the lowest degree of misery or we are as dead men ready to drop into the grave see the Notes Psal 6.5 and 22.15 Our belly cleaveth unto the earth that is we are no better then dead men or we are irrecoverably cast down and trodden under foot Yet some would have this understood of their falling down on the ground and lying there till their bellies seemed as it were to be glued to the earth by way of humbling themselves before the Lord. Vers 26. Redeem us for thy mercies sake That is thereby to manifest and magnify thy mercy or because thou art mercifull And thus though they had before alledged their integrity vers 17 18 19 yet now for the procuring of help they plead nothing but Gods mercy PSALM XLV The Title TO the chief Musician upon Shoshannim for the sons of Korah Maschil A Song of loves See the Note upon the Title Psal 42. The last words a song of loves shew that the Psalmist whoever it was composed this Psalm as an Epithalamium or marriage-song Now though the Apostles testimony Heb. 1.8 9 that what is said here vers 6 7. is spoken of the Messiah be a sufficient proof that the main scope of this Psalm is to set forth the love of Christ and his Church Christ the Bridegroom and the Church his spouse and bride as they are called Joh. 3.29 and therefore indeed there are some passages in the Psalm as in vers 2 6 and 16 which cannot properly be applyed to any but Christ yet I hold it most probable that it was also written with respect unto Solomon as a type and his marriage with the daughter of Pharaoh of which see the Note 1 Kings 3.1 and that because there are many passages that seem clearly to allude at least thereto as is evident vers 8 9 10 c. and because it is much like the Canticles or the Song of Solomon and as it were an Epitome of that So that I conceive it is called A song of loves not as some would have it because it sets forth the love of God to his Jedidiah of which see the Note 2 Sam. 12.25 but because it celebrates how lovely Solomon and his bride were to be to each other but especially the spirituall love of Christ and his spouse the Church As for that word Shoshannim To the chief Musician upon Shoshannim thereby doubtlesse is meant either some song that began with this word to the tune whereof this Psalm was to be sung or some musicall instrument that was to be used in the singing of it And because the word seems clearly to be formed of an Hebrew word that signifyeth six it is most probable that thereby is meant six-stringed instruments or as some would have it instruments whereon were many engravings of lillies which are six-leaved flowers And indeed some Interpreters because of that derivation of the word do thus translate it upon Shoshannim that is upon lillies and that either as in reference to their wedding garlands that were made much of lillies or as intending by these lillies Christ and his Church who are indeed often for their sweet and beautifull graces and for their flagrant love one to another compared to lillies as Cant. 2.1 2. I am the rose of Sharon and the lilly of the valleys As the lilly among the thorns so is my love among the daughters Vers 1. My heart is enditing a good matter c. That is matter of singular excellency pleasure and delight The drift of this preface was to shew that the argument of this Psalm was concerning great and high mysteries it was not meant merely of an earthly mortall prince but of a person of far greater excellency and contained those things which being read with understanding must needs be pleasant and delightfull asswaging the sorrows and chearing the hearts of those that read them It is in the Hebrew My heart boyleth or bubleth up a good matter and this expression seems to intimate that his heart being enflamed by the spirit with the love and admiration of Christ and his kingdome and even leaping for joy at the consideration thereof he was stirred up with such a fervent desire to declare these things that he could not forbear to powre them forth with plenty of words I speak of the things which I have made that is the verses which I have made or rather the things which I have expressed
then snow Vers 8. Make me to hear joy and gladnesse c. That is By the immediate voice of thy spirit assuring my heart that thou hast pardoned my sins and likewise in the ministery of thy word particularly by causing me with joy to imbrace thy promises of pardon and to apply them to mine own soul To which some adde also that he desired hereby that Nathan or some other prophet might be sent to him with those joyfull tidings that God had pardoned his sins therefore they say it may well be that Nathan did not return that answer The Lord hath put away thy sin thou shalt not die so soon as David upon Nathans reproof had acknowledged his sin though they be all related together 2 Sam. 12.13 as elsewhere things done at severall times are joyned together in the scriptures recording of them but that after David had some time mourned for his sins Nathan came again with that joyfull message But of this there is no certainty at all Vers 9. Hide thy face from my sins As if he had said Seeing my sin is ever before me as he had said before vers 3. let it not be before thee but do thou hide thy face not from me but from my sins Vers 10. Create in me a clean heart O God c. As with respect to what he had said before concerning the corruption of his nature vers 5. Behold I was shapen in iniquity c and as apprehending himself deprived in a manner of that holy disposition and power of godlinesse which God had formerly wrought in him as before he begged for pardon so here for the sanctification of Gods spirit And because for the work of regeneration there is no disposition of nature that tends thereto nothing in nature out of which the spirit can produce such an effect therefore he tearms it a creating of a clean heart in him And renew a right spirit within me that is a disposition and inclination of nature not crooked and perverse as all mens are naturally but just and right according to the streight rule of Gods law and which might carry him on to doe that only which was right in Gods sight As for the word renew though it may have reference to that uprightnesse wherein man was at first created yet I rather conceive it hath reference to his former piety which he now found greatly decayed in him wherewith he desires to be established again and therefore some render it a constant spirit Vers 11. Cast me not away from thy presence c. That is Cast me not out of thy favour yea and consequently it may well be which some hold that this also implyes a desire that he might not be deprived of the evidences of his favour formerly enjoyed to wit 1. that he might not be cast out from the presence of God in his sanctuary as Cain was for shedding blood see the Note Gen. 4.16 and 2. that he might not be cast off from serving God in the regall office as Saul had been and take not thy holy spirit from me whereby he means both those sanctifying and saving graces wherewith God by his spirit had endued him which are indeed often greatly impaired by the sins of the faithfull and of themselves are in danger to be utterly lost though through Gods mercy which David here begges they are continued in them and likewise those gifts of Gods spirit wherewith God had furnished him for his regall office Vers 12. Restore unto me the joy of thy salvation c. That is of thy saving my soul eternally in heaven and of thy providence over me for my preservation here from temporall dangers and uphold me with thy free spirit that is keep up my heart in the assurance of thy love the hope of life eternall and a firm resolution of yielding thee sincere obedience in all things and that by thy free spirit that is by that free disposition of spirit which thou art wont to work in thy children or which is much to the same purpose by that spirit of thine whereby thou art wont to work in thy children a true freedome from the bondage of sin according to that of the Apostle 2 Cor. 3.17 where the spirit of the Lord is there is liberty a readinesse of mind freely and chearfully and sincerely without any by-respects in all things to obey thy laws and a holy magnanimity boldly and freely to professe themselves thy children Rom. 8.15 Vers 13. Then will I teach transgressours thy waies That is By mine example I will cause them to see how infinitely mercifull thou art to poor penitent sinners and withall how in all things thou requirest them to carry themselves if they desire thy favour And to this some adde also his declaring how severely God often afflicts his own children when they sinne against him But however Davids main drift in these words was to imply that he would endeavour that as his sin had been an occasion of much hurt to others so his repentance should likewise be improved for the good of others Vers 14. Deliver me from bloud-guiltinesse c. Some understand this thus that David desired here that God would pardon those sins whereby he had deserved that God should cut him off and have his bloud for the bloud he had shed or for which he had threatned that the sword should never depart from his house But according to our translation it is clearly meant of that guilt he had drawn upon himself by shedding the bloud of Urijah and others the pardon whereof David here again desires because men that lye in their sins are not fit to praise God which in the next clause he was to promise to God And my tongue shall sing aloud of thy righteousnesse that is thy faithfulnesse in performing thy promises which may be also particularly referred to that promise made by Nathan 2 Sam. 12.13 or that righteousnesse whereby thou dost justify sinners see the Notes Psal 5.8 and 22.31 Vers 15. O Lord open thou my lips c. Herein he desires of God 1. that by Gods mercy to him he might have occasion to shew forth his praise see the Note Psal 40.3 2ly that he would free him from the guilt of his sins which otherwise might well stop his mouth and must needs make him unfit for this service see Psal 50.16 and 3ly that God would give him a will and desire to praise him a prepared heart and quickned affections and all other abilities requisite for this service Vers 16. For thou desirest not sacrifice c. See the Note Psal 40.6 Vers 17. The sacrifices of God are a broken spirit That is This is the sacrifice which is all in all with God in stead of all better and more pleasing to God then all other sacrifices And this is here inserted because David is here speaking of the sacrifice of praise which a penitent sinner promiseth to God upon pardon of sinne obtained whose praise is therefore
have slain him Vers 7. My heart is fixed O God c. That is I am confidently perswaded that thou wilt deliver me according to that Psal 112.7 his heart is fixed trusting in the Lord or I have fully determined to praise thy name and therefore it may be translated My heart is prepared O God c. as being chearfully ready to praise thy name I will sing and give praise Vers 8. Awake up my glory c. That is my soul or my tongue see the Note Gen. 49.6 Yet some understand it of his skill in composing Psalms or of the holy spirit of God wherewith he was inspired when he did compose them and others of his harp for his skilfull playing whereon he was very renowned and indeed that follows in the next words awake psaltery and harp Vers 9. I will praise thee O Lord among the people I will sing unto thee among the nations That is both among Jews and Gentiles and most probable it is that this he spake as a type of Christ and as foreseeing the calling of the Gentiles see the Note 2 Sam. 22.50 Vers 10. For thy mercy is great unto the heavens c. See the Notes Psal 8.1 and 36.5 PSALM LVIII Vers 1. DO ye indeed speak righteousnesse O congregation c. Some conceive that by this word congregation any pack of wicked men may be meant that combined together against David But I rather think it is meant of those that were in place of authority as if he had said You that are Sauls counsellers and judges by your place ye ought to speak righteousnesse and judge uprightly even as God doth whose person ye represent Isa 45.19 I the Lord speak righteousnesse I declare things that are right and indeed in your proceedings against me this you pretend to doe you colour over your practises against me with a pretence of zeal for justice and for the good of the kingdome but such is the clear justice of my cause that I dare appeal to your selves when to flatter Saul for your own advantage you can slander one that you know is guiltlesse and that hath deserved so well both of him and the whole kingdome is this to speak righteousnesse judge your selves do ye judge uprightly O ye sons of men see the Note Psal 57.4 Vers 2. Yea in heart you work wickednesse c. Hereby David would imply that they did not only speak and doe that which was wicked but that they also did it wittingly having plotted contrived it before in their hearts so consequently that the mischief they did proceeded not from humane frailty the over-bearing power of any sudden temptation but from the mere wickednesse of their hearts you weigh the violence of your hands in the earth that is the evil and injustice which you have plotted in your hearts you afterwards act openly not in a corner but in the sight of all men And by this phrase you weigh the violence of your hands he implyes 1. that deliberately they contrived to execute the evil they had conceived in their hearts and 2. that in all the violence wherewith they oppressed him and others they pretended justice A pair of balances is the emblem of justice because that doth exactly determine the just weight of things making no difference between gold and lead and therefore to imply that they pretended to weigh all things duly and to deal with all men exactly according to the balance of justice and yet did notwithstanding oppresse men with much violence he expresseth it thus that they weighed the violence of their hands in the earth Vers 3. The wicked are estranged from the womb c. To wit from God and his people and from all holinesse and righteousnesse as the Apostle saith of naturall men that they are alienated from the life of God Eph. 4.18 See the Note Psal 54.3 they goe astray as soon as they be born that is even from their childhood Now though this be the naturall and common condition of all mankind yet David mentions it here with respect to his enemies and as an aggravation of their wickednesse as implying thereby that it was by long custome grown uncurable By his restraining power God doth so bridle the corruptions of some gracelesse men that they are of a more harmlesse conversation then others are and if they do at some times break out into some lewd courses yet they recover themselves and give over such courses again but now of his enemies David would imply this that they had been desperately wicked even from the cradle which is that the Prophet also intended in Isa 48.8 thou wast called a transgressor from the womb As for the following words speaking lies that particular of their lying and slandering is perhaps the rather expressed because lying is usually one of the first sins of young children Vers 4. Their poison is like the poison of a serpent c. That is Their virulent disposition and wickednesse is as deadly to men against whom as serpents they spit out their venome and malice as the poison of serpents is they are like the deaf adder or asp that stoppeth her ear c. Some writers report of the asp that to prevent the charmer she is wont to lay one ear close and hard to the ground and to stop the other with her tail that she may not hear his enchantments In reference hereto or at least to the common conceit of people herein David here compares his enemies that would by no means be perswaded to desist from their wicked courses though these perswasions tended meerly to their good to these adders or asps that thus stop their eares against the charmer when he seeks only to rid them of their poison and to make them harmlesse And it may be that he had herein particular respect to Saul and his courtiers in that after they had heard that moving Apology of David 1 Sam. 24.9 they left not off to persecute him which some therefore think was the occasion of penning this Psalm We have severall other places of scripture that allude to that which is said of the serpent and the charmer as that Eccles 10.11 Surely the serpent will bite without inchantment and that Jer. 8.17 I will send serpents cockatrices among you which will not be charmed but yet this doth not justify charmes see Deut. 18.10 for similitudes are often taken in the scripture from sinfull practises as from the thief Rev. 16.15 See also Luk. 16.8 and 18.1 c. Vers 6. Break their teeth O God c. See the Notes Job 4.10 and Psal 3.7 and 10.15 Vers 7. Let them melt away as waters which run continually c. That is like waters congealed to snow or ice which when they are melted by the sun or rain do continually run away till they be quite wasted and gone and observable it is that whilst his enemies might seem in the eye of reason for their strength and unmoveablenesse like so many
1. because no man heard their threatnings that would give David notice of it and 2. because they minded not Gods all-hearing ear yea and perhaps thought that God minded not what is done here amongst men see Psal 10.11 Vers 9. Because of his strength will I wait upon thee That is Because of Sauls strength I will rest with patience upon thee without whom by his strength I know he can doe nothing Vers 10. The God of my mercy shall prevent me That is The God that is and alwaies hath been mercifull to me shall help me either before I come to be in any great danger or at least before Saul shall do me the mischief he intends see also the Note Psal 21.3 Vers 11. Slay them not c. That is Cut them not all off on a sudden lest my people forget that is lest my followers or my countreymen or the people over whom thou hast appointed me to reign forget thy mercy to me and thy just wrath upon mine enemies and the sins whereby they provoked thee to punish them or lest being freed by this means from the afflictions which they formerly endured from them they should grow forgetfull of serving thee Because judgements suddenly executed are usually as suddenly forgotten therefore David prayeth that God would rather destroy them by degrees that his people might for their spirituall advantage have them the longer in their eye as spectacles of Gods vengeance Yea and herein withall too 1. he bridles himself from that which is naturall to men an over-eager desire of the present destruction of his enemies and 2. he covertly taxeth the people for being so ready to forget the great works of God Scatter them by thy power that is by thine almighty power which is here opposed to Sauls great strength mentioned before vers 9 break them in pieces and bring them to such misery that they may wander up and down some one way and some another not knowing where to find any relief or refuge and bring them down to wit from that lofty condition wherein now they live All which he begges for the good and in the name of all Gods people and therefore he addes those last words O Lord our shield Many expositours take this to be spoken by David as a type of Christ concerning the dispersion of the Jewes whom God hath not utterly destroyed but scattered through the world that his people Jewes or Christians might not forget their sin nor the wrath that is fallen upon them for their despising and crucifying the Lord of glory Vers 12. For the sin of their mouth and the words of their lips c. See the Note above vers 7 let them even be taken in their pride that is when they are in the height of their prosperity and pride or let them be punished for their pride which is indeed the ground of all their cursed speeches or let them be insnared in their own pride let that which they have in their pride attempted against me prove their own ruine and for cursing and lying which they speak that is their execrations and slanders And this too some apply to the blasphemous speeches of the Jewes against Christ Vers 13. Consume them in wrath consume them that they may not be c. That is let their wealth and worldly greatnesse wast by little and little till they come to nothing and farre from being what they now are or thus When thou hast kept them long enough in an accursed wasting condition as spectacles of thy wrath for the instruction of others then destroy them utterly from the land of the living and let them know that God ruleth in Iacob unto the ends of the earth that is let these men know when they come to be destroyed that God ruleth in his church whereever it is spread unto the ends of the earth or let men know even the heathens unto the end of the earth by hearing of so famous a judgement upon the wicked adversaries of the godly that God ruleth in Jacob. Vers 14. And at evening let them return c. This is added in reference to that which was said before ver 6. as if he had said Let their judegment be answerable to their sin as now they run up and down to take me returning in the evening and make a noise like a dog and goe round about the city so at evening let them return to wit when they have all day run up and down for meat and let them make a noise like a dog howling for hunger and goe round about the city to begge their bread and no where find it as is more fully expressed in the next verse Vers 15. Let them wander up and down for meat and grudge if they be not satisfied Or If they be not satisfied then they will stay all night and so lye pinched with hunger all the night long see the note Job 15.23 Vers 16. But I will sing of thy power c. Thus he ascribes his escape to God though it were by the device of his wife Michal yea I will sing aloud of thy mercy in the morning that is say some when they thought to have had me in their power alluding to Sauls commission to his officers 1 Sam. 19.11 to watch him and to slay him in the morning Vers 17. Vnto thee O my strength will I sing c. He tearms God his strength in opposition to what he had said vers 9. of Sauls strength PSALM LX. The Title TO the chief Musician upon Shushan-eduth c. Shoshannim the plurall number of this word Shushan we have in the Title of the 45. Psalm concerning which see the Note there And because Eduth signifyeth a testimony or beautifull ornament therefore some translate Shushan-Eduth the Lilly of the Testimony because this Psalm was a glorious testimony of David faith and thankfulnesse or because praying in this Psalm for the good successe of his forces gone out against the nations here mentioned he insisteth largely on the glorious promises that God had made concerning the kingdome of David and the enlarging of his peoples territories vers 6 c and others the lilly of beauty or ornament because this Psalm shews that the kingdome of Israel should be glorious and eminent above other kingdomes as the lilly is above other flowers and others a six-stringed instrument of the Testimony because the Priests used to play hereon before the Ark which was called the Testimony Michtam of David to teach the same I conceive is intended in this clause as is in those Titles A Psalm of David Maschil Psal 32 and A Psalm of David to bring to remembrance Psal 38. concerning which see the Notes there Yet some would expresse the particulars which this Psalm was intended to teach as that it was to teach posterity the great things that David had done or to teach that God would fully make good his promise concerning the land of Canaan though hitherto a good part of it
c. Though there be in these words a clear promise that when God should bring him back again to Jerusalem he would constantly worship God in his Tabernacle concerning which see the Note Psal 23.6 yet I conceive the chief thing intended therein is to imply that he doubted not but doing so he should there find sure and constant protection see the Note Psal 27.5 which is farther explained in the next clause I will trust in the covert of thy wings for which see the Notes Ruth 2.12 Psal 17.8 and 57.1 Vers 5. For thou O God hast heard my vows c. That is my prayers which with vows annexed I offered up unto thee thou hast given me the heritage of those that fear thy name that is those present and future blessings which are the peculiar portion of those that truly fear God and wherein the men of the world have no share at all as the love and favour of God c. Others conceive that this heritage of those that fear Gods name given to David was either the enjoyment of Gods holy ordinances in his tabernacle which indeed the faithfull did esteem their choicest heritage and whereof he had spoken in the foregoing verse I will abide in thy tabernacle for ever or else the quiet possession of the land of Canaan which God had promised to his people and which was indeed never conferred upon them in the largest extent thereof till the daies of David but now was given to him in regard of the government thereof and to his seed after him Vers 6. Thou wilt prolong the kings life and his yeares as many generations See the Note Psal 21.4 Vers 7. He shall abide before God for ever c. That is He shall constantly enjoy Gods favour and protection see the Note above vers 4. and likewise Psal 56.13 But understanding it of Christ it may be meant of his appearing in the presence of God for us Heb. 9.24 O prepare mercy and truth which may preserve him that is Furnish him with those graces which are wont to preserve both the persons and thrones of princes to wit mercy and compassion truth and equity and upright dealing according to that of Solomon Prov. 29.14 The king that faithfully judgeth the poor his throne shall be established for ever see the Note Psal 45.4 or else rather Provide means for his preservation out of thy mercy and faithfulnesse to him Vers 8. So will I sing praise unto thy name for ever c. See the Note Psal 34.1 that I may dayly perform my vows namely my vows of praise and thanksgiving for they only can be dayly performed And herein he referres to what he had said before vers 5. for thou O God hast heard my vows PSALM LXII Vers 1. TRuly my soul waiteth upon God David breaks forth into these words abruptly as one that had been long strugling with a temptation sometimes inclining one way sometimes another but yet at last having gotten the day concludes with confidence Truly my soul waiteth upon God as if he had said Let Satan or mine own corrupt heart suggest what they will to the contrary though the Lord may seem to have forsaken me in that he suffers mine enemies continually to molest me yet truly my soul waiteth upon God Vers 2. I shall not be greatly moved According to that of the Apostle 2 Cor. 4.8 9. we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed see 1 Cor. 10.13 See the Notes also Psal 13.4 and 16.8 and 21.7 and 37.24 Vers 3. How long will ye imagine mischief against a man c. That is against me why do so many of you conspire mischief against one poor man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence that is ye cannot stand long ere long ye will fall both suddenly and violently any small thing shall make you fall headlong yea your own envy and wickednesse shall ruine you as a bowing wall and a tottering fence will fall even with its own weight A wall when it cracks and bulks out may seem twice as broad as it was and therefore to stand very firm but yet it is certainly near to ruine and so David saith it would be with his enemies though they were swoln with pride and might look and talk bigly yet ere long they would certainly fall and be utterly ruined in an instant We have an expression much like this Isa 30.13 wherefore this iniquity shall be to you as a breach ready to fall swelling out in a high wall whose breaking cometh suddenly at an instant Vers 4. They only consult to cast him down from his excellency c. That is the man mentioned in the foregoing verse whom they sought to cast down from the regall dignity whereto God had anointed him they delight in lies that is in slanders and false flatteries or rather in those evil practices which will deceive those that rely thereon See the Note Psal 4.2 Vers 7. In God is my salvation and my glory See the Note Psal 3.3 Vers 8. Trust in him at all times c. See the Note Psal 34.1 Ye people pour out your heart before him See the Notes 1 Sam. 1.15 and Psal 42.4 Vers 9. Surely men of low degree are vanity and men of high degree are a lie c. To wit because they are poor weak creatures able of themselves to doe neither good nor evil and withall they are unstable and inconstant and oftentimes deceitfull and perfidious to be laid in the balance they are altogether or alike lighter then vanity that is if men do well weigh things in the judgement of right reason and do make just tryall of them they will find that all men are alike mere vanity or that if all mankind together be put in one scale and vanity in the other vanity will overweigh them Now the drift of inserting these words here is to confirm his foregoing advice that men should trust in God by shewing the vanity of trusting on men Yet some think the aim of this clause is to shew that men may safely trust in God because men are such poor vain creatures no way worthy their admiration or fear Vers 10. Trust not in oppression and become not vain in robbery c. That is Trust not in the wealth that is gotten by oppression and robbery nor in those sinfull practises or in any such like think not by any such evil courses to accomplish your desires And he calls this becoming vain in robbery because men do vainly deceive themselves when they trust in such things to which purpose the like expression is used Jer. 23.16 Hearken not unto the words of the prophets that prophesie unto you they make you vain yea and it may imply also that it argued lightnesse and vanity in them to be so ready to catch at these things for their safety and defence and that it would make them be
vile and foolish in the eyes of others If riches increase to wit though it be in a lawfull way set not your heart upon them that is do not trust in them nor dote on them so as to be proud of them and anxiously sollicitous to preserve or encrease them Vers 11. God hath spoken once twice have I heard this c. That is oftentimes so that there is no question to be made of it See the Note Job 33.14 Vers 12. Also unto thee O Lord belongeth mercy c. The sweet content he took in thinking on Gods mercy makes David turn his speech to God Also unto thee O Lord belongeth mercy so that thy servants may with confidence rest upon thee for thou rendrest to every man according to his work and therefore the righteous may in this regard also trust in God as assuring themselves that God will protect and blesse them and punish their wicked enemies PSALM LXIII The Title A Psalm of David when he was in the wildernesse of Iudah To wit the forest of Hareth 1 Sam. 22.5 or the wildernesse of Ziph 1 Sam. 23.14 and 26.1 2. both which were in the tribe of Judah and David often in both of them in great distresse and danger by reason of the incessant persecution of Saul Vers 1. My soul thirsteth for thee c. To wit to enjoy the presence of God in his Tabernacle see the Note Psal 42.22 my flesh longeth for thee which is added because when the soul of a man doth earnestly desire any thing the body will be likewise stirred and affected therewith in a dry and thirsty land where no water is that is a land that being chapt through drought doth seem to thirst for water and when it comes drinks it in greedily like a thirsty man or a land wherein the inhabitants or passengers for want of water are dryed up with thirst and indeed the word in the originall signifyeth a weary land that is a wildernesse through which travellers could not passe without much faintnesse and wearinesse Now thus David describes the place where he was 1. to imply his faith and confidence in God in that being in such streights he did not forget God nor cast away his hope in him but rather his distresse made him long the more after God and 2. to expresse thereby the fervency of his desires after God in that as great as his wants were being in such a dry and barren wildernesse yet he minded not his streights in such outward respects in comparison of his desire to enjoy Gods presence in his Sanctuary Yea and it may imply also that the place where he hid himself was as void of spirituall comforts as it was of water and that the parched ground thirsted not more after water then he did after God Vers 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Some conceive that David in these words desired that he might be as effectually refreshed with the consideration of Gods power and glory even whilst he was in that dry wildernesse as ever he had been in the Sanctuary But I rather conceive that Davids desire herein is that he might again enjoy the signs of Gods powerfull and glorious presence in his Sanctuary with the same refreshing to his soul as he had formerly done to wit the Ark for which see the Notes 1 Sam. 4.21 1 Chron. 16.11 and 2 Chron. 6.41 and all other the holy Ordinances that were thereto be enjoyed Vers 3. Because thy loving kindnesse is better then life my lips shall praise thee His aim herein may be to imply either 1. that however he was at present in a sad condition in a place that was altogether comfortlesse and withall in continuall danger of his life yet being assured of Gods favour which may justly be preferred before life it self he should in that alone have abundant cause to blesse God or 2. that when he was restored to the enjoyment of the signs of Gods loving kindnesse in his Sanctuary he would there praise Gods name that not so much for his deliverance as for that discovery of Gods loving kindnesse which was far better then life it self or 3. that there was more assurance for a mans safety in Gods loving kindnesse then there was in life it self or in all the naturall advantages that tended to the preservation of life so that the assurance of Gods favour might be a juster ground of praising God even in the greatest dangers then any safety in regard of his outward condition could yield Vers 4 Thus will I blesse thee while I live c. This word thus may have reference to divers particulars Thus that is as I purpose and do at this present though in great distresse or thus that is Being thus restored according to my desire to thy Sanctuary there I will openly praise thee But I rather think it refers to those affections he had described to be in himself concerning his desire after Gods Tabernacle Thus that is being thus affectionately desirous of enjoying thy presence in the Sanctuary and esteeming thy loving kindnesse better then life it self I will blesse thee while I live that is whereever and in what condition soever I am I will lift up my hands to wit in praising thee or in praying to thee as if he had said Being thus delivered I shall be for ever encouraged to pray unto thee see the Note Job 11.13 in thy name that is to thy name as it is elsewhere expressed Psal 9.2 as if he had said I will call upon thee yet it may be understood divers other waies in thy name that is through thy help or at thy command or trusting in thy goodnesse and mercy Vers 5. My soul shall be satisfyed as with marrow and fatnesse c. This with that which follows in the next verse may be meant either of the time when he should be restored to Gods Sanctuary again to wit that then remembring on his bed the comforts he had found in Gods Ordinances and the enjoyment of Gods presence therein his soul should be abundantly satisfied therewith or else of the time of his exile in the wildernesse to wit that even there when he could not come at Gods Tabernacle and when he was in no little want of outward things yet remembring God his soul should be abundantly satisfied with spiritual comforts For the phrase here used see the Note Psal 36.8 Vers 6. When I remember thee upon my bed and meditate on thee in the night watches That is at severall times of the night for they divided the night by severall watches see the Note Judg. 7.19 Vers 7. In the shadow of thy wings will I rejoyce To wit as chickens that sleep securely and with content under the wings of their dams See the Notes Ruth 2.12 and Psal 17.8 and 57.1 Vers 8. My soul followeth hard after thee c. As if he should have said Though I be driven far from Gods
reeds or made of reeds their canes or reeds being they say in those countries hard and strong like the wood of trees Some indeed render this Rebuke the beast of the reeds and because reeds are wont to grow in watry and fat grounds whence is that Isa 35.7 the parched ground shall become a pool c. in the habitation of dragons where each lay shall be grasse with reeds and rushes therefore by the beast of the reeds some do understand voluptuous men or people that are proud and bold by reason of their wealth and plenty like cattel that feed in a fruitfull soil But I take it to be more agreeable with that which follows to take the words thus Rebuke the beast of the reeds that is Destroy or drive away or blast the endeavors of those mighty savage and barbarous enemies of thy people that are like unto those wild beasts that use to lurk amongst the reeds or as some would have it fierce and subtle like the Crocodile that useth to lye in the reeds of Nilus in Egypt whence they say it follows in the next verse Princes shall come out of Egypt c the multitude of the bulls with the calves of the people that is their mighty Princes or commanders in war with the meaner people that follow them see the Note Psal 22.12 till every one submit himself with pieces of silver that is with pieces of mony or lumps and wedges of silver scatter thou the people that delight in war to wit those that causelesly make war upon thy people Vers 31. Princes shall come out of Egypt c. This and that in the following verse is clearly a prophecy of the calling of the Gentiles Egypt and Ethiopia being perhaps named in stead of all because they were above others most grossely idolatrous and wicked Ethiopia shall soon stretch out her hands unto God to wit by yielding up themselves to him as his captives by praying to him or begging mercy of him or by presenting to him their gifts or tribute Vers 32. Sing unto God ye kingdomes of the earth c. See the Notes Psal 47.1 2. Vers 33. To him that rideth upon the heaven of heavens which were of old c. That is who is a God of infinite majesty the most high God that from the beginning of the world hath swaied and governed the heavens and all things contained therein and therefore it is fit that all kingdomes and nations should serve him lo he doth send out his voice and that a mighty voice see the Notes Psal 29.3 4 c. Vers 34. Ascribe ye strength unto God c. This is spoken in reference to what he had immediately before said concerning the thunder and see the Note Psal 29.1 his excellency is over Israel that is his majesty the excellency of his power and goodnesse c. is in a speciall manner manifested amongst his people in his care over them above others in the miraculous victories he hath given them and other the glorious things he hath wrought for them and his strength is in the clouds that is his power is eminently seen there which again hath reference to what he had said in the foregoing verse of the thunder as if he had said And thus hath God two glorious thrones whereon he is seen in his majesty one in his Church on earth and the other in heaven Vers 35. O God thou art terrible out of thy holy places That is as some conceive both out of heaven and out of thy tabernacle which indeed agrees with what was said in the foregoing verse but see the Note Psal 43.3 and see also Psal 47.2 PSALM LXIX Vers 1. SAve me O God c. It is evident by many passages of this Psalm that in the New Testament are applyed to Christ as we may see vers 4 9 21 and 22 that David wrote this Psalm of himself as he was a type of Christ and therefore what is here said in the beginning of this Psalm may be understood of the Passion of Christ Save me O God see Matth. 26.34 for the waters are come in unto my soul that is I am filled and even choaked up with waters to the unavoidable endangering of my life See the Notes 2 Sam. 22.5 and Psal 32.6 Vers 4. They that hate me without a cause are moe then the hairs of mine head c. See the Notes Psal 7.3 and 25.3 Yet many conceive that it was in particular reference to this place that Christ said of the Jews hatred against him Joh. 15.25 that it was that the word might be fulfilled that is written in their law They hated me without a cause As for the last clause in this verse then I restored that which I took not away it seems to have been a proverbiall speech used commonly concerning those that suffered for those things of which they were not guilty and so it may be used here by David either to imply generally that they did not only most injuriously oppresse him but also pretended therein to proceed against him in a way of justice as against a malefactour or else more particularly that in spoiling him of all that he had they clamoured against him that it was but to make satisfaction to the justice of the law which he had transgressed But now if we understand it of Christ the meaning must needs be that he suffered for other mens offences not for his own according to that Isa 53.4 5 6. surely he hath born our griefs c. and so did indeed satisfy divine justice for mans robbing God of his glory Vers 5. O God thou knowest my foolishnesse and my sins are not hid from thee c. Understand this as spoken by Christ and then the meaning must be this Thou Lord knowest that the sins for which I suffer are only the sins of thine elect which are mine merely by imputation but understand it of David and then either we must take it as spoken ironically O God thou knowest my foolishnesse c. that is thou knowest whether I be guilty or which is all one in effect that I am no way guilty of that foolishnesse that is that wickednesse those grievous sins which mine enemies would charge upon me and so this expression is much like that of the Prophet Jer. 20.7 O Lord thou hast deceived me and I was deceived or else rather as an acknowledgement of his failings yet withall implying a profession of his innocency in those things whereof they accused him as if he should have said Though I am foolish I confesse and have many waies offended thee which thou knowest right well yet withall thou knowest that I am no way culpable in those things which they would lay to my charge Vers 6. Let not them that wait on thee O Lord God of hosts be ashamed for my sake c. To wit as apprehending that thou hast forsaken me because thou comest not in to my help notwithstanding all my confidence in thee
Vers 9. Thou rulest the raging of the sea c. To wit by keeping it within its bounds and making it calm at thy pleasure see the Notes Job 9.8 and 26.12 and 38.8 c or thou quellest the pride of tyrants and nations that are like the raging sea But that in these words the Psalmist doth particularly intend Gods dividing the red sea before the Israelites is evident by that which follows vers 10. Vers 10. Thou hast broken Rahab in pieces c. That is Egypt see the Note Psal 87.4 as one that is slain that is thou hast broken the Egyptians with a deadly blow destroying them with the waves of the sea as when a man is slain with a sword and with as much ease as a man is slain Vers 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name As if he had said All parts of the world East West North and South were created by thee and do chearfully serve and praise thee their creatour for Tabor a mountain in the West of Canaan and Hermon in the East are here put for the East and West Vers 14. Iustice and judgement are the habitation of thy throne c. That is Thy throne is seated in the midst of justice and judgement thou dost order all things with most exact justice both by way of protecting and blessing thy people and by way of punishing thine and their enemies Or if we read it as it is in the margin Iustice and judgement are the establishment of thy throne then the meaning is that Gods kingdome on earth is upheld and magnified and made conspicuous in the world by his justice and judgement Mercy and truth shall go before thy face that is they shall be continually with thee and in thy presence see the Note Psal 85.13 Vers 15. Blessed is the people that know the joyfull sound c. That is who though they be in never so great distresse and danger yet they can rejoyce in that God is graciously present amongst them as their God and king and so can quietly rest on his favour and protection for in this expression the Psalmist alludes to the sounding of trumpets that was used amongst the Israelites upon divers occasions in the time of the Law that still as a sign of Gods favourable presence amongst them which who so understood they could not but exceedingly rejoyce therein for which see the Notes Numb 10.2 9 10 and 23.21 Yet withall consequently hereby must needs be implyed the happinesse of those that enjoyed the holy solemn assemblies of Gods people and that understanding the meaning of those sacred signs there used were refreshed with those spirituall joys that were signifyed thereby They shall walk O Lord in the light of thy countenance that is they shall rejoyce in thy favour see the Notes Psal 4.7 and Numb 6.25 26. through thy favour they shall go on prosperously in all their waies Vers 16. In thy Name shall they rejoyce all the day c. That is They shall continually rejoyce in thee or in thy favour and the daily effects thereof or in that they are thy people called by thy name and in thy righteousnesse shall they be exalted that is through thy faithfulnesse or in the confidence of thy faithfulnesse to them their spirits shall be lifted up with joy or they shall be encouraged against all adversities and enemies or through thy faithfulnesse they shall prosper flourish and become eminently great above others Some also understand this of the imputed righteousnesse of Christ to wit that thereby they shall be spiritually and eternally exalted Vers 17. For thou art the glory of their strength c. That is Thou givest them that strength whereby they glory and triumph over their enemies or whereby they become glorious or thou dost make thy self glorious in their strength or the glory of their strength consists in this that thou art their strength and in thy favour our horn shall be exalted see the Notes 1 Sam. 2.1 Vers 18. For the Lord is our defence c. Or as it is in the margin of our Bibles our shield that is our king see the Note Psa 47.9 is of the Lord that is the Lord made him king he did not exalt himself to that dignity which is more plainly expressed in the next words and our king is of the holy one of Israel see the Note Psal 71.22 And all this is meant of David but principally of Christ see the Notes 1 Sam. 16.1 Vers 19. Then c. That is When thou hadst appointed David to be king as was touched in the foregoing verse for the good of thy people thou spakest in vision to thy holy one to wit Gad or Nathan 2 Sam. 7.4 5 c. or rather to Samuel 1 Sam. 16.1 and saidest I have laid help upon one that is mighty that is I have set apart one to be king for the help of my people whom I have furnished with eminent gifts and graces of my spirit and so have made him a mighty man of valour wisedome every way exceeding able for that government and service I have exalted one chosen out of the people that is out of the common sort of people But all this with that which follows is chiefly meant of Christ see the Notes 1 Sam. 16.1 and Deut. 17.15 Vers 20. I have found David my servant c. And so Christ who is also called David Ezek. 34.23 is tearmed Gods chosen servant Isa 42.1 with my holy oyl have I anointed him see the Notes 1 Sam. 16.1 and Psal 45.7 Vers 21. With whom mine hand shall be established c. That is I will be so with him that I will never forsake him mine arm also shall strengthen him that is my full power not mine hand only but mine arm also shall be put forth for his help Vers 22. The enemy shall not exact upon him c. To wit by forcing taxes or tributes from him or otherwise oppressing him in his estate nor the son of wickednesse afflict him that is they shall not prevail over him how bold and desperate soever they be But now as we referre this promise to Christ it must be understood of his triumphing over all the enemies he grappled with see the Note 2 Sam. 7.10 Vers 24. But my faithfulnesse and my mercy shall be with him c. That is He shall be faithfull mercifull which shall be the chief ornaments of his kingdome or rather I will make good my promises to him notwithstanding his infirmities wherein mercy shall be shewed him and in my name shall his horn be exalted that is in the confidence of my help and favour he shall lift up his head with courage or rather by me or to the end my name may be glorified shall his kingdome be advanced and chiefly was this accomplished in the transcendent glory of Christs kingdome but see also the Notes Psal 20.1 and
the covenant betwixt God and them whence it is that Moses and Samuel are joyned together as Gods chief favourites in this regard Jer. 15.1 Though Moses and Samuel stood before me yet my mind could not be toward this people But however this is here alledged to stir up the people both to worship God as he had exhorted them to do in the foregoing verse and also to trust in him as their Lord and king namely from the example of these holy men of God in former times that were eminent for their piety in calling upon God and from the manifestation of Gods love to his people both in raising up such men to intercede for them and in his readinesse to hear them when they prayed to him as it is expressed in the following words they called upon the Lord and he answered them Yet some also adde to this that the Psalmist intended herein to imply that if God shewed so much favour to his people upon the intercession of Moses and the Leviticall priesthood much more ought Christ to be extolled by whose eternall priesthood men are perfectly reconciled unto God Vers 7. He spake unto them in the cloudy pillar To wit which was upon the Tabernacle See for Gods speaking to Moses and Aaron there Exod. 33.9 10 11. and the Notes Numb 12.5 and 16.19 Vers 8. Thou answeredst them O Lord our God c. To wit Moses and Aaron to whom the Lord returned a gracious answer when they interceded for the people yea and Samuel may be here included also though that which is said in the foregoing verse of Gods speaking to them in the cloudy pillar were meant only of Moses and Aaron As for that which follows thou wast a God that forgavest them though thou tookest vengeance of their inventions I conceive it is spoken of the whole body of the people and that the meaning is that when God had threatned or was many a time ready utterly to destroy the whole people for their rebellions yet upon the intercession of Moses and Aaron and Samuel he yielded to spare them for their sakes and so forgave them and still preserved the body of the people though withall he did often take vengeance on many particular persons when they committed idolatry or otherwise followed their own hearts lusts though therein they did manifestly transgresse the commandements of God For I see no reason why we should limit this which is said here of their inventions as some do to their plots and conspiracies which they devised against Moses and Aaron and Samuel Nor doth that exposition seem so probable which some Expositours give of these words thou wast a God that forgavest them to wit Moses and Aaron though thou tookest vengeance of their inventions that is though thou didst punish them for their sins by not suffering them to goe into the land of Canaan PSALM C. Vers 1. MAke a joyfull noise unto the Lord all ye lands This implyes a prophesy of the calling of the Gentiles But see the Note Psal 66.3 Vers 3. It is he that hath made us and not we our selves we are his people and the sheep of his pasture See the Notes Psal 95.6 7. Vers 4. Enter into his gates with thanksgiving and into his courts with praise See the Note Psal 84.2 PSALM CI. Vers 1. I Will sing of mercy and judgement c. Two severall waies this promise of David is expounded by Interpreters and both seem very probable to wit 1. that David doth here promise to praise God for his goodnesse and mercy to his penitent servants and for his judgements executed upon the obstinate and rebellious or more particularly for the judgement which God had executed upon Saul for some conceive that this Psalm was composed when Saul was newly cut off by the Philistines or which he knew God would execute upon him and the mercy which he had shewn to himself in preserving him from the rage of Saul and haply for opening such a fair way for the settling of him in the throne of Israel or at least the mercy which he knew God would shew him in bringing him to the kingdome long since promised him and then the following clause is clear unto thee O Lord will I sing that is I will speak of these things to thy praise and glory Or 2. that David doth here undertake that he would in this Psalm as it were by way of a vow to God and a solemn protestation before all the Church declare with what clemency and justice he meant to govern the kingdome when he should be settled in the throne how gentle and good every way he would be to the good and how zealous to punish the wicked And if we take it thus which seems most agreeable to the sequele of the Psalm then the meaning of the following clause seems to be this unto thee O Lord will I sing that is I will in my song thus engage my self out of a desire thereby to glorify thee by whom only I was appointed to so great honour and by whose grace only I hope to be enabled thus to govern the kingdome Vers 2. I will behave my self wisely in a perfect way c. To wit by avoiding what ever is evil with all possible circumspection And indeed this is expresly affirmed of David in his private life 1 Sam. 18.14 And David behaved himself wisely in all his waies O when wilt thou come unto me To wit to assist me with thy grace herein or rather to settle me in the kingdome promised me that I may then make good what I now promise As for the following clause I will walk within mine house with a perfect heart that which is intended thereby seems to be this that he would walk holily and righteously not in publick only but even within his own walls his court or his private house so that even those of his own family should not be able to lay any evil to his charge yea and that he would be watchfull to keep his own houshold too from every scandalous way Vers 3. I will set no wicked thing before mine eyes That is say some I will not make any evil course of other men a pattern for me to follow But rather I take it thus I will set no wicked thing before mine eyes to wit neither by desire nor purpose no nor by suffering it so near as I can to come into my thoughts Vers 4. A froward heart shall depart from me c. The meaning of this may be that he would not allow in himself that perverse rebellious spirit whereto naturally he was enclined or else that he would not converse with those that were of a froward spirit which indeed agrees best with the following clause according to our translation I will not know a wicked person that is I will not own any such nor shew them the least respect or favour Vers 5. Whoso privily slandereth his neighbour him will I cut off c. To wit
that doth righteousnesse at all times that is and he that accordingly liveth righteously and that both in prosperity and adversity implying that they that do thus constantly fear and serve God shall find God good and gracious to them though they may be in much distresse for a time Vers 4. Remember me O Lord with the favour that thou bearest unto thy people c. That is Whereas of late thou hast seemed not to mind us doe us good again and deliver us and blesse us according to what thou hast been wont to doe for thy people see the Note Psal 25.6 O visit me with thy salvation that is save us as thou hast formerly done out of our troubles see Psal 85.1 2 c. Vers 5. That I may see the good of thy chosen c. That is That I may enjoy the good which thou art wont to afford thy chosen people see the Notes Job 7.7 and Psal 21.4 that I may rejoyce in the gladnesse of thy nation that I may glory with thine inheritance that is that I may triumph with others for thy wonderfull deliverances and mercies to thy people But yet under these outward mercies spirituall and eternall blessings are likewise comprehended Vers 6. We have sinned with our fathers we have committed iniquity we have done wickedly Some conceive that this Psalm being composed in Babylon these words were by the Psalmist taken from Daniels prayer Deut. 9.5 where the very same expressions are used But however the drift of these words is doubtlesse not only by an humble acknowledgement of their sins to make way for Gods mercy but also especially to imply that seeing God had shewed great mercy to their fathers notwithstanding they had provoked him greatly by their sins therefore they hoped that God would after the like manner deal with them Vers 7. Our fathers understood not thy wonders in Egypt c. That is say some Expositours Though they saw the miracles which Moses wrought before them yet they laid them not so much to heart but that when Pharaoh upon the message of Moses to him did oppresse them worse then before they did then greatly murmure against Moses and Aaron Exod. 5.21 But rather I conceive that the Psalmist prefixeth this as the aggravation of their murmuring at the red sea whereof he speaks in the following words that notwithstanding the wonderfull works he had wrought in Egypt yet presently at the red sea when they were scarce gotten out of Egypt they provoked God by murmuring against him they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Vers 9. He led them through the depths as through the wildernesse That is He led them through those heaps of waters which stood up as a wall on each side of them see the Notes Exod. 14.22 and that on as dry ground as if they had gone through a dry sandy wildernesse Vers 12. Then believed they his words c. So it is said Exod. 14.31 But this is here added as an aggravation of their wickednesse that being thus convinced within themselves they should yet so soon again murmure against the Lord. Vers 13. They soon forgat his works c. For three daies after their removing from the red sea they murmured again because of the bitternesse of the waters at Marah Exod. 15.22 23 they waited not for his counsell that is they would not wait to see what God had determined concerning them or what God would enjoyn them to doe they would not patiently wait upon Gods providence as believing that he would provide for them as considering that it was Gods way to exercise his people with trials for a time but would prescribe both what he should doe and when he should doe it yet this may be referred to the following story Vers 14. But lusted exceedingly in the wildernesse c. To wit for flesh whereas in the wildernesse it was a great mercy to have necessary food See the Notes Num. 11.4 and Psal 78.18 and tempted God in the desart see the Note Exod. 17.2 Vers 15. And he gave them their request but sent leannesse into their soul That is upon their persons see the Note Psal 16.10 The meaning is that the dainties that God gave them with a curse instead of feeding them brought a deadly consumption upon them see the Note Numb 11.33 Vers 16. They envied Moses also in the camp c. See the Notes Numb 16.1 3 and Aaron the saint of the Lord that is whom the Lord had set apart to that holy office of being the high Priest so that their insurrection was by consequence against the Lord Numb 16.11 Vers 24. Yea they despised the pleasant land To wit by refusing to enter into it by speaking of it with contempt Numb 14.3 wherefore hath the Lord brought us into this land c. And he calleth it the pleasant land not only because it was such a rich fruitfull sweet and delightfull land the glory of all lands as it is called Eze. 20.6 but also because God had chosen it to be the peculiar seat of his word worship a sacramental pledge to them of his kingdom of glory their heavenly inheritance Vers 26. Therefore he lifted up his hand against them to overthrow them in the wildernesse That is He threatned and was ready to strike and that with great violence or rather he swore that he would destroy them Numb 14.21 28. for which see the Note Deut. 32.40 Vers 27. To overthrow their seed also among the nations and to scatter them in the lands Because though we find not this branch of Gods oath in expresse tearms where Moses relates this story of Gods anger against the Israelites for their refusing to enter into the land of Canaan yet we find the very same in a manner again affirmed only indeed there is no mention of their seed Ezek. 20.23 I lifted up mine hand unto them also in the wildernesse that I would scatter them among the heathen and disperse them through the countreys therefore some conceive that this was thus denounced at that time though it were not expressed by Moses and that it was fulfilled when upon the Israelites presumptuous attempting to enter the land after God had enjoyned them to return back into the wildernesse the Amalekites and the Canaanites smote them and discomfited them even unto Hormah Numb 14.45 and again after when Arad the Canaanite fought against Israel and took some of them prisoners Numb 21.1 And others hold that this is said only because under that threatning expressed by Moses the like was also covertly implyed concerning their posterity in case they should rebell against God as their fathers had done But I rather think that the true reason of this which is here said concerning the overthrowing of their seed is because at first God did indeed threaten to destroy the whole people of Israel and so to scatter them that they should never be a
any that having no interest in what he hath do only surprize them by fraud or violence or else spoilers of some forreign nation who when they come to pillage men are wont to make clean work and to shew no pity Vers 14. Let the iniquity of his father be remembred with the Lord c. That is Let him be punished not only for his own sins but also for the sins of his progenitours Vers 15. Let them be before the Lord continually c. That is Let their sins never be forgiven or Let the Lord be continually punishing the sins of his parents in him and his posterity till they be no more remembred amongst men Vers 16. Because that he remembred not to shew mercy but persecuted the poor and needy man c. That is me and others that are distressed and afflicted see the Notes Psal 40.17 and 69.29 that he might even slay the broken in heart that is the man that was sorely afflicted in spirit because of his distresses and indeed of Christ it is noted that he was a man of sorrows and acquainted with grief Isa 53.3 and that he was broken in heart for our sins My soul saith he is exceeding sorrowfull even unto death As for that expression Because that he remembred not to shew mercy it implyes either 1. that the kindnesse that his enemy had formerly received from him might have put him in mind to have shewed mercy to him or 2. that the extremity of misery he was in might have stirred up in his enemy thoughts of pity towards him as naturally men are wont to take compassion of those that are in a very sad condition and that because he did not this therefore it was just that God should not shew the least mercy to him or his And how truly this might be said concerning the mercilesse dealing both of Judas and the Jews with Christ we may easily conceive Vers 17. As he loved cursing c. To wit say some Expositours 1. in that he delighted to denounce curses and imprecations against men or 2. in that he did wittingly and wilfully runne on in those waies of wickednesse which must needs bring Gods curse upon him which was as if he had desired Gods curse and would not walk in those waies wherein he might have been certainly blessed as it was with Judas that for a little mony betrayed his Saviour and with the Jews in generall that despised and crucifyed him in whom all the nations of the earth were to be blessed crying out His bloud be upon us and upon our children or 3. which I like the best in that he delighted to doe all the mischief he could to the godly and took no delight at all in doing them good so let it come to him that is let that be done to him which he hath done to others Vers 18. As he clothed himself with cursing like as with his garment c. To wit in that he practised it as constantly as men wear their garments or in that he loved it and delighted gloried in it as some men do in their costly apparel see the Note Psal 73.6 so let it come into his bowels like water that is as water doth when a man drinks or when a man is sunk under water then it runs into his body and like oyl into his bones that is as oyl which is of that efficacy that it will pierce to the very bones and marrow And the meaning of this is that he desires either that the curse of God might fall upon him in great measure as men pour down water when they are thirsty or as men when they have aches in their bones or upon other occasions use much ointments or that it might seize upon him not only outwardly in outward calamities but also inwardly in his soul his mind conscience as by continued horrid terrours and by being delivered up to a reprobate sense c. Vers 19. Let it be unto him as the garment which covereth him c. See the Note Job 8.22 and for a girdle wherewith he is girded continually that is let the curse of God lye close upon him and cleave fast unto him Vers 20. Let this be the reward of mine adversaries from the Lord and of them that speak evil against my soul That is against me or rather that by their slanders seek to take away my life Vers 21. But doe thou for me O God the Lord for thy names sake c. See the Notes 1 Sam. 12.22 and Psal 25.11 because thy mercy is good see the Note Psal 69.16 Vers 22. For I am poor and needy c. See the Notes Psal 40.17 and Psal 69.29 and my heart is wounded within me that is I am in a manner a dead man or rather my heart is broken with sorrow which how it was verified in Christ we see Matth. 26.38 and Luk. 22.44 Vers 23. I am gone like the shadow when it declineth c. That is swiftly suddenly for no sooner is the sun covered with a cloud but presently the shadow is gone but see the Note also Psal 102.11 I am tossed up and down as the locust to wit because as locusts are continually leaping up and down yea and are often carried away by the winds Exod. 10.19 and driven away by men as being mischievous hurtfull creatures so was David persecuted from one place to another and so was Christ hurried up and down from one tribunal to another both being looked upon as mischievous persons not to be endured in the places where they lived Yet because locusts have dry and thin bodies some think that in this comparison the Psalmist doth also allude to that leannesse of body whereof he speaks in the next verse Vers 24. My knees are weak through fasting c. To wit for want of mâ—at or through grief and anguish of mind which makes men oftentimes even to loath their food Psal 102.4 Vers 27. That they may know c. Having in the foregoing verse prayed for deliverance Help me O Lord my God c. he adds That they may know that this is thy hand as if he had said Let my deliverance be such that mine enemies themselves may see that there is a divine hand in it or By my deliverance let mine enemies come to know that this which I now suffer is of thee by thine appointment and by thy disposing providence and that thou didst but make use of them as thine instruments for my correction which fully agrees with that which is said of Christ Isa 53.10 It pleased the Lord to bruise him he hath put him to grief Vers 31. For he shall stand at the right hand of the poor c. To wit even then when he may seem to have cast him off which David speaks with reference to himself but see also the Note Psal 16.8 to save him from those that condemn his soul that is that unjustly censure and slander him or that seek to take
for the last words out of Zion see the Note Psal 128.5 PSAL. CXXXV Vers 2. YE that stand in the house of the Lord in the Courts of the house of our God Though this Psalm begins with the very same words in a manner as doth the foregoing Psalm yet I conceive the drift of this is not only to stir up the Priests Levites as it was in the former to this duty of praising God but the people also that 1. because the arguments which here he brings to presse this did in common concern both Priests people 2. because that clause which is here added in the Courts of the house of our God may be extended to the people as well as to the Priests seeing there were some Courts in the Temple which were for the people to worship God in Vers 3. Sing praises unto his name for it is pleasant That is The name of God is pleasant delightfull to his servants when they think or speak of it or It is a pleasant and delightfull thing to sing praises to his name Vers 5. Our Lord is above all gods That is all that are called gods see the Note Deut. 10.17 And in advancing the Lord above all Idol-gods he hath respect to the high esteem which the heathens had of them Vers 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deep places That is all deep rivers and lakes or by deep places may be meant all the invisible depths both of the earth and waters even to the very centre Vers 7. He causeth the vapours to ascend from the ends of the earth c. Of which in the middle region of the air the clouds are formed Now in saying that these ascend from the ends of the earth either his meaning is that they ascend from all parts of the earth in every quarter of the world or else that they ascend from the sea which is the lands end or the utmost bounds of the earth And indeed those vapours of which watry clouds are formed do usually rise from watry places of the earth and especially from the seas whence is that of Elijahs servant 1 Kings 18.44 Behold there ariseth a little cloud out of the sea like a mans hand see also Amos 5.8 He maketh lightnings for the rain that is to make way for the rain the lightnings bursting the clouds that so the rain may pour down or to goe along with the rain this being the wonder here noted that fire and water should so go together break forth from the same cloud he bringeth the wind out of his treasuries that is say some out of the caves and hollow places of the earth but I rather conceive that because the wind riseth many times on a sudden as our Saviour saith Joh. 3.8 we cannot tell whence it cometh therefore God is said here to bring it forth as if he had it locked up in a readinesse in some secret hidden treasuries or store-houses Vers 13. Thy name O Lord endureth for ever and thy memoriall O Lord throughout all generations See the Note Psal 102.12 Vers 14. For the Lord will judge his people and he will repent himself concerning his servants That is Though he may for a time afflict his people yet he will at last relent over them and punish their enemies see the Note Deut. 32.36 Vers 15. The idols of the heathen are silver and gold c. By this description of the vanity of idols compared with the fore-mentioned works of God he clears what he had said before vers 5. that our Lord is above all gods What is farther to be noted in this and the five following verses see in the Notes Psal 115.4 11. Vers 21. Blessed be the Lord out of Zion c. That is Resorting to Zion the place of Gods presence and publick worship let us thence praise the Name of our Lord. PSALM CXXXVI Vers 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever See the Notes 2 Chron. 7.3 and 20.21 Vers 4. To him who alone doth great wonders See the Note Psal 72.18 Vers 6. To him that stretched out the earth above the waters See the Notes Gen. 1.9 and Psal 24.2 Vers 7. To him that made great lights See the Note Gen. 1.16 Vers 8. The sun to rule by day c. That is to have sole power under God to give light by day the moon stars not then appearing as on the other side the moon stars have the only power to give light by night the sun being then hidden from our sight and are therefore also said in the following verse to rule by night Vers 14. And made Israel to passe through the midst of it To wit the red sea as was said in the foregoing verse not only by opening a passage for them through the waters but also by giving them courage to passe between those heaps of water with as much confidence as if they had been to goe on dry land in any other place Vers 16. To him which led his people through the wildernesse To wit carefully tenderly as a father leads his child or a shepheard his flock supplying them in their wants protecting them from dangers going before them by day in the pillar of a cloud and by night in a pillar of fire see the Note Exod. 13.21 Vers 23. Who remembred us in our low estate That is many and many a time when our dangers miseries were greatest Vers 26. O give thanks unto the God of heaven That is that created the heavens that hath his habitation in the heaven and from thence doth support and govern the whole world PSALM CXXXVII Vers 1. BY the rivers of Babylon there we sat down yea we wept when we remembred Zion For the better understanding of this other passages in this Psalm take notice 1. that it was penned as in the name of the holy Levites that had been singers in the Temple as appears by many passages in it as those wherein there is mention made of their harps the enemies desiring them to sing one of the songs of Zion c 2. that the drift of this Psalm might be different according as we may differently conceive of the time when it was written For if it were penned after their return out of Babylon as some think because he speaks here of those things that were done in Babylon in the time past there we sat down yea we wept when we remembred Zion c. then the scope of the Psalmist was to render the people the more thankfull for their deliverance out of Babylon by putting them in mind how sad their condition was when they were in captivity but if it were composed whilst they were yet in Babylon Cyrus not having yet subdued the Babylonians which others conceive may be probably gathered from those words vers 8. O daughter of Babylon who art
within me is desolate that is destitute of all strength and void of all comfort Vers 5. I remember the daies of old c. See the Notes Psal 25.6 77.5 11. Vers 6. My soul thirsteth after thee as a thirsty land c. See the Notes Psal 42.2 and 63.1 Vers 7. Hide not thy face from me lest I be like unto them that goe down into the pit See the Notes Psal 28.1 88.3 Vers 8. Cause me to hear thy loving kindnesse in the morning That is say some Expositours When in the morning I pray unto thee let thy spirit inwardly assure me of thy mercy to me or rather let me speedily find that thou hast been mercifull to me see the Notes Psal 5.3 51.8 That which he intended hereby might be that he might speedily or in the morning heare that Saul had given over seeking and pursuing after him Cause me to know the way wherein I should walk c. That is how I may in all things conform my self to thy commandements or rather what course I may take that I may escape out of the hands of mine enemies who now know not which way to turn my self for I lift up my soul unto thee see the Note Psal 25.1 Vers 10. Teach me to doe thy will for thou art my God c. That is Enable me to live so that I may not doe any thing which is contrary to thy commands chiefly he intended hereby that he might not be provoked by the injurious dealings of his adversaries to speak or do any thing that was evil nor might be tempted by any sinfull way to rid himself out of his troubles Thy spirit is good lead me into the land of uprightnesse as if he had said Leave me not to mine own corrupt spirit which will certainly mislead me neither suffer me to be seduced by wicked men or by any unclean spirits which he might the rather intend because he knew how Saul had been troubled with an evil spirit sent from the Lord 1. Sam. 16.14 but let thy blessed and holy spirit the authour of all the good that is in thy people lead me into the land of uprightnesse that is into the way of upright walking or into such a way or land or ground where all is plain clear even see the Note Psal 5.8 that is into such a condition where I may be amongst those that walk uprightly or where there may be nothing to draw me aside from walking uprightly or to drive me into any crooked by-waies of wickednesse For so this phrase is used likewise Isa 26.10 Let favour be shewed to the wicked yet will he not learn righteousnesse in the land of uprightnesse will he deal unjustly that is he will persist in his wicked waies though he live where righteousnesse is both taught professed practised by others or he will turn aside out of Gods way where it is evenest straightest plainest easiest both to find follow This I conceive is the meaning of these words Others understand by the land of uprightnesse the city of Jerusalem where uprightnesse was taught where God was sincerely served worshipped others understand thereby the state of the Saints in heaven wherein uprightnesse shall dwell for ever those new heavens and new earth wherein dwelleth righteousnesse as S. Peter speaketh 2 Pet. 3.13 Vers 11. Quicken me O Lord for thy names sake That is Deliver me out of those desperate dangers wherein I am no other then as a dead man in the eye of reason see also the Note Psal 80.18 Vers 12. Destroy all them that afflict my soul for I am thy servant That is Thou hast chosen me to be thy servant and I am desirous to doe thee the best service I am able and therefore I know thou wilt take my part against mine enemies See the Note Psal 86.16 PSALM CXLIV Vers 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight To wit that had been formerly inured only to handle a sheep-hook and to play on a harp and not to meddle with weapons of war this discovering clearly that he had been extraordinarily taught of God herein And thus too by alledging what God had done for him he makes way for that request which follows in this Psalm that God would deliver him from his enemies as he had formerly done Vers 2. My goodnesse and my fortresse c. See the Note 2 Sam. 22.2 As for the last clause of this verse who subdueth my people under me though it may be extended to the Lords making him victorious over forreign nations which thereby became tributaries to him yet I conceive it is chiefly meant of Gods chusing and exalting him who was before of a mean condition to be king over his own people and of Gods bowing the hearts of that people to own him and submit to him as their king Vers 3. Lord what is man that thou takest knowledge of him c. See the Note Psal 8.4 Vers 4. Man is like to vanity c. That is to a vain thing or thing of nought there is nothing in him whereof he can boast wherein he can trust or wherewith he can deserve thy favour see the Note also Psal 62.9 his daies are as a shadow that passeth away to wit as the shadow of a bird flying over ones head or as any other shadow that goeth speedily out of ones sight and remembrance and is then gone as if it had never been but see the Notes also Psal 102.11 and 109.23 Vers 5. Bow thy heavens O Lord and come down c. See the Note 2 Sam. 22.10 touch the mountains and they shall smoke that is draw forth from the mountains those exhalations that may afterwards produce tempestuous storms or rather with thy black clouds and storms of rain thunder and lightning cause the mountains as it were to smoke see the Note Psal 104.32 But however that which hereby he desires is doubtlesse this that God would appear for him and by some extraordinary way destroy his mighty enemies that they might vanish as smoke Vers 6. Cast forth lightnings and scatter them shoot out thine arrows and destroy them See the Note 2 Sam. 22.15 Vers 7. Send thine hand from above c. See the Note 2 Sam. 22.7 rid me deliver me out of great waters see the Note 2 Sam. 22.5 Psal 32.6 and 69.1 from the hand of strange children which some understand of enemies of forreign nations living in a strange land as such countreys are called Psal 137.4 and worshippers of strange gods see the Note 2 Sam. 22.45 But the words of the following verse do make it clear that it is rather meant of those that were his enemies amongst his own people whom he tearms strange children because they were but bastard Israelites an adulterous generation as our Saviour tearmeth such as these were but see the Note Psal 54.3 Vers 8. Whose mouth speaketh vanity
the land c. To wit when wicked men shall be cut off see the Note Psal 37.3 and the perfect shall remain in it to wit they and their posterity see the Notes Psal 37.9 18. Vers 22. But the wicked shall be cut off from the earth and the transgressours shall be rooted out of it That is they shall be violently taken away see the Note Psal 52.5 CHAP. III. Vers 1. MY son c. See the Notes chap. 1.8 and 2.1 forget not my law that is neither let my doctrine slip out of thy memory neither be unmindfull to put it in practise but let thine heart keep my commandements that is get sound knowledge of them love them delight in them let thine heart be ever thinking of them and fully set upon the keeping of them Vers 2. For length of daies and long life shall they adde to thee That is My commandements kept obeyed shall bring thee to enjoy these blessings For length of daies long life see the Note Psal 91.16 for peace see the Note Psal 119.165 It is as if he had said For the lengthening out of thy life this shall be in stead of diet physick c. and for procuring thee peace this shall be in stead of all endeavours policy of thine own and for that expression shall they adde to thee I conceive it may particularly imply that hereby these blessings should be renewed and continued to him day after day or else the joynt conferring of both these blessings upon him Vers 3. Let not mercy and truth forsake thee c. If we understand this of Gods mercy and faithfulnesse for which see the Note Psal 57.3 it is as if he had said By keeping my laws make sure that thou mayest never fail of finding God mercifull and faithfull to thee and so the words do also covertly imply a promise that thus it shall surely be with those that conscionably observe Gods commandements But I rather understand it of mercy truth which Solomon commends to us to practise And accordingly by mercy may be meant all acts of mercy and compassion and free grace towards those that stand in need of our help and by truth all the duties which in justice we owe to God or man and without which we do not deal faithfully with them And indeed mercy truth are often thus joyned together for mercifull faithfull dealing see the Notes 2 Sam. 15.20 and Psal 85.10 Or by mercy and truth may be meant shewing mercy to men when it is done with a true sincere heart or mercy in deeds truth in words But I rather conceive that by mercy here may be meant all the good offices that we are to perform towards men by truth or faithfulnesse all the duties of Gods worship and service prescribed in his law and that because so this will be a generall precept including all the particulars afterwards mentioned because thus the promise annexed in the following verse will the more fitly answer this precept if here the duties be enjoyned that we owe both to God man then thereupon that promise followeth that hereby we shall find favour both in the sight of God and man As for that expression Let not mercy and truth forsake thee first it enjoyns a constant care to remember practise our duty herein as if he had said Be ever mercifull to men and true and faithfull in performing the duty you owe to God 2. it implyes that mercy and truth not being naturall to men through our corruption we are prone even after we have gotten these graces to loose them again therefore there had need to be the more care taken constantly to keep practise them All which is again pressed in the following words with figurative tearms bind them about thy neck to wit as a chain or jewell see the Notes chap. 1.9 Exod. 13.9 that is mind them continually keep them fast and safe write them upon the table of thine heart to wit as God wrote the precepts hereof on tables of stone that is let them be imprinted on your heart or think often on them to practise them as men do often remember those things which they have set down in writings or table-books I know some understand it thus write them on the table of thine heart that is on the tablet which thou wearest on thy heart for they say in those times they used to wear hanging down upon their breasts certain jewels or tablets and some adde too that they were made after the fashion of a heart whereon they were wont to have engraven the pictures or names of those they loved most dearly to the end they might have them still in mind that in allusion thereto this expression is here used write them on the table of thine heart And indeed if there were any such custome it may the rather seem probable that Solomon doth in these words allude thereto because in another place where he seems plainly to allude to some such engravings that they used to have on the rings they wore upon their fingers chap. 7.3 this clause is there again added Bind them upon thy fingers write them upon the table of thine heart to which purpose also observable is that which follows vers 4. Say unto wisedome Thou art my sister c. Vers 4. So shalt thou find favour good understanding in the sight of God man That is say some Expositours God will cause thy good estate to testify thy good understanding accordingly some translate the words thus So shalt thou find favour good successe c. But reading the words as they are in our translation either the meaning must be this So shalt thou know how to behave thy self with good understanding in all thine actions whether thou hast to deal with God or man or rather this So shall thy good understanding be taken notice of and thou shalt be commended for a wise understanding man both by God and man Vers 6. In all thy waies acknowledge him c. To wit 1. that he is thy God thy Lord whom therefore thou art bound to honour obey that so thou maiest consider what he requires to be done not what seems good in thine own eyes to that end maiest still ask counsell at his word and when thou knowest his will maiest doe it leaving the successe of all to God and aiming at his glory in all thy doings 2. that he is the fountain of all thy blessings of all thy abilities to do any thing as it ought to be done of all the successe thou dost at anm time find in any of thy affairs hereupon call upon him by prayer trust in him be thankfull to him upon all occasions 3. that he is an omniscient God that sees thee at all times all that thou doest that so thou maiest be the more fearfull to offend him the more
fountain be blessed that is Let thy wife be blessed or so shall thy wife be blessed with children thy children shall be blessed that shall flow from her And this expression I conceive is the rather used because barrennesse was looked upon in those times as a heavy curse and because it tends not a little to the fruitfulnesse of the wife when the husband hath not nor doth not spend his strength upon harlots However the drift of these words is to shew how much better it is for a man to live chastly in honest wedlock then to haunt the company of lewd women And to the same purpose is the following clause and rejoyce with the wife of thy youth see chap. 2.17 For herein either the husband is enjoyned to make use of his wife for his delight to wit of her of no other woman or taking delight in her is prescribed as a remedy against lusting after others Yea this may also intimate that there was no true pleasure but in this way of living in this lawfull way of wedlock he should rejoyce in his wife and children should take the more delight in his wife because of his children whereas in whores as he hath already shewed there is nothing but bitternesse and sorrow to be expected Vers 19. Let her be as the loving hinde pleasant roe c. That is Let her be as delightfull to thee for her beauty love as hindes roes are usually to great men who are wont when they are brought to be tame to follow them up and down to play with them to take great delight in them as being very beautifull comely creatures And some adde too that as these creatures are tamed by gentle tender usage so the wife should be allured to delight in her husband by all possible gentlenesse love But I rather take it thus As the hart doth dearly love the hindeâ— and the â—oe buck the roe following their mates up and down and as it is said keeping to them no other so if thou wilt not be worse then beasts do thou as ardently love thy wife delight in her and be faithfull to her Let her breasts satisfy thee at all times which cannot be done with harlots to whom men goe only at some times and by stealth and let this be as a sure remedy to keep thee from minding the strange woman and be thou ravisht alwaies with her love which is in the Original and erre thou alwaies in her love alluding to the wandring of these creatures up down after their mates that is be inamoured with her even to some fondnesse doting some erring in her love to wit so as not to see any blemish that is in her to have too high rather then too mean an opinion of her that alwaies not suffering any thing to alienate thine affection from her continuing as constant a liking to her to the last even when her beauty shall be decayed as when she was in the flower of her youth and when thou didst first set thy love upon her Vers 20. And why wilt thou my son be ravisht with a strange woman c To wit considering what hath been said concerning the dreadfull dangers and miseries that attend whoredome and the many blessings and comforts which they enjoy that live honestly in the married estate Vers 21. For the waies of man are before the eyes of the Lord c. And therefore though the unclean person commit his sin never so secretly that will doe him no good see the Note Job 31.4 Vers 22. His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins In three severall regards it may be said that wicked men and so particularly fornicatours adulterers are taken and held with the cords of their own sins 1. Because by reason of the guilt of their sins they stand bound over before God and liable to destruction so that though they may escape for a time thereupon may think themselves as safe as may be yet the truth is that whereever they goe they carry their chains setters about them their own consciences do condemn them and their wickednesse shall certainly at last bring destruction upon them 2. Because their own iniquities are usually the very means and occasion of their ruine see the Notes Psal 7.16 and 9.16 And 3. because they are so by custome intangled in their sins that they cannot possibly leave them which is more especially true of unclean persons though they see the evil danger of their sin so may think they will repent hereafter yet it will not be they are so fast held in the cords of their lusts And this agreeth best with the following words Vers 23. He â—hall die without instruction c. That is because he hath despised instruction or God shall at last deny him the means of instruction because whilst he had it he would not regard it in the greatnesse of his folly he shall goe astray that is God shall leave him to run on in great folly to eternall perdition Now his running on in a way of impenitency is ascribed to greatnesse of folly either because no folly no noâ— the folly of children ideots is so great as that when men to satisfy their own carnall desires will reject Gods counsell or else because wicked men do befool themselves so many severall waies as in that they mind not Gods displeasure or can be content for a little momentany pleasure to hazard their eternall salvation or in that they can flatter themselves with such vain conceits as that God will not punish them or that they will repent hereafter c. CHAP. VI. Vers 1. MY son if thou be surety c. Solomon here sheweth the danger of suretiship yet not as condemning all suretiship whatsoever for as it is a work of mercy to lend in some cases Psal 37.26 so also in some cases it may be to be surety for another as Paul for Onesimus Philem. 19. but only rash suretiship when men will unadvisedly engage themselves for any that desire it of them without due consideration of the persons for whom they doe it or of that for which they are engaged whether it be not more then they are willing or well able to discharge without the ruine or exceeding great prejudice of them their families if it should fall upon them If thou be surety for thy friend if thou hast stricken thy hand see the Note Job 17.3 with a stranger that is if thou hast with or for a stranger engaged thy self to any man I know that many by the stranger here do understand the creditour to whom a man gives his hand so engageth himself for his friend But I rather conceive that Solomon doth here advise men what they should doe in case they have been sureties for another man whether he were friend or stranger Vers 2. Thou art
Note Psal 37.25 usually God doth provide things necessary for them yea even in times of famine God doth usually provide for them in some extraordinary way and because however God gives them those inward refreshings and that sweet contentment of spirit that this is in stead of food to them therefore are these temporall promises commonly expressed in the Scripture in such generall tearms But yet still we must remember that in all such promises this exception is implyed to wit that thus it shall be with them unlesse God shall deal better with them in taking them up into heaven But he casteth away the substance of the wicked to wit so that they are many times famished Vers 5. He that gathereth in summer c. To wit in harvest as it is in the opposite clause that is He that dispatcheth his businesse and doth what is to be done for his own advantage whilst time serves as for instance he that in his youth or whilst he is in his full strength stores up for himself before the winter of old age is a wise son so consequently is himself honoured amongst men and is an honour to his parents family but he that sleepeth in harvest that is neglecteth the seasons of providing well for himself is a son that causeth shame that is by his carelesnesse sloth and the beggery he bringeth upon himself he doth not only shame himself but his parents too men being ready to charge the faults of young men upon the parents neglect in not giving them good education Vers 6. Blessings are upon the head of the just c. See the Notes Gen. 49.26 The meaning of this expression is this All men do wish pray for the just man that he may be blessed God doth showre down plenty of all kind of blessings upon him which are openly in the sight of all men as an ornament to him so consequently he can with confidence open his mouth in praising God in a holy boasting of Gods favour and in maintaining his own integrity for this is implyed in the following opposite clause but violence covereth the mouth of the wicked that is for the oppression extortion and other violent practices of the wicked the curses judgements of God shall be showred down abundantly upon them insomuch that thereby by the remembrance of their former sins they shall be even overwhelmed with shame their mouths shall be so stopped that they shall have nothing to say either by way of excuse or defence for themselves or by way of begging mercy or of speaking mischievously in regard of the righteous as formerly they have done see the Notes Job 5.16 Psal 63.11 I know some understand the last clause otherwise Violence covereth the mouth of the wicked that is Violent judgements from God shall as it were choke or stop the breath of the wicked they shall be condemned and executed as malefactours see the Notes Esth 7.8 and Job 9.24 Vers 7. The memory of the just is blessed c. That is the remembrance of them shall be sweet delightfull to men and whenever they speak of such a one they shall blesse praise him scarce ever making mention of him without his due commendation but the name of the wicked shall rot that is his name shall become loathsome and abominable it shall stink above ground like a rotten carcase and at last it shall be utterly abolished and forgotten Vers 8. The wise in heart will receive commandements c. That is They that are truly wise do not only boast and make a shew of wisdome will chearfully and readily hearken to the instructions and reproofs and obey the commandements of God in his word and of those whom God hath ordained to direct and govern them for the well-ordering of their lives without any replyes or cavils and so consequently for this is implyed by the following opposite clause by this means they avoid those mischiefs and miseries whereinto otherwise they might have fallen are abundantly rewarded of God but a prating fool shall fall that is the man that out of the abundance of folly that is in his heart slights gainsays the holy instructions and directions that are given him as loving to speak himself rather then to hear others to teach and command others rather then to be taught and commanded by others shall certainly fall into many sins miseries both because he rejects with scorn those that would teach him better and because being full of talk blurting out any thing that comes into his mind he exposeth himself thereby to manifold mischiefs The last clause may be render'd but a prating fool shall be beaten that is punished And accordingly some conceive the drift of the words to be this that whilst wise men do willingly obey what is given them in charge fools must by stripes be beaten to doe their duty or they will never doe it Vers 9. He that walketh uprightly c. That is He that liveth holily righteously that doth all that he doth in the uprightnesse simplicity of his heart without any fraud or dissimulation walketh surely that is safely securely without danger without fear of danger even when in the judgement of the world he may seem to be in greatest danger that 1. because he fears not to be found false or deceitfull in any thing he hath spoken or done 2. because he knoweth that God loves him and that he is not lyable to those plagues that God hath threatned against wicked men 3. because though he may be at some time in an afflicted estate yet he is sure that God will cause all things to work together for his good that heaven will at last make amends for all But he that perverteth his waies that is he that alloweth himself in any evil course though never so secretly or he that dealeth deceitfully in any thing whatsoever shall be known that is that which he feareth continually to wit that he shall be discovered so far he is from walking surely that shall come upon him though he carrieth his matters never so cunningly his wickednesse false dealings shall be discovered to his shame by his punishments he shall be made known and so also be made an example to others Vers 10. He that winketh with the eye causeth sorrow c. See the Notes chap. 6.13 Job 15.12 Psal 35.19 but a prating fool shall fall see the Note above ver 8. There is not here an opposition made between some vertue the contrary vice as it is most usually in the Proverbs but here as frequently elsewhere two vices are compared together the one of the eyes the other of the lips And if by him that winketh with the eye be meant the scoffer or the man that secretly seeks to doe mischief to those to whom outwardly he carrieth himself fairly friendly or more generally the man that doth
for the following words till he please it is said that this word till or untill doth usually in the Scripture imply that a thing shall never be as in Isa 22.14 Surely this iniquity shall not be purged from you till you die that is never see also Gen. 28.15 and so here it implyes that it would never please Christ to awake in displeasure against his Church and to hide himselfe from her unlesse he were disquieted and disturbed by the sinnes of his people And yet the meaning may be too that the faithfull in the time of the Law were to waite patiently for the comming of the promised Messiah and to take heed that they did not provoke him by unbelieving feare Or that when Christ seemes to sleep and to neglect his Church in times of trouble as he did the Disciples in that storme Mark 4.38 it is the duty of his people to content themselves with the comforts which he is pleased to afford them by his Spirit and to waite through faith patience till he was pleased to come in to their help But now for the spirituall sense of this adjuration I charge you by the roes and by the hindes of the feild that hath the most difficulty in it Some hold that there is nothing else intended hereby but as if the Church had said I charge you by those things that are most deare to you and most amiable in your eyes only they say this is expressed in a language suitable to a Pastorall by mentioning the roes and the hindes of the field which are the delight of shepheards But then againe others understand this in a more mysticall way as 1. Because these creatures are exceeding swift and nimble in running whence it is said of Asahel that he was as light of foote as a wild Roe 2 Sam. 2.18 see the Note also Chap. 22.34 therefore some doe understand hereby the holy Angels who are more quick and speedy then roes and hindes in doing what ever God enjoynes them as if it had been said I charge you by the Angels who observe your wayes and will speedily execute judgement upon you if you observe not my charge that you doe not any way disturb my beloved and 2ly Because roes and hindes are wild untamed creatures exceeding timorous and frightfull therefore others think the Gentiles in their wild unconverted estate are figured hereby and so take the meaning of the charge to be this that as the faithfull would be loth the Gentiles should be scandalized by their sinfull and offensive conversation and frighted from comming in to Christ or that the nations amongst whom they lived should be made instrumentall for executing Gods wrath upon them they should be carefull to observe the charge that was now given them And 3. Because the males and females of these creatures are noted for their ardent love one to the other see the Note Pro. 5.19 therefore others understand the adjuration thus I charge you by the roes and hindes of the field that is I charge you by that tender conjugal love that should be betwixt Christ and Christians like that of the roes and hindes of the field and who otherwise shall for this rise up in judgement against you that you doe not by any unkind offensive carriage disquiet my Beloved and cause him to leave me in displeasure Vers 8. The voice of my Beloved If there be any connexion to be conceived betwixt this and the foregoing verses it must be supposed that while the Spouse slept her Beloved had withdrawne himselfe and as his words afterwards imply had been abroad in the Country and that thereupon being suddenly wakened at his returne either by his voice or otherwise hearing him speake she breakes forth as one hastily awakened and startled from her sleep into this abrupt and joyfull expression The voice of my beloved as if she should have said Surely it is the voice of my beloved which may be meant either generally of any thing he had spoken or particularly of those words of his afterwards rehearsed by her ver 10. Rise up my love my faire one and come away Nor is it at all hard to conceive how this is spoken of Christ and his Church for 1. Christ doth sometimes withdraw and absent himselfe from his Church for a while as he did in regard of his bodily presence before his Incarnation and many times in regard of the manifestation of his grace and favour to them see Isa 45.15 2ly Christs voice doth alwayes give notice of his comming before he comes Thus the Prophets did of old foretell the comming of Christ in the flesh Luke 1.68 69 70. He hath visited his people saith Zacharias As he spake by the mouth of his holy Prophets which have been since the world began and the Baptist was the voice of Christ preparing his way before him Mark 1.2 3. And so likewise for his comming seasonably to the help of his people many precious promises he hath given us in his word Isa 35.4 And 3ly the Church knoweth the voice of Christ and rejoyceth to heare it Joh. 10.3 4. His own sheep know his voice and Isa 52.6 They shall know in that day that I am he that doth speak Behold it is I. Behold he cometh leaping upon the mountaines skipping upon the hills No sooner did the Spouse heare the voice of her beloved but she presently cheares up her selfe in the expectation of his speedy comming in the assurance whereof she speakes as if she saw him comming Behold he commeth Now this may be meant 1. of Christs comming in the flesh for the faithfull did in all ages make knowne that they expected the comming of the Messiah according to his promise yea by the eye of faith they saw him comming a farre off Joh. 8.56 Your father Abraham rejoyced to see my day and he saw it and was glad 2. Of his comming to a people in the preaching of the Gospel for where ever the Gospel is preached there Christ is present Mat. 28.20 and is seen by believers Gal. 3.1 and received by faith into their soules Joh. 13.20 And 3. of his comming in to the comfort and help of his people in all their tryals and troubles for even in this case the faithfull by the discoveries of Christs Spirit doe discerne his approaching to their help before he is come even as soone as the voice of Christ sounds in their eares his Spirit comes in with assurances of comfort mercy and help to their hearts whence is that of David Make me to heare joy and gladnesse Psal 51.8 And indeed these two last applications have I think the fairest probability in them But now for that which is said by the Spouse of the manner of her beloveds comming to her leaping upon the mountaines skipping upon the hills that is questionlesse so expressed with relation to that which followes in the next verse where Christ is compared to a roe or a young hart creatures that are wont to
excellencies of Christ set forth to them 1. That they may thereby better their knowledge of him whom indeed we can never know enough Eph. 3.19 and may be delighted to heare his praises as indeed men love to heare others talke of those they greatly affect and be stirred up the more to love him and the more industriously to seek after him 2. That those that doe set forth his excellencies to them may thereby find their own affection the more inflamed towards him and 3. That others also hearing his praises might be wonne to love him and to seek by faith to be united to him And besides this makes way to raise up our attentions the more heedfully to observe that glorious description that is immediately given us of Christ Vers 10. My beloved is white and ruddy c. Thus the Spouse sets forth the beauty of her beloved as one of a sanguine complexion covertly thereby to condemne her former folly in disregarding such a one as he was and withall to quicken her own affection towards him and to represent him as one that deserved to be beloved of all And indeed it is the office of the Church thus evidently to set forth Jesus Christ crucified before the eyes of men by the preaching of the Gospel Gal. 3.1 Expositors doe severall wayes apply this as 1. that Christ was white in regard of his Godhead as being the brightnesse of his fathers glory Heb. 1.3 and therefore when at his transfiguration the glory of his deity did shine forth thorough the veile of his body it is said Matth. 17.2 that his raiment was white as the light and ruddy in regard of his humanity being made of the same substance with Adam who had his name from the red earth from whence he was taken Gen. 2.7 and therefore is called the second Adam 1 Cor. 15.45 2ly that white might denote his innocency holinesse and spotlesse purity and red the imputation of the bloody scarlet sinnes of men unto him 2 Cor. 5.21 or the merit of his death and bloody passion whence he is described Revel 19.13 as cloathed with a vesture dipped in blood And indeed the mixture of this white and red was admirable in that great mystery of his passion when he that had not the least staine of sin in him had sin notwithstanding in a way of justice charged upon him and was numbred with the transgressors Isa 53.12 And 3. that white might betoken his mercy and grace to penitent sinners as likewise his victory triumph and joy Revel 19.8 14. and red his justice in executing vengeance upon his enemies Isa 63.1 2 3. But I think that the drift of the words is only in generall to shew that the excellencies that are in Christ and the great things that he hath done and suffered for his Church doe make him most beautifull and lovely in the eyes of his people And to the same purpose is the following clause where it is said that he is the chiefest or as it is in the margin of our Bibles A Standard-bearer among ten thousands because usually the tallest stoutest and goodliest men are chosen to be Standard-bearers for hereby is signified that Christ doth transcendently excell in the lovelinesse of his glorious excellencies all the children of men see the Notes Chap. 3.2 Psal 45.2 Yet some adde also that he is called a Standard-bearer with respect to his leading his people in their way and Christians marching and fighting under his Colours for which he is also called the Ensigne of his Church Isa 11.10 Vers 11. His head is as the most fine gold Some conceive that this is spoken with reference to the golden Crowne which Solomon wore on his head of which mention was made before Chap. 3.11 But because of these words as the most fine gold I rather think the Spouse intends hereby to signifie that his head was exceeding goodly to behold or that there was a kind of splendor of beauty and majesty in it or it may be that his intellectuals were exceeding precious and excellent And so mystically this may signifie 1. The transcendent excellency of his Godhead according to that 1 Cor. 11.3 The head of Christ is God Or rather 2. The surpassing excellency and glory of his government and kingdome above all other kingdomes whatsoever because spiritual heavenly and eternall see Joh. 18.36 Dan. 7.14 as likewise the al-sufficiency that was in him for the exercise of this his Regal power as that in him were hid all the treasures of wisdome and knowledge and that he was still ready to powre forth the riches of his goodnesse and mercy for the enriching and adorning of his people His locks are bushy or curled and black as a Raven To wit as the feathers of a Raven which are also smooth and shining and therefore the more beautifull And this is added because black haire hath been ever esteemed most beautifull in men whence was that of the Poet Spectandus nigris oculis nigroque capillo Now mystically I conceive these words doe import as the exceeding spirituall beauty so also the invincible fortitude and strength of Christ black and curled locks being signes of a hot and strong constitution Some by his locks doe understand the innumerable company of Angels that attend upon Christ and others the Saints and servants of Christ especially as gathered into Congregations which are an ornament to Christ and others againe his hidden and unsearchable counsels and his secret profound judgements which are so intricate that they cannot be fully known and so black and formidable that they may well strike men with astonishment and this last seemes the most probable Vers 12. His eyes are as the eyes of doves c. Thus Christ had before set forth the beauty of his Spouses eyes Chap. 1.15 4.1 for which see the Notes there and here now the Spouse useth the same expression concerning Christs only it is with an addition that his eyes were as the eyes of doves by the rivers of waters that is doves that have their abiding place where they have plenty of pure and cleare water to wash themselves and their eyes in as indeed cleare running water hath been alwayes esteemed good to refresh and cleare the eyes Now though this may be not unfitly applyed to the Ministers of Christ in regard of their purity and sincerity see the Note Chap. 1.4 and their being so continually conversant in the Scriptures and as some think to the most pure and spotlesse wisdome and prudence of Christ as man yet I rather think they are meant either of the carefull and affectionate respect that he hath alwayes to his Church and so as the Church was before said to have doves eyes because of her faith and loyalty to Christ so the same is here said of Christ because of his faithfullnesse to her or else of the beauty of his divine wisdome and providence according to that Habak 1.13 Thou art of purer eyes then to behold
thus Lord thou hast promised that thy people of Israel shall continue till thou hast sent them a Messiah by whom the glory of this thy kingdome shall be wondrously advanced hitherto thy people have walked on in the way of the expectation of this our promised redemption earnestly expecting desiring the end of this course in the accomplishment of this promise and why then hast thou brought us into this low weak condition as if thou meantst to cut us off wouldst not bring us to that glorious condition thou hast promised or Oh that we might see thy Christ in the flesh behold the glory of his promised kingdome There are some besides that understand these words He weakned my strength in the way c. of God or the enemies weakning their strength in the way as they went into Babylon or in the way as they returned home into their own countrey again But the former expositions are far more probable Vers 24. I said O my God take me not away in the midst of my daies c. That is before I have accomplished little more then half the years which men usually live see the Note Psal 55.23 or rather according to the exposition of the foregoing Note Cut not off thy people before thou hast made good thy promise of bringing them back with joy into their own countrey or before that glorious work of our redemption by the promised Messiah be accomplished And indeed because the Church was not come to the ripenesse of her age till the coming of the Messiah had she been cut off before that it might have been said that she was taken away in the half of her daies Thy years are throughout all generations that is thou art an eternall and unchangeable God And this is here alledged for the same end as before vers 12. for which see the Note there The most Expositours take it thus that because God was eternall therefore he would unto all eternity preserve his Church yea every particular member thereof according to that Matth. 22.32 God is not the God of the dead but of the living Vers 25. Of old hast thou laid the foundation of the earth c. This which here and in the two following verses is spoken to God is by the Apostle Heb. 1.10 11. applyed to Christ to prove his Godhead And indeed by that which is said before vers 13 14 15. that God should arise and have mercy upon Zion and so that the heathen should fear the Name of the Lord and all the kings of the earth his glory and again vers 22. that the people should be gathered together and the kingdomes to serve the Lord it is evident that the Psalmist speaks of the kingdome of Christ and therefore what is here spoken to God must be understood as spoken to God in Christ and to him therefore these words of the Psalm are by the Apostle there fitly applyed Vers 26. They shall perish but thou shalt endure c. See the Note Job 14.12 yea all of them that is the heavens and the earth and all things therein shall wax old like a garment that is shall decay by degrees or rather shall at last come to an end as a vesture shalt thou change them that is say some Expositours as one layeth by an old worn garment that is no longer fit for use and changeth it for another or rather as one alters an old tatter'd garment and doth so furbish it and make it up in another fashion that it seems to be a new garment so and as easily too as one changeth a garment shall God change the heavens the earth though they shall not cease to be and their substance shall be the same yet in regard of their qualities they shall be quite changed of corruptible they shall be made incorruptible c. so that they shall be new heavens and new earth Isa 66.22 The new heavens and the new earth which I will make shall remain before me saith the Lord. It is Heb. 1.12 as a vesture shalt thou fold them up and they shall be changed but that is the same in effect only it implyes either the suddennesse of the change that it shall be done with as much facility as one folds up a garment or else that they shall no longer serve for the same use as formerly whence this change is also compared to the folding up of a book or scroll Isa 34.4 the heavens shall be rolled together as a scroll that is the use of them shall cease as when one shuts up a book and layes it by which he means to use no longer As a vesture shalt thou change them and they shall be changed that is they shall be certainly changed And now the drift of all this is 1. to imply the perishing condition of Gods people as considered in themselves poor frail creatures continually hasting to their end thereby to move the Lord to take pity of them if the heavens that have lasted so many years without any apparent decay shall yet at last perish much more must weak frail men perish and 2. to shew that yet notwithstanding the children of God shall not perish and that because God is eternall and unchangeable and he hath chosen them to be his for ever so that being begotten again by the seed of Gods word which must needs be immortall and incorruptible as God is it is not possible but that they must continue though the heavens shall perish which is the conclusion he makes from hence vers 28. Vers 28. The children of thy servants shall continue and their seed shall be established before thee That is through thy favour and in thy presence both here and eternally in heaven See the Notes Psal 41.12 and 69.35 36. PSALM CIII Vers 1. BLesse the Lord O my soul and all that is within me blesse his holy Name That is my whole inward man my mind will affections thoughts with all the inward powers and faculties of my soul yea it may be extended to the inward parts of his body according to that Psa 35.10 All my bones shall say Lord who is like unto thee for which see the Note there as likewise Psal 20.1 Vers 3. Who forgiveth all thine iniquities who healeth all thy diseases To wit thy sins by pardoning them and if we so understand these words they are no more but a repeating again of what was said before in the first clause or thy lusts and corruptions by mortifying them Some also extend this to Gods delivering him from bodily infirmities and all outward evils see the Note Psal 41.6 But of his bodily health he speaks afterward vers 5. Vers 4. Who redeemeth thy life from destruction c. That is Who preserveth and delivereth thee from destroying dangers or rather who redeemeth and delivereth thee by the promised Messiah from death and hell see the Notes Job 26.6 and 28.22 and 33.22 who crowneth thee with loving kindnesse and tender mercies