Deut. 24. 15. 2. O my God I * Psal. 22. 5. 31. 1. 34. 8. Psal. 28. 7. Rom. 10. 11. trust in thee let me not be ashamed b i. e. Disappointed of my Hope which will be reproachful to me not without Reflection upon thee of whose Power and Faithfulness I have made my boast let not mine enemies triumph over me 3. Yea let none that wait on thee be ashamed c With me and for me For if I be frustrated all that trust in thee will be discouraged and upbraided with my Example let them be ashamed d Blast their wicked Designs and Hopes which transgress e Or Prevaricate or deal Persidiously with me violating their Faith given to me * Psal. 119. 78. without a cause f Without any Provocation of mine or without any sufficient Reason 4. * Psal. 5. 8. 27. 11. 86. 11. 119. 27. 143. 8. 10. Shew me thy ways g i. e. The way of thy Precepts what I ought to do in my Circumstances and Difficulties by what Methods I may obtain thy Favour and Help Whatsoever thou dost with me as to other things grant me this Favour teach me my Duty and cause me to keep close to it notwithstanding all Temptations to the contrary O LORD teach me thy paths 5. * Psal. 26. 3. Lead me in thy truth h i. e. In the true and right way prescribed in thy Word which is oft called Truth as Psal. 119. 30. Ioh. 8. 45 46. and 16. 13. c. Or by or because of thy Truth i. e. Because thou art Faithful do thou lead or guide me as thou hast promised to do and teach me for thou art the God of my salvation i i. e. Who hast saved me formerly and hast engaged to save me and from whom alone I expect Salvation on thee do I wait all the day 6. Remember O LORD * Psal. 103. 17 106. 1. 107. 1. Jer. 33. 11. †Heb. thy bowels thy tender mercies and thy loving kindnesses k O consider thy own merciful Nature and thy former manifold Favours vouchsafed to me and to other miserable Sinners and do like thy self for they have been ever of old l Thou hast been gracious to such as I am from the beginning of the World to this day and to me in particular from my very Infancy as he oft acknowledgeth in this Book yea from all Eternity thou hast had a good Will to me and therefore do not now desist and desert me 7. Remember not m So as to lay them to my Charge * Job 20. 11. the sins of my youth n The sins committed in my young and tender years Eccles. 11. 9 10. which God frequently punisheth in riper Age Iob. 13 26. Ier. 3. 25 and therefore he now prays that God would not deal so with him nor my transgressions o Nor any of my succeeding or other sins which either have been Acted by me or may be imputed to me according to thy mercy remember thou me for thy goodness sake p Being a sinner I have nothing to plead for my self but thy free Mercy and Goodness which I now implore O LORD 8. Good q i. e. Bountiful and gracious to sinners ready to good and delighting in it and upright r Or Right i. e. Holy and True sincere in making Promises and in all his Declarations and Offers of Mercy to sinners and faithful in fulfilling them is the LORD therefore will he teach sinners in the way s Being such an one he will not be wanting to such poor sinners as I am but will guide them by his Word and Spirit and gracious Providence into the way of Life and Peace By sinners he doth not understand all that are so not such â—…s are obstinate and Proud and scornful whom God hath declared that he will not teach nor direct but will leave them to the Errors and Lusts of their own Hearts and will blind and harden them to their Ruine as is often expressed in Scripture but only such as being truly sensible of their sins do humbly and earnestly seek God for his Grace and Mercy or such as are Meek as the next Verse explains it for these he will not fail to assist and Relieve 9. The meek t i. e. The humble and lowly such as meekly submit themselves to Gods hand and word and are willing and desirous to be directed and governed by him will he †Heb. 〈◊〉 to go guide in judgment u i. e In the Paths of judgment or in the right way wherein they should walk as the next Clause explains this or by the Rule of his word which is oft called his Iudgment or Iudgments Or with Iudgment i. e. With a wise and provident Care and a due regard to all their Circumstances See Ier. 10. 24. 1 Cor. 10. 13. and the meek will he teach his way x Either Gods way which God prescribes Or his own way in which he ought to walk 10. All the paths of the LORD are mercy and truth y All the dealings of God with them yea even those that are afflictive and grievous to the flesh are done in kindness and faithfulness to them as being very necessary for them and tending to their great advantage unto such as keep his covenant z i. e The Laws or Conditions required of them by his Covenant Or as it followes his Testimonies i. e. His Precepts which are the Testimonies or Witnesses of God's Will and of mans Duty and his testimonies 11. For thy names sake a i. e. For the Honour of thy Goodness and Truth which is concerned herein O LORD pardon mine iniquity for it is great b And therefore none but such a God can pardon it and nothing but thy own Name can move thee to do it and the pardoning of it will well become so great and good a God and will tend much to the Illustration of thy Glory as the greatness and desperateness of the Disease advanceth the Honour and Praise of the Physician Or this may be urged not as an Argument to move God but as the Reason that moved him to pray so earnestly and that for God's Names sake Or though as this Particle is oft rendred as Exod. 34. 9. Psal. 41. 4. and elsewhere it be great Possibly he speaks of his sin against uriah and Bathsheba Or for or though it be much or manifold For the Hebrew word signifies both great and much 12. What man is he c i. e. Whosoever he be whether Iew or Gentile whether more innocent or a greater Sinner which is my Case that feareth the LORD him shall he teach in the way that he shall choose d i. e. Which God appointeth or approveth Or which he i. e. such Person should chuse for the future Tense is oft put Potentially and so as
of shouting or resounding i. e. Of Thanksgiving Which were accompanied with the sound of Trumpets and other Instruments Numb 10. 10. 1 Chron. 16. 41 42. Psal. 33. 3. I 〈◊〉 of shouting will sing yea I will sing praises unto the LORD 7. Hear O LORD when I cry with my voyce have mercy also upon me and answer me 8. ‖ Or my Heart 〈◊〉 〈◊〉 my Face 〈◊〉 When thou saidst p Either by thy Word Commanding aud inviting me so to do Or by thy Spirit directing and inclining me to it seek ye my face q i. e. Seek my Presence and Favour and Help by Fervent and faithful Prayer my heart said unto thee r My heart readily and thankfully Compâ—…ed with the Motion and upon the Incouragement of this Command or Invitation and Promise couched in it I resolved I would do so and do so at this time But this Verse is a little otherwise rendred by divers learned Men. And the words lye in another Order in the Hebrew Text which runs thus To thee my Heart said Thou hast said Which Verb may well be understood here as it is also 1 Kings 20. 34. and as divers other Verbs are understood in the sacred Text as Levit. 24. 8. 2 Sam. 18. 12. and 23. 17. Compare with 1 Chron. 11. 19. and in many other places which is not strange in so Conciâ—…e and short a Language as the Hebrew is Seek ye my Face This is thy great Command so oft and so Vehemently urged as containing the very Substance and Foundation of all true Piety Thy face Lord I will seek I cheerfully do and will Obey thy Command therein Or the Verse may be thus translated without any Supplement which where it can be done is Confessedly the best way of Translation Concerning thee as the Particle Lamed is oft used Or For or Instead of thee as it is unquestionably used Gen. 11. 3. Exod. 13. 16. Prov. 21. 18. i. e. In thy Name and Words and according to thy Mind My Heart said To wit â—…o or within my self as the Word said is frequently taken i. e. I seriously consider within my self this following Command of thine oft Inculcated in thy Word and press it upon my own Conscience Seek ye my Face Thy Face Lord will I seek Thou commandest it and I will Obey thee therein thy face LORD will I seek 9. Hide not thy 〈◊〉 s Which I in Obedience to thy Command am now seeking 〈◊〉 from me â—…ut not thy servant away t To wit from thy Face or Presence or 〈◊〉 the place of thy Worship 1. From which he either now was or formerly had been driven two ways God and he might be parted either by God's departure or withdrawing from him which he might â—…o even in the plcce of 〈◊〉 Worship or by God's putting him away from 〈◊〉 Presence Against the first he seems to 〈◊〉 his Prayer in the first Clause and against the Latter in 〈◊〉 iâ—… 〈◊〉 thoâ—… hast been my help leave me not 〈◊〉 〈◊〉 me O God of my salvation 10. ‖ Or 〈◊〉 * Iâ—…a 49. 15 When my father and my mother forsake me u Or 〈◊〉 me as being unable to Help me and rather a Burden than an Help to me fâ—…r which Reason Dâ—…id desired them to leave him and disposed of them in another place 1 Saâ—… 22. Or his Father and Mother were now Dead Or by his Father and Mother he may signifie his near Relations and Friends which forsook him in the time of Trouble as men usually do Or the Words may be rendred Though my Father and Mother should forsake me ‖ Or but. then x Or yet as the Hebrew 〈◊〉 frequently signifies the LORD †Heb. will gather me will 〈◊〉 me up y Or will receive mâ—… to wit to himself as this Verb is used Ioâ—… 20. 4. Iudg. 19. 15. Mat. 23. 37. 11. * Psal. 〈◊〉 4. 86. 11. 119. 27. Teach me thy way z i. e. What Course I shall take to please thee and to discharge my Duty and to save my self from Ruine O LORD and lead me in †Heb. a way of Plainness a plain path a Of which see the Note on Psal. 26. 2 where the Hebrew words are the same because of †Heb. those which observe me mine enemies b That I may neither open their Moâ—…hs against me or Religion by my Miscarriages nor fall into their Hands by my folly nor give them any Occasion of Triumphing ouer me 12. Deliver me not over unto the will c Or Lust or Desire Heb. Soul which is so taken Psal. 41. 2. and 78. 18. Ezek. 16. 2â—… of mine enemies for * Psal. 35. 11 false witnesses are risen up against me and such as breath out cruelty d He presseth his Request from the quality of his Enemies who were both falâ—…e and Cruel and in both Respects hateful to God and Men. 13. I had fainted e These words are added to compleat the Sence For the Speech is abrupt and Imperfect as is very usual not only in the Holy Scripture but in many other Authors in all vehement Passions or Commotions of mind such as David was in at this time Having declared what perfidious and cruel Enemies did now assault and encompass him he now subjoyns what impression the Thoughts thereof made upon him and speaks like one that wanted Words to express how sad and desperate his Condition would have been if he had not been supported by Faith in God's promises unless I had believed to see the goodness of the LORD f To enjoy which is oft expressed by seeing the Mercy which God hath promised me in the land of the living g i. e. In this World which is oft so called as Iob 28. 13. Psal. 52 5. and 116. 9. and 142. 5. Isa. 38. 11. and 53. 8. Ier. 11. 19. Ezek. 32. 32. and is opposed to the Grave which is the place of the Dead And David was thus earnestly desirous of this Mercy in this Life not because he placed his Portion in these things which he so solemnly Disclaims Psal. 17. 14. but because the Truth and Glory of God were highly concerned in making good the Promise of the Kingdom made to him 14. * Psal. 31. â—…4 130. 5. Iâ—…a 25. 9. Heb. 2. 3. Wait on the LORD h O my Soul to which he now turneth his Speech as he frequently doth in this Book be of good courage and ‖ Or let thine Heart be strong So Gr. he shall strengthen thine heart i He will uphold thee and keep thee from fainting and sinking under thy Burdens wait I say on the LORD PSAL. XXVIII The ARGUMENT This Psalm seems to be made upon the same Occasion with the former and is mixed as many others of his Psalms are of Hopes and Fears of Prayers and Praises A Psalm of David 1. UNto thee will I cry O
immediately put it in execution to keep thy commandments 61 The ‖ 〈◊〉 bands of the wicked have robbed me b Or made a prey of me done me many injuries for my respect to thy Law but I have not forgotten thy law 62 At midnight I will rise c Out of my bed to praise thee in a solemn manner not being contented with those short ejaculations which he might have used lying in his bed to give * 〈◊〉 164. thanks unto thee because of thy righteous judgments d i. e. Laws which are so useful to direct and comfort me 63 I am * 〈◊〉 79. a companion of all them that fear thee e Not excepting the poorest and meanest whose society other Princes disdain and of them that keep thy precepts 64 The earth O LORD is full of thy mercy f Thou dost satisfie the just desires and necessities of all men and all creatures with the fruits of thy goodness teach me thy statutes g The generality of other men chiefly desire the blessings of this life but Lord give me thy spiritual blessings the saving knowledge love and practice of thy Law TETH 65 Thou hast dealt well with thy servant O LORD according unto thy word 66 Teach me ‖ 〈◊〉 goodness 〈◊〉 and 〈◊〉 So good judgment h Whereby I may rightly discern between truth and falshood good or evil between the mind of God and my own or others inventions that so I may be kept from those mistakes and errours in which many are involved that I may truly judge what thy Law requires or permits and what it forbids Heb. the goodness of taste an experimental sence and relish of Divine things Comp. Psal. 34. 9. and knowledge i A spiritual and experimental knowledge And judgment or taste and knowledge may by an useful figure called Hendiadys be put for judicious or solid or practical knowledge for I have believed thy commandments k I have believed the Divine authority of them and the truth and certainty of those promises and threatnings which thou hast annexed to them 67 * Ver. 71. and 75. Before I was afflicted I went astray l As men generally do in their prosperity See Deut. 32. 15. Psal. 73. 4 5 6 c. Prov. 1. 32. Ier. 22. 21. but now have I kept thy word 68 Thou art good m Gracious and bountiful in thy nature and dost good n To all men both good and bad Mat. 5. 45. and in all things yea even when thou afflictest teach me thy statutes o Which is the good that I desire above all things 69 The proud have †Heb. sewed a lye upon me forged a lie p A slander charging me with hypocrisie towards God and rebellion against my Prince against me but I will keep thy precepts q My practice shall confute their calumnies with my whole heart 70 Their heart is as fat as grease r The sence is either 1. they are stupid and insensible and past feeling not affected either with the terrours or comforts of Gods word So the like phrase is used Isa. 6. 10. comp with Iob. 12. 40. or 2. they prosper exceedingly and are even glutted with the wealth and comforts of this life but I delight in thy law s But I do not envy them their jollity and I have as much delight in Gods Law as they have in worldly things 71 It is good t Necessary and greatly beneficial for me that I have been afflicted that I might learn thy statutes t He repeats what in effect he said before v. 67. partly to intimate the certainty and importance of this truth and partly because it is a great Paradox to worldly men who generally esteem afflictions to be evil yea the worst of evils 72 * Psal. 19. 10. Prov. 8. 11. The law of thy mouth is better unto me u Not onely thy promises but even thy precepts which are so unpleasant and hard to ungodly men to me they are more desirable and more needful and profitable because they do not onely give me abundant satisfaction and comfort in this life but also they conduct me with safety and delight unto that eternal and most blessed life where gold and silver bear no price than thousands of gold and silver IOD 73 * Job 10. 8. Thy hands have made me and fashioned me give me understanding that I may learn thy commandments x I am thy creature and therefore obliged to serve and obey thee with all my might which that I may do aright I beg thy instruction or assistance Or thou hast made me once make me a second time and renew thy decayed image in me that I may know and serve thee better and that as I was made by thee so I may be guided by thy grace to serve and glorifie my Creator 74 * Ver. 79. They that fear thee will be glad y Partly for my sake of whose innocency and piety they are convinced and therefore sympathize with me and partly for their own sakes both for the encouragement they have by my example to trust in God and for the manifold benefits both spiritual and temporal which they expect from my government when they see me z To wit alive and in safety notwithstanding all the force and malice of mine enemies and advanced to the Kingdom because I have hoped in thy word a In thy promise and have not been disappointed of my hope which is a great confirmation of their faith and hope in God that they shall obtain all the good things which God hath promised them 75 I know b By the convictions of my own conscience and by experience O LORD that thy judgments c i. e. Thy corrections as the next clause explains this are †Heb. righteousness Ps. 19. 8. right and that thou in faithfulness d In pursuance of thy promises and in order to my good that by my afflictions thou mightest purge me from those sins which might provoke thy wrath against me and prepare me for a better administration and more lasting and comfortable enjoyment of my Kingdom hast afflicted me 76 Let I pray thee thy merciful kindness be †Heb. to comfort me for my comfort according to thy word e Yet in judgment remember mercy and give me that comfort and assistance in and that deliverance out of my troubles which thou hast promised me unto thy servant 77 Let thy tender mercies come unto me that I may live f That I may be preserved from that violent and untimely death which mine enemies design to bring upon me for thy law is my delight g I humbly beg and expect thy protection because I am thy faithful servant 78 Let the proud be ashamed for they dealt perversly with me h Heb. they have perverted me either by their calumnies whereby they have put
Angels just occasion to praise thee O LORD and thy saints shall bless thee 11 They shall speak of the glory of thy kingdom and talk of thy power 12 To make known to the sons of men his mighty acts and the glorious majesty of his kingdom 13 Thy kingdom is †Heb. a kingdom of all ages an everlasting kingdom and thy dominion endureth throughout all generations 14 The LORD upholdeth all h Either 1. all that look up to him for help or 2. all that are upheld whose support is not from themselves nor from other men but onely from Gods powerful and good providence that fall and * Psal. 146. 8. raiseth up all those that be bowed down 15 The eyes of all i Of all living creatures ‖ Or look unto thee wait upon thee k Expect and receive their supplies wholly from thy bounty Expectation is here figuratively ascribed to brute creatures as Psal. 104. 27. Rom. 8. 22. and * Psal. 136. 25. thou givest them their meat in due season l When they need it 16 Thou openest thine hand and satisfiest the desire of every living thing m Or as divers render it and which is more agreeable to the order of the words in the Hebrew Text thou satisfiest every living thing with thy favour or good-will i. e. with the fruits of thy bounty the Pronoun thy being easily and fitly understood out of the foregoing clause 17 The LORD is righteous in all his ways and ‖ Or merciful or bountiful holy n Or rather merciful as this word most commonly signifies There is a mixture of mercy in the most severe and terrible works of God in this life judgment without mercy being reserved for the next life Iam. 2. 13. Revel 14. 10. in all his works 18 * Deut. 4. 7. The LORD is nigh unto all them o To answer their prayers for relief that call upon him to all that call upon him in truth p Sincerely or with an upright heart trusting to him and waiting upon him in his way 19 He will fulfil the desire q So far as it is agreeable to his own will and convenient for their good not inordinate desires which God commonly denies to his people in mercy and granteth to his enemies in anger of them that fear him he also will hear their cry and will save them 20 The LORD preserveth all them that love him but all the wicked will he destroy r Frequently in this world but infallibly in the next 21 My mouth shall speak the praise of the LORD and let all flesh bless his holy Name for ever and ever PSAL. CXLVI The design of this Psalm is to perswade men to trust in God and in him alone 1 †Heb. Hallelujah PRaise ye the LORD Praise the LORD O my soul. 2 * Psal. 104. 33. While I live will I praise the LORD I will sing praises unto my God while I have any being 3 * Psal. 118. 8. 9. Put not your trust in princes a In men of greatest wealth and power in whose favour men are very prone to trust nor in the son of man in whom there is no ‖ Or salvation help b Who are utterly unable frequently to give you that help which they promise and you expect 4 * Psal. 104. 29. Eccl. 12. 7. His †Heb. spirit So Gr. breath goeth forth he returneth c In his body Eccles. 12. 7. to his earth d To that earth from which all mankind Princes not excepted had their original in that very day e As soon as ever he is dead his thoughts f All his designs and endeavours either for himself or for others perish 5 Happy is he that hath the God of Jacob for his help whose hope is in the LORD his God 6 * Gen. 1. 1. Which made heaven and earth the sea and all that therein is which keepeth truth for ever g Both because he liveth for ever to fulfil his promises and because he is eternally and unchangeably faithful 7 * Psal. 103. 6. Which executeth judgment for the oppressed which giveth food to the hungry * Psal. 68. 6. the LORD looseth the prisoners 8 * Mat. 9. 30. John 9. 7 32. The LORD openeth the eyes of the blind h Either 1. the eyes of their mind which he enlightens and directs in doubtful and difficult cases or 2. their bodily eyes which he did abundantly by his Son Jesus Christ. * Psal. 145. 14. Luke 13. 13. the LORD raiseth them that are bowed down the LORD loveth the righteous i Even when he doth afflict them which also he doth out of love Heb. 12. 6. 9 * Deut. 10. 18. Psal. 68. 5. The LORD preserveth the strangers he relieveth the fatherless and widow but the way of the wicked he turneth upside down k He overthroweth their goings as the phrase is Psal. 140. 4. He maketh them to lose their way he not onely frustrateth their plots and enterprises but turneth them against themselves This and all the foregoing sentences are so many arguments to encourage all good men to trust in God in all their straits and afflictions 10 * Exod. 15. 18. Psal. 10. 16. 145. 13. The LORD shall reign for ever even thy God O Zion unto all generations Praise ye the LORD PSAL. CXLVII This Psalm may seem from v. 2. 13. to have been composed by some holy Prophet after the return of Israel from the Babylonish Captivity It containeth an ample celebration of Gods praises both for common mercies and for special favours 1 PRaise ye the LORD for it * Psal 92. 1â—… is good a It is acceptable to God and greatly comfortable and beneficial to our selves to sing praises unto our God for it is pleasant and * Psal. 33. 1. praise is comely 2 The LORD doth build up Jerusalem b It is the Lords own doing and not mans * Deut. 30. 3. he gathereth together the out-casts c Or the banished who were carried captives out of their own land and dispersed in divers strange countries of Israel 3 He healeth the broken in heart d Either with the sence of their sins or with their sorrows and grievous calamities He seems to speak peculiarly of the captive Israelites now returned and bindeth up their †Heb. griess wounds 4 * Isa. 40. 26. He telleth the number of the stars e Which no man can do Gen. 22. 17. For those thousand and twenty five which Astronomers number are onely such as are most distinctly visible to the eye and most considerable for their influences he calleth them all by their names f This signifies 1. that he exactly knows them as we do those whom we can call by name he is able to give distinct names to each of them because he
to stand the most miserable condition that men can fall into Psa. 36. 12. 7 I will mention q Whether this ought to be the beginning of a new Chapter or no is not material but certainly here begins a new matter which contains the Prophets prayer either in his own name or the Church's to the end of chap. 64. wherein he begins with mentioning the great kindnesses that God had shewn the Iews and that Emphatically setting it forth with the greatest advantages and the more either to aggravate their great unkindness or to give them some hope of finding him the like again in their distresses or by way of argument with God to shew them mercy because he had been so good to them the loving kindnesses of the LORD and the praises of the LORD according to all that the LORD hath bestowed on us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses 8 For he said r viz within himself of old when he made a Covenant with our Fathers and brought them out of Egypt Surely they are my people s In Covenant though they are unworthy of me yet I cannot but look upon them as my people their enemies would persuade themselves O they are not God's People but cast ouâ—…s that none cared for or looked after but God will own them children that will not lie t That will keep my Covenant they will not deal falsly with me that are under such obligations or I presume they will not though they did go after their Idols and prove unfaithful to me in serving Baal and Ashteroth c. Now I presume they will do so no more thus Parents are apt tenderly to think of those Children that they have been indulgent to that they will not offer to abuse their kindness thus God thinks the best of them or he intimates here what they are obliged to do though he knew they would do otherwise or they will not degenerate after I have renewed them so he was their Saviour u viz. On these hopes and on these Conditions he undertook the charge of them Exod. 19. 5 6. Psal. 81. 8 9. 10. or he so â—…e alone was their Saviour when none to save none to uphold then he saved them not Cyrus Zerubbabel Nehemiah c. But Christ himself 9 * Judg. 10. 16. In all their affliction he was afflicted x Because of all the afflictions they endured in Egypt this notes the Sympathy that is in Christ he having the same Spirit in him that the Church hath and her head and Father or in all their afflictions no affliction so the words may be read their afflictions were rather favours then afflictions all that befell them from the red Sea through the wilderness and then Tzar is taken actively he afflicted not this may note his Clemency their sting was taken out either way it maâ—… be read according to the different spelling of â—…o whether by Aleph or Vaâ—… The first seems the more genuin they that list to drive this notion further may consult the Latine Synopsis and the English Annotations and the angel of his presence y The same that conducted them through the wilderness called an Angel Exo. 33. 2. and his Presence ver 14. and Iehovah Exo. 13. 21. so that it must be the Lord Jesus Christ who appeared to Moses in the bush as Stephen doth interpret it Act. 7. 35. c. Other Angels are in his presence but they were not always he was ever so therefore so called by way of eminency hence the LXX express it not a Lâ—…gate or Angel but himself saved them z From the house of Bondage brought them thorough the red Sea the wilderness c. Their rock was Christ 1 Cor. 10. 4. * Deut. 7. 7 8. in his love and in his pity a This shews the ground of his kindness they were a stubborn Superstitious Idolatrous people yet Christs Love and pity saved them for all that It was because he loved them he redeemed them and he * Exod. 19. 4. Deut. 1. 31. Chap. 46. 3. bore them and carried b He left them not to shift for themselves but bare them as a Father his Child or an Eagle her young onâ—…s he carried them in the arms of his power see Chap. 46. 4. and on the wings of his Providence see Deut 32. 10 11 12. and the Notes on Deut. 1. 31. And he is said to do it of old To remember his ancient kindness for many Generations past Olam signifies an Eternity or a long time past as well as to come from the daies of Abraham or Moses from their Bondage in Egypt to the time of Isaiah and it is used as an Argument to move him to do so still he will carry her till he bring her unto his Father them all the days of old 10 But they rebelled c Many of their Rebellions we read of in Exodus and Numbers in their Travels The Lord tells Moses that they had tempted him ten times and therefore severely threatens them Numb 14. 22 23. There were three principal Times of their Rebellion 1. In the Wilderness where they murmured for want of Bread and Water 2. In Canaan in noâ—… destroying but onely making Tributary suâ—…h Nations as God commanded them to destroy 3. Before the Babylonian Captivity when they set themselves against the Prophets which Stephen chargeth upon them Acts 7. 51 52. Among which also we may reckon all their behaviours under their Iudges and their Kings Or we may understand it of their not answering God's End and Expectation and * Exod. 15. 24. Num. 14. 11. Psal. 78. 40 â—…6 95. 9. Eph. 4. 30. vexed his holy spirit d Spirit of his Holiness they vexed him by their obstinacy against his will and mind and walking contrary unto him not that there are such Passions in God but it is spoken after the manner of men as they are vexed when their will is crossed therefore he was turned to be their enemy e He overthrew them not onely in the Wilderness Psal. 78. 31 33 59 60 c. sending among them fiery Serpents Numb 21. 6. but even in Canaan stirring up against them Adversaries sometimes the Philistines anon the Midianites and then the Moabites c. and he fought against them 11 Then f Or yet he remembred g This relates either 1. To the People and then He is collectively taken and so it looks like the Language of the People in Babylon and must be read he shall remember Or 2. It may look back to their condition in the Wilderness and thus they may properly say Where is he or that God that delivered his People of old to do the like for us now there is a like phrase used by Elisha 2 King 2. 14. Or rather 3. To God as it
thee nor steal by thee Or will proclaim or publish of the name of the Lord or of my name i. e. some part of it especially my goodness which may seem to be here principally intended 1. by comparing this with chap. 34. 6 7. 2. By the following words which seem a limitation of this general expression q. d. I will proclaim manifest and impart my goodness but with a difference not to all men but to whom I please 3. By other places where the name of the Lord is principally if not solely understood of his goodness as Isa. 50. 10. and in many places of the Psalms before thee * Rom. 9. 15. and will be gracious to whom I will be gracious e This may seem to be added with reference to the people for whom Moses is interceding lest Moses should misunderstand or misapply what is said here and chap. 34. 6 7. The sense is I will shew this peculiar favour to thee I will also be gracious towards the people thou pleadest for but not promiscuously Some of them I will severely and eternally punish for this and their other sins and some of them I will pardon and save not because they are righteous or innocent or less sinners than the rest but meerly out of my own good pleasure and most free grace whereby I will shew mercy to some when I will not shew mercy to others Thus this place is interpreted by the Apostle Rom. 9. 16 c. and will shew mercy on whom I will shew mercy 20 And he said Thou canst not see my face f Either 1. My essence But that no man can see neither in this life nor in the next Or rather 2. My glorious presence for * Gen. 32. 30 Deut. 5. 24. Jud. 13. 22. Rev. 1. 16 17 there shall no man see me and live g This may note either 1. Gods purpose that that blissful vision of God in glory shall be given to no man here but is reserved for the future life Or rather 2. The impossibility of the thing from mans weakness which is such that if God should display all the beams of his glory to him it would certainly astonish overwhelm and destroy him 21 And the LORD said Behold there is a place by me h In this mountain where my residence and glorious presence now is and in that part of it whence my voice now cometh to thine ears and thou shalt stand upon a rock 22 And it shall come to pass while my glory passeth by that I will put thee in a clift of the rock and will cover thee with my hand i That thou maist not be undone by thy own desires nor swallowed up with the sight of my glory while I pass by 23 And I will take away mine hand and thou shalt see my back parts k i. e. Imperfectly and in part as when we see onely a mans back-parts and not his face Thou shalt see a shadow or obscure delineation of my glory as much as thou canst bear though not as much as thou dost desire but my face shall not be seen CHAP. XXXIV 1 AND the LORD said unto Moses * Deut. 10. 1. Hew thee two tables of stone a The first Tables were made immediately by God who of his own meer grace and good pleasure and without mans merit or contrivance entred into Covenant with Abraham and his Seed these Tables must be made by Moses partly in token of Gods displcasure for their sin and partly to signifie that though the Covenant of grace was first made without mans care and counsel yet it should not be renewed but by mans repentance And as the Tables of stone signified the hardness of their hearts so the having of them by Moses might signifie the circumcision and plowing up of their hearts that they might be fit for the receiving of Gods mercies and the performance of their duties like unto the first and I will write upon these tables the words that were in the first tables b To shew Gods reception of Israel â—…nto his favour and their former state and that the Law and Covenant of God was neither abolished nor changed by their sin which thou brakest 2 And be ready in the morning and come up in the morning unto mount Sinai and present thy self there to me * chap. 19. 20. in the top of the mount 3 And no man shall * chap. 19. 12. come up with thee neither let any man be seen throughout all the mount neither let the flocks nor herds feed before that mount c This is said not for the beasts which are not capable of a Law but to restrain the presumption and curiosity of the people by this argument that even the beasts that come too near shall be destroyed and much more man whose knowledge aggravates his sin and punishment 4 And he hewed two tables of stone like unto the first and Moses rose up early in the morning and went up unto mount Sinai as the LORD had commanded him and took in his hand the two tables of stone 5 And the LORD descended in the cloud d In the cloudy pillar which ordinarily stood up in the air above the Mount but came down to the top of it when God spake with Moses See Exod. 33. 9. Numb 11. 17 25. and stood with him there e To wit in the Mount v. 2 4. and the clift of a rock chap. 33. 22. which was in the Mount and near the top of it as appears by comparing these places together and proclaimed the Name of the LORD 6 And the LORD passed by before him and proclaimed The LORD The LORD God f This title shews his glorious being power and authority the following titles note his goodness to men merciful and gracious long-suffering and abundant in goodness and truth g In fulfilling all his gracious promises made to Abraham and to his seed and to all his people wherein he is said to be abundant because he generally is better than his word and gives more than he promised There is a truth in divine threatnings but here the scituation of this word in the midst of the Attributes of divine Goodness plainly shews that it is to be restrained to the promises this being usual and reasonable that general words have their signification limited by the context And indeed here seems to be a Hendyadis goodness and truth for true sincere and hearty goodness as mercy and truth are oft put for true and real mercy See Psal. 25. 10. and 57. 3. c. 7 Keeping mercy for thousands h The Chaldee and some others render it for a thousand generations forgiving iniquity and transgression and sin i Sins of all sorts and sizes secret or open infirmities or presumptions against God or men as the heap of various words here put together signifies and * Deut. â—… â—… Jer. 32. 1â—… that will by no
destroy them with a mighty destruction until they be destroyed 24 And * Josh. 12. 1. he shall deliver their Kings into thiâ—…e hand and thou shalt destroy their name from under heaven there shall no man be able to stand before thee until thou have destroyed them u This promise is made upon condition of their performance of their duty which they neglecting they justly lose the benefit of it as we see Iudg. 2. 1 2 3. 25 The graven images of their gods * chap. 12. 3. Exod. 32. 20. shall ye burn with fire thou * Josh. 7. 1 21. shalt not desire the silver or gold that is on them x Wherewith the Idols are covered or a lorned nor conseâ—… 〈◊〉 other 〈◊〉 their ornaments This he commands to shâ—… his 〈◊〉 〈◊〉 of Idolâ—…ry and to cut off all occasions of iâ—… nor take it unto thee lest thou be * Psa. 106. 36. snared therein for it is an abomination to the LORD thy God 26 Neither shalt thou bring an abomination into thine house lest thou be a cursed thing y i. e. 〈◊〉 to 〈◊〉 〈◊〉 as that was See Ios. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like it but thou shalt utterly detest it and thou shalt utterly abâ—…or it for * chap. 13. 17. 〈◊〉 27. 23. it is a cursed thing CHAP. VIII 1 ALl the commandments which I command thee this day shall ye observe to do that ye may live a â—… â—… 〈◊〉 〈◊〉 and happily as life is oft taken as 〈◊〉 17. 18. 〈◊〉 v. â—… â—… 〈◊〉 on the contrary troubles or afflictions are called Death End 10. 17. 2 Cor. 11. 23. and multiply and go 〈◊〉 〈◊〉 possess the 〈◊〉 which the LORD sware 〈◊〉 〈◊〉 fathers 2 And thou shalt remember all the way b i. e. All the events which befel thee in the way the miraculous protections deliverances provisions instructions which God gave thee and withal the frequent and severe punishments of thy disobedience which the LORD thy God â—…ed thee those fourty years in the wilderness to humble thee and to * chap. 1â—… 〈◊〉 prove thee to know c i. e. That thou mightest discover to thy self and others that infidelity inconstancy Hypocrisie Apostacy rebellion and perverâ—… which lay hid in thy heart the discovery whereof was of singular use both to them and to the Church of God in all sucâ—…eding ages what was in thine heart whether thou wouldest keep his commandments or no. 3 And he humbled thee and * Exod. 1â—… â—… suffered thee to hunger and fed thee with * Exod. 1â—… 1â—… 14. Manna which thou knewest not neither did thy fathers know that he might make thee know that man doth * Mat. 4. 4. Lux. 4. 4. not live by bread onely but by every word that proceedeth out of the mouth of the LORD d i. e. By every or any thing which God appoints for this end how unlikely soever it may seem to be for 〈◊〉 as appears in the Manna seeing it is not thee Creature but onely Gods command and blessing upon iâ—… that 〈◊〉 〈◊〉 〈◊〉 for the support of life doth man live 4 * 〈…〉 Thy raiment 〈◊〉 not old upon thee e 〈…〉 neither did thy â—…oot swell f 〈…〉 these fourty years 5 * 〈…〉 Thou shalt also consider in thine heart that as a man chasteneth his son g i. â—… Unwillingly being 〈◊〉 by thy necessity modeâ—…ely in judgment remembring mercy and for thy reformation not for thy 〈◊〉 Compare 〈◊〉 3. 11 12. Heb. 12. 5 c. so the LORD thy God chasteneth thee 6 Therefore thou shalt keep the commandments of the LORD thy God to walk in his wayes and to fear him 7 For the LORD thy God bringeth thee into a good land * chap. 11. 〈◊〉 11. a land of brooks of water of fountains and depths h i. e. Deep Wells or Springs or Lakes which were divers and large that spring out of valleys and hills 8 A land of wheat and barley and vines and fig-trees and pomegranats a land of †〈…〉 oil olive l 〈…〉 and honey 9 A land wherein thou shalt eat bread without 〈◊〉 then shalt not lack any thing in it a land * chap. 〈◊〉 〈◊〉 whose 〈◊〉 are iron k Where are 〈◊〉 〈◊〉 〈◊〉 in a manner as plentiful aâ—… stones and upon which 〈◊〉 〈◊〉 〈◊〉 as in other parâ—… they do upon stones and out of whose hills thou mayest dig brass l To 〈◊〉 in 〈◊〉 plenty These are mentioned because they had none such in Egypt whence they came 10 * chap. 6. 11 1â—… When thou hast eaten and art full then thou shalt bless the LORD thy God m i. e. Solemnly praise him for thy food which is a debt both of gratitude and justice because it is from his providence and favour that thou receivest both thy food and refreshment and strength by it The more unworthy and absurd is that too common profaneness of them who professing to believe a God and his Providence from whom all their comforts come grudge to own him at their meals either by desiring his blessing before them or by offering due praise to God after them for the good land which he hath given thee 11 Beware that thou forget not the LORD thy God in not keeping his commandments and his judgments and his statutes which I command thee this day 12 * 〈…〉 Lest when thou hast eaten and art full and hast built goodly houses and dwelt therein 13 And when thy herds and thy flocks multiply and thy silver and thy gold is multiplyed and all that thou hast is multiplyed 14 Then thine heart be lifted up n As if thou didst receive and enjoy these things either by thy own wisdom and valour and industry v. 17. or for thy own merit Dâ—…t 9. 4. See Hos. 13. 6. 1 Cor. 4. 7. and thou forget the LORD thy God which brought thee forth out of the land of Egypt from the house of bondage 15 Who led thee through that great and terrible wilderness * Num. 21. 6. 〈◊〉 13. 5. wherein were fiery serpents and scorpions and drought where there was no water * Num. 20. 11. who brought thee forth water out of the rock of flint 16 Who fed thee in the wilderness with * Exod. 16. 15. manna which thy fathers knew not that he might humble thee o By keeping thee in a constant dependance upon him for every dayes food and convincing thee what an impotent helpless and beggerly Creature thou art in thy self having nothing whereon to subsist but from hand to mouth and being supported wholly by the alms of divine goodness given to thee from day to day The mercies of God if duly considered are as powerful an argument or mean to humble us as the greatest afflictions because they increase our debts to God and manifest our dependance upon him and insufficiency without him
Levites which I have set over thee and commanded thee to observe in this and the like matters by the way after that ye were come forth out of Egypt 10 When thou doest †Heb. lend the loan of any thing to c. lend thy brother any thing thou shalt not go into his house to fetch his pledge o To prevent both the poor mans reproach by having his wants exposed to view and the creditors insolence and greediness which might be occasioned by the sight of something which he desired and the debtour could not spare 11 Thou shalt stand abroad and the man to whom thou doest lend shall bring out the pledg p He shall chuse what pledge he please provided onely it be sufficient for the purpose abroad unto thee 12 And if the man be poor thou shalt not sleep with his pledg q But restore it before night which intimates that he should take no such thing for pledge without which a man cannot sleep since it were an idle thing to fetch it and carry it every day See on Exod. 22. 26 27. 13 * Exod. 22. 26. In any case thou shalt deliver him the pledg again when the sun goeth down that he may sleep in his own raiment and * Job 31. 20. bless thee r Instrumentally as ministers are said to convert and save sinners to wit bring down the blessing of God upon thee by his prayers for though his prayers if he be not a good man shall not avail for his own behalf yet they shall avail for thy benefit and it shall be righteousness unto thee before the LORD thy God s i. e. Esteemed and accepted by God as a work of righteousness or holiness or goodness and mercy which oft is called righteousness as Psal. 112. 9. Prov. 10. 2. Dan. 4. 27. 14 Thou shalt not oppress an hâ—…ed servant t Either by laying too grievous burdens of work upon him or by with-holding his wages from him as it follows that is poor and needy whether he be of thy brethren or of thy strangers that are in thy land within thy gates 15 At his day u At the time appointed weekly or daily * Lev. 19. 13. Jer. 22. 13. thou shalt give him his hire neither shall the sun go down upon it x To wit after the day upon which it is due and desired or demanded by him for justice must not be denied nor delayed for he is poor and †Heb. he lifteth his soul unto it setteth his heart upon it u lest he cry against thee unto the LORD and it be sin unto thee y Heb. lifteth up his soul to it which notes his great desire and hope of it and his dependance upon it See Psal. 24. 4. Ier. 22. 27. 16 * 2 King 14. 6. 2 Chron. 25. 4. Jer. 31. 29 30. Ezek. 18. 20. The fathers shall not be put to death for the children neither shall the children be put to death for the fathers z Understand it thus if the one be free from the guilt of the others sin and except in those cases where the soveraign Lord of Life and Death before whom none is innocent hath commanded it as Deut. 13. Ios. 7. 24. For this law is given to men not to God and though God do visit the fathers sins upon the children Exod. 20. yet he will not suffer men to do so every man shall be put to death for his own sin a Understand onely and not for any other mans sin 17 * Exod. 22. 21 22. Prov. 22. â—…2 Jer. 22. 3. Ezek. 22. 29. Thou shalt not pervert the judgment of the stranger nor of the fatherless b Nor of the widow which is to be supplied out of the last member nor indeed of any other person but he particularly mentions these partly because men are most apt to wrong such helpless persons and partly because God is pleased especially to charge himself and so to charge others with the care of those who have no other refuge See Isa. 1. 23. Ier. 5. 28. * Exod. 22. 26. nor take a widows raiment c To wit such an one as she hath daily and necessary use of as being poor as may appear by comparing this with ver 12 13. and with other places But this concerns not rich persons nor superfluous raiment to pledg 18 But thou shalt remember d To wit affectionately and practically and by thy compassionate sence of others miseries thou shalt make it evident that thou hast not forgotten thy own distresses and deliverances I having thereby authority to command thee and thou having obligations on that account both to obey me and to pity others in the same calamities which thou hast felt that thou wast a bond-man in Egypt and the LORD thy God redeemed thee thence therefore I command thee to do this thing e. 19 * Lev. 19. 9. and 23. 22. When thou cuttest down thine harvest in thy field and hast forgot a sheaf in the field thou shalt not go again to fetch it it shall be for the stranger for the fatherless and for the widow that the LORD thy God may bless thee in all the work of thine hands 20 When thou beatest thine olive-tree f With staves as they used to do to fetch down the olives †Heb. thou shalt not bough it after thee thou shalt not go over the boughs again it shall be for the stranger for the fatherless and for the widow 21 When thou gatherest the grapes of thy vineyard thou shalt not glean it †Heb. after thee afterward it shall be for the stranger for the fatherless and for the widow 22 And thou shalt remember that thou wast a bond-man in the land of Egypt therefore I command thee to do this thing CHAP. XXV 1 IF there be a controversie between men a About criminal matters as it follows and they come unto judgment that the judges may judge them then they shall justify b i. e. Acquit him from guilt and false accusations and free him from punishment the righteous and condemn c Declare him guilty and pass sentence of condemnation to suitable punishments upon him the wicked 2 And it shall be if the wicked man be †Heb. a son of beating 1 Sam. 26. 16. worthy to be beaten d Which the Iews say was the case of all those crimes which the law commands to be punished without expressing the kind or degree of the punishment that the judge shall cause him to lie down and to be beaten before his face e That the punishment may be duely inflicted without excess or defect which otherwise might easily happen through the executioners passion or partiality according to his fault by a certain number 3 * 2 Cor. 11. 24. Forty stripes he may give him and not exceed f It seems not superstition but prudent caution
God's Image no less than my self to whom therefore I owed some respect for God's sake 16. If I have withheld the poor from their desire m i. e. Denied them what they desired of me either in justice or from necessity For he was not obliged to grant their vain or inordinate desires or have caused the eyes of the widow to fail n To wit with tedious expectation of my justice or charity I durst neither deny nor delay my help when they required and needed it 17. Or have eaten my morsel my self alone o without communicating part of my Provisions or Estate to the Poor as it follows and the fatherless p This one kind of necessitous persons is put for all the rest hath not eaten thereof 18. For from my youth q As soon as I was capable of managing my own Affairs and of doing good to others he was brought up with me r In my Family or at least under my care and protection as with a Father s i. e. With all the diligence and tenderness of a Father and I have guided ‖ That is the widow her t i. e. The Widow mentioned v. 16. and commonly joyned with the Fatherless from my Mothers womb u i. e. From my tender years ever since I was capable of discerning good and evil I have made conscience of this Duty and this my continuance in well-doing is a good Evidence of my sincerity therein 19. If I have seen any perish for want of clothing x When it was in my power to cloath and arm them against cold and nakedness or any poor without covering 20. If his loyns have not blessed me y i. e. Given him occasion to bless and praise me and to pray to God to bless me for covering them the loyns being put synecdochically for the whole Body See â—…he like expression Deut 24. 13. and compare Gen. 4. 10. Luke 16. 9. and if he were not warmed with the fleece of my sheep z With clothing made of my Wool 21. If I have lift up mine hand against the fatherless a To smite him with the Fist of wickedness as the phrase is Isa. 58. 4. to bring him to the Judgment-seat that under colour of Justice I might take away his Right as powerful Oppressors use to do or any ways to threaten injure or crush him when I saw my help in the gate b When I understood my advantage against him and that I could influence the Judges to do what I pleased 22. Then let mine arm fall from my shoulder-blade c I am contented that that arm which hath been so wickedly employed may either rot off or fall out of joynt and so be useless and burdensom to me and mine arm be broken from ‖ Or the channel bone the bone 23. For * Isa. 13. 6. Ioel 1. 15. destruction from God was a terrour to me d I was so far from denying or questioning God's Providence wherewith you seem to charge me that I always reverenced it and when by reason of my great Wealth and Power and Interest I had little reason to fear man I stood in awe of God and of his judgments and made it my care and business to please God and by reason of his highness e Or Excellency or Majesty which is most glorious and terrible I could not endure f I found my self utterly unable either to oppose his power or to bear his wrath and therefore I durst not provoke him by any impiety or injustice 24. * Mar. 10. 24. 1 Tim. 6. 17. If I have made gold my hope g i. e. The matter of my hope and trust placing my chief joy and satisfaction in worldly wealth expecting safety and happiness from it Compare Psalm 62. 10. or have said to the fine gold Thou art my confidence 25. * Psa 62. 10. If I rejoyced h To wit carnally and excessively esteeming my self happy therein without God's love and favour for otherwise it is not only lawful but a duty and gift of God moderately and thankfully to rejoyce in the good things of this life Of which see Deut. 12. 7. Eccles. 2. 24. 25 26. 3. 12 13. 5. 18 19. because my wealth was great and because mine hand had †Heb. found much gotten much i Ascribing my wealth to my own wit or industry rather than to God's goodness and mercy And these sins he the rather mentions partly for his own vindication lest it should be thought that God took away his Estate because he had abused it to pride or carnal confidence or luxury or the oppression of others c. and partly for the instruction of Mankind in succeeding generations that they might take notice of the malignity and odiousness of these practises which by most men are reputed either laudable or harmless or at worst but light and trivial miscarriages 26. * Deut. 4. 19. 11. 16. 17. 3. If I beheld k Not simply nor only with admiration for it is a glorious work of God which we ought to contemplate and admire but for the end here following or so as to ascribe to it the honour peculiar to God †Heb. the light the sun l Heb. the light to wit the Sun as appears by the opposition of the Moon following which is called the light here and Gen. 1. 16. Psalm 136. 7 8. by way of eminency because it is the great light and the fountain of light to this visible World And this is understood either 1. of Iob's worldly glory or prosperity which is oft compared to light in Scripture as the contrary is to darkness And so the sense of those and the following words is If I reflected upon my wealth and glory with pride and admiration and satisfaction But this he had now mentioned in plain and proper terms v. 25. and therefore it is not likely that he should now repeat the same thing in dark and metaphorical expressions And although this be a great sin before God yet this is not one of those sins which fall under he cognizance of humane Judges as it here follows v. 28 Or rather 2. of the Sun in the Firmament and so this place speaks of the Idolatrous worship of the Host of Heaven and especially of the Sun and Moon the most eminent and glorious of that number which was the most ancient kind of Idolatry and was most frequenâ—… in the Eastern Countries in one of which Ioâ—… lived when it shined m i. e. In its full strength and glory for then it did most affect mens eves and hearts with admiration at its beauty and benefits and so move them to adore it Or when it began to â—…hine the compleat Verb being used of the beginning of it as he â—…igned is oft put for he began to reign i. e. at its first riâ—…ng which was a special
seeing and envying and fretâ—…ing at it but not being able to hinder it thou †Heb. maketh 〈◊〉 anointest mine head with oyl q Or Ointment as the Syriack and Arabick Interpreters render it with Aromatical Ointments which were then used at great Feasts Psal. 92. 10. Amos 6. 6. Mat. 6. 17. Luk. 7. 38. The Sence is thy Comforts delight my Soul Comp. 45. 7. my cup runneth over r Thou hast given me a very plentiful Portion signified by the Cup given to the Guests by the Master of the Feast 6. Surely goodness and mercy s i. e. God's Favour and the blessed and Comfortable effects and Benefits of it shall follow me t By which Emphatical Expression he signifies God's admirable freeness and readiness to do Good to his People and his preventing them with Blessings all the days of my Life u Which he justly concludes from the former instances of God's Favour to him because of the unchangeableness of Gods Nature and the stability of his Covenant and Promises and I will dwell in the house of the LORD †Heb. to lâ—…gth of days for ever x Whereas I have formerly been driven from God's House I rest assured that I shall now constantly enjoy that blessed Priviledge of serving and enjoying God in his Sanctuary which I prâ—…ze more then all my Dominions PSAL. XXIV The ARGUMENT This Psalm is generally and probably thought to have been Composed by David upon that solemn Occasion of bringing the Ark of God from the House of Obed-Edom into the Tabernacle which David had built for it 2 Sam. 6. Wherein he hath a further Prospect even to the Temple which he earnestly desired and intended to build and which he knew would be built by his Son And when this was done and the Ark brought into it this Psalm was to be â—…ung and indeed to this time it seems chiefly directed For Davids Psalms were not only used by himself upon the first Occasions for which he made them but they were committed to the Preâ—… of sacred Musick for the use of the Church iâ—… all succeeding times And being a Prophet he speaks as the Prophets used of things to come as if they were already present and turns his Speech to the Temple and it's Gates as if they were now built Moreover because the Tabernacle and Temple and Ark were manifest Types of Christ and of his Church and of the Place and state of Heavenly Glory David extended his thoughts to them also or at least the Holy Ghost designed to comprehend them under these Typical Expressions A Psalm of David 1. THe * Exod. 9. 29 19. 5. Deâ—… 10. 14. 〈◊〉 41. 11. 〈◊〉 â—…0 12. 1 Cor. 10. 26. 28. earth is the LORD'S and the fulness thereof a All the Creatures and especially the Inhabitants wherewith it is replenished God's general Dominion over and Interest in all Persons and places seems to be here premised and asserted Either 1. To shew his right to Chuse any Nation whom he pleased to be his peculiar People Which priviledge being conferred upon the Israelites was a great stumbling Block to the Heathen Nations Or 2. To set forth the singular kindness and mercy of God to Israel who chose them out of all the Nations of the World to be near to him and to have special acquaintance with him although otherwise he had no other Relation to them then what he had to all mankind to wit that of a Creator and Governor Or 3. To demonstrate the Excellency of the Jewish worship and Religion above all others because the God whom they served was the God and Maker of the whole World when the Gods of the Gentiles were sorry Idols and esteemed by themselves to be but Local and confined Deities the world and they that dwell therein 2. * Job 38. 6. Psal. 104. 5. 136. 6. For he hath founded it b Justly have I said that the Earth is the Lord s for he made it and laid the Foundation of it and that in a wonderful manner upon the seas c By the Seas and Floods he means the whole Collection of Waters as well the Sea and Rivers running into it as that great Abyss of Waters which is contained in the Bowels of the Earth of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence that he hath built so vast a Building upon so weak a Foundation as the Waters are Mic. 6. 2. and that although the Waters are lighter than the Earth and therefore are naturally incâ—…ned to be above it as they were at first yet God hath so far over-ruled the inclinations of Nature that the Waters shall as it were deny themselves and run down into Channels and Caverns of the Earth that so the Earth may be a Convenient Habitation for men and beasts See Gen. 1. 9. Exod. 20. 4. Psal. 104. 6. and established it upon the floods c By the Seas and Floods he means the whole Collection of Waters as well the Sea and Rivers running into it as that great Abyss of Waters which is contained in the Bowels of the Earth of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence that he hath built so vast a Building upon so weak a Foundation as the Waters are Mic. 6. 2. and that although the Waters are lighter than the Earth and therefore are naturally incâ—…ned to be above it as they were at first yet God hath so far over-ruled the inclinations of Nature that the Waters shall as it were deny themselves and run down into Channels and Caverns of the Earth that so the Earth may be a Convenient Habitation for men and beasts See Gen. 1. 9. Exod. 20. 4. Psal. 104. 6. 3. * Psal. 1â—… 1. Who shall ascend into the hill of the LORD d To wit Sion or Moriah the place of God's Sanctuary and special Presence This is here subjoyned Either 1. By way of Opposition though God is the God of the whole World yet he is in a peculiar manner the God of Israel and to be worshipped no where but in their Holy place Or 2. As an Inference Having asserted and proved Gods Authority and Dominion over all mankind and Consequently their Obligations to serve and worship him he now proposeth a most necessary and important Question especially in those times when all Nations except Israel were under deep Ignorance and Errors herein Namely where and how and by whom God will be served and his Favour and Blessing may be enjoyed The place is here described and the qualification of the Persons in the following Verses and who shall stand e To wit to Minister before him as this Word is commonly used with respect either to Men as 1 Kings 1. 2. Compare with 10. â—… Dan.
to all generations 12. * Psal 65. 4. c. 94. 14. 144. 15. Blessed is the nation whose God is the LORD and the people whom he hath chosen for his own inheritance u Seeing the Lord is so great and glorious in Wisdom and Power and Goodness as hath been hitherto said as they must needs be very miserable who are Strangers or Enemies to him so thrice Happy is that people of Israel who though they be despised by the Gentiles are chosen by this Almighty God to be his peculiar Portion and Friends and Servants 13. * 2 Chr. 16. 9. Job 28. 24. Psal. 11. 4. The LORD looketh from heaven he beholdeth all the sons of men x Although he hath a special Relation to Israel yet he hath a general Care and Inspection over all Mankind all whose Hearts and Ways he discerns and observes 14. From the place of his habitation he looketh upon all the inhabitants of the earth 15. He fashioneth y Or fashioned or made Or formeth For this may relate Either 1. To the work of Creation So he proves what he said v. 13 14. that God beheld all men because he made them yea even their Hearts the most secret piece of them Or 2. To the works of his Providence Having said that God sees and observes all Men he now addes that he Rules and Governs them yea even their Hearts which are most Masterless and unmanageable and yet he frameth and disposeth and inclineth them this way or that according to the Counsel of his Will See Exod. 34. 24. Psal. 105. 25. their hearts alike z Or equally one as well as another Whether they be Iews or Gentiles Bond or Free Princes or Peasants all are alike subject to his Jurisdiction he considereth all their works a Both outward and inward all the workings of their Minds and Affections and all their Indeavours and Actions 16. There is no king b He instanceth in these as the most potent and uncontroll able persons in the World and most Confident of themselves and least sensible of their Dependence upon God By which he strongly proves his general Proposition of God's powerful Providence over all Men. saved by the multitude of an host c But only by God's Providence who disposeth of Victory and Success as he pleaseth and that frequently to the weakest and most foolish side Eccles. 9. 11. a mighty man is not delivered by much strength 17. * Psal. 147. 10. Prov. â—…1 31. An horse d Though he be strong Iob 39. 19. c. and fit for Battel Prov. 21. 31. Or for flight if need requires And so this is put for all Warlike provisions of which Horses were and are a very Considerable part is †Heb. a Lye a vain thing e Heb. a Lye because it promiseth that help and safety which it cannot give for safety neither shall he deliver any by his great strength 18. * Job 36. â—… Psal. 34. 15 1 pet 3. 12. Behold the eye of the LORD f Whosoever therefore would have Safety and Deliverance must seek and expect it only from the watchful Eye and Almighty hand and mercy of God is upon them that fear him g These are the chief Object of his Care and Favour upon them that hope in his mercy h That place their Hope and Trust and Happiness not in any Creature but only in God and in his Mercy and Blessings The Conjunction and Order of these two qualifications of the Person whom God careth for is observable here they must be such as fear God and so make Conscience of keeping his Commands Eccles. 12. 13. and then they may and must hope in Or relye upon his Mercy for their Safety and Happiness 19. To deliver their soul i i. e. Their Life when he sees it to be expedient for them sometimes it is better for them to dye than to Live as both good and bad Men have declared and when it is so it is known to God but not to us And therefore the constant Accomplishment of this and the like promises in a literal Sence is not to be expected nor simply desired but with Submission to God's wise and gracious Will from death and to keep them alive * Job 5. â—… Psa. 37. 19. in famin 20. Our soul waiteth for the LORD he is our help k The help of us Israelites to whom he hath made many Promises and glorious Discoveries of his Goodness and our shield 21. For l Or Therefore for this seems to be an Inference Either from the foregoing or from the following Sentence our heart shall rejoyce in him because we have trusted in his holy name 22. Let thy mercy O LORD be upon us according as we hope in thee PSAL. XXXIV A Psalm of David when he changed a A Psalm made upon that occasion though not at that time his behaviour b Or his Habit or Posture or his Reason as this word is taken 1 Sam. 25. 33. Psal. 119. 66. Prov. 11. 22. When he Counterfeited madness Wherein whether he sinned or not is matter of Dispute but this is undoubted that God's Favour and his Deliverance at that time was very Remarkable and deserved this Solemn acknowledgment before ‖ Or Achish 1 Sam. 21. 11 13. Abimelech c Called Achish 1 Sam. 21. 10. But Abimelech seems to have been the common Name of the Kings of the Philistins Gen. 20. 2. and 26. 1. as Pharao was of the Egyptians and Caesar of the Romans who drove him away and he departed 1. I Will bless the LORD at all times d I will never forget to bless God for this miraculous Deliverance his praise shall continually be in my mouth 2. My soul shall make her boast in the LORD e Shall glory in this that I have so powerful and so gracious a Lord and Master the humble f Or the Meek i. e. The Godly oft called in Scripture by that Title and particularly my Friends and Favourers in Israel whom he thus calls in Opposition to his proud and furious Adversaries in Saul's Court and Camp shall hear thereof and be glad g Both for their Love to me and to the publick good of Israel which they know that I design and seek above all things and for the Comfort and Benefit of my example to them in like Straits and Difficulties 3. O magnifie the LORD with me h Joyn your Praises with mine O all ye humble Ones and let us exalt his name together i Not in place for David was now banished from the place of God's publick Worship but in Affection and Work Let our Souls meet and let our Praises meet in the Ears of the all-hearing God Or alike i. e. With equal Zeal and Fervency let none be willing to be out stripped by another 4. I sought the LORD and he heard me and delivered me
Favour which is the 〈◊〉 that I desiâ—…e pardon all my sins which stand 〈◊〉 〈◊〉 Cloud between thee and me and fill me with Feaâ—… 〈◊〉 my Condition both here and hereafter make me not the reproach i Let not their Prosperity and my Misery give them Occasion to deride and Reproach me for my serving of thee and trusting in thee to so little purpose or Advantage of 〈◊〉 〈◊〉 k i. e. Of wicked Men who though they profess and think themselves to be Wiâ—…e yet indeed are Fools as is manifest from their Eager pursuit of fruitless Vanities v. 6. and from their Gross neglect of God and of his Service who onely is able to make them Happy 9. * Job 4â—… 4 5 I was dumb I opened not my mouth l To wit in way of Murmuring or Repining against thee oâ—… thy Providence as I promise I would be v. 1. For though when I looked onely to Instruments I was Discomposed and did at last speak a foolish Word yet when I did Recollect my self and looked up to thee the first Cause and Soveraign disposer of this and all other things I return to my former silence because thou didst it m What Either 1. And particularly Absolom's Rebellion wherein I acknowledge thy just Hand in punishing my sins Or 2. And more generally whatsoever is done in these Matters all the Events which befall all Men whether good or bad The Afflictions of the one and the Prosperity of the other All which are the Effects of thy Counsel and Providence in which all Men ought to acquiesce 10. * Job 9. â—…4 Remove thy stroke away from me n But although I may not I will not open my Mouth to Complain of thee yet I may open it to Complain and Pray to thee that thou wouldest take off the Judgment which thou hast inflicted upon me I am consumed o Help me therefore before I be utterly and irrecoverably lost by the †Heb. Conflict blow of thine hand 11. When thou with rebukes p i. e. With Punishment which are oâ—…t sâ—… called See Psal. 6. 1. and 76. 6. dost correct man for iniquity q i. e. Dost punish him as his iniquity deserves thou makest †Heb. that which is desired in him to â—…elt away his beauty r Heb. his Desire i. e. His desiderable things as this Word signifies Lam. 1. 11. Dan. 9. 23. and 1â—… 3. 11. 19. His Comeliness Strength Wealth and Prosperity and all his present Excellencies or Felicities to consume away like a mâ—…th s Either 1. Passively as a Moth is quickly and easily crushed to Pieces with a touch as this Phrase is used Iob 4. 19. Or 2. Actively as a Moth consumeth a Garment as it is Iob 13. 28. Isa. 50. 9. to which God Compareth himself and his Judgments secretly and insensibly consuming a People Isa. 51. 8. Hoâ—…a 5. 12. * Vers. 5. surely every man is vanity t And this Confirms what I said v. 5. That every Man is Vanity Which though men in the height of their Prosperity will not believe yet when God Contendeth with them by his Judgments they are forced to acknowledge it Selah 12. Hear my prayer O LORD and give ear unto my cry hold not thy peace at my Tears u Joyned with my Prayers Heb. 5. 7. * Lev. 25. 23. 1 Chr. 29. 15. Psal. 119. 19 Heb. 11. 13. 1 Pet. â—… 11. for I am a stranger x Though I be not onely a Native but either anointed or actually King of this Land yet in Truth I am but a Stranger both in regard of my very uncertain and short Continuance here where I am onely in my â—… Journey or Passage to my real and long Home which is in the other World and in Respect of the many wants and Hardships and Contempts and Injuries to which I am exposed as men usually are in strange Lands And therefore I greatly need and desire thy Pity and Help Oh thou who art the Patron of Strangers whom thou hast Commended to our Care and kindness Exod. 12. 48. Levit. 19. 33. and 25. 35. c. with thee y Either 1. In thy sight or Judgment and therefore truly We are apt to flatter our selves and can hardly believe that we are but Strangers here where we seem to have settled Habitations and Possessions but thou knowest the Truth of the Business that we are really such Or â—… In thy Land or Territory in which I sojourn onely by thy leave and Favour and during thy Pleasure as this whole Phrase is used Levit. 25. 23. whence these Words are taken is also v. 35 36. 39. 40. 45. 47. where that Branch of it with thee is so meant And withal this Phrase both here and Levit. 25. 23. may have a further Emphasis in it implying that every Israelite and particularly David himself in Respect of men were the Proprietors or owners of their Portions of which no other man might deprive or dispossess them and therefore David's Enemies had done wrongfully in banishing him from his and from the Lords inheritance but yet in Respect of God they were but strangers and God was the onely Proprietor of it and a sojourner as all my fathers were z Both in thy Judgment expressed Levit. 25. 23. and in their own Opinion Heb. 11. 13. c. Upon which Account thou didst take a special Care of them and therefore do so to me also 13. O spare me ‖ Or Cease from me i. e. From afflicting me do not destroy me My Life at best is but short and miserable as I have said and thou knowest sufficient for it is the Evil thereof do not add Affliction to the Afflicted that I may recovâ—…r strength †Both in my outward and inward Man both which are much weakened and oppressed Or that I may be Refreshed or Comforted eased of the Burden of my sins and thy Terrors Consequent upon them and better prepared for a Comfortable and happy Dâ—…solution before I go hence * Heb. Before I go to wit unto the Grave as this Phrase is used Gen. 15. 2. and 25. 32. or the way of all the Earth as the Phrase is Compleated Iâ—…s 23. 14. or whence I shall not return as it is Iob 10. 21. or which is all one into that place and state in which I shall not be to wit amongst the Living or in this World as this Phrase is frequently used both in Scripture as Gen. 5. 24. Gen. 37. 30. and 42. 36. and in Heathen Authors Of which see my Latin Synopsis and be no more PSAL. XL. The ARGUMENT This Psalm is a Celebration of God's great Goodness and Mercy vouchsafed unto him and all his People It is certain and Evident that David speaks some things in this Book of Psalms in his own Name and Person and some things in the Name and Person of Christ of whom he was an eminent Type
And so God's Blessing him with such solid and everlasting Blessings is noted as the Cause of this singular Beauty and Grace here expressed God hath blessed thee for ever 3. Gird thy sword upon thy thigh o Either 1. As an Ensign of Royal Majesty But that is usually and much better expressed in Scripture by putting a Crown upon his head Or rather 2. As an Instrument for War and Battel to smite his Enemies as it is declared v. 4 5. And the Sword is here put Synecdochically for all his Arms as it is in many other places as appears from v. 5. where we read also of his Arrows And this Sword of the Messiâ—…s is nothing else but the Word of God coming out of his Mouth which is fitly Compared to a Sword as may appear from Isa. 49. 2. Eph. 6. 17. Heb. 4. 12. Revel 1. 16. which is elsewhere called the Rod of his Mouth Isa. 11. 4 and the Rod of his Power Psal. 110. 2. O most mighty with thy glory and thy majesty p Or which is thy Glory and thy Majesty Or magnificence or Beauty For these Words are joyned with the Snord by way of apposition Which Sword or Word is the great Instrument of maintaining and propagating thy Honour and Glory and Kingdom 4. And in thy majesty q Being thus gloriously or magnificently girt and Armed †Heb. Prosper thou Ride thou ride prosperously r March on speedily which is signified by Riding and successfully against tâ—…ine Enemies i. e. Thou shalt do so as it is in the last Clause shall teach thee So Imperatives are ofâ—… put for Futures and Predictions are expressed in the form of Commands or Exhortations because of truth and meekness and righteousness s Or because of thy Truth c. i. e. Because thou art worthy of this Dominion and Success for thou neither didst obtain nor wilt manage thy Kingdom by Deceit or Violence and unrighteousness as the Princes of the Earth â—…requently do but with Truth and Faithfulness with Meekness and Gentleness towards thy People and to all that shall submit to thee with impartial Justice and Equity whereby thy Throne will be established Prov. 16. 12. and 20. 28. Or as it is in the Hebrew Word for Word upon the â—…ord of Truth c. which may seem best to suit with the foregoing Words which according to the Hebrew are Prosper thou Ride thou and then immediately follows upon the Word of Truth c. To wit the Gospel which is oft called Truth as Ioâ—… 8. 32. Col. 1. 5 c. and the word of Truth Eph 1. 13. and may no less truly be called the Word of Meekness because it is not delivered with Terror as the Law was at Sinai but meekly and sweetly by Christ and by his Ministers Mat. 21. 5. 2 Tim 2. 25. and the Word of Righteousness because it brings in everlasting Righteousness Dan. 9. 24. and strongly obligeth and excitâ—… all Men to the Practise of Righteousness and Holiness And so the Gospel is Compared to an Horse or Chariot upon which Christ is said to ride when the Gospel is Preached and carried about from place to place Revel 19. 11. And this may be here added to shew the great difference between the Kingdoms of the World that are managed with outward Pomp and Glory and the Kingdom of Christ which is a spiritual Kingdom and like a Spouse v. 13. all Glorious within as Conssisting in spiritual Vertues and Graces Truth Meekness and Righteousness and thy right hand shall teach thee terrible things t i. e. Thou â—…alt do great and glorious Exploits which shall be Grievous and Terrible to thine Enemies as the next Verse explains it and this not by great Forces and the Assistance of others but by thine own single Power Compare Isa. 63. 3. Which doth by no means agree to Solomon who was a man of Peace and not ingaged in any martial Actions against his Enemies and if he had done any thing Considerable in that kind he could not do it by his own Right hand but by the Help of his Souldiers But this doth excellently agree to the Messias and to him onely Obâ—… The things which were done by the Messias at his first Coming were rather Comfortable than Terrible Ans. They were indeed Comfortable to all good Men but withal they were Terrible to the ungodly and particularly to the Body of the Jewish Nation to whom Christ was a Stone of stumbling and Rock of offence and an Occasion of their utter Destruction And upon that and other Accounts not onely Christ's second but even his first Coming is represented as dreadful as Ioâ—…l 2. 30. Mal. 3. 2. and elsewhere For the Phrase thy Right hand shall â—…each thee it is not to be taken Properly for so he taught his Hand and not his Hand him but the meaning is that his Hand should show him i. e. Discover and work before him for Verbal words are oft understood Really as Calling is put for Being as Isa. 1. 26. and 9. 6. so teaching or shewing is put for doing as Psal. 16. last and 60. 3. 5. Thine arrows u The same thing for Substance with the Sword v. 3. both noting the Instruments by which he Conquers his Enemies which is no other than his Word which is sharp and powerful and pierceth the Hearts of Men Heb. 4. 12. which also first wounds Sinners and then heals them and which is for the Fall as well as for the Rising of many Luk. 2. 34 and for Iudgment as well as for Mercy Ioh. 9. 39. to some a Savour of Death and to others a Savour of Life 2 Cor. 2. 16. and therefore is fitly Compared to Arrows which Title is sometimes given to words as Psal 64. 4. and frequently to God's Plagues or Judgments Deut. 32. 23. Psal. 18. 14. and 64. 7. such as the Word becomes to ungodly Men by their own Fault And these Metaphorical Weapons are oft ascribed to Christ who hath a Bow Revel 6. 2. and Weapons of Warfare 2 Cor. 10. 4. and whose Mouth God is said to make a Sword and an Arrow Isa 49. 2. are sharp in the heart of the kings enemies x i. e. Of thine Enemies the third Person being put for the second as is usual in Prophetical Writings which here may seem to have some Emphasis as describing the Persons against whom he shot his Arrows and the Reason why he did so because they were the Enemies of his Kingdom and would not have him to Reign over them Luk. 19. 27. whereby the people fall under thee y Either as slain by thine Arrows Or as prostrate at thy Feet after the manner of Conquered Persons Psal. 18. 38. and 20. 8. According to this and many other Translations the Words are Transplaced which in the Hebrew lye thus Thine Arrows are sharp whereby the People do fall under thee in the Heart i. e. in the midst which is oft called
the next Words as also Exod. 15. 17. and in many other places of Scripture in which God's people are said to dwell in the next Verse of which and the things done in it he speaks in the following Verses and which being Destitute of those Constant supplies from the overflowings of a great River which Egypt enjoyed God took a special Care to supply with Rain asoccasion required of which see Deut. 11. 10. 11. whereby thou didst †Heb. confirm it confirm t Or stablish or support or sustain thine inheritance u Either thy People Or rather thy Land as was now said when it was weary x Dry and Thirsty and Parched with excessive Heat and ready to Faint for want of Rain Compare Psal. 63. 1. 10 Thy congregation y Thy People of Israel who are all united into one Body under thee their Head and Governour For though this Word commonly signifies Living Creatures yet sometimes it signifies a Company of Men as here below v. 31. and 2 Sam. 23. 13. Compared with 1 Chron. 11. 15. and Psal. 74. 19. Or the Proper signification of the Word may be retained and it may be rendred thy Flock For God oft Compares himself to a Shepherd and his People to Sheep and particularly he is said to have led his People like a Flock by the Hand of Moses and Aaron Psal. 77. 20. To wit in the Wilderness and Consequently he may be here said to have brought his Sheep into and made them to dwell in Canaan as in a Green and good Pasture as God speaks of his People under this very Metaphor Psal. 23. 2. hath dwelt therein thou O God hast prepared z Or prepared it which Pronoun is oft understood and here most easily out of the foregoing Clause of this Verse where it is expressed Prepared it to wit this Land for the use of thy People which God did many ways Partly by designing it for them and expelling the old Inhabitants to make way for them and Partly by furnishing it with all sorts of Provisions both for necessity and delight and making it fruitful by his special Blessing in giving Rain in its Proper Seasons of thy goodness a By thy free and singular Goodness Which may be referred both to the Cause of this Preparation God did it not for their Righteousness or Worthiness but out of his meer Mercy as God oft telleth them and to the manner and Measure of it God did wonderfully increase the Fruits of it that it might suffice for the supply of such a numerous People which without his extraordinary Blessing it would not do as appears by the state of that Land at this Day as it is Reported by Travellers and Eye-Witnesses of it for the poor b To wit for thy People of Israel whom he here calls Poor Partly to repress that Pride and Arrogance to which they are exceeding Prone and to mind them of the Dependence upon God for all that they have and Hope for and Partly because they really were when God undertook the Conduct of them into Canaan a very poor and beggerly People and so they would have still been if God had not provided for them in a singular manner 11 The Lord gave the word c i. e. The Matter of the Word or Discourse here following He put this Triumphant Song into their Mouths he gave his People all those Successes and Victories which are here celebrated Or gave the Matter or thing which was published great was the †Heb. Army company of those that published it d The works of God on the behalf of his People were so glorious and wonderful that all sorts of Persons both Men and Women that heard of them broke forth into Songs of Praise to God for them The Hebrew word is of the Feminine Gender because it was the manner of the Hebrews that when the Men returned Victorious from the Battel the Women went out to meet them with Songs of Triumph Exod. 15. 20. Iudg. 11. 34. 1 Sam. 18. 6. 12 Kings of armies e The Kings of Canaan and other Nations which came forth against the Israelites accompanied with great and numerous Armies †Heb. did flee 〈◊〉 〈◊〉 did flee apace and she that tarried at home divided the spoil f The spoil was so much that there was enough not onely for the Proper use of those who took it but also to be divided to their Wives and Children when they came home This Verse and that which follows may be taken Either 1. For the Triumphant Song sung by those Publishers mentioned v. 11. Or 2. For the Words of David continuing the Relation of the Victories granted by God to Israel over their Enemies 13 Though ye g have lien among ‖ Or Ranges the pots h Like Scullions that commonly lye down in the Kitchin among the Pots or Hearth-stones whereby they are very much discoloured and desormed Which is fitly opposed to the following Beauty Though you have been filled with Affliction and Contempt yet shall ye be as the wings of a dove covered with silver and her feathers with yellow gold k Beautiful and Glorious like the Feather of a Dove which according to the Variety of its postures and of the light shining upon it look like Silver or Gold Ye Israelites to whom he now turneth his Speech i Or yee have been Which may seem more suitable to the Context both foregoing and following wherein he doth not speak Propherically of things to come but Historically of things past So the Sence of the Verse is Though you have formerly been exposed to great Servitude and Reproach and Misery to wit in Egypt yet since that time God hath changed your Condition greatly for the better 14 When the Almighty scattered kings ‖ Or for her 〈◊〉 c. Or thou madest it â—…o Snow in it l In Canaan at the coming of the Israelites thither ‖ it was white as snow in Salmon m The Land was as white as Mount Salmon is with the Snow which falls and lyes for a long time upon it which is opposed to the Native obscurity of that Mountain by the many shady Trees which were there Iudg. 9. 48. But because there is nothing certain Either concerning the great height of this Mountain or concerning its Snow as we do read of the Snow of Lebanon Ier. 18. 14. other Interpreters both Hebrew and Christian and the Chaldee amongst the rest take this Word Salmon for a Common and not a Proper name signifying Darkness or a Shadow as the Root from whence it comes unquestionably signifies Nor is it strange if this Word be no where else taken in that Sence but here because that is the Lot of many Hebrew Words or of some significations of them that they are to be found but in one Text of Scripture This being granted the Words are or may be rendred thus it was Snow-white or
backward and put to confusion that desire my hurt 3 Let them be turned back for a reward of their shame that say Aha Aha 4 Let those that seek thee rejoyce and be glad in thee and let such as love thy salvation say continually Let God be magnified 5 But * 〈◊〉 69. 29. I am poor and needy make haste unto me O God thou art my help and my deliverer O LORD make no tarrying PSAL. LXXI The ARGUMENT The matter of this Psalm plainly sheweth that it was written in a time of David's great distress and his Old Age mentioned v. 9. and 18. proves that it belongs not to Saul's time But rather to the time of Absolom's Rebellion which happen'd in his Old Age. 1 IN * 〈◊〉 25. 2 3. â—… 31. 1. thee O LORD do I put my trust let me never be put to confusion a This Verse aâ—…d the next are taken out of Psal. 31. 1 2. 2 Deliver me in thy righteousness and cause me to escape incline thine ear unto me and save me 3 †Heb. be thou 〈◊〉 〈◊〉 for a Rock 〈◊〉 Habitation Be thou my strong habitation whereunto I may continually resort thou hast given commandment b By which he understands God's purpose and Promise and his Providence watching to Execute them All which are as certain and Powerful as a Command to save me for thou art my rock and my fortress 4 Deliver me O my God out of the hand of the wicked out of the hand of the unrighteous and cruel man 5 For thou art my hope O LORD God thou art my trust from my youth 6 * Psal. 22. 9 10. 〈◊〉 46. 3. By thee have I been holden up from the womb c i. e. From the time when I came out of the Womb. thou art he that took me out of my mothers bowels d i. e. Out of her Womb. Which he justly mentions as a great and wonderful though a common and neglected work of God's Power and Goodness my praise shall be continually of thee 7 * Zech. 3. 8. I am as a wonder e Or Prodigy Either 1. Of Mercy for the wonderful Protections and Deliverances which God hath given me Or rather 2. Of Judgment for my many and sore Calamites as appears from the next Words They wondred both at the Calamities themselves which befel me which were great and Various and strange and that they should beâ—…al me one who have made it the chief Care and Business of my Life to please and serve and glorifie God and one whom God hath owned in so Eminent a degree and Crowned with such a constant Succession of Blessings and Deliverances from time to time That such a Man should â—…e forsaken by 〈◊〉 〈◊〉 a God and Persecuted even to Death by his own Sâ—…n whom he had so tenderly loved and deseâ—…ed by the Body of his own People who had generally expressed so great an Opinion oâ—… him and affection to him and had so many 〈◊〉 to him and such singular Benefits by his wiâ—… and just and pious Government this was indeed cause of Wonder unto many but thou art my strong refuge f But although Men desert me and look 〈◊〉 at me God is a sure Refuge to me 8 Let my mouth be filled with thy praise g Give me occasion to multiply my Praises to thee for delivering me out of my present Distress and with thy honour all the day 9 Cast me not off in the time of old age h When I am most feeble and most need thy Help and one who is grown Old in thy Service forsake me not when my strength faileth 10 For mine enemies speak against me and they that †〈…〉 lay wait i Or watch it that they may find occasion to destroy it and that it may not escape their Hands for my soul take counsel together 11 Saying God hath forsaken him k For his Adultery and Murder and other Wickednesses and therefore we shall certainly prevail against him persecute and take him for there is none to deliver him 12 * Psal. â—…0 1. O God be not far from me O my God make hast for my help 13 * Psal. 35. 4. â—…6 Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt 14 But I will hope continually and will yet praise thee more and more l For which I know thou wilst yet give me abundant occasion 15 My mouth shall shew forth thy righteousness and thy salvation all the day for * Psal. 40. 5 I know not the numbers thereof m i. e. Of thy Salvations and Mercies vouchsaâ—…ed to me which being innumerable oblige me the more to celebrate thy Praises 16 I will go n I will not sit down in Despair but I will go on or proceed in my Business Couragâ—…ously and Cheerfully in making necessary Provisions for my own defence in the strength of the Lord GOD o Relying onely upon thy strength and not upon my own Military Preparations I will make mention p Partly to Praise and celebrate it and Partly to support and Comfort my self with the Remembrance of it * Vers. 2. â—… 24. of thy righteousness q Either 1. Of thy Mercy and Goodness Or rather 2. Of thy Faithfulness and in making good all thy Promises to me as this Word is most commonly used in this Book even of thine onely r Not of my Subjects and Friends who are false and persidious to thee and to me Nor of my own for I have been most unfaithful to thee and have broken my Covenant with thee 17 O God thou hast taught me s Partly by thy Word and Spirit convincing and assuring me and Partly by my own Experience of thy Rightâ—… last mentioned the wondrous Effects whereof I have received and declared from time to time as it here follows from my youth and hitherto have I declared thy wondrous works 18 Now also †Heb. unto old Age and gray Hâ—…s when I am old and gray-headed O God forsake me not until I have shewed †Heb. thine 〈◊〉 thy strength t Either 1. This further Act or instance of thy strength â—…r rather 2. Thy great Power which will more Eminently appear in this than it hath done in former Deliverances as my Danger is now greater because this is a Civil War and the Generality of mine own People are ingaged against me and my Forces are very inconsiderable to theirs and without thy Help my Case is desperate unto this generation and thy power to every one that is to come u i. e. To all succeeding Generations to whom I will leave a lasting Monument of this glorious Example of al-sufficiency such as this Psalm is 19 Thy righteousness also O God is very high x i. e. Most Eminent and Evident as high things are
the first from v. 2. to v. 10. of the latter thence to the end 2 In the day of my trouble I sought the LORD †Heb. my hand my fore ran c The hand in the Hebrew Tongue and Scripture use is oft puâ—… for a blow or stroke given by the hand Heb. My hand or hands the singular number being frequently put for the plural flowed or poured forth i. e. Spread abroad to God in Prayer This Phrase he useth rather than were stretched out which is frequent in like Cases to imply that his Case was low and almost desperate his Spirits and strength quite gone so that he was not able to stretch them out as he had done in the night d Which to others was a time of rest and quietness but to me of Torment and ceased not my soul refused to be comforted e I rejected all those Consolations which either my Friends or my own Mind suggested to me 3 I remembred God and was troubled e Yea the thoughts of God and of his infinite Power and Truth and Goodness which used to be very sweet and Comfortable to me were now matter of Terror and Trouble because they were all ingaged against me and God himself my onely Friend was now very Angry with me and become mine Enemy I complained f Unto God in Prayer and my spirit was overwhelmed g So far was I from finding relief by my Complaints that they increased my Misery Selah 4 Thou holdest mine eyes waking h I am so troubled that I cannot speak By those sharp and continual Griefs and those perplexing and tormenting Thoughts and Cares which from time to time thou stirrest up in me i The greatness of my sorrows stupefie my Mind and make me both Lifeless and unable to speak nor can any Words sufficiently express the Extremity of my Misery 5 * Psal. 143. 5. I have considered k If by that means I could get any Comfort the days of old l i. e. The mighty works of God done for his People in former times Days are put for Events done in them as Psal. 37. 13. 〈◊〉 137. 7. Obad. v. 12. Mich. 7. 4. †Heb. the 〈◊〉 of Ages Gr. eternal years the years of ancient times 6 I call to remembrance my song in the night m The many and great Mercies and Favours of God vouchsafed by him to me and to his People which have obliged me to adore him and sing his Praises not onely in the day the time appointed for that work but also by night as oft as they come into my Mind I commune with mine own heart and my spirit made diligent scarch n What should be the cause of this strange and vast Alteration and how these â—…ore Calamities could come from the hand of so gracious and merciful a God as ours is and what might be expected as to their continuance or removal 7 Will the Lord cast off o His peculiar and chosen People This doth not seem to agree Either with God's Nature or with that everlasting Covenant which he hath made with them for ever and will he be favourable no more 8 Is his mercy clean gone for ever p Are all the stores of his Mercy quire spent Doth he now cease to be what he hath styled himself the Lord gracious and merciful Long-suffering and abundant in Goodness doth his promise fail †Heb to Geâ—…tion and Generation for evermore q Will he never more make good those gracious Promises upon which he hath commanded us to hope 9 Hath God forgotten to be gracious r Because he hath so long disused it hath he in anger shut up his tender mercies s So as they can never flow forth no not to his own People Selah 10 And I said t I thus answered these Objections This is my infirmity u These suspicions of God's Faithfulness and Goodness proceed from the weakness of my Faith and from the mistake of a diseased Mind but I will remember x Which words may be understood out of the following Verse as other words frequently are in like Cases * Psal. 102. 24. 25. the years of the right hand of the most High y The years wherein God hath done great and glorious Works which are oft asscribed to God's right hand as Psal. 17. 7. and 20. 6. and 45. 4. and 118. 15. But the Word rendred years doth also signifie changing and accordingly this Verse is by other learned Interpreters and may well be rendred otherwise without any such Supplement as is in our Translation thus And I said This is my Affliction or Grievancâ—… The sum of all and the chief cause of my Trouble and Anxiety is this the Change of the right hand of the most High that that right hand which formerly hath done such great and wonderful things for his People is at this time not onely hid in God's Bosom and not drawn forth for their defence but is also stretched forth against them and is the principal Cause of all our present Miseries I could bear the malice and rage of our Enemies from whom we could not expect better things but that our gracious and Covenanted God should forsake and persecute his own People this is that which makes it intolerable 11 I will remember the works of the LORD surely I will remember thy wonders of old z And yet upon second and serious Thoughts of what God had formerly done for his People many times far above their Expectations I will take Comfort in Remembrance of them because God is still the same that he was in Power and Goodness and Love to his People and therefore will pity and help us in this present Calamity as he hath oft done in others of the same Nature 12 I will meditate also of thy work and talk of thy doings 13 * Psal. 68. 24. c. Thy way a i. e. Thy doings or the Course of thy Providence which is oft called God's way the various Methods and Causes of thy dealings with thy People O God is in the sanctuary b Is there contained and declared As the Prosperity of wicked men so also the grievous Calamities of God's People are great Riddles and slumbling Blocks to the ignorant and ungodly World but a full and satisfactory Resolution of them may be had from God's Sanctuary as is observed in the former Case by this same Asaph Psal. 73. 16 17. and here in the latter Or is in Holiness So the Sence is God is holy and just and true in all his Works yea even in his Judgments upon his own People as will Evidently appear from the issue of them who is so great a God as our God c And although our God at present suspends his Power and doth not put it forth to deliver his People out of the hands of their Idolatrous Enemies who thence take
Mount Zion He saith Zion rather than Ierusalem to intimate that he loved Ierusalem for Zions sake or for the Temple which is oft said to be in Zion which place he loved and chose for his peculiar dwelling place more than all the dwellings of Jacob e More than all other places of the Land of Canaan in which the Israelites dwelt For although the Tabernacle was for a season in some other parts of the Land yet the Temple the place of God's fixed residence was no where but in this City e i. e. The City gates being oft put for cities as Deut. 15. 7. and 16. 5. Psal. 9. 14. 3 Glorious things are spoken of thee O city of God f O Ierusalem though thou and thy Temple are yet in some sort in your ruines and desolate and contemptible not onely to thine enemies but also in the eyes of thine own People yet comfort thy self with these great and glorious things foretold concerning thee in the Holy Prophets as Isa. 62. 1 7. and 65. 18 c. and 66. 10 c. Zech. 1. 14 c. and 2. 4 12. and 8. 3 c. and 12. 2 c. Among other things it was â—…oretold that the glory of the latter house should be greater than of the former Hagg. 2. 9. All which Prophecies are to be understood as this place also is of a Spiritual and Evangelical Glory accruing to the Ierusalem as by the birth and presence of Christ in it so also by the accession of all People and Nations to it of which he speaks in the next Verse Selah 4 I will make mention g i. e. I will reckon or account them in the number of my Children and Subjects of * Psal. 89. 10. 〈◊〉 â—…1 9. Rahab h i. e. Egypt so called Psal. 89. 10. Isa. 51. 9. but whether from its pride or natural strength or figure or shape is not material and Babylon i Under these two and Philistia the old and constant enemies of Israel he seems to understand all the keenest enemies of the Israel or Church of God who shall now be not onely reconciled but united to them which also was foretold under the similitude of the wolfs dwelling with the lamb c. Isa. 11. 6. to them k Or with or among them as the prefix â—…amed is frequently used that know me l To wit truly clearly affectionately and practically so as to love serve and obey me as this Phrase is very frequently used in Scripture And upon this account not onely Heathens but wicked Israelites are said not to know God as 1 Sam. 2. 12. and oft elsewhere behold m The notice of it as a thing new and strange and comfortable Philistia and Tyre with Ethiopia n The Nations on every side of them for Tâ—…rus was on the North Ethiopia or Arabia for that seems rather to be meant by Câ—…sh as hath been before observed on the South those nearest to them and those more remote from them that lived in the uttermost parts of the earth as this very Land is called Matt. 12. 42. this man was born there o Or saying this man c. for this cohereth with the first words thus I will make mention of Raâ—…ab c. saying this man i. e. these Men or People now mentioned the singular number put collectively for the plural and the Scripture oft speaks of a Nation as of one man as Psal. 25. 22. and 130 8. was born there or in her as it is expressed Verse 5. to wit in Zion born by Adoption and Regeneration See Ioh. 1. 12. and 3. 3 7. Gal. 3. 26. and 4. 26. 1 Pet. 1. 23. The Gentiles shall be ingraffed into the Jewish Church and into all their Priviledges 5 And of Zion p i. e. Of Ierusalem or the Church of God it shall be said q This and that man r i. e. Men of this and that Nation i. e. of every Nation indifferently Jews or Gentiles according to that prediction that Egypt and Assyria and Israel should be all joyned together and blessed and owned by God for his People Isa. â—…9 24 25. Heb. Man and man i. e. every man or all sorts of men without difference of Nations as this very Phrase man and man Lev. 17. 10. 13. is rendred every or what-man and as by day and day is meant every day or from day to day â—…st 3. 4. Psal. 61. 8. was born in her and the Highest himself shall establish her s And this shall not be a sudden and transient but a lasting work Zion shall continue in its strength and fertility because the Almighty God is her Founder and Protector and will finish the work which he hath begun b It shall be mentioned by God as was said Verse 4. and it shall be observed and acknowledged by men as a great and wonderful work of God 6 The LORD shall count when he writeth up the people t Or his people So it is onely a defect of the Pronoun his which is very frequent and easily understood out of the foregoing word the Lord. The sence is when God the Maker and Governor of this City shall take a survey of all his Citizens and Subjects It is an allusion to Princes or Governors of Cities that use to write and keep a Register of all their people Hence holy Men and true Israelites are said to be written among the living in Ierusalem Isa. 4. 3. Or in the writing of the house of Israel Ezek. 13. 9. that this man was born there Sclah 7 As well the singers as the players on instruments u There shall be great rejoycing and praising God both with vocal and instrumental musick for this glorious and stupendious work of the Conversion of the Gentiles He describes Evangelical Worship by Legal Phrases and Customs as the Prophers frequently do shall be there all my Springs are in thee x i. e. In Zion or the Church These words may be here added as the burden or matter of the Song which these singers are supposed to have sung and that either 1. In their own names and in the name of all the Zionites or people of God So the sence is all our desires and delights are in thee all the springs of Mercy Grace and Glory flow to us onely in and thorow thee for springs or fountains are oft put for all precious or desirable things as Psal 36. 9 Isa. 12. 3. Hos. 13. 15. Or 2. In God's name whose words were frequently sung by the singers in the Old Testament 2. So the sence is all the Springs or Fountains of good things or of my Blessings are in Zion or in the Church out of which no true Blessings are to be expected or found And this seems best to suit with the Phrase my Springs partly because it seems more proper to call them God's Springs who is the author and giver of them than mens Springs
proper name of the place where that happened and which also was called Massah as is evident from Exod. 17. 7. and Deut. 33. 8. and as in the day of temptation p In the day in which you tempted me Or as in the day of Massah i. e. when you were at Massah in the wilderness 9 When q Or In which place Which may belong either to Meribah and Massah or to the Wilderness last mentioned Or Surely as this word is oft used in Scripture as hath been observed once and again your fathers tempted me proved me and saw r Or Although or After that they saw or had seen Which is added as a just and great aggravation of their unbelief after such a sensible and evident experience of Gods power and goodness to them my works s Both my works of mercy which gave them abundant cause to trust me and my works of justice for which they had reason to fear and please me Heb. my work to wit that great and stupendous work of bringing my people out of Egypt with a strong hand and of conducting them safely through the Red Sea into the Wilderness and of destroying the Egyptians For not many more of Gods great works were done before they came to Meribah 10 Forty years long was I grieved with this generation s Or rather with that generation which then lived who were your Ancestors and said It is a people that do err in their hearts t They do not onely sin through infirmity and the violence and surprizal of temptations but their hearts are unsincere and inconstant and given to backsliding and therefore there is no hopes of their amendment Compare Psal. 78. 8. and they have not known u Or they do not know to wit with a practical and useful knowledge as that word commonly notes in Scripture They did not rightly understand nor duly consider nor seriously lay to heart They remain ignorant after all my teachings and discoveries of my self to them my ways x Either 1. my laws or statutes which are frequently called Gods ways Or rather 2. my works as it is expressed v. 9. which also are commonly so called They did not know nor consider and remember those great things which I had wrought for them and among them 11 Unto whom I sware in my wrath y Being full of just wrath against them I passed an irreversible sentence and confirmed it by an Oath of which we read Numb 14. †〈◊〉 if they 〈◊〉 〈◊〉 my 〈◊〉 that they should not enter into my rest z Into the promised land which is called the rest Deut. 12. 9. See also 1 Chron. 23 25. Psal. 132. 14. And this History the Psalmist propounds to the men of his Age not as a matter of meer speculation but as an instruction for all after Ages and particularly for those Israelites who should live in the times of the Messias that they should take heed of falling after the same example of unbelief as the Apostle insers from this place Heb. 4. 11. PSAL. XCVI This Psalm was composed by David upon occasion or at the time of the bringing of the Ark of God into the Tabernacle which David had prepared for it in Zion as may be gathered by comparing it with 1 Chron. 16. 7. 23 24 c. where almost the whole Psalm is to be found But as the Ark was an evident type of the Messiah which David very well knew as hath been oft noted before so Davids thoughts or at least the design of Gods spirit which indited this Psalm was extended beyond and above it even to the times of the Messiah and to his glorious and universal Kingdom in which not the Jews onely but the Heathen Nations also should worship the true God and kiss his Son the Messiah 1 O * â—… Chron. 16. â—… 〈◊〉 33. 3. Sing unto the LORD a new Song a Upon this new and great occasion not the removal of the Ark wherein there was nothing new but an inconsiderable circumstance of place and that not yet fixed but the coming of the Messiah and the confirming of the New Covenant by his blood and the calling of the Gentiles sing unto the LORD all the earth b All the Nations of the Earth who shall then partake of those great blessings and priviledges which are now peculiar to Israel 2 Sing unto the LORD bless his name shew forth his salvation c That great work of the redemption and salvation of the World by the Messias from day to day 3 Declare his glory among the heathen his wonders among all people d You who shall be called out of all the Heathen Nations to the knowledge of God and Christ publish this glorious and wonderful work amongst all the Heathen Nations to whom you belong or may come 4 For the LORD is great and greatly to be praised * Psal 95 3. he is to be feared above all gods e The gods of the nations as the next Verse expounds it 5 For all the gods of the nations are idols f Or nothings as they are called 1 Cor. 8. 4. and 10. 19. or vain things as the word signifies and is translated by others The sence is Though they have usurped the name and place of the Divine Majesty yet they have nothing of his nature or power in them but the LORD made the heavens 6 Honour and majesty are before him g i. e. In his presence like beams shot out from his face who is the Sun of righteousness There is an unconceivable glory and majesty in his countenance and in the place of his presence strength and beauty are in his sanctuary h Or in his holy place where he records his name and affords his presence There are the manifestations of Gods power and grace or goodness and all his perfections 7 Give unto the LORD O ye kindreds of the people i Or O ye families of the people of the World And the word families may be understood either 1. strictly and properly and so it may be intimated that this great blessing of salvation by Christ should not be imparted to whole Nations but onely to some persons taken out of every people and nation as it is expressed Revel 5. 9. or 2. more largely for nations as it is taken Gen. 12. 3. Ier. 25. 9. Zech. 14. 18. and so it may be implied that not onely some few of the Heathen people should be brought to the acknowledgment and worship of the true God as was usual in the times of the Old Testament but that whole Nations should come in to the Church of God together give unto the LORD k Ascribe to him or acknowledge to be in him glory and strength 8 * Psal. 29. â—… 2. Give unto the LORD the glory †Heb. of his name due unto his name bring an offering and come into his courts l Into
against his Enemies Or 2. the Angels yea God himself from Heaven who gave manifest testimony to the righteousness of the Messias declare his righteousness and all the people see his glory l Both Jews and Gentiles shall see and feel the glorious effects of his coming 7 * Exod. 20. â—… Lev. 26. 1. Deut. 5. 8. Confounded be m Let them be ashamed of their former folly herein and be thereby brought to detest and forsake them and those who will obstinately persist in their impiety and Idolatry let them be brought to confusion Or They shall be confounded for this may be a prediction and not an imprecation all they that serve graven images that boast themselves of idols * Heb. 1. 6. worship him all ye gods n All you whom the Gentiles have made the objects of their worship and who are capable of giving him worship which two qualifications agree principally if not solely to the Angels of God whom the Heathens manifestly worshipped in their Images as an inferiour sort of gods of whom therefore this Text is expounded Heb. 1. 6. 8 Zion o Thy people dwelling in Zion or Ierusalem and Iudah to whom Christ came and among whom the Gospel was first preached Or thy Church and People who both in the Prophetical writings are oft called Zion heard p The fame of thy judgments as the following words declare the ruine of Idolatry and the setting up the Kingdom of the Messias in the World and was glad and the daughters of Judah q Particular Churches or rather persons members of Zion rejoyced because of thy judgments r Not that they took pleasure in the ruine of others but because that made way for the advancement of Gods glory and Christs Kingdom in the World O LORD 9 For thou LORD art high above all the earth thou art exalted far above all gods s As thou always wert so in in truth so thou hast now proved and declared thy self to be such in the Eyes of the whole World by subduing them under thy feet 10 Ye that love the LORD t O all you who love and worship the true God and his anointed and rejoice in the establishment of his Kingdom * Psal. 34. 14. Amos 5. 15. Rom. 12. 9. hate evil u Shew your love to him by your abhorrency of all Idolatry which is sometimes called evil or sin by way of eminency and of all other wickedness he preserveth the souls of his saints he delivereth them out of the hand of the wicked x And although you that love the Lord Christ and his Kingdom will meet with many troubles and persecutions yet be not discouraged for he will preserve you in troubles and in his time deliver you out of them all 11 * Psal. 112. 4. Light y i. e. Joy and felicity as this word is used Esth. 8. 16. Psal. 112. 4. and oft elsewhere is sown z Is prepared or laid up for them and shall in due time be reaped by them possibly in this life but undoubtedly in the next And therefore bear your afflictions for Christ with patience and chearfulness for the righteous and gladness for the upright in heart 12 Rejoyce in the LORD ye righteous and give thanks ‖ Or to be â—…morial at the remembrance of his holiness a In consideration of his holy and righteous nature and government or of his faithfulness in making good that great promise of sending the Messias into the World for holiness is sometimes taken for faithfulness which is one part or branch of it PSAL. XCVIII A Psalm The matter and scope of this Psalm is the same with the former and is an evident prediction of the coming of the Messias and of the blessed effects thereof 1 O * 〈◊〉 33. 3. 〈◊〉 1. Sing unto the LORD a new song for he hath done marvellous things his right hand and his holy arm * 1 Sam. 25. 〈◊〉 Heb. hath gotten him the victory a God by his own onely power hath overcome all difficulties and Enemies and hath in spight of all set Christ upon his Throne and propagated his Kingdom in the World 2 * 〈◊〉 52. 10. The LORD hath made known his salvation b The redemption or salvation of the World by the Messias which was hitherto reserved as a secret among the Jews yea was not thoroughly known and believed by the most of the Jews themselves his righteousness c Either his faithfulness in accomplishing this great promise of sending the Messias or his goodness and mercy oft called by this Hebrew word or the righteousness of God or of Christ revealed in the Gospel hath he ‖ Or 〈◊〉 openly shewed in the sight of the heathen 3 He hath remembred his mercy and his truth c He hath now actually given that mercy which he had promised to the Israelites toward the house of Israel all the ends of the earth d All the Inhabitants of the Earth from one end to another have seen e i. e. Enjoyed it as this word is oft used as hath been proved again and again the salvation of our God 4 Make a joyful noise unto the LORD all the earth f Because you all do now partake of the same priviledges with the Jews join with them in worshipping and praising of God make a loud noise and rejoice and sing praise 5 Sing unto the LORD with the harp with the harp and the voice of a psalm g The worship of the New Testament is here described in phrases taken from the rites of the old as Psal. 92. 3. and oft elsewhere 6 With trumpets and sound of cornet make a joyful noise before the LORD the king 7 Let the sea roar and the fulness thereof h All those Creatures wherewith it is replenished which by a poetical strain are invited to praise God See of this and the next Verses the notes on Psal. 96. 11 12 13. the world and they that dwell therein 8 Let the flouds clap their hands let the hills be joyful together 9 Before the LORD * 〈◊〉 96. 13. for he cometh to judge the earth with righteousness shall he judge the world and the people with equity PSAL. XCIX This Psalm is supposed to be Davids and the matter of it seems to suit to his time and the state of affairs which then was although as David was a type of Christ so this Psalm may look beyond David unto the Messias But it doth not speak so fully nor clearly of the Messias as the foregoing Psalms do 1 * 〈◊〉 93. 1. THE LORD reigneth let the people a To wit such as are Enemies to God and to his people tremble * 〈◊〉 80. 1. he sitteth between the cheruhims b Upon the Ark. See 1 Sam. 4. 4. He is present with his people to protect them and to punish their Enemies let the
adorneth thee as a Crown doth with loving kindness and tender mercies 5 Who satisfieth thy mouth with good things e Who satisfieth all thy just desires and necessities so that * 〈◊〉 â—…0 31. thy youth is renewed like the eagles f Either 1. As the Eagle reneweth her youth by casting all her old Feathers and getting new ones whereby it seems to grow young again But this being common to all Birds would not have been appropriated to the Eagle Or rather 2. Like the youth of an Eagle As the Eagle lives long in great strength and vigour so that the old age of an Eagle is used proverbially for a lively and vigorous old age So this is a promise of a long and comfortable life 6 The LORD * 〈◊〉 146. 7. executeth righteousness and judgment for all that are oppressed g Which being a singular perfection and that wherein most of the Princes of the World were and are defective is justly celebrated in God 7 He made known his ways h Either 1. his laws which are oft called Gods ways Or â—… the manner and methods of his dealings with men and especially with his people called in the next clause his acts his merciful and gracious nature and providence which is particularly called Gods way Exod. 33. 13. compared with v. 18 19. and with Exod. 34. 6 7. and which is here described in the following Verses unto Moses his acts i His marvellous and gracious works unto the children of Israel 8 * Exod. 34. 6 â—… The LORD is merciful and gracious slow to anger k Not speedily punishing sinners but patiently waiting for their repentance and †〈◊〉 14. 18. 〈◊〉 5 10. 〈◊〉 9. 17. 〈◊〉 â—…6 15. 〈◊〉 32. 18. 〈◊〉 great of 〈◊〉 plenteous in mercy 9 * 〈◊〉 57. 16. 〈◊〉 7. 18. He will not always chide l Or contend by his judgments with Sinners but is ready to be reconciled to them to wit upon their true repentance as is manifest from innumerable Texts and from the whole scope and design of Scripture neither will he keep his anger m Which word is understood here as also Levit. 19. 18. Ier. 3. 5. Nah. 1. 2. as is evident from the thing it self and from the former clause The Hebrew is a concise language and there are many such Ellipses in it as 2 Sam. 6. 6. compared with Exod. 9. 9. and 1 Chron. 18. 6. comp with 2 Sam. 8. 6. Psal. 3. 7. Eccles. 7. 15. for ever 10 He hath not dealt with us after our sins n He hath punished us less than our iniquities have deserved as was confessed Ezra 9. 13. nor rewarded us according to our iniquities 11 For †〈◊〉 accordâ—… 〈◊〉 the height 〈◊〉 heaven as the Heaven is high above the earth so great o So much above their deserts and expectations and above the mercy which one man sheweth to another is his mercy towards them that fear him p Which clause he adds here as also v. 17 18. to prevent mens mistakes and abuses of Gods mercy and to dash the vain hopes of impenitent sinners in Gods mercy 12 As far as the east is from the west so far hath he removed our transgressions from us q The guilt of our sins from our persons and consciences The sence is He hath fully pardoned them so as never to remember them more as he promiseth Ier. 31. 34. Heb. 10. 17. 13 Like as a father pitieth his children so the LORD pitieth them that fear him 14 For he knoweth our frame r Either 1. the corruption of our natures which God is pleased sometimes to make an argument to pity and spare men as Gen. 8. 21. So the sence is He considereth that great and constant propension to evil which is naturally in all mankind and that therefore if he should deal severely with us he should immediately destroy us all So this clause contains one motive of Gods pity and the next another Or rather 2. the weakness and mortality of our natures and the frailty and misery of our condition as it seems to be explained in the following clause that we are but dust So the sence is He considereth that if he should let loose his hand upon us and pour forth all his wrath we should be suddenly and irrecoverably destroyed and therefore he spareth us * Psal. 78. 39. he remembreth that we are dust 15 As for man * Psal. 90. 5. his days are as grass * Job 14. 1 2. Jam. 1. 10 11. as a flower of the field s Which is more exposed to Winds and other violences than the Flowers of the Garden which are secured by the art and care of the Gardiner so he flourisheth 16 For * Isai. 40. 7. the wind passeth over it t A blasting or stormy wind bloweth upon it and †Heb. it is not it is gone and the * Job 7. 10. 20. 9. place thereof shall know it no more u There is no more any appearance nor remembrance of it in the place where it stood and flourished 17 But the mercy of the LORD is from everlasting to everlasting x But though we quickly decay and perish yet Gods mercy to us doth not die with us but as it was from Eternity exercised in gracious purposes so it will be continued unto eternity in that future and endless life upon them that fear him y See before on v. 11. and his righteousness z Either his faithfulness or that this branch may answer to the former his mercy or benignity this word being frequently used in both these sences as hath been proved before But it is here called righteousness to intimate that Gods kindness to the posterity of his people is not onely an act of his goodness but also a discharge of his obligation under which he put himself to them as elsewhere so Exod. 20. 6. to which this place seems to relate Hence it is called mercy to Abraham and truth to Iacob Mic. 7. 20. unto childrens children 18 * Deut. 7. 9. To such as keep his covenant a To them that perform the conditions of Gods Covenant that sincerely love and obey him Such restrictions are oft added as in the general to overthrow the presumptuous hopes of ungodly men so particularly to admonish the Israelites not to rest too much upon the priviledges of their Parents or the Covenant made with them nor to expect any benefit by it but upon condition of their continuance in Gods Covenant and to those that remember his commandments to do them b That have them much in their thoughts and practise them in the course of their lives 19 The LORD hath prepared c Or rather established Having celebrated Gods mercy to his people he now praiseth him for his excellent Majesty and universal Dominion his throne in the heavens d Which notes the eminency
enemy hath persecuted my soul e i. e. My life for nothing less will satisfie him he hath smitten my life down to the ground f He hath beaten me down to the ground where I lie strugling for life he hath made me to dwell in darkness g He hath forced me to have mine abode in dark vaults and caves as those that have been long dead h Where I am out of sight and memory and in as â—…orlorn and hopeless a condition in the eye of man as those that have â—…ain long rotting in the grave 4 Therefore is my spirit overwhelmed within me i See on Psal. 61. 2. 14â—… 3. my heart within me is desolate k Deprived of all hope and comfort Or is astonished 5 I * Psal. 77. 5. 11. remember the days of old l i. e. What thou hast done for thy servants in former times Which he mentions either 1. as matter of terror to consider how unlike God now was to himself and to his former dealings or 2. as matter of support from former experience because God was still the same Either way it drive him to his prayers which here follow I meditate on all thy works I muse on the works of thy hands 6 I stretch forth my hands unto thee m I pray to thee â—…ervently See on Psal. 141. 2. * Psal. 63. 1. my soul thirsteth after thee n After thy favour and help as a thirsty land o To wit thirsâ—…eth for rain Selah 7 Hear me speedily O LORD my spirit faileth hide not thy face from me * Psal. 28. 1. ‖ Or for I am become like c. lest I be like unto them that go down into the pit p That are dead and buried of whom there is no hope 8 Cause me to hear thy loving kindness in the morning q i. e. Early as this phrase is taken Psal. 90. 14. and elsewhere seasonably and speedily for in thee do I trust cause me to know the way wherein I should walk r So as to please thee and to secure my self for * Psal. 25. 1. I lift up my soul unto thee 9 Deliver me O LORD from mine enemies I †Heb. 〈◊〉 〈◊〉 with thee flee unto thee to hide me s Without whose care these caves and rocks can give me no protection 10 * Psal. 25. 4 5. 139. 24. Teach me to do thy will t To continue in faithful obedience to thee notwithstanding all tempâ—…ations to the contrary for thou art my God thy spirit is good lead me u Or rather as it is exactly in the Hebrew and as many both ancient and modern Translators render it Let thy good Spirit lead me Leave me not to my own blind and vain mind or corrupt affections neither give me up to the evil Spirit as thou didst Saul â—…ut conduct me in all my ways by thy good i. e. gracious and holy Spirit into the land of uprightness x Or in plain or even land or ground in a straight and smooth path that I may not stumble nor fall either into sin or mischief This is opposed to the crooked and rugged ways in which sinners are said to walk See Psal. 125. 5. Prov. 2. 15. Isa. 40. 4. 11 Quicken me O LORD for thy Names sake for thy righteousness sake bring my soul out of trouble 12 And of thy mercy y Out of thy mercy to me whose life they seek cut off mine enemies and destroy all them that afflict my soul for * Psal. 16. 16. I am thy servant PSAL. CXLIV A Psalm of David The matter of this Psalm is partly gratulatory for mercies received and partly petitionary for further blessings It seems to have been composed after Sauls death and in the beginning of Davids reign when he was exposed to many perils both from his own rebellious Subjects and from the Philistins and other foreign enemies yet so that he had a good prospect and assurance of a more compleat and established felicity 1 BLessed be the LORD †Heb. â—…y rock my strength * â—… Sam. 22. â—…5 which teacheth my hands †Heb. to the war c. to war and my fingers to fight a Who hast given me that skill in military conduct and that dexterity in the management of my weapons which was wholly unsuitable to and much above my education and former course of life 2 * 2 Sam. 22. 2 3 40. 48. ‖ Or my mercy My goodness b Or my mercy or the God of my mercy as God is called Psal. 59. 10 17. the Name of God being eaâ—…ily understood from the foregoing verse Or he who is exceeding good or merciful to me as good as goodness it selâ—… the abstract being put for the concrete as it is frequently in speeches of God who is called wisdom Truth Goodness c. and sometimes of men as Psal. 12. 2. Prov. 10. 29. where faithfulness and uprightness are put for faithful and upright men and my fortress my high tower and my deliverer my shield and he iâ—… whom I trust who subdueth my people under me c Who hast disposed my peoples hearts to receive and obey me as their King 3 * â—…ob 7. 17. Psal. 8. 4. Heb. 2. 6. LORD what is man d He aggravates Gods goodness to him expressed v. 2. by the consideration of his own meanness Though I am King over my people yet alâ—…s I am but a man a base sinful mortal and miserable creature if compared with thee less than nothing and vanity that thou takest knowledge of him e i. e. Hast any care and kindness for him as words of knowledge commonly imply in Scripture or the son of man that thou makest account of him f The same thing repeated in other words 4 * 〈◊〉 14. 2. 〈◊〉 39. 5. â—… 9. Man is like g In his nature and continuance in the world to vanity h Or to a vapor or a breath as Isa. 57. 13. which is gone in an instant his days are as a shadow that passeth away i Or that declineth as Psal. 102. 11. 109. 23. that groweth less and less till it be quite out of â—…ight and lost 5 * 〈◊〉 18. 9. Bow thy heavens O LORD and come down k To help me before it be too late remembring what a srail and perishing creature I am * 〈◊〉 104. 32. touch the mountains and they shall smoke l Or that they may smoke or and let them smoke as Sinai did at thy glorious appearance Exod. 19. 18. This is a figurative and Poetical description of Gods coming to take vengeance upon his enemies which is continued in the next verse 6 * 〈◊〉 18. 13 〈◊〉 Cast forth lightning and scatter them shoot out thine arrows m Thy thunderbolts which oft accompany the lightnings and thunder and destroy
purpose to please and glorify me or didst dishonour me and pollute thy Sacrifices by thy wicked course of life I have not caused thee to serve with an offering nor wearied thee with incense p So the sence may be this I did not require these wearisome services of thee to wit upon these termes or to be offered in such a manner as God speaks Isa. 1. 11 12 13. But the words may very well be rendred Although I did not cause thee to serve with Offerings nor weary thee with Incense the particle Although being here understood as it is in many other places as hath been formerly noted And so this is an aggravation of their former sin of being weary of and negligent in his service although God had not laid such heavy burthens upon them nor required such hard services or costly offerings from them as might give them cause to be weary nor such as Idolaters did freely and greedily perform in the service of their Idols 24. Thou hast bought me no sweet cane q Or Calamus as this word is rendred Exod. 30. 23. which was used in the making of that precious Ointment Exod. 30. 34. and as a persume or for the Incense Exod. 30. 7. See Ier. 6. 20. The meaning of this clause seems to be this Thou hast been niggardly in my service when thou hast spared for no cost in the service of thine Idols as is elsewhere noted with Heb. made me drunk or abundantly moistned money neither hast thou filled me with the fat of thy sacrifices r Thou hast offered no more Sacrifices than were simply necessary thou hast not multiplied thy thank-offerings and free-will offerings though I have given thee sufficient occasion to do so but thou hast made me to serve with thy sins s Thou hast made me to bear the load and burden of thy sins which are very grievous and oppressive to me Amos 2. 13. and great exercises of my patience Yea thou hast made it necessary for me to take upon me the form of a Servant that I might bear and carry away thy sins This clause and that which follows are opposed to and aggravated by what he said ver 23. I did not make thee to serve or weary thee with offerings though that work was honourable and beneficial to thee as well as conducing to my service but thou hast made me to serve in the vilest manner with such things as are not onely offensive to me but also pernicious to thee thou hast * Mal. 2. 17. wearied me with thine iniquities 25. I even I t I whom thou hast thus despised and wearied and provoked to destroy thee am he that * Ezek. 36. 22 c. blotteth out u Out of my book in which they were all written and to be read unto thee and charged upon thee another day See Ier. 17. 1. Rev. 20. 12. Sins are oft compared to debts Mat. 6. 12 14 c. which are written in the creditors Book and crossed or blotted out when they are payd thy transgressions for mine own sake x Being moved thereunto not by thy merits but by my own meer goodness and free mercy and will not remember thy sins y So as to punish them and destroy thee for them as thou deservest 26. Put me in remembrance z I remember nothing by which thou hast deserved my favour and the pardon of thy sins if thou knowest any such thing bring it to my mind I allow thee free liberty to plead with me as it follows and if thou hast right on thy side I will justifie thee It is an ironical speech whereby he insulteth over those who were puffed up with an opinion of their own innocency and merit which was the case of many Iews as this and other Prophets have oft observed * Chap. 1. 18. let us plead together declare thou that thou mayst be justified 27. Thy first * Jud. 17. 10. 18. 19. father a Either 1. Adam from whom the guilt and filth of sin is propagated to thee Or rather 2. Abraham who might well be called the first Father of the Israelites because they all descended from him had all their right and title to Gods Ordinances and Promises and other special Priviledges from Gods Covenant made with Abraham and with his Seed and who is oft emphatically called their Father as Iosh. 24. 2. Isa. 51. 2. c. and the Iews gloried in and trusted to that relation which they had to Abraham as we read Mat. 3. 9. Ioh. 8. 33. and elsewhere And this agrees well with the foregoing context For having sufficiently intimated that they had no merits of their own he now addeth that even their Father Abraham to whose merits they trusted had no merits of his own nor any occasion of boasting for he also was a sinful man and hath left some instances of his failings Or the first Father may be put collectively for their Forefathers and so he tels them that as they were sinners so also were all their Progenitors yea even the best of them Abraham and David and others for whose sakes they expected to be pardoned and rewarded And this indeed is usual with God to upbraid the Israelites with the sins of their Fathers hath sinned and thy †Heb. interpreters teachers b Thy Priests and Prophets who were their Intercessours with God and who were generally presumed to be the holiest part of that people and therefore if these were transgressours the people had no reason to fancy themselves to be innocent have transgressed against me 28. Therefore I have profaned c As they have made themselves profane so I have dealt with them as such without any regard to the sacredness and dignity of their functions I have exposed them to contempt and destruction the ‖ Or holy princes princes of the sanctuary d The highest and best of your Priests whose persons were most sacred and therefore supposed by themselves and others to be furthest from danger and have given Iacob to the curse e To utter destruction to which persons or things accursed were devoted of which this Hebrew word is constantly used and Israel to reproaches f To be the Objects of their Enemies scorn and reproaches CHAP. XLIV 1. YEt now hear * Chap. 41. 8. 43. 1. Jer. 30. 10. 46. 27. O Iacob my servant and Israel whom I have chosen a Although I have Chastised thee for thy Sins and had just cause utterly to Destroy thee yet in judgment I will remember Mercy and will still own thee for my Servant and chosen People 2. Thus saith the LORD * Chap. 43. 7. that made thee and formed thee from the womb b From the time of thy Birth or coming out of the Womb. From that time that I first took thee to be my People I have been forming and fashioning thee by giving thee