world that they might be his peculiar people and that purposely to imply that if the Lord did thus own all his holy Saints and servants much more would he own him who endeavoured after true piety and godlinesse in his whole conversation and whom he had set apart to that peculiar service of ruling over his people So that the drift of the words is clearly to put his enemies in mind that he did not ambitiously seek to advance himself but that the Lord had chosen him to be king so that they opposed the Lord in opposing him and however low he might be brought for a time yet the Lord would raise him up again and would not fail to protect his own servant Vers 4. Stand in awe and sin not c. This clause in the Septuagint is Be angry and sin not and because the Apostle hath the very same words Eph. 4.26 it is thought that he alledgeth them as from this Psalm Nor yet need we be troubled that the Apostle should not cite them according to the Hebrew Originall which is well translated in our Bibles Stand in awe and sin not for first because the Septuagint translation was best known to Gods people in those times he might cite it as a passage taken out of that translation holding forth a necessary duty though not rendring the genuine sense of the words in the Psalm and so not as a testimony of the Prophet David secondly the word in the Originall here translated Stand in awe doth generally signifie any moving of the heart and though it were therefore here principally intended concerning their being moved inwardly with the fear of God yet it might well be applyed by the Apostle to mens being moved with anger and thirdly when men stand in awe of God this must needs be accompanied with a holy anger against themselves for the offences they have committed against God and in that regard that which the Prophet David saith here might be without wresting the place cited to the purpose for which the Apostle there alledgeth it As for the drift of David in these words some conceive that here he turns his speech to those that sided with him Stand in awe and sin not as if he had said Though you be grieved and troubled to see me the Lords anointed to be so persecuted and troubled as I am and that I should be in so low a condition whilst mine enemies prosper and triumph over me yet as standing in awe of the Majestie of God take heed that you sinne not either by that signifyeth to pâ—ssesse and so both the Septuagint and the Vulgar Latine render it and accordingly they say that hereby is shown that this Psalm treats of the troubles of Gods people who are the Lords inheritance or that it concerns the enemies of Gods people who sought to drive them out of the land of Canaan the inheritance of the Lord concerning which see the Notes 1 Sam. 26.19 And divers other interpretations are given of it But the most probable I conceive is that first named that hereby is meant wind Instruments the word Nehiloth being derived from an Hebrew word that signifieth to pierce through or to wound because they are hollow or because of the holes that are in pipes which have the appearance of so many wounds Vers 3. My voice shalt thou hear in the morning O Lord c. That is speedily and out of hand for so this expression is elsewhere used as Psal 143.8 Cause me to hear thy loving-kindnesse in the morning I doubt not but David speaks here as in reference to his constant course of praying early in the morning so giving to God the first-fruits of each day but yet that which is here chiefly intended is that God would hear him betimes and without delay that as his earnest desires carried him carefully to pour out his requests before God betimes in the morning so God would betimes also come in to his help In the morning saith he will I direct my prayer unto thee and will look up to wit as waiting for a gracious answer of my prayers according to that Mich. 7.7 I will look unto the Lord I will wait for the God of my salvation and Psal 145.15 The eyes of all wait upon thee or look unto thee Whence it was that Peter and John Act. 3.4 bad the criple as in expectation of what they would doe for him to look on them Vers 4. For thou art not a God that hath pleasure in wickednesse neither shall evil dwell with thee That is Thou wilt not own wicked men to be of the number of thy people here nor wilt thou suffer them to live with thee in thy kingdome of glory hereafter Yea this phrase may farther comprehend that God will not protect wicked men that he will not endure them nor have any thing to doe with them However doubtlesse David alledgeth this as a sure argument that God would hear his prayers and destroy his enemies namely because God was alwaies an enemy to such wicked wretches Vers 6. Thou shalt destroy them that speak leasing c. He means this of his enemies that did slander him such as he complained of to Saul 1 Sam. 24.9 Wherefore hearest thou mens words saying Behold David seeketh thy hurt as likewise of those that flattered him with their lips being bitter and implacable enemies in their hearts as when Saul profered him his daughter in marriage c. And so also that in the next clause the Lord will abhor the bloudy and deceitfull man may be spoken in reference to Sauls slaying the Priests and all other bloudy and deceitfull practises of his enemies against him Vers 7. But as for me I will come into thy house in the multitude of thy mercy and in thy fear will I worship toward thy holy Temple By Gods house and Temple here is meant the Tabernacle whereon the Ark of God dwelt between the Cherubims see the Notes on 1 Sam. 1.9 in the Courts whereof the people used to worship towards Gods holy place and by his coming into Gods house in the multitude of his mercy may be meant either first that he would goe thither trusting in Gods infinite mercies or secondly that his work there should be with a thankfull heart to extoll Gods many mercies or thirdly that through the riches of Gods mercy to him in defending him and delivering him out of his troubles he should come to Gods house to worship him there It seems therefore that Davids aim in these words was to imply first that though for the present he was driven from the house of God yet he doubted not but God would bring him thither again and secondly that his purpose then was to praise him there for all his mercies and to worship him there daily with all reverence and godly fear for this the second clause doth import and in thy fear will I worship toward thy holy Temple to wit not only that he would behave himself
conceive it as evident that he intends hereby to shew that it was whilst he was sorely terrified in conscience and perhaps also under the heavy pressure of some sicknesse or some other outward affliction that he kept silence and confessed not his sins to God So that the meaning of the words is this When I kept silence that is As long as I forbear to goe to God confessing my sin and begging mercy at his hand but did still dissemble and conceal my sins and sought ease otherwaies my bones waxed old that is my strength decayed or my inward parts were pained and withered and parched see the Note Job 30.17 he alludes to sores that corrupt and fester whilst they are concealed from the Chirurgeon through my roaring all the day long to wit by reason of the terrours of Gods wrath that were upon him as if he had said though I powred forth my sorrow with cries more like the roaring of a beast then the complaints of a reasonable man neither that nor any thing else gave me any ease but rather encreased my misery as long as I neglected to acknowledge my sins Vers 4. For day and night thy hand was heavy upon me c. To wit in terrours of conscience and perhaps likewise in some grievous outward affliction see the foregoing Note my moisture is turned into the drought of summer that is my radicall moisture is dried up as the moisture of the earth is dried up in the heat of summer see the Note Psal 22.15 Vers 5. I acknowledged my sin unto thee and mine iniquity have I not hid c. David repeats it here thrice and with three severall expressions that at length he acknowledged his sins to God thereby to imply how full his confession was and that he hid nothing from him And again by that word I said in the third clause I said I will confesse my transgressions the freedome of his confession is also implyed namely that after some deliberation with himself he voluntarily resolved upon it as believing assuredly that he should find mercy with God and thou forgavest the iniquity of my sin that is thou didst remit the punishment of my sin for so the word iniquity is sometimes taken see the Note Psal 31.10 thou didst withdraw the stroke of thine hand that was upon me or thou forgavest the evil and guilt that was in my sin that is thou didst assure me that thou hadst pardoned it and so my torment was presently eased Vers 6. For this c. That is say some Expositours for the pardon of sin But rather we must understand it thus For this that is Because thou dost so readily forgive those that confesse their sins and seek to thee for mercy or because thou hast dealt thus graciously with me therefore shall every one that is godly pray unto thee in a time when thou mayest be found that is whilst yet there is grace offered before death for after death there is no seeking for mercy yea indeed at the hour of death men are hardly wonne to seek God in a right manner or before thou hast pronounced an irrevocable sentence against them or before thou dost withdraw thy spirit and grace from them even whilst they feel their hearts stirred within them to fly to the Lord for mercy and so they seek the Lord with all their hearts for then is the Lord near at hand to hear mens prayers Isa 66.2 Jer. 29.13 whereas if they quench these motions of Gods spirit the Lord perhaps may resolve never so to strive with them any more Surely in the flouds of great waters that is in the greatest troubles see 2 Sam. 22.17 they shall not come nigh unto him that is to overwhelm or hurt him so far shall he be from being punished in wrath for his sins that even when there is in the place where he lives a deluge of overflowing calamities though he may be in very desperate dangers God will secure him And this therefore David applyes to himself in the next verse or proves it from his own example Vers 7. Thou art my hiding place c. See the foregoing Note and likewise the Notes Psal 17.8 and 27.5 thou shalt compasse me about with songs of deliverance that is by affording me many deliverances on all sides thou shalt give me occasion to sing many songs of praise unto thee It may also imply that God would give to those that were about him or to the whole people of God occasion to praise him both on his and their own behalf Vers 8. I will instruct thee c. Some take this to be inserted as Gods answer to the profession David had made in the foregoing verse of his confidence in God as if he had said Thou mayest well rely upon me for I will instruct thee c. see the Note Psal 25.4 I will guide thee with mine eye that is by keeping a watchfull provident eye over thee or by discovering to thee my watchfull care over thee which shall put thee in mind to avoid every evil way as Christ counselled Peter by casting his eye upon him Luk. 22.61 But I rather take these to be still the words of David As Psal 51.13 upon his own repentance David promiseth to stir up others to repent too Then will I teach transgressours thy waies c. so here likewise having repented and obtained pardon from God and found great comfort therein he undertakes to instruct others and to perswade them likewise directing his speech as to every man apart by himself I will instruct thee c. I will guide thee with mine eye that is by that which I have seen and whereof I have had experience in my self or rather by keeping a watchfull eye and looking to thee with much solicitous care as indeed Gods people ought to watch over one another Vers 9. Be ye not as the horse or mule that have no understanding c. As if he had said Hearken to my counsell and by my example be brought to repent and to turn unto the Lord Be not like brute beasts that will not be ordered by words whose mouth must be held in with bit and bridle lest they come near to hurt thee to wit to bite or kick thee implying that God had also waies to tame men if they would be stubborn against him which are the sorrows mentioned in the following words Vers 10. Many sorrows shall be to the wicked c. As if he had said If wicked men will not repent and turn unto the Lord their consciences will be often galled with the apprehensions of Gods wrath and besides many outward plagues will the Lord bring upon them the bit and bridle wherewith God subdues such refractory spirits and at last they must expect the weeping and wailing of hell but he that trusteth in the Lord mercy shall compasse him about that is he shall have comforts and blessings on all sides and shall be preserved from all dangers the Lords protection
grounds that what he doth is not evil or that however no evil shall befall him thereby he shall scape well enough or by applauding himself for doing those things wherein he pleaseth himself though he doth displease God out of a brutish stupidity and contempt of God untill his iniquity be found to be hatefull to wit by the wrath of God that it brings upon him or the meaning of this clause may be that by his so flattering himself he is found to be hatefull either because this applauding of themselves in their wickednesse is to all men that are not desperately Atheisticall a most hatefull thing or because by thus emboldening themselves they proceed to such degrees of wickednesse that at length they become detestable both to God and man Vers 3. The words of his mouth are iniquity and deceit c. That is they tend to iniquity and deceit he hath left off to be wise and to doe good that is he refuseth all instruction and suppresseth the very light of nature in him whereby men are enabled to know what is good and what is evil and so never minds the doing of that which is good but rather gives over the doing of that good which at first he did though with a false and unsound heart Yet some understand this still of the words whereby the wicked man flattereth and deceiveth himself in his evil waies whereby he comes at last to be given over to a reprobate sense so that he makes no difference between good and evil Vers 4. He deviseth mischief upon his bed c. Which implyes both that he is violently bent upon evil in that he will break himself of his rest that he may contrive mischief and that his own wicked heart is the chief cause of it in that of his own accord he meditates evil when he hath no outward enticement or evil example to draw him thereto he setteth himself in a way that is not good he is resolved to runne on in his unwarrantable wayes he abhorreth not evil to wit no evil whatsoever though he may not be guilty of every sin yet he doth not avoid it because he abhorres it Vers 5. Thy mercy O Lord is in the heavens and thy faithfulnesse reacheth unto the clouds It is said Psal 57.10 thy mercy is great unto the heavens and Psal 108.4 above the heavens but the meaning of all these expressions is the same namely that the mercy and faithfulnesse of God in making good what he hath spoken are infinite and above our reach and understanding and all the creatures in heaven and earth do declare the same Some conceive that this is inserted here as by way of admiring that God should bear with and doe good to such Atheisticall wretches as these he had now spoken of But rather the drift of these words is to declare Davids assurance that notwithstanding all this horrid impiety of so many desperate wretches yet he knew well that God was in the midst of all these confusions infinitely good and mercifull and just as is farther expressed in the following verse Vers 6. Thy righteousnesse is like the great mountains c. That is it is firm and unmoveable or rather agreeably to those expressions in the former verse it is infinitely high and great above our reach or eminently conspicuous that all men may see it thy judgements are a great deep that is thy just and righteous dealings in the government of the world are incomprehensible and past finding out or they are very great as the ocean being manifest above and beneath yea in every place which way soever we cast our eyes Vers 7. How excellent is thy loving kindnesse O God! c. Some understand this likewise and that which followeth in the two next verses of the kindnesse which God sheweth to all the creatures But rather from the kindnesse of God to all the creatures he inferres here that his loving kindnesse to his children must needs be far more excellent Therefore the children of men put their trust under the shadow of thy wings therefore thy people poor sinfull frail creatures however they see the wicked triumph do securely cast themselves upon thy fatherly providence see the Note Psal 17.8 Vers 8. They shall be abundantly satisfied with the fatnesse of thy house c. That is with abundance of the choicest blessings both temporall spirituall and eternall which thou hast stored up for them that are of thy houshold family Thus I conceive these words may be generally taken only then we must remember that earthly blessings can only be said to satisfy Gods servants in that they enjoy them as pledges of Gods fatherly love to them and providence over them Yet I conceive it is chiefly meant of spirituall and heavenly blessings as 1. that they shall be refreshed and comforted even to the full satisfaction of their souls and to the rendring of them contented with their condition in other regards whatever it be with the graces and comforts wrought in them by the word and spirit of God and especially the clear manifestation of his love and favour to them thereby and so this may be tearmed the fatnesse of Gods house in relation to the Tabernacle or in relation to heaven because the righteous in these joyes of Gods spirit have as it were a tast of the joyes of heaven before-hand and 2. that they shall be abundantly satisfied with that fulnesse of joy and glory they shall have in heaven Gods dwelling-place so that they shall not hunger nor thirst any more nor desire any thing but what they there enjoy And thou shalt make them drink of the river of thy pleasures that is thou shalt yield them a constant never-failing supply of those pleasures which thou only canst give or which from thee shall successively flow in unto their souls And this also must be understood as the former clause of all the comforts which God affords his people both in this life and that which is to come but especially of those which they enjoy by the light of Gods countenance which as by these expressions David would imply are as meat and drink unto the faithfull Vers 9. For with thee is the fountain of life c. This seems to be added in reference to the foregoing words and thou shalt make them drink of the river of thy pleasures for to make good this David affirms here that God is the fountain of life both because he hath life in and of himself and because all the life that is in the creature both temporall spirituall and eternall flows from him as rivers from their fountains and so shall for ever he being an ever-springing fountain of living waters that can never be drawn dry And because God by his spirit doth work that life of faith and grace which is the spirituall life of his people in relation thereto David might say with thee is the fountain of life However the following clause must accordingly be
8.2 Vers 17. Yet have we not forgotten thee c. To wit by forsaking the true Religion to please our enemies and this is alledged as another argument to move God to help them Vers 19. Though thou hast sore broken us in the place of dragons c. That is though thou hast sorely afflicted us in a place of horrid terrours desperate dangers being continually in the power of men fierce and cruell as dragons He alludes to those dens and wildernesses which were usually the habitation of dragons as was that great and terrible wildernesse Deut. 8.15 which the Israelites went through wherein were fiery serpents and scorpions and to the same purpose also is the following clause for even therein likewise there may be an allusion to the dreadfull darknesse of those dragons dens and covered us with the shadow of death concerning which see the Notes Job 3.5 and Psal 23.4 Vers 20. If we have forgotten the name of our God c. That is if we have forgotten our God to wit by any defection to their Idol-Gods see the Note Psal 5.11 Vers 21. Shall not he search this out c. That is If this we had done it could not have been hid from God and he therefore knows that it is not so to him we appeal Or If we had done this God would have known it and would have called us to an account for it the temptation of Gods seeming to have forsaken us would not have excused us and therefore we durst not doe it For he knoweth the secrets of the heart and much more such open defections to Idolatry Vers 22. Yea for thy sake are we killed all the day long c. That is So far are we from any such apostatizing from thee that for thy sake and the constant profession of thy truth are we continually afflicted and martyred and this he alledgeth also to move God thereby to plead their cause And indeed the sufferings of the faithfull both in Babylon and in the daies of the Maccabees were for their constancy in the true Religion and therefore doth the Apostle urge this place to encourage Christians in their sufferings Rom. 8.36 we are counted as sheep for the slaughter see above vers 11. Vers 24. Wherefore hidest thou thy face and forgettest our affliction c. To wit notwithstanding we have not forgotten thee as they had said before vers 17. see the Note Psal 13.1 Vers 25. For our soul is bowed down to the dust c. That is Through the heavy weight of our afflictions we are brought down to the lowest degree of misery or we are as dead men ready to drop into the grave see the Notes Psal 6.5 and 22.15 Our belly cleaveth unto the earth that is we are no better then dead men or we are irrecoverably cast down and trodden under foot Yet some would have this understood of their falling down on the ground and lying there till their bellies seemed as it were to be glued to the earth by way of humbling themselves before the Lord. Vers 26. Redeem us for thy mercies sake That is thereby to manifest and magnify thy mercy or because thou art mercifull And thus though they had before alledged their integrity vers 17 18 19 yet now for the procuring of help they plead nothing but Gods mercy PSALM XLV The Title TO the chief Musician upon Shoshannim for the sons of Korah Maschil A Song of loves See the Note upon the Title Psal 42. The last words a song of loves shew that the Psalmist whoever it was composed this Psalm as an Epithalamium or marriage-song Now though the Apostles testimony Heb. 1.8 9 that what is said here vers 6 7. is spoken of the Messiah be a sufficient proof that the main scope of this Psalm is to set forth the love of Christ and his Church Christ the Bridegroom and the Church his spouse and bride as they are called Joh. 3.29 and therefore indeed there are some passages in the Psalm as in vers 2 6 and 16 which cannot properly be applyed to any but Christ yet I hold it most probable that it was also written with respect unto Solomon as a type and his marriage with the daughter of Pharaoh of which see the Note 1 Kings 3.1 and that because there are many passages that seem clearly to allude at least thereto as is evident vers 8 9 10 c. and because it is much like the Canticles or the Song of Solomon and as it were an Epitome of that So that I conceive it is called A song of loves not as some would have it because it sets forth the love of God to his Jedidiah of which see the Note 2 Sam. 12.25 but because it celebrates how lovely Solomon and his bride were to be to each other but especially the spirituall love of Christ and his spouse the Church As for that word Shoshannim To the chief Musician upon Shoshannim thereby doubtlesse is meant either some song that began with this word to the tune whereof this Psalm was to be sung or some musicall instrument that was to be used in the singing of it And because the word seems clearly to be formed of an Hebrew word that signifyeth six it is most probable that thereby is meant six-stringed instruments or as some would have it instruments whereon were many engravings of lillies which are six-leaved flowers And indeed some Interpreters because of that derivation of the word do thus translate it upon Shoshannim that is upon lillies and that either as in reference to their wedding garlands that were made much of lillies or as intending by these lillies Christ and his Church who are indeed often for their sweet and beautifull graces and for their flagrant love one to another compared to lillies as Cant. 2.1 2. I am the rose of Sharon and the lilly of the valleys As the lilly among the thorns so is my love among the daughters Vers 1. My heart is enditing a good matter c. That is matter of singular excellency pleasure and delight The drift of this preface was to shew that the argument of this Psalm was concerning great and high mysteries it was not meant merely of an earthly mortall prince but of a person of far greater excellency and contained those things which being read with understanding must needs be pleasant and delightfull asswaging the sorrows and chearing the hearts of those that read them It is in the Hebrew My heart boyleth or bubleth up a good matter and this expression seems to intimate that his heart being enflamed by the spirit with the love and admiration of Christ and his kingdome and even leaping for joy at the consideration thereof he was stirred up with such a fervent desire to declare these things that he could not forbear to powre them forth with plenty of words I speak of the things which I have made that is the verses which I have made or rather the things which I have expressed
this may be included yet I do not think that the words are to be limited hereto Vers 18. When thou sawest a thief then thou consentedst with him c. To wit by joyning with him therein or at least by approving the evil of his waies and hast been partaker with adulterers to wit by living in the same uncleannesse with them or at least by conversing familiarly with such lewd persons Some learned Expositours do I know understand both these peculiarly of those priests and judges amongst the Israelites who for bribes were wont to justify thieves and adulterers that were brought before them and so were partakers with them according to that Isa 1.23 Thy princes are rebellious and companions of thieves every one loveth gifts c and accordingly they also expound the following verse Thou givest thy mouth to evil and thy tongue frameth deceit of the false and cunning pretences wherewith they sought to hide and palliate their wickednesse when they proceeded so unjustly in judgement But though these may be included amongst others yet I see no reason why the words should be limited to these only Vers 20. Thou sittest and speakest against thy brother c. Those words thou sittest some refer to those that sit in the place of judgement and there passe false and unjust sentences against their brethren and others to the custome of idle persons that when on their ale-benches or elsewhere they sit chatting together are wont to slander their brethren However it seems to imply that when they spake evil of their brethren they did it not out of sudden passion but deliberately and for a long time together Vers 21. These things hast thou done and I kept silence c. See the Note above vers 3. thou thoughtest that I was altogether such a one as thy self that is one that could not know sins committed in secret no more then thou canst or rather that I did approve of thy wickednesse and so consequently am as bad as thy self but I will reprove thee and set them in order before thine eyes that is I will openly and clearly discover all thy sins particularly and to thy confusion and shame will fully convince thee of them and so make thy self to see that which now thou wouldest hide from me The phrase that is here used of setting his sins in order before his eyes seems to imply either that they should be as clearly discovered to him as if he should see them fairly written in a rolle or catalogue before his eyes or that they should be presented to his conscience as witnesses to accuse him or as souldiers to fight against him Vers 22. Now consider this ye that forget God c. Thus God speaks of himself in a third person purposely to put them in mind what a dangerous thing it was to despise God and then in the following words lest I tear you in pieces and there be none to deliver there is an intimation given 1. that if they did not repent turn to God betimes it might be ere long too late and 2. that such was Gods power that if he once began to take vengeance on them none could deliver them Vers 23. To him that ordereth his conversation aright c. To wit as one that truly fears me and doth not only in an outward ceremoniall service make a shew of worshipping me will I shew the salvation of God that is the salvation promised shall be made good to him I will save him both here and eternally hereafter and so it shall appear that he hath sought me in a right manner Here again God speaks of himself in a third person to expresse what he saith with the greater emphasis To him will I shew the salvation of God as if he should have said He shall find by proof that it is not in vain to trust in me the great God of heaven and to approve himself to me PSALM LI. The Title A Psalm of David c. See the Note upon the Title of the 6. Psalm when Nathan the prophet came unto him one prophet to another as when a physician is sick and not able to prescribe physick for himself other physicians come to visit him after he had gone in to Bathsheba which was well-nigh a year if not more after his sin was committed with her see the Note 2 Sam. 12.1 So that this is thus expressed 1. to aggravate his wickednesse in continuing impenitent so long after he had fallen into such grosse sins 2. to magnify the Lords mercy in seeking to recover him out of his sin that was so regardlesse of the Lord and his own soul and 3. that hereby he might publickly acknowledge his sin to all the Church of God that had been scandalized thereby Vers 1. According unto the multitude of thy tender mercies blot out my transgressions To wit out of thy debt-book And observable it is 1. that it was not the putting by or removall of those grievous calamities which Nathan had threatned should come upon him 2 Sam. 12.10 11 12 that he so earnestly beggs of God but the pardon of his sins and 2. that he pleads the multitude of Gods tender mercies in reference to the multitude and the greatnesse of his sins in regard whereof he could only comfort himself in the superabundance of Gods grace But why is David so earnest herein since Nathan had already assured him that God had pardoned him 2 Sam. 12.13 I answer 1. because even where sin is pardoned yet repentance is a duty on our part required and 2. because it was necessary for the farther strengthening and the comforting of his grieved soul Vers 2. Wash me throughly from mine iniquity c. That is from the guilt of mine iniquity For still he begges here I conceive for pardon and not for purging and sanctifying grace as some would have it And by that expression wash me throughly wherein doubtlesse he alludes to the ceremoniall washings enjoyned by the law he again implyes how exceeding filthy he judged his sins and how dangerously he was defiled thereby Vers 3. For I acknowledge my transgressions and my sin is ever before me That is it comes upon every occasion into my thoughts to the continuall wounding of my soul see the Note Psal 50.21 Now this David alledgeth as a motive to move God to pardon him and that upon two grounds 1. because God had promised to pardon those that did thus acknowledge and confesse their sins with truly broken and grieved hearts and seeing therefore he openly registred his sin to be read by all men in this Psalm he desires that God would blot it out of his book and 2. because this discovered that he did now heartily begge pardon of God in that it proceeded from a soul continually afflicted and terrified with the remembrance of his sins and all the aggravating circumstances thereof Vers 4. Against thee thee only have I sinned and done this evil in thy sight c. These last
then snow Vers 8. Make me to hear joy and gladnesse c. That is By the immediate voice of thy spirit assuring my heart that thou hast pardoned my sins and likewise in the ministery of thy word particularly by causing me with joy to imbrace thy promises of pardon and to apply them to mine own soul To which some adde also that he desired hereby that Nathan or some other prophet might be sent to him with those joyfull tidings that God had pardoned his sins therefore they say it may well be that Nathan did not return that answer The Lord hath put away thy sin thou shalt not die so soon as David upon Nathans reproof had acknowledged his sin though they be all related together 2 Sam. 12.13 as elsewhere things done at severall times are joyned together in the scriptures recording of them but that after David had some time mourned for his sins Nathan came again with that joyfull message But of this there is no certainty at all Vers 9. Hide thy face from my sins As if he had said Seeing my sin is ever before me as he had said before vers 3. let it not be before thee but do thou hide thy face not from me but from my sins Vers 10. Create in me a clean heart O God c. As with respect to what he had said before concerning the corruption of his nature vers 5. Behold I was shapen in iniquity c and as apprehending himself deprived in a manner of that holy disposition and power of godlinesse which God had formerly wrought in him as before he begged for pardon so here for the sanctification of Gods spirit And because for the work of regeneration there is no disposition of nature that tends thereto nothing in nature out of which the spirit can produce such an effect therefore he tearms it a creating of a clean heart in him And renew a right spirit within me that is a disposition and inclination of nature not crooked and perverse as all mens are naturally but just and right according to the streight rule of Gods law and which might carry him on to doe that only which was right in Gods sight As for the word renew though it may have reference to that uprightnesse wherein man was at first created yet I rather conceive it hath reference to his former piety which he now found greatly decayed in him wherewith he desires to be established again and therefore some render it a constant spirit Vers 11. Cast me not away from thy presence c. That is Cast me not out of thy favour yea and consequently it may well be which some hold that this also implyes a desire that he might not be deprived of the evidences of his favour formerly enjoyed to wit 1. that he might not be cast out from the presence of God in his sanctuary as Cain was for shedding blood see the Note Gen. 4.16 and 2. that he might not be cast off from serving God in the regall office as Saul had been and take not thy holy spirit from me whereby he means both those sanctifying and saving graces wherewith God by his spirit had endued him which are indeed often greatly impaired by the sins of the faithfull and of themselves are in danger to be utterly lost though through Gods mercy which David here begges they are continued in them and likewise those gifts of Gods spirit wherewith God had furnished him for his regall office Vers 12. Restore unto me the joy of thy salvation c. That is of thy saving my soul eternally in heaven and of thy providence over me for my preservation here from temporall dangers and uphold me with thy free spirit that is keep up my heart in the assurance of thy love the hope of life eternall and a firm resolution of yielding thee sincere obedience in all things and that by thy free spirit that is by that free disposition of spirit which thou art wont to work in thy children or which is much to the same purpose by that spirit of thine whereby thou art wont to work in thy children a true freedome from the bondage of sin according to that of the Apostle 2 Cor. 3.17 where the spirit of the Lord is there is liberty a readinesse of mind freely and chearfully and sincerely without any by-respects in all things to obey thy laws and a holy magnanimity boldly and freely to professe themselves thy children Rom. 8.15 Vers 13. Then will I teach transgressours thy waies That is By mine example I will cause them to see how infinitely mercifull thou art to poor penitent sinners and withall how in all things thou requirest them to carry themselves if they desire thy favour And to this some adde also his declaring how severely God often afflicts his own children when they sinne against him But however Davids main drift in these words was to imply that he would endeavour that as his sin had been an occasion of much hurt to others so his repentance should likewise be improved for the good of others Vers 14. Deliver me from bloud-guiltinesse c. Some understand this thus that David desired here that God would pardon those sins whereby he had deserved that God should cut him off and have his bloud for the bloud he had shed or for which he had threatned that the sword should never depart from his house But according to our translation it is clearly meant of that guilt he had drawn upon himself by shedding the bloud of Urijah and others the pardon whereof David here again desires because men that lye in their sins are not fit to praise God which in the next clause he was to promise to God And my tongue shall sing aloud of thy righteousnesse that is thy faithfulnesse in performing thy promises which may be also particularly referred to that promise made by Nathan 2 Sam. 12.13 or that righteousnesse whereby thou dost justify sinners see the Notes Psal 5.8 and 22.31 Vers 15. O Lord open thou my lips c. Herein he desires of God 1. that by Gods mercy to him he might have occasion to shew forth his praise see the Note Psal 40.3 2ly that he would free him from the guilt of his sins which otherwise might well stop his mouth and must needs make him unfit for this service see Psal 50.16 and 3ly that God would give him a will and desire to praise him a prepared heart and quickned affections and all other abilities requisite for this service Vers 16. For thou desirest not sacrifice c. See the Note Psal 40.6 Vers 17. The sacrifices of God are a broken spirit That is This is the sacrifice which is all in all with God in stead of all better and more pleasing to God then all other sacrifices And this is here inserted because David is here speaking of the sacrifice of praise which a penitent sinner promiseth to God upon pardon of sinne obtained whose praise is therefore
heart desire and delight and purpose and resolve to be going in those waies that lead to thy house that he may enjoy thy presence there so that the thoughts of his heart are continually upon that Yet some understand this last clause of those whose hearts are set to walk in the waies of Gods commandements Vers 6. Who passing through the valley of Baca make it a well c. That is who do chearfully passe through any difficulties which they meet with in the way as they goe up to Gods house Some think that there was a valley through which some of the Israelites were to goe as they went up to Zion that was called the valley of Baca. But because the word Baca may be rendered tears or mulberry trees as it is in the margin of our Bibles the meaning of these words seems to be this who passing through the valley of tears to wit by reason of the many troubles and difficulties they meet with in their way or through the valley of mulberry trees that is through dry and sandy desarts because in such places mulbery trees are wont to grow make it a well that is forget their thirst by reason of their eagernesse to goe up to Gods house and that dry valley is to them all one as if it were a valley full of springs and wells of water or they make it a well that is rather then they will be hindered from going up to Gods house with much labour they dig wells and springs of water all the way as they goe for the refreshing of themselves and the encouragement of others that are to goe that way and where the ground will not yield any springs they digge pits or make cisterns for the receiving and keeping of rain-water so that all the way along it seems to be as a well It may also be rendered who passing through the valley of mulberry trees make him a well and then the meaning must be that the remembrance of God to whom they are going is to them as a well of living waters to refresh their spirits it makes them not mind their thirst but goe chearfully on through all difficulties The rain also filleth the pools that is through Gods grace and favour to them the pits and cisterns they have digged and made are filled with rain or by their longing desire and hope of meeting with their God in Zion they are refreshed as with showrs of rain Vers 7. They goe from strength to strength c. That is In stead of being wearied with their journey they shall rather gather strength as they goe and grow stronger and stronger so eager they shall be in going up to Gods house It may also be rendered they goe from company to company and then the meaning is that they goe up by troops or companies or that as they goe along one troop doth ever and anon overtake another or that out of the great alacrity of their spirits as they goe along sometimes they joyn themselves to one company sometimes to another that they may hear Gods praises and talk together of Gods mercies till they all meet together at last in Zion Vers 8. O Lord God of hosts hear my prayer c. To wit for bringing me again to enjoy thy presence in thy Sanctuary And because he calls God here the Lord God of hosts some hereby are induced to think that David composed this Psalm when by following his wars abroad he was hindered from resorting to Gods house as at other times he was wont to do Vers 9. Look upon the face of thine anointed That is Look favourably upon me whom thou hast anointed to be king Yet because David was a type of Christ there may be also a request included in these words that God would be favourable to him in and through the mediation of that his promised Messiah Vers 10. I had rather be a dore-keeper in the house of my God then to dwell in the tents of wickednesse That is I had rather be in the meanest condition where I might daily worship God then to be in the highest place of honour and power or in the stateliest habitations of the great ones of the world or any other where wickednesse reigns Yet some also think that the word tents is used to imply their unstable and flitting condition However it may well be which some say that this is the rather added for the encouragement of the sons of Korah to whom this Psalm was committed as appears in the Title who were porters or door-keepers in the house of God as is clear 1 Chron. 9.19 and 26.1 Vers 11. For the Lord God is a Sun To wit in that he doth enlighten and enliven his Church when as all the world besides lye under darknesse and the shadow of death and in that he doth chear and warm and comfort the hearts of his people by his lightsome countenance and is the fountain from whence all blessings and comforts are derived to them The Lord will give grace and glory That is saving grace here and the glory of heaven hereafter or he will receive them into his grace and favour and afterward raise them to great dignity and honour Vers 12. Blessed is the man that trusteth in thee To wit though he be for a time deprived of thy presence in the Sanctuary PSALM LXXXV Vers 1. LOrd thou hast been favourable unto thy land c. That is Thou hast formerly of thine own free grace shewed mercy to thy people whom thou didst plant in the land of Canaan and amongst whom thou wert pleased to dwell there thou hast brought back the captivity of Iacob that is thou hast formerly delivered thy people out of bondage And it may be meant either of their deliverance out of Egypt if this Psalm were composed for the use of the faithfull when they were under the Babylonian captivity or else of their deliverance out of Babylon if it were composed after that when they were under the tyranny of Antiochus or else in generall of all former deliverances when their enemies about them had brought them into bondage See also the Note Psal 14.7 Vers 4. Turn us O God of our salvation See the Note Psal 80.3 Vers 6. Wilt thou not revive us again c. See the Notes Psal 71.20 80.18 Vers 7. Shew us thy mercy O Lord. As if they had said Be mercifull to us for on thy mercy alone we depend and yet hereof for the present there is not the least appearance But see the Notes Psal 4.6 and 50.23 Vers 8. I will hear what God the Lord will speak c. This may be taken either as spoken by the Psalmist in his own name or in the name of all the faithful jointly together as if they were one person And it is added by way of correcting that which went before as if he had said What do I mean thus to complain I will rather patiently with still silence wait upon God
great depth of misery which makes my present misery far the more grievous And doubtlesse this is spoken with reference to that glorious estate whereto God had raised the Israelites in the daies of David and Solomon compared with the sad condition they were then in being captives in Babylon according to that Lam. 1.1 How doth the city sit solitary that was full of people how is she become as a widow she that was great among the nations and princesse among the provinces how is she become tributary But see also the Note Job 30.22 Vers 11. My daies are like a shadow that declineth That is They passe apace away and are almost at an end it fares with me as with the shadows when the sun is going downward ready to set which do then decline apace are stretched forth longer longer so that every moment there may be a change discerned in them which cannot be at noon-day Now this he speaks in regard not of old age but of the miseries the people endured in their bondage in Babylon which brought many of the strongest of them to their end so that as the evening shadows are then nearest to an end when they are longest so were many of Gods people nearest to their end when in the eye of reason they seemed likeliest to live long And this the Psalmist speaks as in the name of all Gods people in Babylon Vers 12. But thou O Lord shalt endure for ever c. To wit without any change and consequently thou art the same still in power and therefore alwaies able to help thy people and thou art stedfast and unchangeable in thy goodnesse and mercy and truth and wilt not therefore fail to perform the covenant and promise whereby thou hast engaged thy self to them as that thou wilt be their God and dwell amongst them for ever c and thy remembrance unto all generations that is thy Name according to that Hos 12.5 the Lord is his memoriall and that Exod. 3.15 the God of Abraham c. this is my Name for ever and this is my memoriall unto all generations or thy fame and renown by reason of thy great works shall be for ever or thy word thy promises thy covenant and whatsoever thou hast reveâ—led to thy Church concerning thy self whereby they know thee and are still kept in remembrance of thee shall continue to them unto all generations thou hast covenanted with them that thou wilt for ever dwell amongst them and this thou that art a faithfull and unchangeable God wilt surely make good unto them Vers 13. Thou shalt arise and have mercy upon Zion c. See the Note Psal 68 â—â— for the time to favour her yea the set time is come that is the time when thou hast expresly promised to bring back thy people out of Babylon to wit after seventy years of their captivity here is now nigh at hand yea it is in a manner come already see the Note 2 Chron. 36.21 Vers 14. For thy servants take pleasure in her stones and favour the dust thereof That is Thy faithfull people do still love and delight in thy Zion though now it be nothing but heaps of stones and rubbish more then they do in all the stately palaces of Babylon and that both as remembring what it hath been and not doubting but that God according to his promise will build it up again it pities them to see her lye in the dust and they long to see her reared up again Vers 15. So the heathen shall fear the Name of the Lord and all the kings of the earth thy glory That is When the heathen and their kings shall see how miraculously thou hast delivered thy people out of Babylon and hast carried on the building again of thy Zion they shall fear and serve thee at least they shall tremble at this discovery of thy might and majesty which agrees with that Psal 126.2 Then said they among the heathen The Lord hath done great things for them and was partly accomplished in the confessions which Cyrus and Darius made of the true God But yet because this redemption and reedification of Sion was not perfected till Christs coming therefore these words may be also understood of the calling of the Gentiles which followed thereupon and so may likewise the following verses Vers 17. He will regard the prayer of the destitute That is the poor captives in Babylon Vers 18. This shall be written for the generation to come c. That is for all succeeding generations both before and after Christ and the people which shall be created shall praise the Lord that is the people which shall hereafter be born Yet this may be meant particularly either 1. of the Jews that were delivered out of Babylon whose restitution to their own land might well be tearmed a new creation because being scattered as they were amongst the heathens they were as dead men there in regard of any hope of being brought back to their own kingdome see Isa 26.19 or 2. of the Gentiles which should be effectually called by the preaching of the Gospel whose conversion might well be looked upon as a new creation see Eph. 2.10 Vers 19. For he hath looked down from the height of his Sanctuary c. That is from his high and holy place as heaven is called Isa 57.15 Vers 20. To hear the groaning of the prisoner c. This may be meant both of those that are set free by Christ from their spirituall bondage and of the captives in Babylon for which see the Note Psal 79.11 Vers 22. When the people are gathered together c. That is When the nations are gathered together into one Church with the Jews under their head the promised Messiah see Gen. 49.10 or When the people shall meet together to worship God as it is expressed in the next clause and the kingdomes to serve the Lord. Vers 23. He weakned my strength in the way he shortened my daies I see not but that this may be the same complaint here again repeated which we had before ver 11. for which see the Note there to wit that God had wondrously weakned them in the course of their lives so this word way is taken for the way of mans life Psal 2.12 by reason of their hard bondage in the land of Babylon and so had by that means cut short many of their daies But yet indeed the best Expositours do for the most part understand this of Gods weakning them cutting them off in the way of their expectation either of their promised deliverance out of Babylon oâ— of that great work of their redemption by the promised Messiah So that the meaning of their complaint must be taken as if they had said thus Lord thou hast promised to bring us back into our own land how is it that many of us are cut short in the way from enjoying the benefit of this our return Or with reference to the promised Messiah
that is who compasseth thee round about with manifold and precious blessings which are also a glory and an honour to thee see the Note Psal 65.11 Vers 5. Who satisfyeth thy mouth with good things c. That is Who supplyeth thee with plenty and variety of good yea and many times of the choicest dainties for the nourishment of thy body or more generally Who gives thee abundantly of all his good blessings even to the full satisfying of thy desires according to that Psal 81.10 Open thy mouth wide and I will fill it for which see the Note there So that thy youth is renewed like the eagles that is thou continuest still fresh and lively and strong even when thou hast past the years of thy youth as if thy youth were daily renewed upon thee And this he compares to the eagles renewing her youth either 1. because the eagle doth yearly cast her feathers as it is said that all birds of prey especially do and so having new feathers grow up in the room thereof she looks as young and fresh again and flies as high and swift as ever according to that Isa 40.31 they that wait upon the Lord shall renew their strength they shall mount up with wings as eagles or 2. because as severall writers report the eagle retains her vigour unto extreme old age neither is weakned with any sicknesse nor decays with years but continues still as fresh and lively as when she was young till at last by the overgrowing of her upper crooked beak her mouth is so shut up that she cannot eat so she dies not through age so much as want of feeding Now though this cannot be said of every one of Gods faithfull servants in regard of their bodily health and strength and indeed some think that the Psalmist wrote this with respect to the renewing of his strength after some sit of sicknesse yet it may in regard of the inward refreshing of their minds in the manifestation of Gods love to them because though their outward man doth perish yet the inward man is renewed day by day 2. Cor. 4.16 Vers 6. The Lord executeth righteousnesse and judgement for all that are oppressed Though this be expressed as a generall truth yet by the following verse it seems probable that it is inserted here with particular reference to the deliverance of the Israelites out of Egypt Vers 7. He made known his waies unto Moses c. That is the waies which he prescribed his people in the Law which he gave unto Moses or his waies of providence toward his people the manner of his dealing with them how tenderly carefull he is over them how he governs them by his word and spirit and takes them at last to live for ever with him in heaven and so the next clause may be added to explain this his acts unto the children of Israel or else that is meant of those miraculous acts whereby the doctrine of Moses was sealed and confirmed that it was of God as the plagues of Egypt the dividing of the red sea c. Vers 8. The Lord is mercifull and gracious c. This seems to be here inserted in reference to that glorious description of himself which God gave unto Moses Exod. 34.6 Vers 11. For as the heaven is high above the earth so great is his mercy toward them that fear him That is it is exceeding great see the Note Psal 36.5 or it exceeds their sins as far as the heaven is above the earth Vers 12. As far as the East is from the west so far hath he removed our transgressions from us That is he hath absolutely pardoned them as perfectly acquitting us from being punished for them as if they no way concerned us yet with respect to the filthinesse of sin it may be also said he hath removed our transgressions from us to wit as one would put away some noysome thing where neither the sight nor smell of it might any way annoy us Vers 14. For he knoweth our frame c. That is our naturall pronenesse to sin or of what a mean and brittle mould he hath made us as it seems to be explained in the following clause he remembreth that we are dust see also the Note Psal 78.39 Vers 15. As a flower of the field so he flourisheth To wit which lyeth open to sharp piercing winds storms and tempests and hath no covert nor shelter as flowers in gardens have Vers 16. For the wind passeth over it and it is gone c. That is it is suddenly blown away or blasted with some blasting wind see the Note Psal 78.39 and the place there of shall know it no more see the Note Job 7.10 Vers 17. But the mercy of the Lord is from everlasting to everlasting c. See the Notes Psal 102.12 24 26. Vers 19. The Lord hath prepared his throne in the heavens c. That is He is the most high God that hath not only the angels in heaven but all the kingdomes and creatures in the world under his command as is expressed in the next words and his kingdome ruleth over all And this may be added also to imply how infinitely able God is to doe for his people that which is said in the two foregoing verses Vers 20. Blesse the Lord ye his angels c. By calling upon the angels to blesse God the Psalmist doth imply 1. his desire that God might be advanced by those that could doe it better then poor men could doe and 2. how just it was that he and others the people of God should readily joyn in this duty of blessing God seeing this was an imployment sit for angels and that the angels did chiefly blesse God for the great mercy he had shewed to men which men therefore above all should with thankfulnesse acknowledge and to this end also he adds that description which follows of their exceeding great power and readinesse to serve God that excell in strength that doe his commandements hearkning unto the voice of his words as if he should have said being attentive to know and most ready to doe the will of God in all things whatsoever for if those glorious spirits must thus stoop before God and count it an honour to serve him should not men much more doe so Vers 21. Blesse the Lord all ye his hosts c. This may be meant of all the creatures as being instrumentall to God in doing his will for which see the Note Gen. 2.1 or else rather of the holy angels because the following words ye ministers of his that doe his pleasure seem to be meant properly of the obedience that is yielded by reasonable creatures see the Notes 1 Kings 22.19 And then the same is repeated here that was said before in the foregoing verse only by tearming them his hosts their exceeding multitude is implyed see Psal 68.17 and what use he makes of them in fighting against his enemies PSALM CIV Vers 1. O Lord my
any that having no interest in what he hath do only surprize them by fraud or violence or else spoilers of some forreign nation who when they come to pillage men are wont to make clean work and to shew no pity Vers 14. Let the iniquity of his father be remembred with the Lord c. That is Let him be punished not only for his own sins but also for the sins of his progenitours Vers 15. Let them be before the Lord continually c. That is Let their sins never be forgiven or Let the Lord be continually punishing the sins of his parents in him and his posterity till they be no more remembred amongst men Vers 16. Because that he remembred not to shew mercy but persecuted the poor and needy man c. That is me and others that are distressed and afflicted see the Notes Psal 40.17 and 69.29 that he might even slay the broken in heart that is the man that was sorely afflicted in spirit because of his distresses and indeed of Christ it is noted that he was a man of sorrows and acquainted with grief Isa 53.3 and that he was broken in heart for our sins My soul saith he is exceeding sorrowfull even unto death As for that expression Because that he remembred not to shew mercy it implyes either 1. that the kindnesse that his enemy had formerly received from him might have put him in mind to have shewed mercy to him or 2. that the extremity of misery he was in might have stirred up in his enemy thoughts of pity towards him as naturally men are wont to take compassion of those that are in a very sad condition and that because he did not this therefore it was just that God should not shew the least mercy to him or his And how truly this might be said concerning the mercilesse dealing both of Judas and the Jews with Christ we may easily conceive Vers 17. As he loved cursing c. To wit say some Expositours 1. in that he delighted to denounce curses and imprecations against men or 2. in that he did wittingly and wilfully runne on in those waies of wickednesse which must needs bring Gods curse upon him which was as if he had desired Gods curse and would not walk in those waies wherein he might have been certainly blessed as it was with Judas that for a little mony betrayed his Saviour and with the Jews in generall that despised and crucifyed him in whom all the nations of the earth were to be blessed crying out His bloud be upon us and upon our children or 3. which I like the best in that he delighted to doe all the mischief he could to the godly and took no delight at all in doing them good so let it come to him that is let that be done to him which he hath done to others Vers 18. As he clothed himself with cursing like as with his garment c. To wit in that he practised it as constantly as men wear their garments or in that he loved it and delighted gloried in it as some men do in their costly apparel see the Note Psal 73.6 so let it come into his bowels like water that is as water doth when a man drinks or when a man is sunk under water then it runs into his body and like oyl into his bones that is as oyl which is of that efficacy that it will pierce to the very bones and marrow And the meaning of this is that he desires either that the curse of God might fall upon him in great measure as men pour down water when they are thirsty or as men when they have aches in their bones or upon other occasions use much ointments or that it might seize upon him not only outwardly in outward calamities but also inwardly in his soul his mind conscience as by continued horrid terrours and by being delivered up to a reprobate sense c. Vers 19. Let it be unto him as the garment which covereth him c. See the Note Job 8.22 and for a girdle wherewith he is girded continually that is let the curse of God lye close upon him and cleave fast unto him Vers 20. Let this be the reward of mine adversaries from the Lord and of them that speak evil against my soul That is against me or rather that by their slanders seek to take away my life Vers 21. But doe thou for me O God the Lord for thy names sake c. See the Notes 1 Sam. 12.22 and Psal 25.11 because thy mercy is good see the Note Psal 69.16 Vers 22. For I am poor and needy c. See the Notes Psal 40.17 and Psal 69.29 and my heart is wounded within me that is I am in a manner a dead man or rather my heart is broken with sorrow which how it was verified in Christ we see Matth. 26.38 and Luk. 22.44 Vers 23. I am gone like the shadow when it declineth c. That is swiftly suddenly for no sooner is the sun covered with a cloud but presently the shadow is gone but see the Note also Psal 102.11 I am tossed up and down as the locust to wit because as locusts are continually leaping up and down yea and are often carried away by the winds Exod. 10.19 and driven away by men as being mischievous hurtfull creatures so was David persecuted from one place to another and so was Christ hurried up and down from one tribunal to another both being looked upon as mischievous persons not to be endured in the places where they lived Yet because locusts have dry and thin bodies some think that in this comparison the Psalmist doth also allude to that leannesse of body whereof he speaks in the next verse Vers 24. My knees are weak through fasting c. To wit for want of mâ—at or through grief and anguish of mind which makes men oftentimes even to loath their food Psal 102.4 Vers 27. That they may know c. Having in the foregoing verse prayed for deliverance Help me O Lord my God c. he adds That they may know that this is thy hand as if he had said Let my deliverance be such that mine enemies themselves may see that there is a divine hand in it or By my deliverance let mine enemies come to know that this which I now suffer is of thee by thine appointment and by thy disposing providence and that thou didst but make use of them as thine instruments for my correction which fully agrees with that which is said of Christ Isa 53.10 It pleased the Lord to bruise him he hath put him to grief Vers 31. For he shall stand at the right hand of the poor c. To wit even then when he may seem to have cast him off which David speaks with reference to himself but see also the Note Psal 16.8 to save him from those that condemn his soul that is that unjustly censure and slander him or that seek to take
they might remove the Ark to Jerusalem 2 Sam. 6.1 But yet withall by that passage vers 22. The stone which the builders refused is become the head stone in the corner which is in so many places of the New Testament applyed to Christ that vers 25 26 Save now I beseech thee O Lord c. Blessed be he that cometh in the Name of the Lord which the inhabitants of Jerusalem applyed to Christ as the promised Messiah Matth. 21.9 it is as evident that whilst David speaks in this Psalm of himself those things which had befallen him his principall aim was hereby prophetically to foretell those things that concerned Christ that was to spring out of his loins And as for this exhortation O give thanks unto the Lord c. it may be taken as spoken by David or by the people of God that principally with respect to that great mercy in exalting David to be their king or rather in giving Christ to be their king Saviour Vers 3. Let the house of Aaron now say that his mercy endureth for ever For this and the following verse see the Notes Psal 115.10 11. Vers 7. The Lord taketh my part with them that help me c. See the Note Psal 54.4 therefore shall I see my desire upon them that hate me see the Note Psal 91.8 Vers 10. All nations compassed me about Though of Christ it may be literally and truly said of whom David was a type that all nations do set themselves against him yet understanding the words of David himself it cannot be otherwise meant then of the neighbouring nations unlesse we take it as a figurative expression All nations compassed me about as if he had said All the world is set against me I can no where be safe or quiet Vers 12. They compassed me about like bees c. Though it is not without some contempt that he compares his enemies to bees yet withall he seeks hereby to imply how he was continually stung and vexed by them not knowing how by any means to avoid them And see also the Note Deut. 1.44 As for the following words he doth thereby shew farther how easily they were ruined they are quenched as the fire of thorns which though they be soon set on fire and make a mighty crackling noise and yield for a time a more terrible blaze then greater wood will do yet alas they are soon consumed in their own flame and so the fire will be presently out and they will â—arce leave â—o much as any ashes behind them Vers 13. Thou hast thrust sore at me that I might fall To wit Thou O Saul or indefinitely Thou O mine enemy Vers 15. The voice of rejoycing salvation is in the tabernacles of the righteous c. This may be here laid down as a generall truth for indeed all Gods righteous servants are sure to see the salvation of God they only can will truly rejoyce in Gods salvation But here doubtlesse it is added in reference to that particular mercy for which this Psalm was composed And the meaning is that all the faithfull throughout the land should every one even in their own private dwellings rejoyce for that salvation which God had wrought for David being glad to see the day whereon so great a change was wrought that especially because they knew that his exaltation to the throne tended to the great good of the whole kingdome And so the following words the right hand of the Lord doth valiantly may be added as that triumphant song which should be sung in the tabernacles of the righteous Vers 17. I shall not die c. To wit by the hand of mine enemies It is as if he had said Mine enemies have long thirsted sought after my death indeed for many years together I have been as it were continually in the very jaws of death I have been looked upon no otherwise then as a lost dead man but I see God hath determined otherwise of me he hath reserved me for his praise I shall not die but live declare the works of the Lord. How this may be applyed to Christ whom the pains of death could not hold we may easily conceive Vers 19. Open to me the gates of righteousnesse c. That is the gates of Gods Sanctuary which are called the gates of righteousnesse 1. because there the most righteous God had chosen the Sanctuary for his habitation 2. because there the word of God was taught the only rule of true righteousnesse 3. because there the people of God were cleansed from their sins by the sacrifices that they offered up unto God so were presented righteous in Gods sight 4. because there they worshipped praised God which was a chief part of their righteousnesse 5. especially because God required that they should be a righteous people that presented themselves there in his presence did therefore enjoyn that none that were unclean should be admitted to be there And indeed this reason seems to be implyed in the following verse This gate of the Lord into which the righteous shall enter Now this David speaks to the Priests Levites that had the charge of the doors of the Sanctuary in reference to that festivity for which this Psalm was composed whereon he had gathered the people together that they might praise God for his mercy to them see the Note above vers 1. And it is expressed in a poeticall manner with a kind of triumphant joy Open to me the gates of righteousnesse as if he should have said Those gates from which I was so long banished which I did so long so earnestly desire to see Let them be now opened to me my company I will goe into them I will praise the Lord. Vers 20. This gate of the Lord c. That is of the Lords house into which the righteous shall enter according to that Isa 26.2 Open ye the gates that the righteous nation which keepeth truth may enter in Now some learned Expositours conceive that in these words David doth covertly intimate what a change there should be in matters of religion now God had exalted him to the throne to wit that whereas in Sauls time the worship of God had been neglected or at least polluted by profane ungodly wretches now by the encouragement that should be given to religion the house of God should be more carefully frequented that by such as did truly fear his Name Vers 22. The stone which the builders refused is become the head-stone of the corner That is the chief foundation corner-stone This with the three following verses seem to be the words of the people congratulating the inauguration of their new king as those expressions therein may well induce us to think it is marvellous in our eyes we will rejoyce be glad But however for the meaning of the words First doubtlesse they are meant of David As builders
had overwhelmed us the stream had gone over our soul See the Notes 2 Sam. 22.5 Psal 32.6 69.1 Vers 6. Blessed be the Lord who hath not given us as a prey to their teeth This phrase implyes 1. that the mightiest enemies of Gods people cannot prevail over them even in their greatest weaknesse unlesse the Lord deliver them into their hands 2. that this because of their sins God in his justice might now have done but that of his mercy he was pleased to spare them Vers 7. Our soul is escaped as a bird out of the snare of the fowler See the Note Psal 91.3 PSALM CXXV Vers 1. THey that trust in the Lord shall be as mount Zion which cannot be removed c. The meaning is that as mount Zion stood fast could not be overturned though the winds on every side should blow with never such violence upon it so the Church shall never be overthrown but in the midst of all the changes confusions that are in the world all the persecutions that are raised against her she shall stand fast and continue for ever and so shall it be with every faithfull member of the Church in regard of their constant perseverance in the right way unto eternall salvation Only we must know that because mount Zion was a type of the Church therefore the Psalmist sets forth the stability of the Church by the stedfast standing of mount Zion rather then of any other mountain Vers 3. For the rod of the wicked c. That is the persecution oppression of wicked men the rod whereby they scourge beat Gods faithfull servants or the rod scepter the tyrannicall government of wicked men shall not rest upon the lot of the righteous that is upon the Church or upon their substance inheritance lest the righteous put forth their hands unto iniquity that is say some lest they stretch forth their hands in praying to idols or for it is not safe so to limit the words lest by the prosperity of such wicked men they be tempted to partake with them in their sins or lest through despair or faint-heartednesse fear of suffering they yield to doe any thing that is evil or take any unlawfull course to help themselves And indeed that phrase of putting forth their hands unto iniquity seemes to imply either some sly close secret stealing forth of mens hands as it were to do something that is evil thereby to avoid suffering or some sodain reaching forth their hands being overborn by the violence of temptation to some unlawfull way of securing themselves even as men ready to fall or sink in the water will sodainly catch at any thing that is within their reach to save themselves Vers 4. Doe good O Lord unto those that be good c. This may be understood more particularly as in reference to what was said in the foregoing verse of Gods sending them such seasonable deliverance from the oppression of wicked men that they might not put forth their hands unto iniquity Vers 5. As for such as turn aside unto their crooked waies the Lord shall lead them forth with the workers of iniquity c. That is God shall cut them off destroy them yea at the last judgement separating them from his elect people he shall cast them together with other reprobates into the pit of hell for in this expression the Lord shall lead them forth c. there is doubtlesse an allusion to that usuall custome of leading forth malefactours in publick from the place of their imprisonment to the place of execution But what is meant here by those that turn asside unto their crooked waies why is it said that they shall be led forth with the workers of iniquity I answer that this may be probably expounded severall waies as 1. that those cunning hypocrites that professe themselves to be of the number of Gods people make a shew of religion and yet the whilst do secretly turn aside into the crooked waies of any base sinfull practises shall be punished no lesse then those that are openly profane yea no lesse then the heathen that are professedly workers of iniquity or 2. that those that forsake the waies of righteousnesse turn aside into the crooked waies of wickednesse shall be destroyed no lesse then those that have alwaies given up themselves to work iniquity or 3. which I like the best because it best agreeth with that which went before vers 3 4. that those that in times of persecution when the rod of the wicked is upon the lot of the righteous shall for fear or hope of favour deny the faith or take any other crooked sinfull way to secure or advance themselves shall be punished as workers of iniquity no pretence of the temptations by means whereof they were seduced shall keep them from being numbred amongst workers of iniquity nor from being punished as such for this expression the Lord shall lead them forth with the workers of iniquity is to the same effect with this the Lord shall punish them as workers of iniquity as if we should say They that secretly filch away other mens goods the judge shall punish them with thieves And as for that last clause but peace shall be upon Israel therein is this covertly implyed that the destruction of such hypocrites shall tend to the peace of the truly faithfull PSALM CXXVI Vers 1. WHen the Lord turned again the captivity of Zion c. That is When the Lord brought the Jews back from Babylon into their own countrey we were like them that dream the mercy seemed so incredible so far above all hope and expectation that at first we could scarce tell whether it were so indeed or whether we were not all the while in a dream as it is said of Peter when the Angel had carried him out of prison Act. 12.9 that he wist not that it was true which was done by the Angel but thought he saw a vision And indeed that a heathen king should of his own accord send home Gods captived people into their own land that with a charge to build again the city Jerusalem and the Temple therein a command to his subjects to afford them all requisite accommodations thereunto giving them likewise all the vessels of the Temple with great riches besides it was a matter of great wonder the people here do observe it to shew what great cause they had to blesse God for it Vers 2. Then was our mouth filled with laughter our tongue with singing See the Note Job 8.21 The time was when they hung up their harps upon the willows could not sing for bitternesse of spirit How shall we sing say they the Lords song in a strange land see Psal 137.2 4 but now they had taken them down again and could sing Psalm upon Psalm and were never weary of singing Then said they among the heathen The Lord hath done great things
for the last words out of Zion see the Note Psal 128.5 PSAL. CXXXV Vers 2. YE that stand in the house of the Lord in the Courts of the house of our God Though this Psalm begins with the very same words in a manner as doth the foregoing Psalm yet I conceive the drift of this is not only to stir up the Priests Levites as it was in the former to this duty of praising God but the people also that 1. because the arguments which here he brings to presse this did in common concern both Priests people 2. because that clause which is here added in the Courts of the house of our God may be extended to the people as well as to the Priests seeing there were some Courts in the Temple which were for the people to worship God in Vers 3. Sing praises unto his name for it is pleasant That is The name of God is pleasant delightfull to his servants when they think or speak of it or It is a pleasant and delightfull thing to sing praises to his name Vers 5. Our Lord is above all gods That is all that are called gods see the Note Deut. 10.17 And in advancing the Lord above all Idol-gods he hath respect to the high esteem which the heathens had of them Vers 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deep places That is all deep rivers and lakes or by deep places may be meant all the invisible depths both of the earth and waters even to the very centre Vers 7. He causeth the vapours to ascend from the ends of the earth c. Of which in the middle region of the air the clouds are formed Now in saying that these ascend from the ends of the earth either his meaning is that they ascend from all parts of the earth in every quarter of the world or else that they ascend from the sea which is the lands end or the utmost bounds of the earth And indeed those vapours of which watry clouds are formed do usually rise from watry places of the earth and especially from the seas whence is that of Elijahs servant 1 Kings 18.44 Behold there ariseth a little cloud out of the sea like a mans hand see also Amos 5.8 He maketh lightnings for the rain that is to make way for the rain the lightnings bursting the clouds that so the rain may pour down or to goe along with the rain this being the wonder here noted that fire and water should so go together break forth from the same cloud he bringeth the wind out of his treasuries that is say some out of the caves and hollow places of the earth but I rather conceive that because the wind riseth many times on a sudden as our Saviour saith Joh. 3.8 we cannot tell whence it cometh therefore God is said here to bring it forth as if he had it locked up in a readinesse in some secret hidden treasuries or store-houses Vers 13. Thy name O Lord endureth for ever and thy memoriall O Lord throughout all generations See the Note Psal 102.12 Vers 14. For the Lord will judge his people and he will repent himself concerning his servants That is Though he may for a time afflict his people yet he will at last relent over them and punish their enemies see the Note Deut. 32.36 Vers 15. The idols of the heathen are silver and gold c. By this description of the vanity of idols compared with the fore-mentioned works of God he clears what he had said before vers 5. that our Lord is above all gods What is farther to be noted in this and the five following verses see in the Notes Psal 115.4 11. Vers 21. Blessed be the Lord out of Zion c. That is Resorting to Zion the place of Gods presence and publick worship let us thence praise the Name of our Lord. PSALM CXXXVI Vers 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever See the Notes 2 Chron. 7.3 and 20.21 Vers 4. To him who alone doth great wonders See the Note Psal 72.18 Vers 6. To him that stretched out the earth above the waters See the Notes Gen. 1.9 and Psal 24.2 Vers 7. To him that made great lights See the Note Gen. 1.16 Vers 8. The sun to rule by day c. That is to have sole power under God to give light by day the moon stars not then appearing as on the other side the moon stars have the only power to give light by night the sun being then hidden from our sight and are therefore also said in the following verse to rule by night Vers 14. And made Israel to passe through the midst of it To wit the red sea as was said in the foregoing verse not only by opening a passage for them through the waters but also by giving them courage to passe between those heaps of water with as much confidence as if they had been to goe on dry land in any other place Vers 16. To him which led his people through the wildernesse To wit carefully tenderly as a father leads his child or a shepheard his flock supplying them in their wants protecting them from dangers going before them by day in the pillar of a cloud and by night in a pillar of fire see the Note Exod. 13.21 Vers 23. Who remembred us in our low estate That is many and many a time when our dangers miseries were greatest Vers 26. O give thanks unto the God of heaven That is that created the heavens that hath his habitation in the heaven and from thence doth support and govern the whole world PSALM CXXXVII Vers 1. BY the rivers of Babylon there we sat down yea we wept when we remembred Zion For the better understanding of this other passages in this Psalm take notice 1. that it was penned as in the name of the holy Levites that had been singers in the Temple as appears by many passages in it as those wherein there is mention made of their harps the enemies desiring them to sing one of the songs of Zion c 2. that the drift of this Psalm might be different according as we may differently conceive of the time when it was written For if it were penned after their return out of Babylon as some think because he speaks here of those things that were done in Babylon in the time past there we sat down yea we wept when we remembred Zion c. then the scope of the Psalmist was to render the people the more thankfull for their deliverance out of Babylon by putting them in mind how sad their condition was when they were in captivity but if it were composed whilst they were yet in Babylon Cyrus not having yet subdued the Babylonians which others conceive may be probably gathered from those words vers 8. O daughter of Babylon who art
tydings must needs presently fall upon him with their full weight Vers 16. While he was yet speaking there came also another The immediate report of these ill tydings one in the neck of another which is here noted as also again vers 17 and 18 was purposely no doubt effected by Satan that he might not have any breathing time any leasure to call to mind any thought that might support him or allay any whit the bitternesse of the former sorrow The fire of God is fallen from heaven c. That is a strange and extraordinary lightening from heaven hath consumed them And remarkable is the cunning of Satan who destroyed not these as he did the other by making use of wicked men but by fire from heaven that for his greater astonishment Iob might the more assuredly believe that not men only but even God himself did fight against him and so might not fly to God for comfort but rather in the vexation of his spirit might blaspheme God Vers 18. Thy sons and thy daughters were eating and drinking c. This message was by the cunning of Satan reserved to the last place because the tydings of the losse of his goods would not have been so terrible had he known of his childrens death to whom he hoped to have left them and indeed when a man lies under a great affliction a lesse is not minded and 2. Because when he was already sorely distressed with the former sad tydings he would be the more unable to bear this dolefull message and the more likely to sink down under it and break forth into impatience and blasphemy against God Vers 19. There came a great wind from the wildernesse and smote the four corners of the house c. Either this must be meant of a whirlwind that did together strike the four corners of the house or else the wind from the wildernesse did with its violence shake the four corners of the house so that at length the house fell upon them Vers 20. Then Iob arose and rent his mantle c. That is having hitherto sat still and heard these sad tydings now he presently arose as one that yet sunk not under these afflictions and rent his mantle and shaved his head c. And this he did partly that he might moderately bewail these afflictions and specially the death of his children and partly thereby to testify his deep humiliation under the hand of God with repentance for all his sins to which some adde also that he did it out of detestation of those blasphemous temptations which Satan at this time did suggest to him As for these outward rites of rending their garments and shaving their heads which they used in those times and countries for the first see the note Gen. 37.29 and for the second the shaving of the head that this also was used in times of great affliction and sorrow of mind is evident in those places Isa 22.12 In that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and Ier. 7.29 Cut off thine hair O Ierusalem and cast it away and take up a lamentation And then doubtlesse it was used to signify that their condition was such that they had good cause to lay by all ornaments whatsoever hair being given for comelinesse and ornament Vers 21. Naked came I out of my mothers womb and naked shall I return thither Some expositours conceive that the word thither in this clause is not used in reference to his mothers womb but in reference to the earth and that because when he spake these words by way of adoration he cast or bowed down his body to the earth as it is in the former verse Others conceive it is the earth which Iob here calls his mothers womb and that because the earth is the common mother of us all since out of it in Adam we were all taken Gen. 2.19 But last of all others and with better reason acknowledge that Iob means indeed his mothers womb in the first clause and then in the next clause adds that he shall naked return thither only in reference to a returning to an estate like that of his mothers womb to wit that as there he was shut up naked in the streights and darknesse of earth so David calls his mothers womb Psal 139.15 I was made in secret and curiously wrought in the lowest parts of the earth waiting thence to be delivered in due time so he should be again shut up naked in the bowels of the earth the grave as seed sown in the ground waiting for a resurrection to a better life However the drift of these words was doubtlesse to shew that if God should strip him of all he enjoyed he should have no cause to complain both because he brought not these things into the world with him God had given them and might when he pleased take them away and because they were given as temporall blessings which he could not hope alwaies to enjoy but must part with them at the time of his death For we brought nothing into this world and it is certain we can carry nothing out 1 Tim. 6.7 Vers 21. Blessed be the name of the Lord. So far was Satan disappointed of his hopes that in stead of cursing God Iob blessed him both for suffering him to enjoy his good blessings so long and for his present afflictions wherein he knew the Lord might shew his goodnesse and mercy to him as well as in his former bounty and this doubtlesse did more deeply wound Satan then all Iobs afflictions had wounded him Vers 22. In all this Iob sinned not That is in all this that Iob spake and did there was not any thing that was materially sinfull No man can do any one act that is purely pure free from the least stain or tincture of sin Who can bring a clean thing out of that which is unclean chap. 14.4 But there is a great deal of difference between a sinfull action and sin in an action Satan had said that Iob would curse God but when it came to proof there was no such thing he neither spake nor did any thing that was materially evil CHAP. II. Vers 1. AGain there was a day c. See chap. â— vers 6. How long it was after those former losses ere God gave Satan liberty to afflict him in his body we cannot say only it is probable that there was such a distance of time between these two afflictions as might serve for a full discovery of Iobs Spirit under the first Vers 2. From going to and fro in the earth See chap. 1. vers 7 Vers 3. Hast thou considered my servant Iob See chap. 1. vers 8. And still he holdeth fast his integrity This is added to imply that God is in a speciall manner glorified and Satan confounded by the Saints perseverance in piety in the time of affliction for hence the Lord is here set forth as it were triumphing in this
more see good That is I shall certainly die nor shall ever live to enjoy good day more in this world for in the scripture phrase to see good is nothing else but to enjoy good Ier. 17.6 He shall be like the heath in the desert saith the Lord of him that trusteth in man and shall not see when good cometh And so also to see evil is to suffer evil Psal 90.15 Make us glad according to the daies wherein thou hast afflicted us and the years wherein we have seen evill and to see death is to die Psal 89.48 What man is he that liveth and shall not see death Vers 8. Thine eyes are upon me and I am not That is I shall be cut off or shall not be found amongst the living as Rahell weeping for her children refused to be comforted for her children because they were not Ier. 31.15 and Gen. 42.13 The youngest is this day with our father and one is not As for the first words of this clause concerning Gods eyes being upon him there may be severall expositions given of them 1. That they are spoken to set forth the frailty of his life that if God should but cast his eyes upon him to cut him off he should soon be destroyed one glaunce of his eyes would do it 2. That they are spoken as a motive to perswade the Lord to shew him mercy speedily because else help would come too late if God should relent and turn his eyes in mercy upon him he should not be found amongst the living to whom mercy could be shewed and 3. That they are only spoken as that which went before to set forth his hopelesse condition how certain it was that the misery he lay in would at length yea and that ere long too make an end of him and therefore consequently that he had reason to desire that God would not prolong his misery but cut him off instantly for having in the former words said that the time was coming when those that saw him should see him no more he adds thine eyes are upon me and I am not that is yea if thou seekest for me amongst the living thou shalt not find me Iob herein speaking of God as is usuall after the manner of men And this I conceive to be the best exposition because it agrees best with the drift of Iobs speech and that which went before Vers 9. So he that goeth down to the grave shall come up no more To wit to live in this world as formerly as Iob explains himself in the following verse He shall return no more to his house c. Iob therefore doth not in these words speak as one that knew not or believed not the resurrection of the dead at the last day but only shewed the impossibility of mans returning after he is once dead and laid in the grave to live again in this world amongst his friends and acquaintance as formerly Vers 10. Neither shall his place know him any more That is he shall no more come to enjoy the place of office or dignity which formerly he enjoyed or he shall be no more known in the place of his habitation amongst his family and friends as formerly as it is said of the flourishing flower of the field Psal 103.16 The wind passeth over it and it is gone and the place thereof shall know it no more that is it shall be no more seen in the place where it grew Vers 11. Therefore I will not refrain my mouth c. That is since my grief and miseries are so intolerably great and my condition in that regard desperate without hope of recovery I will never forbear to speak or restrain my self in speaking but will rather pour out my complaints freely in whatsoever my soul imbittered with grief shall suggest to me and so hereby will ease my mind overladen with anguish and sorrow whilst I may do it there being no hope of redresse or ease any other way for me Vers 12. Am I a sea or a whale that thou settest a watch over me That is am I such a monster of men that thou must deal with me as with no other man am I so proud and rebellious against thee or likely to break forth with such fury and unresistable rage upon men to hurt them as the sea doth sometimes and even to swallow them up as the whale swallows up a multitude of smaller fishes and overturns ships and gallies when they come in his way that thereupon as thou hast set barres and dores to shut up the swelling waves of the sea saying hitherto shalt thou come and no farther and here shall thy proud waves be stayed as thou dost by thy providence watch in a speciall manner over the whale the king over all the children of pride as he is called ch 41.34 and hast shut him up within the bounds of the great Ocean that so the lesser fish may the more safely live in other seas so thou settest a watch over me curbing and restraining me with these ulcers and many other miseries least otherwise I should break forth into rebellion against thee or to the destruction of those that live about me or is there such an overbearing might and strength in me as in the sea or the whale that nothing but the almighty power of God can withstand or restrain me that no lesse then these many grievous and mighty afflictions can keep me within compasse as if he should have said surely it is not so I have neither been so stubborn against God nor so harmefull to men that I should need to be so shackled nor am I so strong but that a smaller matter if there had been any such danger might have kept me in Vers 13. My couch shall ease my complaint That is my couch shall ease my pain and sorrows the cause of my complaint by yielding me some little refreshing rest and sleep and so consequently shall allay the bitternesse of my complaints too Vers 14. Then thou scarest me with dreams and terrifiest me through visions Dreams and visions may be meant both of one and the same thing or else we may thus distinguish them that whilst he slept he was scared with terrible and fearfull dreames and whilst he lay awake with ghastly sights and visions It is indeed most probable that Satan did both waies seek to disturb him that so he might the better drive him to despair and that this it is which Iob here complains of and bemoans and yet because Satan can do nothing but as he receives a Commission from God therefore Iob speaks thus to God Thou scarest me with dreames and terrifiest me through visions Vers 15. So that my soul chooseth strangling and death rather then my life That is hereupon it is that I had rather die if I might have my choice yea though it were by any kind of death rather then to live in this miserable condition wherein I now live for strangling he mentions in the first
sign Taurus and it riseth in our Hemisphere about the beginning of the Spring and therefore also called Vergiliae and by the chambers of the South are meant either those Southern starres which because they are near the Southern Pole and so we that dwell in the Northern Hemisphere cannot see them are therefore called the Chambers of the South as being starres that are hid and withdrawn from our sight or the dog-star and others that rise in the summer Vers 11. Loe he goeth by me and I see him not c. Having said in the foregoing verse that God doth great things and unsearchable marvellous things without number which is fully what Eliphaz had said before chap. 5.9 of which see the Note there here now Iob prooves this that Gods works are thus innumerable and unsearchable Loe he goeth by me and I see him not c. That is the Lord doth continually not only in his works of creation but also in the daily works of his Providence manifest himself to us his wisedome justice mercy power even as one that should walk up and down before us and so presents himself near at hand to be seen by us but alas it fares with me saith Iob in this as it doth with others he goeth by me and I see him not poor wretches we many times take no notice of him in his works and when we do discern any thing of God by that which he doth t is nothing comparatively in regard of that which is taught us thereby neither are we any more able to comprehend by our reason and understanding the depth of his waies and counsells with the exact reason of them though they be all most exactly just and reasonable then we are to behold him with our bodily eyes who is invisible so unsearchable are his judgements and his waies past finding out as the Apostle saith Rom. 11.33 And this Iob addes as another reason to proove what he had said before vers 3 4. to wit that it was vain for the justest man living to contend with God because when he doth afflict us we are not alwaies able to reach the reason of his so proceeding with us nor are we any waies able to guard our selves when he strikes he may come upon us on every side and take all advantages to destroy us and we not discerning him cannot possibly help our selves Vers 12. Behold he taketh away who can hinder him who will say unto him what dost thou That is if God is pleased at any time to take away from men as he hath from me their estates or their children yea if he should be pleased to take away their lives no man living can withstand him nor so much as call him into question to render a reason why he doth it his own will and pleasure being reason sufficient so that as before he pleaded mans inability to discern the waies of God so here also he pleads the weaknesse and inability of man to withstand God in any of his waies or so much as to question what he doth and that because of the unresistable power and unquestionable justice of God which whilst he did so freely acknowledge it was not likely that he would quarrell and contend with God as his friends did unjustly charge him Vers 13. If God will not withdraw his anger the proud helpers do stoope under him That is when God is angry if he do not of his own free grace upon the repentance and prayers of those he is offended with withdraw his anger if he do not receive them again into favour but resolves to proceed in his displeasure against them alas it is in vain for the strongest the wisest the justest of men to goe about to withstand him let those against whom he is angry or any that shall seek to help them oppose themselves against his proceedings either by pleading for them and defending their innocency or by seeking to resist and keep off the strokes of his displeasure the Lord will soon crush both the one and the other when in their greatest pride they exalt themselves against him not ceasing till he hath convinced them of their folly and forced them to stoop to him or at least crushed them by his power Vers 14. How much lesse shall I answer him and chuse out my words to reason with him These words may have reference to those in the foregoing verse that if the proud helpers do stoop under him that is if the Lord doth so easily quash the stoutest that in the proud conceit of their own strength or righteousnesse shall contend with him and all that shall rise up to help them herein how much lesse should be a poor weak and despised wretch be able to answer him or with a studied speech in a rhetoricall manner reason with him hoping to convince him that he hath dealt hardly and unjustly with him or else they may be referred to all that he had before spoken to wit that if neither the mountains the sea the heavens nor any other the strongest of the creatures were able to stand before his almighty power nor to endure the fury of his indignation much lesse should such a poor worm as he be able to rise up against him yea even so far as to plead his cause with him to chuse out words to reason with him Indeed he saith afterward chap. 13.3 that he desired to reason with God but that is meant only of a reasoning by way of declaring his case and condition before God this of a reasoning by way of contestation or quarrelling about the works of Gods Providence and therefore whilst he desired that he might well disclaim this Vers 16. If I had called and â—e had answered me c. The chief difficulty of this passage lies in this word called some understand it of his challenging or calling God to an account to make good what he had done or of calling God to let him plead his righteousnesse before him wherein if God had answered him condescending to give him an account of his waies or yielding to hear what he could say yet he would not believe that he had hearkened to his voice that is either he could not believe that the great God of heaven and earth should vouchsafe to hear the defence of such a poor worm as he was or else rather he would not believe that he had so farre hearkened to his voice as to accept of his defence and to determine on his side and so to acknowledge he had done him wrong as if Iob had said so farre am I from undertaking to justifie my self that if I had required liberty of God to proove mine innocency and God had given way to me herein yet would I not believe that God had thereupon hearkened to my voice and acknowledged mine innocency and that because the contrary is evident in that his hand is still so heavy upon me But then others again understand this word called of prayer and
so they conceive the sense of the words to be this that if he had called that is if he had prayed and made supplication to his judge for mercy as he had said before in the foregoing verse and God had answered him that is had consented to grant him his desire yet he would not believe that he had hearkened to his voice that is that he had done it in respect to him or his prayer for any worth in him or in any service that he could perform and that because his hand was now so heavy upon him And indeed either of these expositions do well agree with the scope of Iobs answer to Bildad Vers 17. For he breaketh me with a tempest and multiplyeth my wounds without cause As if he should have said they are not ordinary calamities that God hath laid upon me No he hath broken me in pieces as with a thunderbolt from heaven and multiplyeth my wounds still more and more and that without cause that is without any cause manifested or without any cause that I can discover not being conscious to my self of any so great wickednesse I have committed that should provoke him to lay so heavy a punishment upon me Vers 19. If I speak of strength loe he is strong c. That is how should I hope to contend with God either it must be by strength that I must defend my self against him or by pleading my cause in a way of justice and judgement Now alas if I speak of strength if I hope that way to contend with him behold he is strong that is absolutely infinitely strong so that there is none that can possibly stand before him and if I speak of judgement hoping by a way of legall proceedings to clear mine innocency who shall set me a time to plead that is where should I find a judge that having power over us both should appoint me a day wherein I should plead my cause and answer what the Lord could object against me Vers 20. If I justifie my self mine own mouth shall condemn me c. That is though I should be admitted to plead my cause against the Lord yet should I undertake to justifie my self mine own mouth would condemne me to wit either because the Lord by many severall particulars he might examine me upon and charge me with would easily so farre convince me that I should be forced with mine own mouth to condemn my self or else because not having any sufficient plea for the defence of my self mine own lips would discover the weaknesse of my cause I should be intangled in mine own words and even those things which I should speak for my self would be retorted upon me to proove me perverse or else lastly because this very affirming of my self to be righteous would be abundantly enough to condem me since first it is sinfull for man to boast of his own righteousnesse and secondly thereby I should lie against the truth and should discover most desperate boldnesse in contending against God yea I should charge God with falsehood and injustice who hath concluded all under sin and doth daily correct the most righteous for their transgressions all which agrees fully with that of St Iohn 1. Iohn 1.10 If we say that we have not sinned we make him a lyar and his word is not in us Vers 21. Though I were perfect yet would I not know my soul I would despise my life That is though I did verily perswade my self that I were perfectly righteous yet would I not belieue mine own heart herein nor regard mine own soul in this to stand upon mine innocency as knowing that there might be much amisse in me which I discerned not in my self but even for fear of tryall before the great God I should despise my life that is be glad I were dead yea in point of justification I would utterly disclaime and despise the righteousnesse of my life and conversation and would acknowledge my self an unprofitable servant Or else the meaning of these words may be given thus though upon pleading my cause God should find me and acknowledge me perfect yet I could take no joy in this nor durst exalt my self but should despise this righteousnesse of mine own life Vers 22. This is one thing therefore I said it he destroyeth the perfect and the wicked That is this one thing is sure and certain or this is the only one thing wherein we differ and whereto all that I have spoken tendeth for as for those many other things you have delivered concerning God therein we joyntly agree which being clear and evident therefore I said it I could not forbear plainly to averre it and do and shall still maintain it namely that God destroyeth the perfect no lesse then the wicked Hitherto Iob hath made good that he made no more question of the justice of Gods proceedings then his friends did but now he shows wherein the difference lay betwixt them to wit that whereas they maintained that it should alwaies be well with the righteous and ill with the wicked here in this world and that therefore either the righteous should ever live in prosperity or if the Lord did correct them for a while when they had gone astray yet upon their repentance he would soon show mercy and not suffer them to end their daies in such miseries and on the other side either he would suddenly destroy the wicked or if he suffered them to flourish for a time he would afterwards pour out his vengeance the more heavily upon them he for his part was farre otherwise perswaded namely that for these outward things Gods dealing was many times in every regard the same both toward the righteous and toward the wicked and that therefore there was no just cause at all why his friends should condemn him for an hypocrite and a wicked man because of the afflictions that God had laid upon him and thus he answers what Bildad had said chap. 8.20 Behold God will not cast away the perfect man neither will he help the evil doers Vers 23. If the scourge slay suddenly he will laugh at the tryall of the innocent As if he should have said when the Lord sends any sudden calamity that sweeps away both the wicked and the righteous the wicked by way of just vengeance the righteous to proove and try them there can be nothing said against the Lords proceeding herein he will laugh at the tryall of the innocent he will and may justly scorn the plea of any mans innocency though the uprightest man breathing and that because the most righteous have by their sins deserved worse then he laies upon them nor can alledge any just cause why they should be exempted from such calamities Vers 24. The earth is given into the hand of the wicked he covereth c. This text of Scripture is very difficult and accordingly it is diversly expounded some conceive that by the wicked here is meant the Devil and so conceive the
hitherto afraid to speak yet now I am resolved to give the reins to my imbittered spirit I will make a full complaint of my sufferings and there at all adventures will leave it upon my self that God may consider of it and let him doe with me as shall seem good unto him And so these words are indeed to the same purpose with what he had said before chap. 7.11 I will not refrain my mouth I will speak in the anguish of my spirit c. of which see the Note there Vers 2. I will say unto God do not condemn me c. Many Expositours conceive that before Iob comes to plead with God and to pour out his complaints before him as he had resolved he would doe he doth here deprecate the indignation of the Lord therein Do not condemne me that is though I take a little freedome to plead my cause before thee do not blame me be not offended with me for it yea though any thing should slip from me rashly or inconsiderately charge it not upon me which is much as Abraham spake when he pleaded with God Gen. 18.30 Oh let not the Lord be angry and I will speak But the most of Expositours do I conceive better understand this to be the effect of these words to wit that either God would withdraw his hand from punishing him so severely as he had done or else that he would shew him why it was that he contended with him Do not condemne me that is deal not with me thus as a wicked wretch whom thou hast condemned to be cast off and destroyed By the judgements thou hast laid upon me thou dost in a manner proclaim me to be such a one and so all men are ready to judge and therefore either acquit me from this censure by withdrawing the stroke of thine hand or else shew me wherefore thou contendest with me Questionlesse Iob was not ignorant that by sin he had deserved to be condemned and severely punished but he argues with God here as in relation to the Covenant of grace which God had made with our first parents after the fall wherein God was pleased to promise pardon of sins and all other blessings to those that by faith embracing the promised seed should thereupon fear him and endeavour to walk holily and righteously before him all their daies Now because Iob was not conscious to himself but that he had thus as one in Covenant with God sincerely given himself to serve and fear him therefore he desires that he would not condemne him and cast him off but that he would shew him what it was he aimed at in afflicting him so or what it was in him wherewith he had been provoked to deal so severely with him that so he might amend what was amisse and not provoke him any longer Vers 3. Is it good unto thee that thou shouldest oppresse c. As if he should have said that is farre from thee thou art not wont to doe so and there are three particulars which he mentions that he would imply are not with any reason to be conceived of God 1. That he should oppresse him 2. That he should despise the work of his own hands and 3. That he should shine upon the counsell of the wicked By oppressing him is meant a causelesse laying so many judgements upon him both in his estate children and person by despising the work of his own hands is meant the destroying of his creature as a worthlesse despicable thing without so much as vouchsafing first to try convince and condemn him and by shining upon the counsell of the ungodly is meant favouring and prospering their counsells and endeavours Now none of these Iob would have us know can be charged upon God for this phrase Is it good unto thee that thou shouldest oppresse that thou shouldest despise the work of thine hands c. doth imply either that it cannot be just and right in the eyes of God who is infinitely just and good and hates all oppression in others to deal thus with his poor creature or else that it could be neither pleasure nor profit nor honour to the Almighty to deal so with man and that therefore however sinfull men sitting in seats of justice may out of by-respects to some advantage that is like to redound to themselves or merely to please themselves oppresse the innocent and favour the wicked yet no such advantages can move God unjustly to oppresse or destroy his creature Besides because he is the work of his own hands he cannot make so little account of him as to destroy him without cause Every workman loves the work which himself hath made a potter when he hath made a vessell of clay will not without any cause take it and dash it against a wall and much lesse then can we think that God whose tender mercies are over all his works Psal 145.9 will causelessely destroy his own creature whatever he may doe by his sovereign power As for that last clause or that thou shouldest shine upon the counsell of the wicked though divers Expositours understand it to be spoken as in relation to Iobs friends namely that God by laying such heavy judgements upon Iob might seem to favour and make good their judging him to be an hypocrite yet in regard I can hardly think that because these his friends did rashly and unjustly censure him to be a wicked hypocrite therefore he would runne into the same sin of judging them to be wicked men I should rather conceive that Iob spake this generally of Gods favouring wicked men without respect to any particulars or that he might have respect if to any to those Sabeans and Chaldeans who had unjustly surprised his estate and went away tryumphing in their good successe though God may prosper wicked men yet he never favours them or their wicked designs Vers 4. Hast thou eyes of flesh or seest thou as man seeth As if he had said thou seest into the secrets of mens hearts and dost not behold only that which appears outwardly as man doth yea thou knowest all things perfectly And this Iob adds either to shew that therefore God could not deal with him as he did out of ignorance though his friends not knowing his heart condemned him for an hypocrite yet God the searcher of all hearts could not be so deceived or else to intimate that God therefore needed not by laying such sore afflictions upon him to endeavour to make a discovery of what he was or what he had done as earthly judges are sometimes forced by tortures to search into the secret offences of those that are to be tryed before them I know that some Expositours do give other interpretations of these words as that God is not wont for ever to look with a fierce and revengefull eye upon those that have sinned against him as men use to doe as it is said of Saul 1 Sam. 18.9 Saul eyed David from that day and forward or that God
wit that God knew that he was not wicked and that none could deliver out of his hands namely because God made him and he must needs know man that made man neither was it possible that the work should deliver it self out of the hand of him that formed it and indeed that God must needs know man perfectly is prooved by the same argument Psal 94.9 Vnderstand ye bruitish He that planted the ear shall not he hear he that formed the eye shall he not see But I rather conceive that Iob adds this also in reference to what he had said before Is it good unto thee that thou shouldest despise the work of thine hands intimating how strange it seemed to him that God should despise his own workmanship especially a piece of such excellency as man was and that yet he could not judge otherwise but that thus it was with him for God had made him and yet saith he thou doest destroy me as if thou madest no reckoning of me oh how wonderfull are thy judgements and thy waies past finding out Indeed because there is no wonder at all in it that God should destroy wicked men though they were the work of his hands concerning the old world the Lord said I will destroy man whom I have created Gen. 6.7 and concerning the rebellious Iews by the prophet Esa 27.11 He that made them will have no mercy on them and he that formed them will shew them no favour therefore some Expositours conceive that those words Thine hands have made me and fashioned me are meant not only of Gods first forming him in his conception but also of the work of Regeneration when the Lord by the spirit of Grace did renew his image in him and made him a new creature this being that which seemed so strange to Iob that being such a one yet God should destroy him But methinks it is evident that the words do intend only the fashioning and framing of Iob in his first conception yet indeed that which Iob mentions as the matter of his wonder is not so much that he should destroy the work of his own hands as that he should doe it causelessely for so Iob conceived it was with him as if he minded not his own handy-work as is noted before vers 3. And besides this complaint may imply a deprecation Thou seemest resolved to destroy me but doe not consider that I am the work of thine own hands as it follows in the next vers Remember I beseech thee that thou hast made me c. Vers 9. Thou hast made me as the clay and wilt thou bring me into dust again Here Iob proceeds to desire God to be favourable to him from the foregoing consideration that he was the work of his own hands which he farther enlargeth in the following verses In the first words Thou hast made me as the clay some hold that he hath respect to the creation of our first father Adam in whom we were all made of earth of the dust of the ground Gen. 2.7 or else to his conception in the womb of his mother where the first materialls whereof he was made were such that it might well be said that he was at the first no better then clay But if he had had respect to either of these he would not have said that he was made as the clay but of clay Rather therefore the meaning is only this that as a potter doth form and fashion the clay which he makes into a vessel so God had wonderfully shaped and fashioned him in the womb of his mother and however some also conceive that the drift of this is to desire the Lord to deal more gently with him as considering of what brittle principles he was made Thou hast made me as the clay and wilt thou bring me into dust again that is thou hast made me as brittle as a vessel of clay so that thou needest not lay thine hand so heavy upon me to bring me back into dust again yea since I am sure ere long to molder into dust again let that suffice and do not make me live that short time I have to live in such extreme torment and misery as now I doe yet I should rather judge that the chief thing he still pleads is that since God had so wonderfully made him he would not now causelessely destroy the work of his own hands for though he had many times in a passion wished himself dead yet it is no wonder at all that when he comes to plead with God he should desire him to spare his life at least that he would not with such fury and indignation grind and beat him to dust as by his present proceedings with him he seemed resolved to doe Vers 10. Hast thou not poured me out as milk and crudled me as cheese Thus he modestly expresseth how wonderfully he was by the mighty power of God conceived in the womb of the seed of his parents which being first poured forth as milk whereto in colour it is not unlike afterwards was congealed and crudled together like cheese and so became an imperfect embryo And hereby Iob seeks to set forth what a rare and choice piece man is especially considering of what vild and sordid principles he is made We wonder not much to see a cheese made of crudled milk but that a living man bearing the image of God and so artificially and curiously framed and joyned together in every part should be made of such base materialls this is exceeding wonderfull and the more it heightened the worth of Gods workmanship in the forming of man the stranger it seemed to Iob that God should despise such a precious piece of his own handy-work Vers 11. Thou hast clothed me with skin and flesh c. He tearms his skin and flesh a clothing either in reference to his soul which is the chief of man and to which the body is as it were a garment which it wears during its abode here in this world and then at the hour of death puts it off and laies it by for a time whence is that of the Apostle 2 Cor. 5.4 where those that die are said to be unclothed or else rather in reference to the inward and more noble and tender vitall parts the heart liver brains and bowells which are clothed and covered with flesh and skin especially the vitall parts which are therefore also said to be fenced with bones and sinews as alluding to the fence of the ribs and the orderly juncture of other bones and sinews whereby the inward especially the vitall parts are kept safe and preserved However Iob still proceeds to shew how wonderfully he was formed in his mothers womb when the same liquid substance which a while was but as crudled milk became severally in some part skin and flesh and elsewhere bones and sinews all which tends still to set forth how strange it was to him that God should causelessely destroy what he had made with so
of themselves and despising of him No doubt but ye are the people c. It is ironically spoken and that which he upbraids them with is either that they carried themselves as if they thought that what they said was in effect as much as if all the people in the world or the whole people where they lived had said it and that because they were the great Oracles for wisedome to whose sayings all the people would be ready to subscribe or else rather that they thought themselves the men that is the only wise men in the world that no body knew any thing but they all were fools yea bruit beasts in comparison of them insomuch that if they died all wisedome must needs die with them there would be nothing but darknesse where their Sun shined not and thus it is much to the same purpose as is that ironicall expression of the Apostle 1 Cor. 4.10 We are fools for Christs sake but ye are wise in Christ we are weak but ye are strong c. Vers 3. But I have understanding as well as you I am not inferiour to you c. As if he had said I see not but that through the grace of God I am able to understand and judge of things as well as you nor am at least in this cause that I have pleaded against you one whit inferiour to you Now this he adds also not in a way of bragging and boasting as vain-glorious men are wont to doe but only to plead so farre for himself that his friends might not slight what he said out of an overweening conceit of their own surpassing wisedome And indeed the following clause shews that it was not from any high conceit of himself that he had spoken this for therein he makes so little of that which they had spoken that it could not seem pride in him to equall himself with them yea saith he who knoweth not such things as these that is such things as these that you have uttered and which you magnifie as such high points of wisedome namely that God is infinitely wise and just and is wont to doe good to the godly and to punish the wicked every one man or woman that is but of ordinary understanding is able to say as much as this and therefore there is no reason why you should so exceedingly exalt your selves for the profound wisedome of that which you have spoken Vers 4. I am as one mocked of his neighbour who calleth upon God and he answereth him c. The greatest difficulty in these words is whereto that clause must be referred who calleth upon God and he answereth him Some referre it to the man that is mocked of his neighbour and accordingly they conceive that those words who calleth upon God and he answereth him are added 1. To imply that he means a holy righteous man that is mocked of his neighbour one who though he be scorned and despised by those amongst whom he lives yet God makes precious account of him and is alwaies ready to hear and answer him when he calls upon him and hence those words are added in the following clause the just upright man is laughed to scorn 2. To imply the danger of those that do mock such a man and that because if the good man that is thus despised of his neighbour doe call upon God and make his complaint to him God will answer his prayers and take his part against his neighbour that mocketh him But then again others referre those words to the mocking neighbour I am as one mocked of his neighbour who that is which mocking neighbour calleth upon God and he answereth him and accordingly also they conceive that these words are added to imply the prosperity of such a mocker as if it had been said I am as one mocked of his neighbour who lives in plenty and prosperity God affording him whatever his own heart can desire let him but ask or wish for any thing God answers him and grants him his desire yea and many times more then he desires and so being in a prosperous condition himself he can mock and despise him that is in misery And indeed though wicked men do never truly pray and call upon God nor doth God ever regard such prayers as they make yet even of such it may be said that they call upon God and he answereth them because the light of nature teacheth them to wish as it were and in some kind to seek the good they desire of God and commonly it is said of such prosperous men that they are heavens favourites and that God doth for them whatever they will But however the drift of Iob in these words is manifest to wit covertly to blame them for despising him as they had done He had told them that he had understanding as well as they but saith he it fares with me as with many other good men that being in affliction are despised even of their nearest neighbours and friends that live in a high and prosperous condition Vers 5. He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease The drift of these words is the same with those in the foregoing verse By a man ready to slip with his feet is meant one that is ready to sink under heavy calamities that lye upon him one that is like to be utterly ruined and undone in such desperate danger that there seems to be but a step betwixt him and death he is every moment ready to fall under the heavy hand of God that is upon him this is evident by many other places as Deut. 32.35 To me belongeth vengeance and recompence their foot shall slide in due time Psal 38.16 17. When my foot slippeth they magnifie themselves against me for I am ready to halt and my sorrow is continually before me and Psal 94.18 when I said My foot slippeth thy mercy O Lord held me up Again on the other side that man is said to be at ease that lives in prosperity and is not disquieted with the least affliction and sorrow as we see Psal 123.4 Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud and thereto agrees that of the rich man Luk. 12.19 I will say to my soul Soul thou hast much goods laid up for many years take thine ease c. And lastly therefore whereas it is said here that he that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease the meaning of this expression is that men brought low by affliction are slighted and despised by those that are inprosperity as poor base and worthlesse things When a link or torch is burnt so farre away that we can hold it no longer when a candle is spent to the very snuff though before they did us very good service yet then they are of no farther use but
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
of that God that sends them Vers 7. He sealeth up the hand of every man that all men may know his work There is a like expression before concerning Gods sealing up the stars chap. 9.7 concerning which see the Note there The meaning of this here is that God by covering the earth with snow or by sending such tempestuous weather as is before mentioned doth wholly take men off from their labour being driven home for shelter there he lodgeth them and locketh or sealeth them up fast so that they cannot stirre abroad to follow their imployments and this he doth that all men may know his work that is that all men may hereby see and know what God is able to doe who can thus at his pleasure take men off from their businesses and make them wait upon him till he is pleased to set them at liberty again Vers 10. By the breath of God frost is given c. That is By the cold winds which God doth as it were breath upon the earth he causeth frosts and this he saith in reference to what he had said in the foregoing verse concerning the winds Out of the South cometh the whirlwind and cold out of the North and the breadth of the waters is streightned that is the waters are frozen and so being congealed into ice and as it were bound together in a narrower compasse they seem to be dryed up and take not up so much room as they did before Vers 11. Also by watering he wearieth the thick cloud c. That is the black full clouds and it may be said that God wearieth the thick clouds whilst by them he watereth the earth either first because they are carried about to water the ground from one place to another or secondly because they goe laden with such abundance of rain within them or thirdly because by watering they are spent and wasted even as the strength of a man will wast and consume when he is wearied with much labour As for the following clause he scattereth his bright cloud though some understand it thus that by the wind or by the beams of the Sun he scattereth the clouds from whence flashes of lightening did before break forth yet I rather take the meaning to be this that by the wind or Sun he soon scattereth the white empty lightsome cloud that it quickly vanisheth and comes to nothing Vers 12. And it is turned round about by his counsels c. That is By the wise determinate counsels of God and not by chance is the cloud carried round about the earth or rather whirled about sometimes one way and sometimes another that they may doe whatsoever he commandeth them that is that these clouds and the hail rain snow c. therein may doe what God appoints them Vers 13. He causeth it to come whether for correction or for his land or for mercy To wit the cloud together with the showres and storms it brings along with it It is not easie to distinguish the two last clauses in this verse namely where it is said that God causeth these things to come or for his land or for mercy Some by his land understand that part of the earth which is not inhabited in which none therefore challenge an interest but the Lord only and so they make the meaning to be this that sometimes God causeth these showres to come for his land those parts that are not inhabited and sometimes for mercy that is in mercy to man when he sends them to make the earth fruitfull where men dwell Others say that God causeth them to come for his land when he sends them to moisten and fatten the earth which is the Lords as is all the fulnesse thereof but more out of that common respect that he hath to all his creatures then out of any respect to the wicked inhabitants that are no way worthy that God should mind them and that he causeth them to come for mercy when he sends them in pity and mercy to men upon their humbling of themselves before him Again others hold that then God is said to send these showres for his land when he sends them in an ordinary way for the watering of the earth and to make it fruitfull and that then God is said to send them for mercy either when he sends them in times of drought taking pity of men in their misery to restore again to them the fruits of the earth or at least a little to refresh them and allay their misery or when he sends them in some other way of mercy as to cool and cleanse the air or any other such like favour Vers 14. Hearken unto this O Iob stand still and consider the wondrous works of God That is consider seriously of these mighty works of God and think whether it be fit that such a poor Creature as thou art should murmure against so great a God and whether it be possible for thee to comprehend his secret counsels that canst not comprehend his ordinary works Vers 15. Dost thou know when God disposed them and caused the light of his cloud to shine As if he should have said Wert thou of counsell with God from all eternity when he decreed and determined how these things should be namely the wondrous works mentioned in the foregoing verse or the clouds and meteors rain snow hail c. formerly spoken of or when in time he did actually order and dispose of them that so thou shouldest understand in what manner and to what end they are done As for the particular instance that is added in the next words and caused the light of his cloud to shine either it must be understood of the lightening to wit that he did not know how out of such a thick watry cold cloud so many flashes of lightening should break forth or of the light of the Sun how that breaks forth through the clouds or of those transparent lightsome clouds which are sometimes in the skie how they are gathered and ordered by the mighty power of God For though some learned Expositours understand this of the rain-bow yet that seems to me of all the least probable Vers 16. Dost thou know the ballancings of the clouds c. That is How God hath caused the clouds which are oft very great and ponderous to hang in the liquid air round about under the heavens as in an even and equall ballance As for the following words the wondrous works of him which is perfect in knowledge by the mention therein made of Gods perfect knowledge he intimates that though God knoweth these things exactly yet alas it is little or nothing which man can know of them Vers 17. How thy garments are warm when he quieteth the earth by the South wind That is whence it is that the South wind that usually brings calm and still weather with it for the refreshing of the earth doth make thy garments warm about thee rather then any other wind Vers 18. Hast thou
instruct me or else as in reference to his own words chap. 13.22 wherein he had challenged God as it were that God should answer what he could object for now as recanting that he professeth that when at any time he should desire to speak to God it should not be by way of contending with God but only by way of desiring instruction from God I will demand of thee and declare thou unto me Vers 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee The knowledge he had now gotten of the power and sovereignty of God he preferres before that he had before which he had gotten by the instruction of his forefathers and teachers and that as the words seem to imply upon these grounds either first because now he had been taught immediately by God even as if God had presented himself before him to be seen by him or secondly because he had now with his eyes seen the signs of Gods presence or thirdly because the enlightening of his knowledge by Gods immediate speaking to him was as far beyond that he had before as the seeing of a thing with the eye is beyond the hearing of it with the ear it was more clear and certain and convincing or fourthly because now he had been humbled by Gods afflicting hand which had opened his eyes and made him see that of God which he saw not before All these may be comprehended in this expression but now mine eye seeth thee though I conceive it is primarily meant of his beholding the visible signs of Gods presence and the effectuall working thereof upon him Vers 6. Wherefore I abhorre my self and repent in dust and ashes Either this last clause hath reference to his present sitting in the ashes of which mention was made chap. 2.8 and thereof see the Note there as if he had said Sitting here in dust and ashes I do humbly repent of all I have spoken so foolishly or it may imply a promise that he would repent in dust and ashes according to the custome of those times or else it may be meant of the low dejection of his spirit to wit that he did repent with as much self-confusion and sense of his own vilenesse as if he were covered over with dust and ashes From ch 3.3 to the end of this verse all hath been expressed in meeter in the originall the rest is again in prose Vers 7. After the Lord had spoken these words unto Iob the Lord said to Eliphaz c. Having brought Job to humble himself and to repent and beg mercy for his offence the Lord addresseth himself next to give sentence out of the whirlwind against his three friends who haply began to be exalted in their spirits as apprehending by the Lords checking Job for his folly that he took their part against him and directing his speech to Eliphaz by name as being haply the ancientest and most honourable of the three but especially because he brake out first against Job and had handled him most bitterly My wrath saith he is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Iob hath Wherein is observable first That though Job had spoken much amisse as is before noted yet he is said here to have spoken right to wit comparatively he had spoken far more rightly then his friends had done and that because they had condemned Job for a wicked man and an hypocrite merely because of his heavy afflictions and though they spake the truth concerning Gods punishing wicked men and blessing the righteous yet it was out of an opinion that God did constantly deal thus with the wicked and righteous here in this world which was a grosse errour and Job on the other side had rightly maintained his own innocency against them and that God did usually both prosper the wicked and afflict the righteous and had striven against his impatience though he were sometimes overborn by the bitternesse of his sufferings and the violence of Satans temptations secondly That God vouchsafed not to talk long with these men as he had with Job but to shew his anger takes them up very short and so fends them away and thirdly That he never mentions Job without an expression of his favour to him to shew what a high esteem he had of the man whom they despised for four severall times he calls him his servant Iob. As for Elihu because he had not so condemned Job but only reproved him for his rash impatient expressions therefore God reproved not him at all Vers 8. Therefore take unto you now seven bullocks and seven rams c. That is each of you seven bullocks and seven rams and so many and that of the greatest sort of sacrifices were required whereas by Moses Law there was but one bullock appointed for the sin-offering of a Priest to make them know thereby how great their sin was and how highly God was offended with them For though it is probable that they aimed sincerely at Gods glory in all their pleadings with Job yet God would have them see how much he detested all such rash judging of godly men and there being so many prudent and pious men that offend herein he would have this left as a memoriall to testify how much he mislikes this in any men whatsoever As for the following words and go to my servant Iob and offer up for your selves a burnt-offering the meaning thereof is this that when they had gone and provided these cattel here injoyned them they should then goe and carry them to Iob that so he might offer them as sacrifices to God on their behalf Whether Iob were a Priest as Melchisedech was or only the first-born and chief of his family who in those times were wont as Priests to offer sacrifices or whether God did now only in an extraordinary way appoint him to doe this service we cannot certainly conclude but however herein was Iob a type of Christ our Mediatour and hereby God notably doth both honour Iob and try the faith obedience humility and sincerity of his three friends in making them imploy Iob as Gods speciall favourite to offer up their sacrifices to pray for them and so to make reconciliation between God and them whom they had condemned as a wicked hypocrite hated of God and therefore so severely punished So that to this and that which God here added my servant Iob shall pray for you for him will 〈◊〉 accept that place seems to have reference Ezek. 14.14 Though these three men 〈◊〉 Daniel and Iob were in it they should deliver but their own souls Vers 10. And the Lord tuâ—ned the captivity of Iob when he prayed for his friends c. By this the Lord turned the captivity of Iob is meant either as some say that God â—â—stored to him all that had been taken from him as when men carried away into captivity are brought
c. That is If the wicked man repents not and gives not over his persecuting the righteous God will whet his sword c. and by whetting his sword and having his bow bent and his arrows prepared in a readinesse called the instruments of death vers 13. he implyeth how sore and sudden Gods judgements upon him should be he was ready to shoot and the wounds given by his sword should be deep and deadly he ordaineth his arrows against the persecutours he makes and intends them and decrees them purposely to be shot against the persecutours And this being prophetically spoken some say was accomplished when Saul was sore wounded by the Philistine archers and afterwards thrust himself through with his own sword 1 Sam. 31.3 4. Vers 14. Behold he travelleth with iniquity c. That is He strives to effect his wicked and mischievous purposes against the righteous being even pained as a woman in travell to accomplish his intentions but all in vain See the Note Job 15.35 Vers 16. His mischief shall return upon his own head and his violent dealing shall come down upon his own pate These expressions His mischief shall return and shall come down seem to imply that what mischief the wicked seek to doe to the righteous God takes it as intended against himself according to that Zach. 2.8 He that toucheth you toucheth the apple of his eye and accordingly that it is of God that their mischief like so many arrows shot against heaven is turned back upon their own heads as it was with Saul who having often plotted how to bring David to fall by the hands of the Philistines was at last himself overcome by them by means whereof he slew himself and they finding his body cut off his head and carried it up and down their country in a way of triumph PSALM VIII The Title TO the chief Musician upon Gittith See the Note upon the Title Psal 4. For these words upon Gittith which are also the Title of the 81 and the 84 Psalm the conjectures of Expositours are various First some conceive that this Psalm was to be sung with those musicall Instruments which were used by the Levites of Gathrimmon who were called Gittites as Obed-Edom is called 2 Sam. 6.10 or because David composed this Psalm to be sung when the Ark was removed to or from the house of Obed-Edom the Gittite Secondly others think because Gath in Hebrew signifieth a wine-presse that the musicall Instrument wherewith this Psalm was to be sung had the form of a wine-presse or that it was composed to be sung at the vintage amongst the wine-presses perhaps at the feast of Tabernacles which was about that time or that it was to be sung in the tune of those lightsome songs which they usually sung at their vintages And thirdly others say that it was composed upon occasion of some great deliverance or mercy afforded to David that had some relation to Gath a city of the Philistines or that Gittith was the name of some musicall Instrument as the Gittern is with us or the name of some song or tune used or invented at Gath of the Philistines And indeed of all these conjectures this last seems to me the most probable Vers 1. O Lord our Lord how excellent is thy Name in all the earth c. That is thy same and glory what excellent things are by thy works manifested and known of thee throughout the world For by the Name of God in the Scripture is often meant the same of all his glorious attributes his power and mercy c. as in Mal. 1.11 From the rising of the Sun to the going down of the same my Name shall be great among the Gentiles And because David in the following part of the Psalm speaks of the great goodnesse of God to man and that as some think in relation to Christ it is likely that even here he hath principally respect unto that and he expresseth it by way of admiration how excellent is thy Name to imply that he was not able to set it forth in words as it ought to be As for the following words who hast set thy glory above the heavens therein a reason is given why Gods Name must needs be exceedingly excellent in all the earth to wit because he had set his glory above the heavens whereby is meant either that God had manifested so much of his glorious excellencies above in the heavens which he had taken as the royall seat and throne of his Majesty by the influences and power whereof the things below are preserved cherished and governed that the whole earth stirred up thereby must needs sound forth his praises or else that Gods glory is so great that the whole world is not able to contain it to which purpose the like phrase is often used as Psal 108.4 Thy mercy is great above the heavens and Psal 113.4 The Lord is high above all nations and his glory above the heavens and in many other places Others do also understand this glory of God above the heavens of the Angels praising God and of the glory of Christ sitting at the right hand of his father but David speaks here as I conceive of the glory of God which is manifested to all the inhabitants of the earth Vers 2. Out of the mouth of babes and sucklings hast thou ordained strength c. This I conceive is to be understood as the words do plainly hold forth of little children and sucking infants namely that they do wonderfully set forth the glory of God For David intending now in the sequele of the Psalm to shew more particularly how God hath manifested his glorious excellencies especially his goodnesse and mercy in man above all his other creatures he begins here with this that even in their tenderest years whilst they are but babes and sucklings God is exceedingly glorified in them And whereas this is said to be done out of the mouth of babes and sucklings either no more is intended thereby but this that by the testimony of babes God doth declare his many glorious excellencies even as for the same cause Psal 19.1 the heavens are said to declare the glory of God to wit because in them there is so much to be observed that doth shew forth the glory of God as that they should so strangely make their way out of their mothers wombs that such poor helplesse things should be so wonderfully sustained and preserved being in themselves exposed to all kind of miseries and that especially by the instinct of nature which God hath planted in the hearts of parents whereby even those that are most gracelesse are yet tender over them and willing for their good to undergoe any trouble in their noysomnesse and continuall rawling and many other wonderfull providences besides that may be observed in children or else this expression may have particular relation to those things that concern the mouths of babes and sucklings as that they should so presently by
most probable that this Psalm was then composed only his or their distresse is the more passionately expressed in that as one ready to perish he cryeth out for help without naming the parties for whom he desires it and as a reason of this his desire he alledgeth the generall corruption of the times that there was scarce a godly or faithfull man to be found because this sets forth their danger to be great in regard there were so few from whom any help could be expected and there were so many in every place that would be ready to wrong and betray them and it might well be feared lest in such an universall depravation of manners even they also might be corrupted Vers 2. With flattering lips with a double heart do they speak That is a heart that suggests one thing to be spoken with the tongue in the mean season intends the contrary For the first clause They speak vanity every one with his neighbour see the Note Job 31.5 Vers 3. The Lord shall cut off all flattering lips and the tongue that speaketh proud things By the tongue that speaketh proud things may be meant such as without fear of God or man cared not whom they slandered or what falshoods they reported of them or such as when they had intangled men with their flatteries did then imperiously threaten them or insult over them or such as boasted of themselves or of their deceits and subtle practises whereby they doubted not to ruine David and others that feared God as seems to be expressed in the following verse Who have said With our tongue we will prevail c. and in all probability this was meant of Sauls courtiers and others that sided with him to seek Davids ruine See 1 Sam. 20.31 and 23.23 Vers 5. I will set him in safety from him that puffeth at him See the Note Psal 10.5 Vers 6. The words of the Lord are pure words c. That is wholly free from all vanity and falshood and so not like the words of sinfull men full of lying and flattery and deceit yea the words of the Lord are so pure in themselves that they are the means of purifying the children of men And this is added here to shew how safely the poor might rely on that promise of God mentioned in the foregoing verse As for the following words how the words of the Lord are tryed words as silver tryed in a furnace of earth purifyed seven times see in the Note 2 Sam. 22.31 and why it is said seven times see Gen. 33.3 Vers 7. Thou shalt preserve them from this generation for ever That is Thou wilt alwaies preserve them from the men of this generation though they all in multitudes combine against them Yet some would have the meaning to be that God would for ever preserve his servants from all such wicked wretches as were those of that generation Vers 8. The wicked walk on every side when the vilest men are exalted This expression of walking on every side implyes first that they then swarmed in every place whereever a man could come secondly that they did not hide themselves but boldly and arrogantly strutted about vaunting themselves in their wickednesse and thirdly that they went about seeking to lay wait to ensnare and to mischief the righteous PSALM XIII Vers 1. HOw long wilt thou forget me O Lord for ever That is How long wilt thou continually seem not to mind me or how long wilt thou proceed to disregard me as if thou meantest never more to mind me Vers 2. How long shall I take counsell in my soul having sorrow in my heart dayly This David complains of because men in trouble will be eagerly busie to devise in their minds how to free themselves and through sollicitous fears and cares their minds will run from one thing to another not knowing what to pitch upon even as sick men are wont to tosse up and down in their beds not knowing how to lye at ease but alas get nothing hereby but the wearying and vexing of their minds with anxious and distracting thoughts all proving vain and their sorrow rather encreasing dayly upon them then otherwise till God is pleased to send them relief I know there are some understand this word dayly as implying the greatnesse of Davids sorrow in that it lay heavy upon his heart even in the day time when businesses are wont to free men from such carking cares but our Translation will hardly bear such an Exposition Vers 3. Lighten mine eyes lest I sleep the sleep of death Some understand this thus Keep me waking and watchfull lest if I grow secure and fall asleep my sleep prove like that of those that die in their sleep But by desiring that God would lighten his eyes he rather desires either first that God would inform him by the counsell of his spirit what course he should take lest otherwise he should perish being left to himself and so these words may have reference to that he had said in the foregoing verse How long shall I take counsell in my soul c. or secondly that God would chear up his fainting spirit and comfort his soul by delivering him out of his troubles and causing the light of his countenance again to shine upon him lest he should die in his sorrow and misery for indeed as sorrow and fainting do usually darken the eyes whence is that Lam. 5.17 For this our heart is faint for these things our eyes are dim so when the spirits are cheared and the heart comforted it may well be tearmed an enlightening of the eyes See 1 Sam. 14.27 and the Note 2 Sam. 22.29 or thirdly which I like the best though all three may be comprehended that God would protect his life and that by preserving him out of the hands of his enemies Saul and others For the Lords giving and preserving of life is often expressed in the Scripture by the enlightening of the eyes as Prov. 29.13 The poor and the deceitfull meet together the lord lighteneth both their eyes and Joh. 1.4 In him was life and the life was the light of men Vers 4. Lest mine enemies say I have prevailed against him c. To wit notwithstanding my confidence in thee which must needs Lord tend to thy dishonour and those that trouble me rejoyce when I am moved that is when I am overthrown and moved from that condition wherein at present I am or trusted to have been Vers 5. But I have trusted in thy mercy c. As if he had said Let them doe what they will be things never so bad with me I will never be moved from this hold Vers 6. I will sing unto the Lord because he hath dealt bountifully with me That is when God shall have dealt bountifully with me I will for that sing praise unto his name PSALM XIV Vers 1. THe fool hath said in his heart There is no God c. David here bewails the horrible
superstitions who was far above the danger of any such contagion and others of the like nature I rather conceive that David doth here pray and give thanks sometimes in the name of Christ of whom he was a type and sometimes in the name of all the faithfull members of the Church of whom he was one and sometimes also of both together Vers 2. O my soul thou hast said unto the Lord Thou art my Lord c. David doth often in the Psalms thus speak to his own soul as in Psal 42.11 and in other places This here is all one in effect as if he had said Therefore do I hope in thee and seek to thee because from my soul I have taken thee the great Lord governour and preserver of all things to be my Lord and have given up my self to be thy servant and therefore I know thou wilt preserve me according to that Psal 123.2 Behold as the eyes of servants look unto the hand of their masters c. so our eyes wait upon the Lord our God untill that he have mercy upon us My goodnesse extendeth not to thee but vers 3. to the Saints that are in the earth c. They that understand the whole Psalm of Christ make this place parallel with that Joh. 17.19 For their sakes I sanctify my self that they also might be sanctified through the truth But I rather conceive it is added either as a necessary explanation of what he had said before to wit by shewing that though he pleaded to be preserved because of his relation to the Lord as his servant yet it was not out of an opinion that he could bring any advantage to the Lord by any thing he could doe only to his Saints he desired to doe what good he could or else rather as a farther argument to move God to preserve him because he relyed merely upon his mercy and not upon any meritoriousnesse in his service and that withall his delight was in the Saints that were precious in Gods eyes Vers 4. Their sorrows shall be multiplied that hasten after another God c. or that give gifts unto another God that is Whilst they afflict themselves that are carried with a blind and mad zeal after other Gods as being still anxious to know what to doe to please them or whilst they impoverish themselves in expences upon them alas they do but encrease their own sorrows since at length to their grief all their hopes will fail them their cost will be all as cast away their Idols shall not profit them but in stead thereof they will draw miseries and troubles upon themselves the just effect of Gods indignation against them But this is only prefixed to make way to that which follows wherein he professeth that for this he abhorred to joyn with Idolaters in their Idol-worship Their drink-offerings of bloud will I not offer As the Israelites by the direction of Gods law so the heathens also had as appendences to their sacrifices both meat-offerings and drink-offerings and these were usually of wine as is evident Numb 15.5 and Deut. 32.37 38. Where are their Gods c. which did eat the fat of their sacrifices and drink the wine of their drink-offerings and the offerers used first to drink some part of them and the rest they used to pour upon their sacrifices to which the Apostle seems to allude in that 1 Cor. 10 21. Ye cannot drink of the cup of the Lord and the cup of devils But what then is meant here by their drink-offerings of bloud I answer some think that thereby is meant sacrifices gotten by rapine and bloud and others think that it is the bloud of their slain sacrifices that is here called drink-offerings of bloud But because many writers testify that the heathens used to pour out drink-offerings of the bloud of men or because they used to pour the bloud of the beasts they slew upon their sacrifices which must needs be an abomination to the Jews who might not eat any bloud it seems most probable that these were the drink-offerings of bloud of which David here speaks Only we must remember that under this one particular he protests against having communion with them in any of their idol-services and that this he alledgeth too as an argument to move God to preserve him to which purpose also the next clause is added nor take up their names into my lips For though some restrain this to not swearing by their names yet that it comprehends more of detestation then so see in the Note upon Exod. 23.13 As for those that understand the whole Psalm of Christ they conceive that both clauses may be most probably understood thus their drink-offerings of bloud will I not offer nor take up their names into my lips that is I will not present their offerings to my Father nor so much as mention their names when I make intercession for the Saints Vers 5. The Lord is the portion of mine inheritance and of my cup c. In the word cup there is an allusion to the custome of allotting every one that fat at meat their severall portion of which see the Note Psal 11.6 And David might call the Lord the portion of his inheritance both objectively because he accounted the very enjoying of God and his favour that which was all in all to him and wherein he solely placed his solace and happinesse and likewise efficiently because he depended upon him alone as the authour of all the blessings he did or could hope to enjoy as if he had said whilst others run after other Gods I have chosen the Lord Jehovah to be my God or whilst some place their blisse in riches and some in honours the Lord is the allâ—sufficient portion which I take for mine inheritance And besides it might be spoken as in reference to his enemies endeavouring to drive him out of the land of Israel affirming that though they sought thus to expell him out of the inheritance of Gods people as if he had no part in God yet he knew well that the Lord was his inheritance which he was sure they could never take from him for saith he thou maintainest my lot that is mine inheritance there is an allusion in the word to the custome of dividing inheritances by lot and he ascribeth to God the maintaining of his lot not only because it was of God that any outward blessings conferred upon him were continued to him but also especially because the unchangeablenesse of his condition in keeping the Lord as his portion and having heaven reserved for his inheritance was merely of God and not of himself Vers 6. The lines are fallen unto me in pleasant places c. To wit in that the Lord was his God so he had a sure interest in all spirituall and heavenly blessings and then besides over and above the kingdome of Israel was settled upon him and his seed after him this he seems to adde as in opposition to
anointed Or it may be understood thus Now know I that is by this victory I see by proof and experience that the Lord saveth his anointed For this Psalm might be composed after the victory was obtained Vers 7. Some trust in chariots and some in horses but we will remember the name of the Lord our God That is Our enemies or rather more generally the men of the world trust altogether in outward things some in chariots and some in horses and so never mind God but we will think on God and the great things that he hath formerly done and will trust in God and pray to God as our only help Vers 8. They are brought down and fallen but we are risen and stand upright That is Our enemies or those that trusted in their chariots and horses that were before exalted in their pride and in a lofty condition for all their bragging are now laid low enough being vanquished and slain and we that trusted meerly in the name of the Lord though we were before oppressed and in a low condition yet are now raised to a better and through Gods help are safe and sure The first clause They are brought down and fallen some understand thus whereas they were carried aloft on their chariots and horses now they are from thence cast down But then by way of opposition the following clause but we are risen c. must be understood of being raised up on chariots and horses which seems no way probable Vers 9. Save Lord let the king hear us when we call That is as some expound it Let God the great king of the whole world hear our prayers But rather I conceive it must be understood thus Save Lord let the king hear c. that is Preserve the king O Lord that when we call to him for help through thine assistance he may deliver us Or Preserve us Lord and that by making our king instrumentall for our preservation when we seek to him for help And this must be understood principally of Christ as our king and Mediator PSALM XXI Vers 1. THe king shall joy in thy strength O Lord c. To wit as thankfully acknowledging that by thine assistance he hath prevailed over his enemies In this Psalm the people are brought in blessing God for conferring upon their king those mercies which they had prayed for in the foregoing Psalm And this must be understood both of David and Christ of whom David was a type Vers 2. Thou hast given him his hearts desire c. As was desired in the foregoing Psalm vers 4. Grant thee according to thine own heart and fulfill all thy counsell How this was verified eminently in Christ see Psal 2.8 Luk. 22.15 Joh. 11.42 and 17.1 c. Vers 3. For thou preventest him with the blessings of goodnesse c. That is Thou hast bestowed many good blessings of thine own free grace and goodnesse which he neither did desire nor could deserve thou settest a crown of pure gold on his head that is thou madest him king over Israel when he dreamt not of any such thing for this is mentioned as one of those blessings which God bestowed upon him undesired Because it is by some conceived that the foregoing Psalm was composed upon occasion of Davids making war against the Ammonites therefore they understand this as spoken with reference to their kings crown 2 Sam. 12.30 He took their kings crown from off his head the weight whereof was a talent of gold with the precious stones and it was set on Davids head but this seems not so probable Taking this as spoken of Christ either it may be meant of his kingly office the kingdome of David being restored in him the son of David which had been quite lost as it were for a time or of that incorruptible crown of glory whereto after his sufferings and being crowned with thorns he was exalted in heaven See Heb. 2.7 Vers 4. He asked life of thee and thou gavest it him c. That is Being often in desperate dangers he desired that thou wouldest save his life and not suffer him to fall into the hands of his enemies and thou didst grant his request and gavest him his life for a prey even length of daies for ever and ever which was more then he desired And hereby may be meant either 1. that God granted him a long yea a very long life to the great benefit of his people for this only the Hebrew phrase may imply or 2. that the Lord did not only cause him to live to a good old age but also gave him assurance of life eternall hereafter or 3. that God granted him that his kingdome should be continued in his posterity till the coming of Christ in whom it should become an eternall kingdome And indeed if the words be understood of Christ they must be referred to his desire that he might not be swallowed up of death and to his resurrection and his obtaining of eternitie of dayes in heaven both for himself and for his members concerning which see Heb. 5.7 Rom. 6.9 Revel 1.18 Heb. 7.25 Vers 5. His glory is great in thy salvation c. That is His fame and renown is great by reason of his many glorious victories and that especially because it is so evident that thou O Lord hast taken his part and made him so victorious Understanding it of Christ it must be meant of the exceeding glory he attained by the work of mans salvation however he was scorned and despised at first concerning which see Joh. 13.31 and 17.1 and Philip. 2.9 10. Vers 6. For thou hast made him most blessed for ever c. As if he should have said Why should I goe about to number the particular blessings conferred upon him which are innumerable Thou hast made him most blessed in every regard thou hast made him exceeding glad with thy countenance See the Notes Psal 4.6 7. and 16.11 and 17.15 Vers 7. For the king trusteth in the Lord and through the mercy of the most High he shall not be moved That is He resteth upon the promises thou hast made to him meaning that 2 Samuel 7.16 concerning the perpetuity of his throne and others of the like nature and therefore his kingdome shall be established for ever Vers 8. Thine hand shall find out all thine enemies c. That is Thine hand O God shall destroy all those that being enemies to thine Anointed are also enemies to thee see the Note Psal 2.2 Or thine hand O king meaning David or Christ shall destroy all thine and thy peoples enemies they shall not be able to hide themselves or escape from thee Vers 9. Thou shalt make them as a fiery oven in the time of thine anger c. That is Through thy wrath they shall be still burning like an oven implying judgements without intermission or they shall be as those things which the fire devours and consumes when they are cast into an oven that is they shall be
performing all thy promises to them that so I may quietly rest upon thee and may not through impatience or desire of revenge doe any thing to displease thee And indeed if we understand these words in the first sense of Gods teaching him to walk in the waies of his commandments it is probable that in desiring that he had respect chiefly to the distresse he was in that he might not thereby be drawn to doe any thing that was evil as men in adversity are prone to doe Vers 5. Lead me in thy truth and teach me c. Many severall Expositions are given of these words as Lead me in thy truth c. that is carry me with constant assurance and trust to rest on thy promises thy truth and faithfulnesse or Cause me to be true and faithfull as thou art c. But I conceive this is the same in effect with that Psal 5.8 Lead me O Lord in thy righteousnesse concerning which see the Note there Vers 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old To wit to me even from my first conception and towards all thine from the beginning of the world yea from all eternity in that God set his love upon his 2 Tim. 1.9 before the world began And thus doth David secretly comfort himself by pressing this as knowing that the Lord was unchangeable even the same still that he had ever been Vers 7. Remember not the sins of my youth nor my transgressions c. To wit such as I have run into in my riper years For by mentioning the sins of his youth in the first branch David intended not to imply that he had not sinned since that time or that he had no cause to be troubled for any sins but those of his youth but rather hereby he sought to humble himself before God that from his youth he had provoked God many wayes and that if he should deal with him according to the rigour of his justice he might charge upon him not only the sins he had more lately committed but all his evil deeds even from his youth unto that time and therefore he adds according to thy mercy remember thou me for thy goodnesse sake O Lord that is moved thereto by thine own goodnesse or to declare and make known thy goodnesse Vers 8. Good and upright is the Lord c. That is gracious and faithfull really intending and faithfully performing whatever he hath promised therefore will he teach sinners in the way for which see the Note before vers 4. Vers 9. The meek will he guide in judgement Who are meant by the meek see in the Note Psal 22.26 And for that which is said that God will guide them in judgement the meaning may be either that God will so direct them that they shall walk judiciously or in a right manner ordering all their affairs with wisedome and mature judgement or that God in judgement that is in great wisedome and provident care will guide them having in all things a fatherly respect to their weaknesse and profit Vers 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies That is his Commandments see the Note Exod. 25.16 which by Covenant the people of God are bound evangelically to keep Now to such it is said that all the paths of the Lord are mercy and truth that is all that God doth to them is done in mercy and faithfulnesse yea such see and acknowledge that there is mercy and truth in all the dispensations of Gods providence towards them Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in and so make the meaning to be that all that God hath appointed his people to doe is for their good and out of mercy and faithfulnesse to them it is injoyned them Vers 11. For thy names sake O Lord pardon mine iniquity for it is great This last clause for it is great is not added as a reason to move God to pardon his iniquity for properly and in it self the greatnesse of sin is an argument why God should punish rather then why God should pardon but rather it is added as a reason why he did so earnestly beg pardon of God namely because his iniquity was great and therefore was the liker to endanger him and lay the more heavy upon his conscience as if a sick man should say to his Physician Help me I beseech you for I am very sick or as a reason why he pleaded that God would pardon him for his names sake that is of his own goodnesse and for his own glory see the Note 1 Sam. 12.12 namely because his sin was so great that nothing but Gods free grace and infinite mercy could give him hope of pardon Yet withall it is true that where the party begging pardon doth truly repent and believe even the alledging of the greatnesse of a mans sin may have some force of an argument to move God to pardon because the glory of Gods mercy and grace is hereby the more magnified according to that of the Apostle Rom. 5.20 where sin abounded grace did much more abound However by the iniquity which he saith was great may be meant some particular greater sin which lay sore upon his conscience or his sins in generall collectively considered Vers 12. What man is he that feareth the Lord c. This question may imply the paucity of those that truly fear God and withall their wonderfull happinesse What man is he that feareth the Lord as if he had said There are not many such but oh great is the happinesse of that man that doth thus fear God! At least this question implyes how universally true that which he saith is concerning those that fear the Lord What man is he that feareth the Lord as if he should say Whoever he be that doth this him shall he teach in the way that he shall chuse that is he shall be taught of God in the way that God himself doth prescribe or approve or rather God shall direct him what way to chuse in all his businesses and streights whatsoever he shall not be left to his own choice but God shall direct him what way to chuse Vers 13. His soul shall dwell at ease The man that lives in a prosperous condition is said to live at ease see the Note Job 12.5 and accordingly the meaning of these words is that he that feareth the Lord shall long enjoy plenty of all blessings temporall and spirituall even to the full content and ease of his mind and after that eternal rest and joy in heaven And indeed though the righteous be often much afflicted which their not fearing God as they ought to doe may bring upon them and have not all things as they would themselves yet in regard of the inward sweet content of their minds they may be well said to dwell at ease
my mountain to stand strong that is thou hast by thy favour most firmly established and strengthened my kingdome above danger of any opposition and it is likely too that in this expression he alluded to mount Sion where he had built himself a palace and had made it the chief seat of his kingdome And this is here alledged as the occasion of his growing so secure namely because his kingdome was so settled and become so strong every way that there seemed to be no fear of a change Yet withall there seems to be likewise an intimation in these words that seeing it was of Gods favour that his kingdome was so settled it was a folly in him to grow so carnally secure merely because he saw himself so strongly settled since he might well think that it was easie for him that had so settled him to unsettle him again as he acknowledgeth in the following words that God did Thou didst hide thy face that is thou wert offended with me for this my carnall confidence and security and didst withdraw thy wonted help and protection and I was troubled that is I fell into great distresse and thereby was oppressed with much sorrow and anguish of mind Vers 9. What profit is there in my bloud when I goe down to the pit c. Because the life of every living creature is said to be in the bloud Gen. 9.4 therefore some Expositours understand this clause thus What profit is there in my bloud c. that is What profit is there in my life as if he should have said Of what avail will it be that I have lived hitherto if I be now cut off when being settled in my kingdome I have more power to promote the cause of religion and to doe good to thy people then formerly But doubtlesse by his bloud here is meant his death and that which he intends in these words is that if he should be cut off either by his enemies or by Gods immediate hand he should not then be able to praise his name as he should if his life were prolonged see the Note Psal 6.5 which is evident in the following clause shall the dust praise thee shall it declare thy truth that is the truth of thy promises or thy faithfulnesse in performing thy promises And it is like he mentioneth this purposely to intimate his hope that God would perform his promise made to him concerning settling the kingdome upon him and his seed Vers 11. Thou hast put off my sackcloth and girded me with gladnesse That is Upon my prayer to thee thou hast turned my sorrow into joy Thou hast put off my sackcloth which they used to wear in times of great sorrow especially when with penitent hearts they humbled themselves before God to beg mercy at his hands and girded me with gladnesse that is with garments of joy or rather thou didst compasse me with gladnesse giving me abundance of joy as Psal 18.32 thou hast girded me with strength that is thou hast made me very strong Vers 12. To the end my glory may sing praise to thee c. See the Note Gen. 49.6 PSALM XXXI Vers 1. IN thee O Lord do I put my trust let me never be ashamed See the Note Psal 25.2 Many Expositours are of opinion that the occasion of composing this Psalm was Davids distresse when the men of Keilah were likely to have delivered him up to Saul and when immediately after that Saul had in a manner hemmed him in in the wildernesse of Maon 1 Sam. 23.12 26 and indeed many passages in the Psalm seem to favour this conjecture as shall be noted in the severall places where it is so But yet it is but a conjecture Deliver me in thy righteousnesse See the Note Psal 5.8 Vers 2. Deliver me speedily This he adds because help would else come too late In 1 Sam. 23.26 it is said David made haste to get away for fear of Saul Vers 3. For thy names sake lead me and guide me That is direct me in the way wherein I should goe shew me what I should doe and carry me on therein with a supporting hand Yea some think that he useth these two words lead me and guide me both in a manner of the same signification to imply that he desired Gods help not only in his present streights but likewise after that still in all the difficulties he should fall into See the Notes also 1 Sam. 12.22 and Psal 25.11 Vers 4. Pull me out of the net that they have laid privily for me c. Such as was that when the Ziphites observed the place where David hid himself and discovered it to Saul 1 Sam. 23.19 c. See the Note Psal 25.15 Vers 5. Into thine hand I commit my spirit c. To wit for the preservation of my life and however for the saving of my soul even in death it self as if he had said Having no power to secure my self I commit my soul and consequently my whole man into thine hands as confidently relying both on thine almighty power and wisedome and fatherly care over me and withall as willingly resigning my self to be disposed of by thee as thou art pleased Thou hast redeemed me O Lord God of truth that is thou hast at other times delivered me out of great dangers which makes me with confidence now to rely upon thee the God of truth who art still the same thou hast alwaies been and never failest to perform thy promises and in this David might have respect to the promise made to him concerning the kingdome But yet some understand this clause of our Redemption by Christ as if he had said Thou hast redeemed me to thy self from eternall death and therefore being thine and purchased to thy self by so great a price I am resolved living or dying to rely upon thee Vers 6. I have hated them that regard lying vanities That is that do so mind and esteem vain hopes or any outward things whereon it is in vain for men to hope as indeed they that hope in any thing but God hope in lying vanities that will deceive them that either they rely thereon themselves or would draw others to doe so Some I know would limit this to idols see the Note 1 Kings 16.13 others to soothsayers to which in those East countries they were much addicted But it is better understood more generally Vers 7. Thou hast known my soul in adversities See the Note Psal 1.6 Vers 8. And hast not shut me up into the hand of the enemy c. As indeed he was like to have been by the men of Keilah 1 Sam. 23.7 Saul said God hath delivered him into mine hand for he is shut in and afterwards by Saul in the wildernesse of Maon vers 26. Saul and his men compassed David and his men round about to take them For the next words thou hast set my feet in a large room see the Notes 2 Sam. 22.20 and Psal 4.2 Vers 9. Mine eye
cast into deep pits it will alwaies make a great noise and where he stuck fast in miry clay without a seeming possibility of getting out And some refer this to the greatnesse of Christs terrours and sufferings and his deliverance from them both And set my feet upon a rock and established my goings that is hath brought me into a sure and safe condition where I might walk in my place without incumbrance or danger Vers 3. And he hath put a new song into my mouth c. To wit both by affording me this new mercy which occasioned the composing of this new song of praise and by suggesting this Psalm by the inspiration of his holy spirit for the use of his people even praise unto our God see also the Note Psal 33.3 Many shall see it and fear and shall trust in the Lord that is Many shall take notice of the exceeding danger whereinto I was brought by the afflicting hand of God and how wonderfully he did upon my prayers deliver me to wit either as being eye-witnesses of it or by reading or hearing these things in my song for seeing is sometimes put for hearing as Exod. 20.18 and all the people saw the thunderings and hereby they shall be brought both to reverence thee with a filiall fear and likewise to trust in thee in all their dangers Yet some apply this also to Christ to wit that many seeing what Christ suffered for sin should learn to fear sin and seeing how God delivered him should encourage themselves by his example to trust in God and especially that believing his suffering for them they should assure themselves of salvation thereby Vers 4. Blessed is that man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lies That is that respects not men proud of their wisedome power or greatnesse so as to trust in them or to fear them more then God or rather that when he sees wicked men that cared not by what evil waies they advanced themselves proudly exalting themselves in their flourishing estate and prosperity and putting their confidence therein yet doth not so far like or affect or make account of or mind and admire such men as to approve of their way and follow their example For by such as turn aside to lies is meant such as forsaking God as it were do put their confidence in lies that is in outward things or in their own wisedome or power or any sinfull courses or vain imagination or whatever else which may seem to promise fair but will deceive those that rely on them see the Note Psal 4.2 But they that take these also to be the words of Christ by the proud and such as turn aside to lies understand Pharisaicall Justiciaries and false teachers Vers 5. Many O Lord my God are thy wonderfull works which thou hast done c. This proves what he said in the foregoing verse concerning the blessednesse of the man that trusteth in the Lord or it may be alledged as an argument to stir up himself and others to trust in God to wit because the many wonderfull works which God hath done throughout the world do manifestly declare his almighty power and goodnesse and providence even as did that deliverance which God had now afforded him in his particular so that men may well be stirred up thereby to trust in God and may count them happy that doe so but especially those which he hath done for his people which is expressed in the following clause and thy thoughts which are to us-ward wherein the word thoughts implyes Gods sollicitous care for them they cannot be reckoned up in order unto thee as if he had said though men might think they had made a full recitall of them with thee it would be found far short of what is in thy works Vers 6. Sacrifice and offering thou didst not desire c. They that hold this whole Psalm is only to be understood of Christ say that having spoken of the many wonderfull works which God had done for his people here he mentions one particular as the most wonderfull of them all to wit his sending him to expiate the sins of his elect people Sacrifice and offering thou didst not desire to wit as things that were in themselves of any avail to satisfy thy justice for the sins of thy people but only as they were types and shadows of that sacrifice which I was to offer for this end for saith the Apostle Heb. 10.4 it is not possible that the bloud of buls and of goats should take away sins And hence it is that in that place also the Apostle from these words proves that the ceremoniall sacrifices were then abolished and that God desired them not any longer to wit because having required them only as figures of a better sacrifice when that was once offered the other were to cease He taketh away the first saith he that he may establish the second But now if we understand these words as spoken by David concerning himself yet chiefly with reference to Christ and as spoken also in the person of Christ who was to be of the seed of David of whom David was a type then accordingly these words may be here inserted either 1. by way of tendring himself ready to obey the will of God in all things who had done so much for him Sacrifice and offering thou didst not desire as if he had said for all these great things that thou hast done for thy people thou didst not desire sacrifices offerings to wit chiefly or of themselves as being things wherein as considered in themselves thou couldst take no delight but only as they were means appointed to stir us up to faith repentance new obedience indeed so the like expressions are often used as Ps 51.16 thou desirest not sacrifice thou delightest not in burnt-offering Jer. 7.22 23. I spake not unto your fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt-offerings or sacrifices but this thing commanded I them saying Obey my voice c. see also Hos 6.6 and Esa 1.11 no the sacrifice that thou desirest is that of new obedience without which all externall sacrifices are with thee of no esteem which is intended in those following words mine ears hast thou opened or as it is in the Hebrew boared or digged for hereby he means either that he had given up himself and that God had accepted him to be his servant for ever alluding to that law of boaring the ear of him that was to be a servant for ever Exod. 21.5 6. or that God had made him most ready to hear and obey the commandments of God whereas men are naturally like deaf men for the hearing and obeying of the will of God God had given him a hearing obedient ear according to that Esa 50.5 The Lord God hath opened mine ear and I was not rebellious or
particularly that God had caused him to understand the spirituall meaning of the sacrifices and so he did not rest in them but was carefull to consecrate himself unto the Lord. Or 2. by way of opposing Christsâ—offering up himself as a sacrifice for his people to his own inability to return any thing to the Lord proportionable to the mercies he had received from him which he doth by speaking thus as in the person of Christ Sacrifice and offering thou didst not desire mine ears hast thou opened to wit by making me most willing to doe what thou enjoynest me The Apostle following the translation of the Septuagint cites these words thus but a body hast thou prepared me Heb. 10.5 which is indeed all one in effect with this of Davids mine ears hast thou opened for ears opened and fitted for hearing and obeying the will of God do necessarily imply a body that must be imployed in Gods service and so the ears may be here figuratively put for the whole body and the rather in this place because by the hearing of the ears a man is prepared to give up himself to the service of God and the very end why Christ had a humane body was that he might obey the will of his Father in dying for his elect people Vers 7. Then said I Loe I come c. This may be understood of David Then said I Loe I come c. that is when thou hadst thus wonderfully delivered me and that I understood thou didst not require sacrifice in comparison of new obedience or when thou hadst given me a hearing ear and a desire to obey thee then did I most readily engage my self thereto For the following words in the volume of the book it is written of me though some understand this of the book of Gods eternall decree which they say in regard of the secrecy of that which is contained therein may well be tearmed a book rolled up as the Hebrew word translated volume doth indeed signify yet because there is no probable reason why this secret book should be here alledged I doubt not but it is meant of the book of the old Testament as is clear also by that which follows vers 8. yea thy law is within my heart Nor is there any cause to question why David should say it was there particularly written of him that he should delight to doe Gods will c. for so that which was written in this book is expressed in the following verse 1. because what is there enjoyned in common to all Gods people believers are wont to apply to themselves as if it were written particularly of them and 2. because it is there written of all the elect and regenerate children of God that they shall thus readily and chearfully obey Gods will But principally doubtlesse this was spoken by David in the person of Christ tendring himself to perform the will of God concerning mans redemption Then said I Loe I come that is when thou hadst decreed that not legall sacrifices but my offering of my self as a sacrifice should satisfy for the sins of thy people then did I willingly undertake to come unto Jerusalem to suffer there what was appointed or rather thus when thou hadst opened mine ears when thou hadst prepared me a body then did I willingly enter upon this service for indeed the Apostle doth clearly apply this to Christs coming in the flesh Heb. 10.5 6 7. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not c. Then said I Loe I come c. and then also that which follows in the volume of the book it is written of me must be understood of the predictions that were both in the promises and the types of the old Testament concerning the work of our Redemption by Christ no particular place being cited because Christ is indeed the main scope and summe of the whole Scriptures whence is that which is said of Christ Luk. 24.27 that beginning at Moses and all the prophets he expounded unto them in all the Scripture the things concerning himself and that Joh. 5.39 Vers 8. I delight to doe thy will O my God c. This David might truly say of himself but chiefly it was spoken doubtlesse of Christs readinesse to doe that will of God of which the Apostle saith Heb. 10.10 by the which will we are sanctified through the offering of the body of Iesus Christ once for all according to that Luk. 12.50 I have a baptisme to be baptised with and how am I straitned till it be accomplished And indeed in others this disposition to doe the will of God can never be found but as they are members of Christ and by grace derived unto them from him As for the next clause yea thy law is within my heart see the Note Pâ—al 37.31 Vers 9. I have preached righteousnesse in the great congregation c. See the Notes Psal 22.25 and 31. It may be meant either of Davids sounding forth the praises of God for his faithfulnesse c. and so may be alledged here as an argument to move God to hear his following requests because God is the readier to doe good to men when they are carefull to give God the glory thereof or rather of Christs preaching the Gospel by himself and his Ministers Yea and some would include too his teaching men Gods righteous laws which indeed he came not to make void but pressed evangelicall obedience thereto Vers 10. I have not hid thy righteousnesse c. To wit through fear or neglect Vers 11. Withhold not thou thy tender mercies from me O Lord c. This doth clearly referre to that which went before He had said vers 9. I have not refrained or withheld my lips from publishing thy praise and hereupon he inferres therefore withhold not thou thy tender mercies from me and so vers 10. he had said I have not concealed thy loving kindnesse and thy truth with reference thereto therefore he adds here let thy loving kindnesse and thy truth continually preserve me Thus David prayeth to be delivered from his danger Yet many take both this and the requests that follow to be spoken in the person of Christ praying to be freed from his terrours or from his sufferings by a glorious resurrection Vers 12. Mine iniquities have taken hold upon me c. See the Notes Psal 38.4 and 31.10 and Deut. 28.15 so that I am not able to look up that is I am not able to lift up my face implying how sorely he was overburthened with his miseries or with grief discouragement and astonishment of spirit thereby Yet they that apply the whole Psalm to Christ understand this of the iniquities of the elect imputed to Christ They are moe then the hairs of my head therefore my heart faileth me that is my life faileth me I am ready to die or my wisedome courage confidence and strength faileth me Vers 14. Let them be ashamed and
manner his heart gathereth iniquity to it self to wit either 1. by adding sin to sin in that he covers over his malice with such horrid hypocrisie or 2. by inventing and contriving all the severall waies he can to ensnare me or doe me some mischief thereby seeking to satisfy and please his corrupt lusts and affections or 3. which I like the best by observing all he can in me and drawing what he can from me and so laying all up together in his mind as the ground of his unjust surmises and censures concerning me or of encouraging himself with hope of my ruine or of plotting some mischief against me when he goeth abroad he telleth it that is he acquaints his companions for their encouragement with all that he had observed in me or with that iniquity those unjust surmises he had gathered concerning me or the wickednesse he had plotted against me Vers 7. All that hate me whisper together against me That is Both mine open and secret enemies or both he that came thus to visit me and his companions to whom he imparts his counsels Vers 8. An evil disease say they cleaveth fast unto him c. That is an incurable disease or an irrecoverable mischief hath so seized on him that he can never be rid of it Yea because it is in the Hebrew a thing of Belial cleaveth fast unto him many Expositours hold that hereby is meant some disease or mischief that God had brought upon David in a way of vengeance for some horrid wickednesse he was guilty of as if he had said An evil disease or mischief with a vengeance doth now cleave fast unto him Vers 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me That is hath insolently and ungratefully and in a most reproachfull and contemptuous manner risen up against me and abused me when I was in an afflicted and dejected condition For in this phrase of lifting up his heel against him he seems to allude to a beasts kicking at his master by whom he is fed or the custome of mens spurning at or trampling upon those that are cast down on the ground in a way of despight and contempt It is probable that David meant this of Ahithophel or of some other that was in speciall favour with him yea it may be meant of many the singular number being put for the plurall But yet because David was a type of Christ and Christ in his sufferings was a pattern of all the faithfull and doth indeed suffer in all his members our Saviour affirms that these words were fulfilled in Judas his betraying him Joh. 13.18 that the Scripture may be fulfilled He that eateth bread with me hath lift up his heel against me And though some conceive that Christ did omit the first words mine own familiar friend in whom I trusted purposely because Christ did from the beginning know that Judas would betray him Joh. 6.64 and could not therefore trust in him yet I do not see but that the whole verse was applyable to Judas and was intended by our Saviour though he only mentioned the last words and that because Christ chose him to be one of his disciples his constant houshold attendants whom he tearmed his friends Joh. 15.15 and did alwaies carry himself friendly to him as to the rest washing his feet amongst others and tearming him friend even when he came to betray him Matth. 26.50 friend wherefore art thou come as indeed his kissing of our Saviour did also carry an outward semblance of friendship on his part and because it was indeed a matter of trust at least in the judgement of others that the word of reconciliation and power to work miracles should be committed to him that he should be admitted to such a familiar converse with Christ and that he should be peculiarly trusted with the bag Joh. 12.6 Vers 10. But thou O Lord be mercifull unto me c. As if he should have said Though so many do either openly or by secret treachery seek my ruine and though they now confidently conclude I shall rise up no more yet do thou Lord shew me mercy and raise me up that I may requite them that is that I may punish them according to their demerits as by turning them out of his court or by some such publick dishonour But however this he desired not out of any thirst after private revenge but out of zeal for Gods glory and the welfare of the godly in the land and as knowing that by his place being the supreme magistrate he was bound to punish all evil doers Vers 11. By this I know that thou favourest me because mine enemy doth not triumph over me This may be understood as an expression of Davids in the time of his sicknesse or distresse as if he had said By this I know well that thou favourest me because mine enemies I am assured shall not prevail over me But rather I conceive that it is added by way of rejoycing for his deliverance the Psalm being composed by him when God had recovered him or at least when he was in a way of recovery professing that hereby he was confirmed in the assurance of Gods love to him or more particularly of Gods good will in appointing him to govern his people because he had not suffered his enemies to triumph in his ruine Vers 12. And as for me thou upholdest me in mine integrity c. Some understand this of the safety and prosperity of his outward condition which the word integrity in our Translation will not well bear It is meant therefore of the integrity of his heart and spirit thou upholdest me in mine integrity that is because of the justice of my cause and because of mine uprightnesse or rather in the midst of all these tryals thou hast kept my heart sincere towards thee and hast not suffered me to turn aside out of the right way And settest me before thy face for ever that is thou hast taken me to be one of those whom thou dost singularly favour and hast therefore chosen me to attend and serve thee in that Regal power thou hast conferred upon me see 1 Kings 10.8 whom thou wilt have in continuall remembrance over whom thou wilt still keep a watchfull eye that as thou hast at present so thou mayest still upon all occasions deliver me and preserve me and whom thou wilt admit to enjoy thy blessed presence for ever in heaven Vers 13. Blessed be the Lord c. Amen and Amen This word Amen subjoyned in the close of any prayer signifies both an earnest desire that what is prayed for may be and a firm believing that so it shall be And whereas the Hebrews divide the Psalms into five books which yet Luke speaks of as one intire book â—earming it the book Psalms Act. 1.20 here they end the first book And indeed with the like close of Amen and Amen and Hallelujah all
distant from it from the farthest parts of the land whither he was glad to retire he would remember God to wit either 1. as looking towards the Tabernacle and by faith in spirit representing to himself Gods gracious presence there whilst he was absent in body or 2. as remembring the great things that God did for his people when he first brought them into the land of Canaan in those places without Jordan where he then wandred up and down and hid himself as namely their victories over Sihon and Og c. or 3. as remembring Gods power faithfulnesse goodnesse and promises Vers 7. Deep calleth unto deep at the noise of thy water-spouts As if he had said When thou dost with great terrour break forth in displeasure against me divers and many overwhelming calamities do fall upon me as if they did call and invite one another to come that they might all together violently rush in upon me or that they might follow thick and close one in the neck of another even as when great slouds or showres of rain do break in upon men and are in danger to overwhelm them and therefore he adds all thy waves and thy billows are gone over me By Gods water-spouts are meant the showres of rain which come pouring down from heaven see the Note Job 38.25 whereto comparing his troubles he covertly acknowledgeth that they came all from God and the noise of these water-spouts is the noise that these showres of rain make when they fall down upon the earth or the claps of thunder that are with and before these showres And as for that first clause Deep calleth unto deep either he alludes therein to the mighty flouds of rain powring down from the clouds above and the streams breaking forth from the fountains of the great deep beneath one calling upon the other as it were that they might together overwhelm a poor creature or to the overflowing of severall rivers after such rains whose waters by that means come together as if they had called upon one another that they might meet in one or rather to the waves of the sea that come tumbling in together or follow close one upon the neck of another as if each wave invited another or else to the many mighty breaches that will be in the sea in a tempest whereinto one after another the ships seem to sink as if they should never rise up again as if one of them called to the other to come in to the swallowing up of such poor weather-beaten vessels according to that of the Psalmist Psal 107.26 they mount up to the heaven they goe down again to the depths their soul is melted because of troubles Vers 8. Yet the Lord will command his loving kindnesse in the day time c. That is He will effectually assure my heart of his love or rather He will with authority and power send deliverance and blessings the fruits and manifestations of his loving kindnesse to me The like expression we have Deut. 28.8 and Psal 44.4 and the ground of it is because if God wills any thing to be done it is enough and because both the angels and all other creatures are ready as it were at Gods command to help his servants and in the night his song shall be with me see the Note Job 35.10 and my prayer unto the God of my life to wit either by way of praising God for that his mercy or by way of seeking farther to God upon the encouragement of that he had already done for him Yet some understand this last clause to be added in this sense that till God did command his loving kindnesse in the day time c. he would follow God with his prayers the known means of obtaining mercies from him Vers 9. I will say unto God my rock Why hast thou forgotten me See the Notes Deut. 32.4 and Psal 13.1 Vers 11. I shall yet praise him who is the health of my countenance Thus he calls God either 1. because God was ever his present and apparent help whom by the eye of faith he did still behold and by experience did find ready at hand to help him and to cause him to see his salvation or 2. because to him only he was to look in expectation of help or 3. because the help that he knew God would afford him would chear up his countenance and clear it from shame and weeping and enable him to hold up his head and shew his face amongst men with courage and comfort PSALM XLIII Vers 1. JVdge me O God and plead my cause c. That is Clear mine innocency and deliver me from mine enemies see the Notes Deut. 32.36 and Ps 35.1 against an ungodly nation to wit Saul and his wicked crew or rather Absalom and his conspirators And accordingly we must understand the following clause O deliver me from the deceitfull and unjust man either indefinitely as spoken of all his unjust and treacherous enemies or particularly of Saul who often pretended fair to him when he sought his ruine or rather of Ahithophel a man of noted subtilty or Absalom who had cunningly stolen the hearts of the people from him and pretended a sacrifice at Hebron when he meant to rise up in rebellion against him For this seems most probable because he speaks vers 3. of going to Gods holy hill to wit mount Sion where the Ark was not in Sauls time unlesse we will say that though David penned this Psalm with reference to his exile in Sauls daies yet he used that expression because he penned it after he was settled in the throne and had removed the Ark to Sion which seems not so probable However doubtlesse he mentions the ungodlinesse injustice and deceitfulnesse of his enemies thereby to move God to pity and help him Vers 2. For thou art the God of my strength That is the God that givest me strength and art my strength See the Note Exod. 15.2 Vers 3. O send out thy light and thy truth c. That is Manifest thy loving kindnesse and favour to me to the chearing of my heart by sending me help and directing me what to doe that so I may come again to thy house where I may enjoy the light of thy presence Word and Ordinances and the truth of thy promises may be made good unto me See the Notes 2 Sam. 22.29 Esth 8.16 Job â—9 â— and Psal 27.1 Yet some would have the accomplishment of Gods promises to be all that is desired in these words O send out thy light and thy truth that is By doing what thou hast spoken cause the light of thy promises to shine forth clearly which now seem to be obscured and overclouded As for the following clause let them lead me let them bring me unto thy holy hill and to thy tabernacles though some hold this is meant of the hill whereon Kiriath-jearim stood whether the Ark was removed in the daies of Samuel 2 Sam. 7.1 yet I rather take it
have slain him Vers 7. My heart is fixed O God c. That is I am confidently perswaded that thou wilt deliver me according to that Psal 112.7 his heart is fixed trusting in the Lord or I have fully determined to praise thy name and therefore it may be translated My heart is prepared O God c. as being chearfully ready to praise thy name I will sing and give praise Vers 8. Awake up my glory c. That is my soul or my tongue see the Note Gen. 49.6 Yet some understand it of his skill in composing Psalms or of the holy spirit of God wherewith he was inspired when he did compose them and others of his harp for his skilfull playing whereon he was very renowned and indeed that follows in the next words awake psaltery and harp Vers 9. I will praise thee O Lord among the people I will sing unto thee among the nations That is both among Jews and Gentiles and most probable it is that this he spake as a type of Christ and as foreseeing the calling of the Gentiles see the Note 2 Sam. 22.50 Vers 10. For thy mercy is great unto the heavens c. See the Notes Psal 8.1 and 36.5 PSALM LVIII Vers 1. DO ye indeed speak righteousnesse O congregation c. Some conceive that by this word congregation any pack of wicked men may be meant that combined together against David But I rather think it is meant of those that were in place of authority as if he had said You that are Sauls counsellers and judges by your place ye ought to speak righteousnesse and judge uprightly even as God doth whose person ye represent Isa 45.19 I the Lord speak righteousnesse I declare things that are right and indeed in your proceedings against me this you pretend to doe you colour over your practises against me with a pretence of zeal for justice and for the good of the kingdome but such is the clear justice of my cause that I dare appeal to your selves when to flatter Saul for your own advantage you can slander one that you know is guiltlesse and that hath deserved so well both of him and the whole kingdome is this to speak righteousnesse judge your selves do ye judge uprightly O ye sons of men see the Note Psal 57.4 Vers 2. Yea in heart you work wickednesse c. Hereby David would imply that they did not only speak and doe that which was wicked but that they also did it wittingly having plotted contrived it before in their hearts so consequently that the mischief they did proceeded not from humane frailty the over-bearing power of any sudden temptation but from the mere wickednesse of their hearts you weigh the violence of your hands in the earth that is the evil and injustice which you have plotted in your hearts you afterwards act openly not in a corner but in the sight of all men And by this phrase you weigh the violence of your hands he implyes 1. that deliberately they contrived to execute the evil they had conceived in their hearts and 2. that in all the violence wherewith they oppressed him and others they pretended justice A pair of balances is the emblem of justice because that doth exactly determine the just weight of things making no difference between gold and lead and therefore to imply that they pretended to weigh all things duly and to deal with all men exactly according to the balance of justice and yet did notwithstanding oppresse men with much violence he expresseth it thus that they weighed the violence of their hands in the earth Vers 3. The wicked are estranged from the womb c. To wit from God and his people and from all holinesse and righteousnesse as the Apostle saith of naturall men that they are alienated from the life of God Eph. 4.18 See the Note Psal 54.3 they goe astray as soon as they be born that is even from their childhood Now though this be the naturall and common condition of all mankind yet David mentions it here with respect to his enemies and as an aggravation of their wickednesse as implying thereby that it was by long custome grown uncurable By his restraining power God doth so bridle the corruptions of some gracelesse men that they are of a more harmlesse conversation then others are and if they do at some times break out into some lewd courses yet they recover themselves and give over such courses again but now of his enemies David would imply this that they had been desperately wicked even from the cradle which is that the Prophet also intended in Isa 48.8 thou wast called a transgressor from the womb As for the following words speaking lies that particular of their lying and slandering is perhaps the rather expressed because lying is usually one of the first sins of young children Vers 4. Their poison is like the poison of a serpent c. That is Their virulent disposition and wickednesse is as deadly to men against whom as serpents they spit out their venome and malice as the poison of serpents is they are like the deaf adder or asp that stoppeth her ear c. Some writers report of the asp that to prevent the charmer she is wont to lay one ear close and hard to the ground and to stop the other with her tail that she may not hear his enchantments In reference hereto or at least to the common conceit of people herein David here compares his enemies that would by no means be perswaded to desist from their wicked courses though these perswasions tended meerly to their good to these adders or asps that thus stop their eares against the charmer when he seeks only to rid them of their poison and to make them harmlesse And it may be that he had herein particular respect to Saul and his courtiers in that after they had heard that moving Apology of David 1 Sam. 24.9 they left not off to persecute him which some therefore think was the occasion of penning this Psalm We have severall other places of scripture that allude to that which is said of the serpent and the charmer as that Eccles 10.11 Surely the serpent will bite without inchantment and that Jer. 8.17 I will send serpents cockatrices among you which will not be charmed but yet this doth not justify charmes see Deut. 18.10 for similitudes are often taken in the scripture from sinfull practises as from the thief Rev. 16.15 See also Luk. 16.8 and 18.1 c. Vers 6. Break their teeth O God c. See the Notes Job 4.10 and Psal 3.7 and 10.15 Vers 7. Let them melt away as waters which run continually c. That is like waters congealed to snow or ice which when they are melted by the sun or rain do continually run away till they be quite wasted and gone and observable it is that whilst his enemies might seem in the eye of reason for their strength and unmoveablenesse like so many
1. because no man heard their threatnings that would give David notice of it and 2. because they minded not Gods all-hearing ear yea and perhaps thought that God minded not what is done here amongst men see Psal 10.11 Vers 9. Because of his strength will I wait upon thee That is Because of Sauls strength I will rest with patience upon thee without whom by his strength I know he can doe nothing Vers 10. The God of my mercy shall prevent me That is The God that is and alwaies hath been mercifull to me shall help me either before I come to be in any great danger or at least before Saul shall do me the mischief he intends see also the Note Psal 21.3 Vers 11. Slay them not c. That is Cut them not all off on a sudden lest my people forget that is lest my followers or my countreymen or the people over whom thou hast appointed me to reign forget thy mercy to me and thy just wrath upon mine enemies and the sins whereby they provoked thee to punish them or lest being freed by this means from the afflictions which they formerly endured from them they should grow forgetfull of serving thee Because judgements suddenly executed are usually as suddenly forgotten therefore David prayeth that God would rather destroy them by degrees that his people might for their spirituall advantage have them the longer in their eye as spectacles of Gods vengeance Yea and herein withall too 1. he bridles himself from that which is naturall to men an over-eager desire of the present destruction of his enemies and 2. he covertly taxeth the people for being so ready to forget the great works of God Scatter them by thy power that is by thine almighty power which is here opposed to Sauls great strength mentioned before vers 9 break them in pieces and bring them to such misery that they may wander up and down some one way and some another not knowing where to find any relief or refuge and bring them down to wit from that lofty condition wherein now they live All which he begges for the good and in the name of all Gods people and therefore he addes those last words O Lord our shield Many expositours take this to be spoken by David as a type of Christ concerning the dispersion of the Jewes whom God hath not utterly destroyed but scattered through the world that his people Jewes or Christians might not forget their sin nor the wrath that is fallen upon them for their despising and crucifying the Lord of glory Vers 12. For the sin of their mouth and the words of their lips c. See the Note above vers 7 let them even be taken in their pride that is when they are in the height of their prosperity and pride or let them be punished for their pride which is indeed the ground of all their cursed speeches or let them be insnared in their own pride let that which they have in their pride attempted against me prove their own ruine and for cursing and lying which they speak that is their execrations and slanders And this too some apply to the blasphemous speeches of the Jewes against Christ Vers 13. Consume them in wrath consume them that they may not be c. That is let their wealth and worldly greatnesse wast by little and little till they come to nothing and farre from being what they now are or thus When thou hast kept them long enough in an accursed wasting condition as spectacles of thy wrath for the instruction of others then destroy them utterly from the land of the living and let them know that God ruleth in Iacob unto the ends of the earth that is let these men know when they come to be destroyed that God ruleth in his church whereever it is spread unto the ends of the earth or let men know even the heathens unto the end of the earth by hearing of so famous a judgement upon the wicked adversaries of the godly that God ruleth in Jacob. Vers 14. And at evening let them return c. This is added in reference to that which was said before ver 6. as if he had said Let their judegment be answerable to their sin as now they run up and down to take me returning in the evening and make a noise like a dog and goe round about the city so at evening let them return to wit when they have all day run up and down for meat and let them make a noise like a dog howling for hunger and goe round about the city to begge their bread and no where find it as is more fully expressed in the next verse Vers 15. Let them wander up and down for meat and grudge if they be not satisfied Or If they be not satisfied then they will stay all night and so lye pinched with hunger all the night long see the note Job 15.23 Vers 16. But I will sing of thy power c. Thus he ascribes his escape to God though it were by the device of his wife Michal yea I will sing aloud of thy mercy in the morning that is say some when they thought to have had me in their power alluding to Sauls commission to his officers 1 Sam. 19.11 to watch him and to slay him in the morning Vers 17. Vnto thee O my strength will I sing c. He tearms God his strength in opposition to what he had said vers 9. of Sauls strength PSALM LX. The Title TO the chief Musician upon Shushan-eduth c. Shoshannim the plurall number of this word Shushan we have in the Title of the 45. Psalm concerning which see the Note there And because Eduth signifyeth a testimony or beautifull ornament therefore some translate Shushan-Eduth the Lilly of the Testimony because this Psalm was a glorious testimony of David faith and thankfulnesse or because praying in this Psalm for the good successe of his forces gone out against the nations here mentioned he insisteth largely on the glorious promises that God had made concerning the kingdome of David and the enlarging of his peoples territories vers 6 c and others the lilly of beauty or ornament because this Psalm shews that the kingdome of Israel should be glorious and eminent above other kingdomes as the lilly is above other flowers and others a six-stringed instrument of the Testimony because the Priests used to play hereon before the Ark which was called the Testimony Michtam of David to teach the same I conceive is intended in this clause as is in those Titles A Psalm of David Maschil Psal 32 and A Psalm of David to bring to remembrance Psal 38. concerning which see the Notes there Yet some would expresse the particulars which this Psalm was intended to teach as that it was to teach posterity the great things that David had done or to teach that God would fully make good his promise concerning the land of Canaan though hitherto a good part of it
c. Though there be in these words a clear promise that when God should bring him back again to Jerusalem he would constantly worship God in his Tabernacle concerning which see the Note Psal 23.6 yet I conceive the chief thing intended therein is to imply that he doubted not but doing so he should there find sure and constant protection see the Note Psal 27.5 which is farther explained in the next clause I will trust in the covert of thy wings for which see the Notes Ruth 2.12 Psal 17.8 and 57.1 Vers 5. For thou O God hast heard my vows c. That is my prayers which with vows annexed I offered up unto thee thou hast given me the heritage of those that fear thy name that is those present and future blessings which are the peculiar portion of those that truly fear God and wherein the men of the world have no share at all as the love and favour of God c. Others conceive that this heritage of those that fear Gods name given to David was either the enjoyment of Gods holy ordinances in his tabernacle which indeed the faithfull did esteem their choicest heritage and whereof he had spoken in the foregoing verse I will abide in thy tabernacle for ever or else the quiet possession of the land of Canaan which God had promised to his people and which was indeed never conferred upon them in the largest extent thereof till the daies of David but now was given to him in regard of the government thereof and to his seed after him Vers 6. Thou wilt prolong the kings life and his yeares as many generations See the Note Psal 21.4 Vers 7. He shall abide before God for ever c. That is He shall constantly enjoy Gods favour and protection see the Note above vers 4. and likewise Psal 56.13 But understanding it of Christ it may be meant of his appearing in the presence of God for us Heb. 9.24 O prepare mercy and truth which may preserve him that is Furnish him with those graces which are wont to preserve both the persons and thrones of princes to wit mercy and compassion truth and equity and upright dealing according to that of Solomon Prov. 29.14 The king that faithfully judgeth the poor his throne shall be established for ever see the Note Psal 45.4 or else rather Provide means for his preservation out of thy mercy and faithfulnesse to him Vers 8. So will I sing praise unto thy name for ever c. See the Note Psal 34.1 that I may dayly perform my vows namely my vows of praise and thanksgiving for they only can be dayly performed And herein he referres to what he had said before vers 5. for thou O God hast heard my vows PSALM LXII Vers 1. TRuly my soul waiteth upon God David breaks forth into these words abruptly as one that had been long strugling with a temptation sometimes inclining one way sometimes another but yet at last having gotten the day concludes with confidence Truly my soul waiteth upon God as if he had said Let Satan or mine own corrupt heart suggest what they will to the contrary though the Lord may seem to have forsaken me in that he suffers mine enemies continually to molest me yet truly my soul waiteth upon God Vers 2. I shall not be greatly moved According to that of the Apostle 2 Cor. 4.8 9. we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed see 1 Cor. 10.13 See the Notes also Psal 13.4 and 16.8 and 21.7 and 37.24 Vers 3. How long will ye imagine mischief against a man c. That is against me why do so many of you conspire mischief against one poor man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence that is ye cannot stand long ere long ye will fall both suddenly and violently any small thing shall make you fall headlong yea your own envy and wickednesse shall ruine you as a bowing wall and a tottering fence will fall even with its own weight A wall when it cracks and bulks out may seem twice as broad as it was and therefore to stand very firm but yet it is certainly near to ruine and so David saith it would be with his enemies though they were swoln with pride and might look and talk bigly yet ere long they would certainly fall and be utterly ruined in an instant We have an expression much like this Isa 30.13 wherefore this iniquity shall be to you as a breach ready to fall swelling out in a high wall whose breaking cometh suddenly at an instant Vers 4. They only consult to cast him down from his excellency c. That is the man mentioned in the foregoing verse whom they sought to cast down from the regall dignity whereto God had anointed him they delight in lies that is in slanders and false flatteries or rather in those evil practices which will deceive those that rely thereon See the Note Psal 4.2 Vers 7. In God is my salvation and my glory See the Note Psal 3.3 Vers 8. Trust in him at all times c. See the Note Psal 34.1 Ye people pour out your heart before him See the Notes 1 Sam. 1.15 and Psal 42.4 Vers 9. Surely men of low degree are vanity and men of high degree are a lie c. To wit because they are poor weak creatures able of themselves to doe neither good nor evil and withall they are unstable and inconstant and oftentimes deceitfull and perfidious to be laid in the balance they are altogether or alike lighter then vanity that is if men do well weigh things in the judgement of right reason and do make just tryall of them they will find that all men are alike mere vanity or that if all mankind together be put in one scale and vanity in the other vanity will overweigh them Now the drift of inserting these words here is to confirm his foregoing advice that men should trust in God by shewing the vanity of trusting on men Yet some think the aim of this clause is to shew that men may safely trust in God because men are such poor vain creatures no way worthy their admiration or fear Vers 10. Trust not in oppression and become not vain in robbery c. That is Trust not in the wealth that is gotten by oppression and robbery nor in those sinfull practises or in any such like think not by any such evil courses to accomplish your desires And he calls this becoming vain in robbery because men do vainly deceive themselves when they trust in such things to which purpose the like expression is used Jer. 23.16 Hearken not unto the words of the prophets that prophesie unto you they make you vain yea and it may imply also that it argued lightnesse and vanity in them to be so ready to catch at these things for their safety and defence and that it would make them be
vile and foolish in the eyes of others If riches increase to wit though it be in a lawfull way set not your heart upon them that is do not trust in them nor dote on them so as to be proud of them and anxiously sollicitous to preserve or encrease them Vers 11. God hath spoken once twice have I heard this c. That is oftentimes so that there is no question to be made of it See the Note Job 33.14 Vers 12. Also unto thee O Lord belongeth mercy c. The sweet content he took in thinking on Gods mercy makes David turn his speech to God Also unto thee O Lord belongeth mercy so that thy servants may with confidence rest upon thee for thou rendrest to every man according to his work and therefore the righteous may in this regard also trust in God as assuring themselves that God will protect and blesse them and punish their wicked enemies PSALM LXIII The Title A Psalm of David when he was in the wildernesse of Iudah To wit the forest of Hareth 1 Sam. 22.5 or the wildernesse of Ziph 1 Sam. 23.14 and 26.1 2. both which were in the tribe of Judah and David often in both of them in great distresse and danger by reason of the incessant persecution of Saul Vers 1. My soul thirsteth for thee c. To wit to enjoy the presence of God in his Tabernacle see the Note Psal 42.22 my flesh longeth for thee which is added because when the soul of a man doth earnestly desire any thing the body will be likewise stirred and affected therewith in a dry and thirsty land where no water is that is a land that being chapt through drought doth seem to thirst for water and when it comes drinks it in greedily like a thirsty man or a land wherein the inhabitants or passengers for want of water are dryed up with thirst and indeed the word in the originall signifyeth a weary land that is a wildernesse through which travellers could not passe without much faintnesse and wearinesse Now thus David describes the place where he was 1. to imply his faith and confidence in God in that being in such streights he did not forget God nor cast away his hope in him but rather his distresse made him long the more after God and 2. to expresse thereby the fervency of his desires after God in that as great as his wants were being in such a dry and barren wildernesse yet he minded not his streights in such outward respects in comparison of his desire to enjoy Gods presence in his Sanctuary Yea and it may imply also that the place where he hid himself was as void of spirituall comforts as it was of water and that the parched ground thirsted not more after water then he did after God Vers 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Some conceive that David in these words desired that he might be as effectually refreshed with the consideration of Gods power and glory even whilst he was in that dry wildernesse as ever he had been in the Sanctuary But I rather conceive that Davids desire herein is that he might again enjoy the signs of Gods powerfull and glorious presence in his Sanctuary with the same refreshing to his soul as he had formerly done to wit the Ark for which see the Notes 1 Sam. 4.21 1 Chron. 16.11 and 2 Chron. 6.41 and all other the holy Ordinances that were thereto be enjoyed Vers 3. Because thy loving kindnesse is better then life my lips shall praise thee His aim herein may be to imply either 1. that however he was at present in a sad condition in a place that was altogether comfortlesse and withall in continuall danger of his life yet being assured of Gods favour which may justly be preferred before life it self he should in that alone have abundant cause to blesse God or 2. that when he was restored to the enjoyment of the signs of Gods loving kindnesse in his Sanctuary he would there praise Gods name that not so much for his deliverance as for that discovery of Gods loving kindnesse which was far better then life it self or 3. that there was more assurance for a mans safety in Gods loving kindnesse then there was in life it self or in all the naturall advantages that tended to the preservation of life so that the assurance of Gods favour might be a juster ground of praising God even in the greatest dangers then any safety in regard of his outward condition could yield Vers 4 Thus will I blesse thee while I live c. This word thus may have reference to divers particulars Thus that is as I purpose and do at this present though in great distresse or thus that is Being thus restored according to my desire to thy Sanctuary there I will openly praise thee But I rather think it refers to those affections he had described to be in himself concerning his desire after Gods Tabernacle Thus that is being thus affectionately desirous of enjoying thy presence in the Sanctuary and esteeming thy loving kindnesse better then life it self I will blesse thee while I live that is whereever and in what condition soever I am I will lift up my hands to wit in praising thee or in praying to thee as if he had said Being thus delivered I shall be for ever encouraged to pray unto thee see the Note Job 11.13 in thy name that is to thy name as it is elsewhere expressed Psal 9.2 as if he had said I will call upon thee yet it may be understood divers other waies in thy name that is through thy help or at thy command or trusting in thy goodnesse and mercy Vers 5. My soul shall be satisfyed as with marrow and fatnesse c. This with that which follows in the next verse may be meant either of the time when he should be restored to Gods Sanctuary again to wit that then remembring on his bed the comforts he had found in Gods Ordinances and the enjoyment of Gods presence therein his soul should be abundantly satisfied therewith or else of the time of his exile in the wildernesse to wit that even there when he could not come at Gods Tabernacle and when he was in no little want of outward things yet remembring God his soul should be abundantly satisfied with spiritual comforts For the phrase here used see the Note Psal 36.8 Vers 6. When I remember thee upon my bed and meditate on thee in the night watches That is at severall times of the night for they divided the night by severall watches see the Note Judg. 7.19 Vers 7. In the shadow of thy wings will I rejoyce To wit as chickens that sleep securely and with content under the wings of their dams See the Notes Ruth 2.12 and Psal 17.8 and 57.1 Vers 8. My soul followeth hard after thee c. As if he should have said Though I be driven far from Gods
nation or we his people for thus they speak of themselves as one body with their forefathers to shew that the wonders wrought for their forefathers were a just ground of encouragement for them We have the like expressions Psal 81.5 and Hos 12.4 Vers 7. He ruleth by his power for ever c. As if he had said And therefore what he hath done for his people in former times he can doe still his eyes behold the nations to wit to observe their waies to rule and overrule them as he pleaseth let not the rebellious exalt themselves to wit because this omnipotent all-seeing God can easily destroy them Vers 10. Thou hast tryed us as silver is tryed That is with very sore and many afflictions as silver is tryed in a hot fire and many times see Psal 12.6 and the Note upon Job 23.10 yet not to destroy us but to purge away our corruptions and therefore when God tryeth his people with lighter afflictions he saith on the contrary Isa 48.10 Behold I have refined thee but not with silver or as silver Vers 11. Thou broughtest us into the net c. That is into bondage or into great streights and dangers on every side thou laidest affliction upon our loins that is by sore afflictions thou hast bereaved us of all strength and made us exceeding weak and feeble or thou hast suffered men to bind us in chains or thou hast layd very heavy burdens of affliction upon us or thou hast caused men to use us like pack-horses beating us and laying intolerable burdens upon us Vers 12. Thou hast caused men to ride over our heads c. That is we lying upon the ground as those do that are wounded in battel our enemies ride over our heads or they ride us like beasts because they that ride upon beasts are lifted up above their heads or do as it were fit or lean over their heads However the meaning is only this that their basest enemies having brought them into subjection did insult over them and abuse them with all possible cruelty scorn and contempt And indeed we have the like expression Isa 51.23 But I will put it that is the cup of trembling into the hand of them that afflict thee which have said to thy soul Bow down that we may go over and thou hast laid thy body as the ground and as the street to them that went over Vers 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams That is with the smoke arising either from the whole burnt-offerings of rams or from the fat of rams which in peace-offerings was only burnt upon the altar for this it is that is here called incense to shew that how unsavory soever it might be in it self yet through Christ of whom all these sacrifices were types it was a sacrifice of a sweet-smelling savour unto God Yet some understand this of incense that was burnt with their sacrifices Vers 17. I cryed unto him with my mouth c. Some conceive that these words with my mouth are added to shew the certainty of this truth that God is most ready to hear the prayers of those that call upon him as if a husbandman should say to prove that God is most ready to blesse the work of his hands that is industrious in his calling With these hands of mine did I till this ground and sow it and thus and thus God was pleased to blesse my labours But for this see the Note Psal 3.4 And he was extolled with my tongue to wit by my returning him praise when he had granted my requests or by my praying for God is greatly exalted by his servants flying to him in all their necessities as their only hope and refuge Vers 18. If I regard iniquity in mine heart the Lord will not hear me That is If I have any evil intention in that which I beg of God according to that Jam. 4.3 Ye ask and receive not because ye ask amisse that ye may consume it upon your lusts or if I wittingly allow my self in or give my self over to any sin whatsoever praying but the whilst through inward self-flattery delighting in any sin and purposing to nuzzle my self therein yea though it should be only some inward lust of my heart God would not regard my prayers This I conceive is the drift of these words yet it may well be also that the Psalmist intended hereby to justify himself against the slanders of his enemies Vers 20. Blessed be God which hath not turned away my prayer nor his mercy from me So that though he did not regard iniquity in his heart as is said before ver 18. yet he ascribes it wholly to the mercy of God that his prayers were not rejected PSALM LXVII The Title TO the chief Musician on Neginoth See the Note on the Title of the 4. Psalm Vers 1. God be mercifull unto us and blesse us and cause his face to shine upon us There seems to be a clear allusion in these words to that form of prayer used by the Priests in blessing the people Numb 6.25 26. for which see the Notes there as also Psal 31.16 But yet what is here desired the following verse doth more fully shew Vers 2. That thy way may be known upon earth thy saving health among all nations As if they had said We do not desire merely that it may be well with us but that thy way that is thy dealings with thy people which are all mercy and truth Psal 25.10 see the Note there may be known upon earth that is to all the inhabitants of the earth and thy saving health among all nations that is and that the way which thou hast ordained for the saving of thy people may be known amongst all nations Because the sad calamities which the Church did often lye under were as a stumbling-block to other nations through their misunderstanding Gods intentions therein and kept them off from joyning themselves to the Church therefore the people of God do here desire that God by the discovery of his favour to his people would let all the world see his way to his people c. to wit how dearly he loves them how tenderly carefull he is over them to provide for them to protect and deliver them and to order all things for their salvation and not for their destruction that so this might bring in the heathen nations to joyn themselves to the Church of God So that by the way of God here is meant 1. generally all the waies of his speciall goodnesse and mercy to his people and 2. more particularly and especially that way of his saving health as it is expressed in the second clause that is that way which God hath ordained for the eternall salvation of his people through Christ whence it is that Christ is called the way Joh. 14.6 and Gods salvation Luk. 2.30 as also the doctrine of the Gospel is called the way of the Lord Act. 18.25 26.
reeds or made of reeds their canes or reeds being they say in those countries hard and strong like the wood of trees Some indeed render this Rebuke the beast of the reeds and because reeds are wont to grow in watry and fat grounds whence is that Isa 35.7 the parched ground shall become a pool c. in the habitation of dragons where each lay shall be grasse with reeds and rushes therefore by the beast of the reeds some do understand voluptuous men or people that are proud and bold by reason of their wealth and plenty like cattel that feed in a fruitfull soil But I take it to be more agreeable with that which follows to take the words thus Rebuke the beast of the reeds that is Destroy or drive away or blast the endeavors of those mighty savage and barbarous enemies of thy people that are like unto those wild beasts that use to lurk amongst the reeds or as some would have it fierce and subtle like the Crocodile that useth to lye in the reeds of Nilus in Egypt whence they say it follows in the next verse Princes shall come out of Egypt c the multitude of the bulls with the calves of the people that is their mighty Princes or commanders in war with the meaner people that follow them see the Note Psal 22.12 till every one submit himself with pieces of silver that is with pieces of mony or lumps and wedges of silver scatter thou the people that delight in war to wit those that causelesly make war upon thy people Vers 31. Princes shall come out of Egypt c. This and that in the following verse is clearly a prophecy of the calling of the Gentiles Egypt and Ethiopia being perhaps named in stead of all because they were above others most grossely idolatrous and wicked Ethiopia shall soon stretch out her hands unto God to wit by yielding up themselves to him as his captives by praying to him or begging mercy of him or by presenting to him their gifts or tribute Vers 32. Sing unto God ye kingdomes of the earth c. See the Notes Psal 47.1 2. Vers 33. To him that rideth upon the heaven of heavens which were of old c. That is who is a God of infinite majesty the most high God that from the beginning of the world hath swaied and governed the heavens and all things contained therein and therefore it is fit that all kingdomes and nations should serve him lo he doth send out his voice and that a mighty voice see the Notes Psal 29.3 4 c. Vers 34. Ascribe ye strength unto God c. This is spoken in reference to what he had immediately before said concerning the thunder and see the Note Psal 29.1 his excellency is over Israel that is his majesty the excellency of his power and goodnesse c. is in a speciall manner manifested amongst his people in his care over them above others in the miraculous victories he hath given them and other the glorious things he hath wrought for them and his strength is in the clouds that is his power is eminently seen there which again hath reference to what he had said in the foregoing verse of the thunder as if he had said And thus hath God two glorious thrones whereon he is seen in his majesty one in his Church on earth and the other in heaven Vers 35. O God thou art terrible out of thy holy places That is as some conceive both out of heaven and out of thy tabernacle which indeed agrees with what was said in the foregoing verse but see the Note Psal 43.3 and see also Psal 47.2 PSALM LXIX Vers 1. SAve me O God c. It is evident by many passages of this Psalm that in the New Testament are applyed to Christ as we may see vers 4 9 21 and 22 that David wrote this Psalm of himself as he was a type of Christ and therefore what is here said in the beginning of this Psalm may be understood of the Passion of Christ Save me O God see Matth. 26.34 for the waters are come in unto my soul that is I am filled and even choaked up with waters to the unavoidable endangering of my life See the Notes 2 Sam. 22.5 and Psal 32.6 Vers 4. They that hate me without a cause are moe then the hairs of mine head c. See the Notes Psal 7.3 and 25.3 Yet many conceive that it was in particular reference to this place that Christ said of the Jews hatred against him Joh. 15.25 that it was that the word might be fulfilled that is written in their law They hated me without a cause As for the last clause in this verse then I restored that which I took not away it seems to have been a proverbiall speech used commonly concerning those that suffered for those things of which they were not guilty and so it may be used here by David either to imply generally that they did not only most injuriously oppresse him but also pretended therein to proceed against him in a way of justice as against a malefactour or else more particularly that in spoiling him of all that he had they clamoured against him that it was but to make satisfaction to the justice of the law which he had transgressed But now if we understand it of Christ the meaning must needs be that he suffered for other mens offences not for his own according to that Isa 53.4 5 6. surely he hath born our griefs c. and so did indeed satisfy divine justice for mans robbing God of his glory Vers 5. O God thou knowest my foolishnesse and my sins are not hid from thee c. Understand this as spoken by Christ and then the meaning must be this Thou Lord knowest that the sins for which I suffer are only the sins of thine elect which are mine merely by imputation but understand it of David and then either we must take it as spoken ironically O God thou knowest my foolishnesse c. that is thou knowest whether I be guilty or which is all one in effect that I am no way guilty of that foolishnesse that is that wickednesse those grievous sins which mine enemies would charge upon me and so this expression is much like that of the Prophet Jer. 20.7 O Lord thou hast deceived me and I was deceived or else rather as an acknowledgement of his failings yet withall implying a profession of his innocency in those things whereof they accused him as if he should have said Though I am foolish I confesse and have many waies offended thee which thou knowest right well yet withall thou knowest that I am no way culpable in those things which they would lay to my charge Vers 6. Let not them that wait on thee O Lord God of hosts be ashamed for my sake c. To wit as apprehending that thou hast forsaken me because thou comest not in to my help notwithstanding all my confidence in thee
that is those that are left alive of thy wrathfull enemies wilt thou curb and restrain or rather thus those that have still any malice against thy people either thou wilt not suffer their wrath to be so great as formerly or if they go about to recruit their forces and to set again upon thy people thou wilt set such bounds to their wrath that they shall not accomplish their desire nor shall proceed farther then shall be for thy glory and thy peoples good Vers 11. Let all that be round about him bring presents to him that ought to be feared Or to fear as it is in the originall for which see the Note Gen. 31.42 And by those that be round about him he means either 1. the Priests Levites or 2. the people of God who only enjoyed this priviledge and favour of drawing near unto him to worship him call upon him and in this expression he may seem to allude to the Israelites encamping round about the tabernacle whilst they were in the wildernesse or 3. the nations round about who being indeed convinced by this miraculous judgement of God upon the Assyrians did thereupon bring gifts unto the Lord to Ierusalem and presents to Hezekiah 2 Chron. 32.23 Vers 12. He shall cut off the spirit of Princes That is their lives or their understanding and courage PSALM LXXVII The Title TO the chief Musician to Ieduthun c. See the Note on the Title Psal 39. And because this clause shews as is there noted that this Psalm was committed to the posterity of Jeduthun to be sung by them this makes it most probable that the following words in the originall that are in the Title of many other Psalms should rather be translated as they are in our Bibles A Psalm of Asaph then A Psalm for Asaph because it is hard to conceive why it should be said that this Psalm was intended both for Jeduthuns Quire and Asaphs too Vers 1. I cried unto God with my voice c. See the Note Psal 3.4 even unto God with my voice he gave ear unto me All which may be understood either of that distresse whereof the Psalmist speaks in the sequele of the Psalm the event whereof he shews here at first to wit that persevering in prayer he at last got the day that so others might learn to doe the like in the like conflicts or else of Gods hearing him in former troubles so hereby he seeks to strengthen his faith that as God had heard him formerly so he would again Vers 2. In the day of my trouble I sought the Lord c. Here the Psalmist shews the sad conflict he had within himself for a time to wit that at first this course of praying to God seemed to doe him no good at all In the day of my trouble I sought the Lord that is when I was in grievous distresse not outward only but inward too my soul because of my afflictions apprehending that Gods wrath did lye upon me and that God had utterly forsaken me my sore ran in the night and ceased not that is I could find no help nor ease of my misery my sorrow seemed incurable The Hebrew words may be indeed interpreted as in the margin my hand flowed or was poured forth and ceased not which may be a vehement figurative expression like that Psal 62.8 of pouring forth the heart before God and may signify either 1. that his strength did continually wast away or 2. that his hands did continually drop with tears which distilled down from his eyes upon his hands held up in prayer or by frequent wiping his eyes or 3. that he continually stretched forth his hands to God in prayer But I rather conceive that to expresse how hopelesse and helplesse his condition was he compares his misery or grief to a wound that bleeds and cannot be staunched or to a sore that runs continually and cannot be healed my sore ran in the night and ceased not my soul refused to be comforted that is though I prayed unto the Lord yet that yielded me no comfort because still my misery continued so grievous upon me my soul was so imbittered hereby and I became so wayward and heartlesse that nothing would yield me any joy or comfort Vers 3. I remembred God and was troubled c. That is I thought of seeking help from God and so prayed unto him and yet my trouble still continued or rather encreased as being thereby confirmed that God was angry with me because he regarded not my prayers or thus I sought to comfort my self by thinking of God his goodnesse and mercy and faithfulnesse in making good his promises and the experience I formerly had of his gracious dealing with me but all this yielded me no ease because my miseries still terrified me with apprehensions of his wrath and of his proceeding in a way of severe justice against me I complained that is I made my complaints to God and my spirit was overwhelmed Vers 4. Thou holdest mine eyes waking c. To wit by my continuall miseries and disquieting thoughts or by thine immediate providence withholding rest from me which alone doth usually ease a grieved mind I am so troubled that I cannot speak see the Notes Job 2.13 and 3.1 Vers 5. I have considered the daies of old c. That is as hoping to comfort and encourage my self thereby I meditated on thy former mercies both to thy people in generall and to my self in particular But yet because the Psalmist is still relating his temptation I conceive that his intention is to imply that even this tended to the encrease of his sorrows whilst he weighed how far otherwise it was with him at present then it had been in former times Vers 6. I call to remembrance my song in the night c. That is In the night as I lye musing by my self I call to mind thy former favours for which I have praised thee with a song or I call to remembrance thy former mercies whereby I was stirred up to sing praises to thee not by day only but even by night also see the Notes Job 35.10 and Psal 42.8 I commune with mine own heart and my spirit made diligent search to wit as enquiring what the cause was why the Lord did so sorely afflict me and what the issue thereof was like to be whether there would ever be an end of my troubles and what means were to be used to bring it to passe or whether it were likely that God had cast me off for ever as he expresseth his thoughts in the following verses Vers 7. Will the Lord cast off for ever c. This the Psalmist speaks as struggling against his temptation as if he had said These things Satan and mine own corrupt heart do suggest to me but sure it cannot be so Vers 10. And I said This is mine infirmity c. That is it is but the weaknesse of my faith and the feeblenesse of my
carefully observe what God will now doe for us by way of answering our prayers according to the promises which he hath made to us in his word For he will speak peace to his people to his Saints that is doubtless he will hear their prayers by doing them good will give an answer of peace but let them not return again to folly to wit as being warned by their former sufferings Vers 9. Surely his salvation is nigh them that fear him c. That is God will soon and speedily save those that fear him that glory may dwell in our land that is that whereas for a long time together we have been in a very low and dishonourable condition our land hath lain untilled our towns and cities have been desolate and ruined our religion laws and government have been overturned and our people have been held under bondage despised and derided and looked upon as a people abhorred of God now we may in all these things recover our former glory especially that the worship and service of God may be again set up amongst us in the purity of all his Ordinances that so we may glory in the glorious presence of God amongst us and all men may extoll our happinesse in these regards as in former times This is I conceive the full drift of these words But yet many Expositours refer them to the time of Christs coming into the world to accomplish the work of mans salvation Surely his salvation is nigh them that fear him that glory may dwell in our land that is that Christ may dwell in our land whose glory was as of the only-begotten of the Father Joh. 1.14 and who was indeed the glory of his people Israel Luk. 2.32 not only because he descended from their stock and because the Gospel went forth from them into all the world but especially because through faith in him they had cause of glorying in his righteousnesse according to that of the Apostle 1 Cor. 1.31 He that glorieth let him glory in the Lord and because by the word and spirit of Christ that glorious image of God whereof they were deprived by sin Rom. 3.23 was renewed in them from glory to glory 2 Cor. 3.18 Vers 10. Mercy and truth are met together c. Here the Psalmist sets forth how it shall be with the people of God when God shall have wrought salvation for them and restored them to their former glory as is expressed in the foregoing verse And almost all Expositours refer this to the time of Christs kingdome Mercy and truth are met together that is They shall then be both mercifull and true and faithfull righteousnesse and peace have kissed each other that is they shall also be both just in all their dealings and of a peaceable disposition one towards another And these phrases of meeting together and kissing each other are used to imply that these graces shall every where abound and be found joyntly together amongst the people of God and that one of them cannot be without the other as we see by experience that without justice there can be no peace c. Or else the meaning may be this that as God shall shew mercy to men so men shall be true and sincere in their carriage of themselves towards God and as God shall be righteous in performing all that he hath promised to his people so his people shall enjoy secret peace of conscience in regard of God and so these severall expressions may tend to set forth the perfect reconciliation that shall be wrought betwixt God and his people And then again they may be understood of the work of mens redemption by Christ For therein it may be said 1. that mercy and truth met together both because the truth of God in his threatnings against man for sin was made good in the sufferings of Christ and yet with all mercy was shewed to the sinner in that satisfaction was not required of him in his own person and also because in this great act of mercy which was wrought for poor man there was a declaration of Gods truth in the full performance of all the promises which concerning this he had made to the fathers see Rom. 3.25 26. and Luk. 1.72 73 and 2ly that righteousnesse and peace have kissed each other both because by Christ peace was wrought betwixt God and the poor sinner and yet withall Gods righteousnesse in the punishment of sin was fully satisfied and likewise because by the merits of Christ all believers do obtain righteousnesse for their justification and peace of conscience which must needs follow thereupon Vers 11. Truth shall spring out of the earth c. Some Expositours do understand this also of the person of Christ Truth that is Christ who is the truth Joh. 14.6 shall spring out of the earth that is shall be born upon earth or shall be conceived and born of a woman and righteousnesse shall look down from heaven that is Christ who is the righteousnesse of God and the Lord our righteousnesse Jer. 23.6 shall come down unto us out of heaven from his Father But I take it rather to be a prophecy either 1. of the accomplishment of Gods promises concerning our redemption by Christ Truth shall spring out of the earth that is the truth of God in his promises concerning the Messiah which for a long time seemed to be as seed that is buried under ground shall at last spring up and appear upon earth that being there done which God had promised and righteousnesse shall look down from heaven that is the righteousnesse of God in making good that promise concerning Christ which was long withheld shall at length appear or the righteousnesse which God hath appointed for the justification of sinners shall at length be discovered to men from heaven or 2. rather of the happy condition of Gods people when God should deliver them from their enemies but especially under the kingdome of Christ to wit that truth which seemed formerly to be extinct should then spring up again and that righteousnesse should through the grace of God be again found amongst men yea that these graces of truth and righteousnesse should so abound amongst men as if the earth brought forth nothing but truth and the heavens rained down nothing but righteousnesse so that the Church hereby shall be in as flourishing and joyfull a condition as the earth seems to be when being blessed from heaven it is filled with a rich and a plentifull encrease But yet some do understand the first clause of the truth that is in man and the second of the righteousnesse of God Truth shall spring out of the earth that is men shall become eminently true and faithfull both in word and deed and righteousnesse shall look down from heaven that is the Lord discerning this shall righteously make good his promises to them and command a blessing upon them from heaven Vers 12. Yea the Lord shall give that which is
said is that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdome of Judah But I rather encline to think that the following relation in this Psalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies for though many expressions therein seem to imply a greater desolation which that kingdome was brought into then that was in Rehoboams time yet if we consider what an astonishment it must needs be to the faithfull in the land to see that kingdome which God had promised should continue in the seed of David to the end of the world so presently torn in pieces by the revolting of ten of the twelve tribes from Davids family to Jeroboam and by the civill wars which followed thereupon and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25 and 2 Chron. 12.2 all which Ethan surviving Solomon might live to see it cannot seem strange that Ethan should with respect to those times so bemoan the kingdome of Judah as in a manner lost and ruined in the eye of reason Vers 1. I will sing of the mercies of the Lord for ever c. That is say some Expositours I will sing of the mercies of God which continue for ever which are therefore called the sure mercies of David Isa 55.3 with my mouth will I make known thy faithfulnesse to all generations that is thy faithfulnesse which continues to all generations But I rather conceive that this is spoken in the name of the Church who undertake that they will for ever extoll the mercies and faithfulnesse of God or by the Psalmist in his own name thus I will sing of the mercies of the Lord for ever that is as long as I live or by this Psalm which shall be continued in the Church for ever I will convey the praise of thy mercy to all generations However the drift of the Psalmist in these words is to imply his confidence that God would not cast off his people for ever Vers 2. For I have said Mercy shall be built up for ever c. That is I have concluded on this within my self that however things goe and though it may seem otherwise to the eye of reason for the present yet Gods mercy to the seed of David and to his people Israel shall never fail but shall continue and be carried on to all generations till it be perfected at last in eternall glory thy faithfulnesse shalt thou establish in the very heavens that is though thy promises may seem to fail yet from the heavens thou wilt make good thy faithfulnesse and perform all thy promises or thy faithfulnesse shall be established as surely as the heavens are established and shall be perfected in the glory of thy Saints in heaven Vers 3. I have made a covenant with my chosen c. We must understand this aâ— if it had been expressed thus And the ground of this my confidence is that thou hast said I have made a covenant with my chosen c. for here the Psalmist brings in the Lord asserting the covenant he had made with David because this was that whereon he grounded his confidence mentioned in the foregoing verse I have made a covenant with my chosen I have sworn unto David my servant that is I have made a sure and irrevocable covenant with him to wit concerning the stability of his seed and throne for which see the Note 2 Sam. 23.5 and likewise 2 Sam. 7.12 13. Vers 5. And the heavens shall praise thy wonders O Lord c. That is The angels seeing the wonderfull works thou doest for thy Church shall praise thee for them thy faithfulnesse also in the congregation of thy Saints that is they shall also in the assembly of those holy spirits praise thy faithfulnesse in making good thy promises to thy people see the Note Job 15.15 or the second clause may be understood of the angels publishing the faithfulnesse of God to his saints and servants upon earth But now some by the heavens do understand not the angels only but also the holy servants of God in this world men of heavenly minds and conversations who shall praise God upon earth as the angels do in heaven And some also understand the whole verse of the visible heavens as a place parallel with that Psal 19.1 for which see the Note there adding this that the heavens may be said to praise Gods faithfulnesse in the congregation of the Saints because they are instrumentall in conferring those blessings which God hath promised to the righteous as rain and fruitfull seasons c. which only the Saints do acknowledge to be from God But the first exposition I conceive is the best However the drift of this and divers of the following verses is to shew how safely we may rest upon Gods faithfulnesse in performing what he hath promised to his people and that in regard of his power to doe whatever he pleaseth Vers 6. For who in the heaven can he compared unto the Lord c. To wit among the angels and blessed spirits there who among the sons of the mighty can be likened unto the Lord that is among the mighty ones of the earth see the Note Psal 29.1 Yet this last clause may be also understood of the angels who may be called the sons of the mighty as elsewhere they are termed the sons of God Job 1.6 Vers 7. God is greatly to be feared in the assembly of the Saints c. That is as almost all Expositours understand it in the assembly of the angels even those glorious spirits whose power is so terrible to men do themselves tremble and fear before God and as dreading his Majesty are alwaies obsequiously ready to doe whatever he enjoyns them and to be had in reverence of all them that are about him to wit the angels that are continually about him as souldiers about their generall and servants about their master whom therefore they have all cause to reverence as infinitely excelling them in glory Yet I see not but this may be most probably understood of the Saints on earth to wit that God is greatly to be feared in the assembly of his people in regard of his protecting them and the dreadfull judgements he executes upon their enemies in their defence and to be had in reverence of all them that are about him that is of all his people or as some say of all the heathen round about see the Note Psal 76.11 Vers 8. Who is a strong Lord like unto thee or to thy faithfulnesse round about thee That is Who amongst all those that are round about thee are like to thee for faithfulnesse or rather Who is like unto thee who art faithfull to all that are round about thee or who art every way faithfull who discoverest thy faithfulnesse in all things round about thee or who art clothed with faithfulnesse round about thee as with a garment
Vers 9. Thou rulest the raging of the sea c. To wit by keeping it within its bounds and making it calm at thy pleasure see the Notes Job 9.8 and 26.12 and 38.8 c or thou quellest the pride of tyrants and nations that are like the raging sea But that in these words the Psalmist doth particularly intend Gods dividing the red sea before the Israelites is evident by that which follows vers 10. Vers 10. Thou hast broken Rahab in pieces c. That is Egypt see the Note Psal 87.4 as one that is slain that is thou hast broken the Egyptians with a deadly blow destroying them with the waves of the sea as when a man is slain with a sword and with as much ease as a man is slain Vers 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name As if he had said All parts of the world East West North and South were created by thee and do chearfully serve and praise thee their creatour for Tabor a mountain in the West of Canaan and Hermon in the East are here put for the East and West Vers 14. Iustice and judgement are the habitation of thy throne c. That is Thy throne is seated in the midst of justice and judgement thou dost order all things with most exact justice both by way of protecting and blessing thy people and by way of punishing thine and their enemies Or if we read it as it is in the margin Iustice and judgement are the establishment of thy throne then the meaning is that Gods kingdome on earth is upheld and magnified and made conspicuous in the world by his justice and judgement Mercy and truth shall go before thy face that is they shall be continually with thee and in thy presence see the Note Psal 85.13 Vers 15. Blessed is the people that know the joyfull sound c. That is who though they be in never so great distresse and danger yet they can rejoyce in that God is graciously present amongst them as their God and king and so can quietly rest on his favour and protection for in this expression the Psalmist alludes to the sounding of trumpets that was used amongst the Israelites upon divers occasions in the time of the Law that still as a sign of Gods favourable presence amongst them which who so understood they could not but exceedingly rejoyce therein for which see the Notes Numb 10.2 9 10 and 23.21 Yet withall consequently hereby must needs be implyed the happinesse of those that enjoyed the holy solemn assemblies of Gods people and that understanding the meaning of those sacred signs there used were refreshed with those spirituall joys that were signifyed thereby They shall walk O Lord in the light of thy countenance that is they shall rejoyce in thy favour see the Notes Psal 4.7 and Numb 6.25 26. through thy favour they shall go on prosperously in all their waies Vers 16. In thy Name shall they rejoyce all the day c. That is They shall continually rejoyce in thee or in thy favour and the daily effects thereof or in that they are thy people called by thy name and in thy righteousnesse shall they be exalted that is through thy faithfulnesse or in the confidence of thy faithfulnesse to them their spirits shall be lifted up with joy or they shall be encouraged against all adversities and enemies or through thy faithfulnesse they shall prosper flourish and become eminently great above others Some also understand this of the imputed righteousnesse of Christ to wit that thereby they shall be spiritually and eternally exalted Vers 17. For thou art the glory of their strength c. That is Thou givest them that strength whereby they glory and triumph over their enemies or whereby they become glorious or thou dost make thy self glorious in their strength or the glory of their strength consists in this that thou art their strength and in thy favour our horn shall be exalted see the Notes 1 Sam. 2.1 Vers 18. For the Lord is our defence c. Or as it is in the margin of our Bibles our shield that is our king see the Note Psa 47.9 is of the Lord that is the Lord made him king he did not exalt himself to that dignity which is more plainly expressed in the next words and our king is of the holy one of Israel see the Note Psal 71.22 And all this is meant of David but principally of Christ see the Notes 1 Sam. 16.1 Vers 19. Then c. That is When thou hadst appointed David to be king as was touched in the foregoing verse for the good of thy people thou spakest in vision to thy holy one to wit Gad or Nathan 2 Sam. 7.4 5 c. or rather to Samuel 1 Sam. 16.1 and saidest I have laid help upon one that is mighty that is I have set apart one to be king for the help of my people whom I have furnished with eminent gifts and graces of my spirit and so have made him a mighty man of valour wisedome every way exceeding able for that government and service I have exalted one chosen out of the people that is out of the common sort of people But all this with that which follows is chiefly meant of Christ see the Notes 1 Sam. 16.1 and Deut. 17.15 Vers 20. I have found David my servant c. And so Christ who is also called David Ezek. 34.23 is tearmed Gods chosen servant Isa 42.1 with my holy oyl have I anointed him see the Notes 1 Sam. 16.1 and Psal 45.7 Vers 21. With whom mine hand shall be established c. That is I will be so with him that I will never forsake him mine arm also shall strengthen him that is my full power not mine hand only but mine arm also shall be put forth for his help Vers 22. The enemy shall not exact upon him c. To wit by forcing taxes or tributes from him or otherwise oppressing him in his estate nor the son of wickednesse afflict him that is they shall not prevail over him how bold and desperate soever they be But now as we referre this promise to Christ it must be understood of his triumphing over all the enemies he grappled with see the Note 2 Sam. 7.10 Vers 24. But my faithfulnesse and my mercy shall be with him c. That is He shall be faithfull mercifull which shall be the chief ornaments of his kingdome or rather I will make good my promises to him notwithstanding his infirmities wherein mercy shall be shewed him and in my name shall his horn be exalted that is in the confidence of my help and favour he shall lift up his head with courage or rather by me or to the end my name may be glorified shall his kingdome be advanced and chiefly was this accomplished in the transcendent glory of Christs kingdome but see also the Notes Psal 20.1 and
1 Sam. 2.1 Vers 25. I will set his hand also in the sea and his right hand in the rivers That is so far shall he extend his dominions by his sword which in David was accomplished when he vanquished the Philistines that inhabited by the sea and the Syrians unto the river Euphrates see 2 Sam. 8. And indeed we must understand this promise much as that concerning Solomon Psal 72.8 for which see the Note there Vers 26. He shall cry unto me Thou art my father That is 1 He shall be my son in a speciall manner as being a figure of Christ for which see the Notes 2 Sam. 7.14 and Psal 2.7 2ly He shall receive the kingdome not by succession from his earthly parents but as by adoption from me 3. He shall call upon me depend on me and shall every way carry himself as a son to me Vers 27. Also I will make him my first-born c. As this is meant of David it implyes 1. that God should highly esteem of him 2. that he would honour him above all his people though he were the youngest amongst his fathers sons by conferring the kingdome upon him yea and 3. that he should be exalted in dignity above all the kings of the earth to wit in that he was set apart to be a type of the Messiah see also the Note upon a like expression Exod. 4.22 But now in Christ this was most clearly accomplished in regard of the dignity of his person and office being King of kings and Lord of lords and therefore called the first-begotten Heb. 1.6 the first-born amongst many brethren Rom. 8.29 and the first-born of every creature Col. 1.15 Vers 28. My mercy will I keep for him for evermore c. To wit that mercy promised concerning the perpetuity of Davids seed and kingdome see the Note 2 Sam. 7.15 Vers 29. His seed also will I make to endure for ever c. That is the posterity of David see the Note 2 Sam. 7.16 which is clear by the following clause and his throne as the daies of heaven that is as long as the world shall last see the Note Deut. 11.21 or as long as the heavens shall last for though the heavens shall be changed Psal 103.26 as a vesture shalt thou change them and they shall be changed yet they shall not utterly be destroyed but being renewed shall continue for ever 2 Pet. 3.13 But yet by his seed in the first clause we may also understand the seed of Christ to wit true believers who are as it were born again to God by the sorrows of Christ upon the Crosse which were as the pains of a woman in travell see the Note 2 Sam. 22.51 Vers 30. If his children forsake my law c. For this and the two following verses see the Note 2 Sam. 7.14 Vers 34. My covenant will I not break c. As if he should have said Though they break my statutes yet will not I break my covenant for this seems to have reference to that before vers 31. If they break my statutes c. Vers 35. Once have I sworn by my holinesse That is By my self who am holy and cannot lie and of whose holinesse the Sanctuary where I dwell amongst them is an evident sign As for that expression once have I sworn it is as if he had said And that is enough for such an expression we frequently use to imply the certainty of what we say Once for all I tell you that so and so it is Vers 36. His seed shall endure for ever c. See the Note above vers 29 and his throne as the Sun before me that is to the end of the world see the Note Psal 72.5 for to these heavenly bodies he compares the kingdome of David and Christ 1. because they are more stable and lesse subject to change then the things here below 2. to give a hint of the splendour and glory of this kingdome and 3. to imply that we must look up to heaven for the accomplishment of what is promised concerning this kingdome and not expect it upon earth Vers 37. It shall be established for ever as the moon c. That is As the moon though it sometimes waxeth and sometimes waneth and sometimes seemeth to be quite gone yet it alwaies continues settled in the heavens so shall it be with Davids kingdome and with the Church and kingdome of Christ though it be subject to variety of changes yet it shall certainly continue for ever And then for the following clause and as a faithfull witnesse in heaven though some understand it of the rain-bow thus that as the rain-bow is a faithfull witnesse concerning Gods promise that he will never drown the world any more so it shall be also as a faithfull witnesse in heaven concerning the perpetuity of Davids kingdome yet because the rain-bow doth seldome appear and when it doth appear it soon vanisheth again and the Psalmist seems to speak here of that which might constantly be a visible witnesse of the perpetuity of Davids kingdome therefore the most of Expositours do understand it of the moon thus It shall be established for ever as the moon and as a faithfull witnesse in heaven that is The kingdome of David shall as surely be established upon earth as the moon is settled and established in heaven which as it is a witnesse of times and seasons so it shall for ever be a witnesse in heaven of the stability of this my promise according to that Jer. 33.20 21. Thus saith the Lord If you can break my covenant of the day and my covenant of the night and that there should not be day and night in their season then may also my covenant be broken with David my servant that he should not have a son to reign upon his throne or of the stars and other the lights of heaven in generall It shall be established for ever as the moon and as a faithfull witnesse in heaven that is and as any other of the faithfull witnesses in heaven to wit the stars which are established as witnesses in the heavens faithfully to distinguish between times and seasons Gen. 1.14 Vers 38. But thou hast cast off and abhorred thou hast been with thine anointed Because it is not clear at what time this Psalm was penned for which see the Note before on the Title of this Psalm we cannot expresly say whether this be meant of Gods being wroth with Jehoiachin or Zedekiah who were carried captives into Babylon or with Rehoboam in whose time the kingdome of Israel was first broken in pieces or of his being wroth with David in his successours in generall However clear it is that the drift of the Psalmist is to shew that Gods dealing with them seemed in outward appearance to crosse all the severall branches of the promises before recited for as this which he saith here of Gods casting off and abhorring and being wroth with his anointed and consequently with his
afflict the righteous God will at length reduce things into a right order again pouring forth his wrath upon the wicked and abundantly blessing his righteous servants which may be meant either of this life or of that which is to come And then for the next clause and all the upright in heart shall follow it if we refer the former clause to the judgement of the last day then the meaning of it must be that all the upright shall earnestly long for this and follow after it in their desires or shall cleave to it and approve of it or if we referre it to that which God will doe here in this world then the meaning must be that when the righteous shall see judgement thus executed upon wicked men they shall the more chearfully follow after Gods favour in a way of righteousnesse though for a time they suffer therein as seeing that in the conclusion God will not fail both to reward the righteous and punish the wicked Vers 16. Who will rise up for me against the evil doers c. To wit to help me It is as if he had said No man will none but God as it follows in the next verse Vnlesse the Lord had been my help my soul had almost dwelt in silence And thus the Psalmist proves here by his own example what he had said before vers 13. that God would not utterly forsake his people Vers 18. When I said My foot slippeth thy mercy O Lord held me up That is When I apprehended my self in some danger or when I gave my self for lost at least my carnall heart began to conclude within me Well I am now gone there is no hope of escape He compares himself to a man standing on the very brink of some deep precipice or to a man flying before his enemies where the very slipping of the foot is enough to cause his utter ruine See also the Notes Psal 38.17 and 56.13 Vers 19. In the multitudes of my thoughts within me c. That is In the midst of those many and manifold griefs and cares and fears that perplex my spirit whilst I silently within my self think of many things concerning mine own innocency and miseries and dangers the prosperity and wickednesse of mine enemies and thy displeasure against me thy comforts delight my soul that is the comforts which I take in thee or which thou hast given me in thy Word and dost work in me by thy spirit do chear me up even in the midst of these perplexities And one of these comforts may be that which follows in the next verse Vers 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law That is say some Expositours Dost thou judge as wicked tyrants do are thy proceedings in judgement any way like to theirs that oppresse men under a pretence of law and justice Doubtlesse that cannot be and therefore it cannot be that thou shouldest forsake or oppresse thy people But I rather take it thus Though oppressours in the throne sit in thy seat represent thy person yet when they abuse the law to injure men canst thou favour such men or approve such waies Doubtlesse thou dost abhorre them the more because they sit in the throne see Psal 5.5 Vers 23. And he shall bring upon them their own iniquity c. That is the evil which they have unjustly sought to bring upon others which is farther expressed in the next clause and shall cut them off in their own wickednesse see also the Note Psal 7.16 PSALM XCV Vers 1. O Come let us sing unto the Lord c. That this Psalm was penned by David though it be not here expressed is evident by that of the Apostle Heb. 4.7 Vers 2. Let us come before his presence with thanksgiving To wit in the Tabernacle the place of Gods spirituall presence It is in the Original let us prevent his face which may also imply a making hast to get thither every one striving who should be there first or a going thither to praise God freely and of their own accord before God did any way exact it of them or force them to it Vers 3. For the Lord is a great God and a great king above all Gods See the Note Deut. 10.17 Vers 4. In his hand are the deep places of the earth the strength of the hills is his also Or the heights of the hills are his also The meaning is that the whole earth even from the centre and the lowest foundation thereof to the tops of the highest mountains is born up ordered and governed by his power and providence and consequently all things high and low hidden and apparent as being all the work of his own hands Vers 6. Let us kneel before the Lord our maker To wit not only in respect of our naturall being as we are his creatures but also in respect of our spirituall being as he hath made us his adopted children and regenerated us by his spirit and made us new creatures as we are his workmanship created in Christ Iesus to good works Eph. 2.10 For that this last is included the following verse may probably induce us to think See also the Note Deut. 32.6 Vers 7. For he is our God and we are the people of his pasture and the sheep of his hand c. That is his peculiar people whom he hath engaged himself in a speciall manner to feed guide govern and protect as a shepheard doth his flock yea and that not merely by the hand of a servant but by his own immediate power and providence whence is that of our Saviour Joh. 10.27 28. my sheep hear my voice c. neither shall any man pluck them out of my hand see also the Notes Psal 77.20 and 23.1 2 3 4. And indeed it is probable that the Psalmist did purposely thus expresse himself not we are the sheep of his pasture and the people of his hand which might seem most proper but we are the people of his pasture and the sheep of his hand to imply 1. that Gods people were indeed as unable to help and provide for themselves as sheep were without a shepheard and 2. that though they were Gods flock yet they were a rationall flock and ought therefore to take notice of the care of their shepheard and to praise him for it As for the last clause To day if ye will hear his voice that must be joyned to that which follows in the next verse To day if ye will hear his voice harden not your hearts c. yet withall it seems to be added with reference to that which went before to wit to imply 1. that the speciall interest they had in God and the speciall care he took of them was evident in that the voice of his Word and law instructing them in the way of life was daily heard amongst them and 2. that therefore by hearing this his voice they were to approve themselves to be truly
by casting them out of his house or out of his court yea and in some cases by putting them to death according as was by Gods law appointed Deut. 19.16 21. And though David speaks here only of some particular vices which he would not endure in those that were about him and he instanceth in those that are most pernicious in such persons as are about kings yet under these all other wicked men are comprehended Vers 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me c. That is say some Expositours I will be watchfull over such for their defence that they may dwell safely with me in my kingdome But rather the meaning of these words is that he would be very circumspect not to take any but such as were known faithfull men to be his familiar friends his counsellors officers of state or houshold-servants not resting merely in the choice of these upon the report of others but diligently observing himself who were such and then taking them of what parentage and condition soever they were to be imployed by him both in his publick and domestick affairs For hereto agrees the following clause he that walketh in a perfect way he shall serve me Vers 7. He that worketh deceit shall not dwell within my house c. That is Though such may get into my court or private family yet being discovered they shall not stay there Vers 8. I will early destroy all the wicked of the land c. To wit all such malefactours as commit wickednesse worthy of death I will not only banish such out of my court but will utterly destroy them that I may cut off all wicked doers from the city of the Lord that is from the Church of God or if we understand it of Jerusalem then doubtlesse the drift of these words is to imply that his chief end in resolving to cut them off was that such vile wretches might not pollute Gods dwelling-place when all Israel was to resort thither from all places of the land and so bring a reproach upon the Name of God his truth and people And indeed some think that expression I will early destroy all the wicked of the land is used in allusion to the custome of womens sweeping their houses every morning or to that of magistrates sitting in the judgement-seat betimes in the morning of which some understand that place Jer. 21.12 O house of David saith the Lord execute judgement in the morning c. PSALM CII The Title A Prayer of the afflicted c. Or for the afflicted And indeed most probable it is which most Expositours hold that this Psalm was composed by Daniel or some other prophet of those times for the use of Gods afflicted and oppressed people a little before the seventy years of the Babylonian captivity were expired teaching them how to pour out their complaints before God and to seek to him for the reedifying of the city and temple of Jerusalem as it may be gathered from that vers 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come and many other passages in this Psalm As for the following words when he is overwhelmed see the Note Psal 61.2 and poureth out his complaint before the Lord see the Note 1 Sam. 1.15 Vers 3. For my daies are consumed like smoke c. See the Note Psal 37.20 Job 30.30 Vers 4. My heart is smitten and withered like grasse c. To wit like grasse that is smitten with the heat of the sun or like grasse that is mowen down and then withereth so that I forget to eat my bread to wit as being so overwhelmed with sorrow that I mind not mine ordinary food Vers 5. By reason of the voice of my groaning my bones cleave to my skin That is By reason of my long-continued miseries which cause me to spend my daies in continuall groaning I am become nothing but skin and bones See the Note Job 30.29 Vers 6. I am like a pelican of the wildernesse I am like an owle of the desart By comparing himself to these dismall birds that abide usually in desolate places as he would imply his restlesse condition and his continuall dolefull cries and lamentations so also especially his solitarinesse not only in that he was forsaken of all but also in that through bitternesse of spirit he declined the society of men and the very light of the day was irksome to him But see the Note Job 30.29 Vers 7. I watch c. That is Through my continuall miseries cares and sorrows I am still kept waking cannot take any rest am as a sparrow alone upon the house top that is sad solitary as a sparrow that sits solitary mourning upon the house top being cast out of her nest or that is deprived of her young ones or her mate But now again some understand this verse thus I watch that is I wait for deliverance but alas all in vain continuing still in a sad desolate condition and am as a sparrow c. Vers 9. For I have eaten ashes like bread c. Having said in the foregoing verse mine enemies reproach me all the day here he shews the extreme misery he was in which gave his enemies occasion to insult over him and reproach him for I have eaten ashes like bread that is I find no more savour in my food then if I fed upon ashes as indeed extreme grief will cause men even to loath their food so that they shall find no relish in any thing they eat Or else the meaning may be only that he lay groveling in ashes with his face upon the ground as if he had been feeding upon ashes which agrees with that phrase of licking the dust for which see the Note Psal 72.9 or that whilst he lay upon the ground covered with sackcloth and ashes being regardlesse what he fed on as he lay in that condition what he did eat was mingled with ashes which some Expositours do the rather approve because it seems to agree with the following clause and mingled my drink with weeping for which see the Note Psa 42.3 The expression here used seems to be taken from the custome of mens mingling their wine with water Vers 10. Because of thine indignation and thy wrath c. The meaning of these words may be either that Gods indignation was the cause of his misery or that his sorrow was not so much for the distresse he was in as from this apprehension that God in his wrath had brought these miseries upon him for thou hast lifted me up and cast me down that is thou hast dashed me in pieces with all thy might as when one lifts up any thing on high that he may throw it down upon the ground with the greater force and violence or having formerly exalted me to a great height of prosperity thou hast now cast me down to a
ready to doe whatever he would have them And for the second clause some conceive that the wisedome which Joseph was to teach them may include not only the wisedome of politicall government but also all other kind of learning yea even the knowledge of the true religion But the first exposition is far the clearest Vers 23. Israel also came into Egypt c. To wit with his children and family and Iacob which may be meant both of him and his posterity sojourned in the land of Ham see the Note Psal 78.51 Vers 24. And he encreased his people greatly and made them stronger then their enemies To wit in their enemies apprehension and fears see the Note Exod. 1.9 Vers 25. He turned their heart to hate his people c. The same may be said of this expression that is said of Gods hardening Pharaohs heart see Exod. 7.13 to deal subtilly with his servants as by seeking 1. to wear them out with cruell oppressions and hard labour and 2. to prevent their encrease by enjoyning their midwives to destroy all their male children see the Notes Exod. 1.11 15. Vers 28. He sent darknesse and made it dark c. Here the Psalmist begins to mention the Egyptian plagues yet not in the order wherein they were inflicted this being the ninth plague which he mentions first and only the plagues of the murrain of the beasts and that of the boils and blains are here omitted As for the next clause and they rebelled not against his word though some understand it of the plagues themselves mentioned in the foregoing verse They shewed his signs c. to wit that upon Gods command by Moses and Aaron they presently came and did not disobey his command as it is said vers 31. He spake and there came divers sorts of flies yet I conceive it is clearly meant of Moses and Aaron to wit that they rebelled not against Gods command but did both denounce against the Egyptians and bring upon them the severall plagues that God enjoyned them to denounce though so to doe could not but be very dangerous to them Vers 30. The land brought forth frogs in abundance in the chambers of their kings That is say some in the chambers of those stately houses and palaces which had been built by the kings of Egypt in their severall ages But rather by their kings is meant Pharaoh and his Nobles perhaps the Princes that were of the bloud Royall or those that were Presidents and as it were Viceroyes under Pharaoh in the severall principalities that were in Egypt which seem to be those that are called kingdomes Isa 19.2 And I will set the Egyptians against the Egyptians and they shall fight every one against his brother and every one against his neighbour city against city and kingdome against kingdome Vers 37. And there was not one feeble person among their tribes Which as it was strange and miraculous that amongst six hundred thousand Israelites there should not be one that should not be able to goe along on foot with them as it is noted they did Exod. 12.37 when there had been so much sicknesse and death amongst the Egyptians so it was also a great mercy because the weak and sick amongst them would have been a great hinderance and trouble to them in their travels Vers 38. Egypt was glad when they departed c. Insomuch that they minded not the gold and silver which they had lent them for the fear of them fell upon them that is the Egyptians were terrified for fear of being destroyed by means of the Israelites yet some would have this to be understood thus that the Egyptians were now as much afraid of the Israelites as the Israelites had formerly been afraid of the Egyptians Vers 40. The people asked and he brought quails Though they desired flesh in a way of murmuring yet God was so gracious as to satisfie their desires In Psal 78.18 c. Gods giving them quails is mentioned as a judgement but here the Psalmist speaks of it as a singular mercy and therefore I conceive the Psalmist speaks there of the quails given them in the wildernesse of Paran Numb 11.31 which was followed with a great judgement but here of those that were given them in the wildernesse of Sin Exod. 16.13 which God did in much goodnesse and out of his indulgence towards them Vers 43. And he brought forth his people with joy c. Whilst at the same time every house of the Egyptians was filled with howling and lamentation by reason of the heavy hand of God that had been upon them PSALM CVI. Vers 1. PRaise ye the Lord c. The Psalmist speaks herein the name of Gods people being in captivity or under some sad dispersion as appears clearly by those words vers 47. Save us O Lord our God and gather us from among the heathen c. Yet we cannot hence conclude that it was composed upon the occasion of the Babylonian captivity or that dispersion of the people in the daies of Antiochus Epiphanes But because of those words before cited and because we find those that follow here in this first verse O give thanks unto the Lord c in that Psalm which was sung by the Levites when David removed the Ark into the city of Zion as we may see 1 Chron. 16.34 35. we may rather conclude from thence that it was made by David as a form of prayer to be used by Gods people upon occasion of any such like calamity However the drift of this and the following exhortation to praise God O give thanks unto the Lord for he is good for his mercy endureth for ever is to imply that though they were at present in a very sad condition 1. yet it was a mercy which they had cause with thankfulnesse to acknowledge that they were hitherto preserved and were not utterly destroyed and 2. by speaking of Gods never-failing goodnesse to his people in all ages they might upon just grounds encourage themselves still to trust in Gods goodnesse and to wait for reconciliation with God and mercy from God in the worst times Vers 3. Blessed are they that keep judgement and he that doth righteousnesse at all times Some conceive that having said in the foregoing verse Who can utter the mighty acts of the Lord who can shew forth all his praise these words are added as in answer thereto implying that none were so fit to shew forth the praise of God as those that were just and holy and righteous in their lives for which see also the Note Psal 33.1 But I rather think that the drift of these words is to set forth that God is alwaies good and gracious to his people by admiring the blessednesse of those that are his people and that do carry themselves as becomes his people Blessed are they that keep judgement that is that keep constantly a sincere desire in their hearts to doe that only which is just and right and he
that doth righteousnesse at all times that is and he that accordingly liveth righteously and that both in prosperity and adversity implying that they that do thus constantly fear and serve God shall find God good and gracious to them though they may be in much distresse for a time Vers 4. Remember me O Lord with the favour that thou bearest unto thy people c. That is Whereas of late thou hast seemed not to mind us doe us good again and deliver us and blesse us according to what thou hast been wont to doe for thy people see the Note Psal 25.6 O visit me with thy salvation that is save us as thou hast formerly done out of our troubles see Psal 85.1 2 c. Vers 5. That I may see the good of thy chosen c. That is That I may enjoy the good which thou art wont to afford thy chosen people see the Notes Job 7.7 and Psal 21.4 that I may rejoyce in the gladnesse of thy nation that I may glory with thine inheritance that is that I may triumph with others for thy wonderfull deliverances and mercies to thy people But yet under these outward mercies spirituall and eternall blessings are likewise comprehended Vers 6. We have sinned with our fathers we have committed iniquity we have done wickedly Some conceive that this Psalm being composed in Babylon these words were by the Psalmist taken from Daniels prayer Deut. 9.5 where the very same expressions are used But however the drift of these words is doubtlesse not only by an humble acknowledgement of their sins to make way for Gods mercy but also especially to imply that seeing God had shewed great mercy to their fathers notwithstanding they had provoked him greatly by their sins therefore they hoped that God would after the like manner deal with them Vers 7. Our fathers understood not thy wonders in Egypt c. That is say some Expositours Though they saw the miracles which Moses wrought before them yet they laid them not so much to heart but that when Pharaoh upon the message of Moses to him did oppresse them worse then before they did then greatly murmure against Moses and Aaron Exod. 5.21 But rather I conceive that the Psalmist prefixeth this as the aggravation of their murmuring at the red sea whereof he speaks in the following words that notwithstanding the wonderfull works he had wrought in Egypt yet presently at the red sea when they were scarce gotten out of Egypt they provoked God by murmuring against him they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Vers 9. He led them through the depths as through the wildernesse That is He led them through those heaps of waters which stood up as a wall on each side of them see the Notes Exod. 14.22 and that on as dry ground as if they had gone through a dry sandy wildernesse Vers 12. Then believed they his words c. So it is said Exod. 14.31 But this is here added as an aggravation of their wickednesse that being thus convinced within themselves they should yet so soon again murmure against the Lord. Vers 13. They soon forgat his works c. For three daies after their removing from the red sea they murmured again because of the bitternesse of the waters at Marah Exod. 15.22 23 they waited not for his counsell that is they would not wait to see what God had determined concerning them or what God would enjoyn them to doe they would not patiently wait upon Gods providence as believing that he would provide for them as considering that it was Gods way to exercise his people with trials for a time but would prescribe both what he should doe and when he should doe it yet this may be referred to the following story Vers 14. But lusted exceedingly in the wildernesse c. To wit for flesh whereas in the wildernesse it was a great mercy to have necessary food See the Notes Num. 11.4 and Psal 78.18 and tempted God in the desart see the Note Exod. 17.2 Vers 15. And he gave them their request but sent leannesse into their soul That is upon their persons see the Note Psal 16.10 The meaning is that the dainties that God gave them with a curse instead of feeding them brought a deadly consumption upon them see the Note Numb 11.33 Vers 16. They envied Moses also in the camp c. See the Notes Numb 16.1 3 and Aaron the saint of the Lord that is whom the Lord had set apart to that holy office of being the high Priest so that their insurrection was by consequence against the Lord Numb 16.11 Vers 24. Yea they despised the pleasant land To wit by refusing to enter into it by speaking of it with contempt Numb 14.3 wherefore hath the Lord brought us into this land c. And he calleth it the pleasant land not only because it was such a rich fruitfull sweet and delightfull land the glory of all lands as it is called Eze. 20.6 but also because God had chosen it to be the peculiar seat of his word worship a sacramental pledge to them of his kingdom of glory their heavenly inheritance Vers 26. Therefore he lifted up his hand against them to overthrow them in the wildernesse That is He threatned and was ready to strike and that with great violence or rather he swore that he would destroy them Numb 14.21 28. for which see the Note Deut. 32.40 Vers 27. To overthrow their seed also among the nations and to scatter them in the lands Because though we find not this branch of Gods oath in expresse tearms where Moses relates this story of Gods anger against the Israelites for their refusing to enter into the land of Canaan yet we find the very same in a manner again affirmed only indeed there is no mention of their seed Ezek. 20.23 I lifted up mine hand unto them also in the wildernesse that I would scatter them among the heathen and disperse them through the countreys therefore some conceive that this was thus denounced at that time though it were not expressed by Moses and that it was fulfilled when upon the Israelites presumptuous attempting to enter the land after God had enjoyned them to return back into the wildernesse the Amalekites and the Canaanites smote them and discomfited them even unto Hormah Numb 14.45 and again after when Arad the Canaanite fought against Israel and took some of them prisoners Numb 21.1 And others hold that this is said only because under that threatning expressed by Moses the like was also covertly implyed concerning their posterity in case they should rebell against God as their fathers had done But I rather think that the true reason of this which is here said concerning the overthrowing of their seed is because at first God did indeed threaten to destroy the whole people of Israel and so to scatter them that they should never be a
for the clearing and avenging of mine integrity and though all the world condemn me yet as long as thou dost approve me that is a sufficient praise to me But however because it is generally thought that it was Doeg or as some think Saul against whom particularly David prayes in this Psalm as ver 6 c. set thou a wicked man over him c. it is most probable that this Psalm was composed in the time of Davids troubles under Saul and withall because one clause of this Psalm vers 8. let another take his office or charge is by the Apostle Peter applyed to Judas Act. 1.20 therefore it is also clear that David speaks here of himself in the person of Christ as foretelling by the spirit of prophesy that it would hereafter fare with Christ as it then fared with him and so in reference to Christ the drift of these words may be the same with that branch of Christs prayers Joh. 17.1 Father glorify thy Son that thy Son may glorify thee c. Vers 2. For the mouth of the wicked and the mouth of the deceitfull are opened against me c. See the foregoing Note as also the Notes 1 Sam. 24.9 and Psal 43.1 In reference to Christ this may be meant of those clamours of the Jews Crucifie him crucifie him as likewise of the flatteries of Judas and others when they meant to betray him and so likewise the following words they have spoken against me with a lying tongue may be meant of the many horrible slanders which they cast upon Christ Vers 3. They compassed me about also with words of hatred and fought against me without a cause See Joh. 15.24 25. Vers 4. For my love they are my adversaries but I gave my self to prayer That is I think not of requiting evil for evil but flying to God by prayer is my only defence and refuge see the Note Psal 35.13 and 69.13 How this was accomplished in Christ and particularly in his praying for those that crucified him Luk. 23.34 we may easily conceive Vers 6. Set thou a wicked man over him c. This may be taken as spoken indefinitely of every one of his enemies before-mentioned and some conceive it was accomplished when the Romans came to tyrannize with such horrible cruelty over the Jews or of some one that was the chief and the most mischievous amongst them the head and the ring-leader of all the rest And therefore taking the words as spoken by David with reference to himself the most Expositours hold that this is meant of Doeg who did not only incense Saul against him more then any of his enemies besides but also caused a whole city and family of the priests to be cruelly slaughtered for his sake But taking them as spoken with reference to Christ it is clearly meant of Judas who was guide to them that took Iesus Act. 1.16 and to whom Peter doth expresly apply one branch of these curses Act 1.20 As for this first imprecation it is meant of appointing some wicked cruell tyrant to exercise dominion over him at his will and pleasure And the very same in effect may be intended also in the next clause if we read it as it is in the margin of our Bibles and let an adversary stand at his right hand that is let him have some powerfull and bitter enemy continually with him that may diligently watch and vex and pursue him and that may continually oppose and hinder him in all that he undertakes for standing may imply all assiduity and diligence in doing these things the standing of an enemy at the right hand of a man gives him an advantage to hinder such a one in any thing he would doe Yet I know there are some Expositours that understand both clauses in a more restrained sense Set thou a wicked man over him to wit to be his judge and let an adversary stand at his right hand to wit to accuse him But now reading the second clause as it is in our Bibles and let Satan stand at his right hand that which is hereby desired must needs be that the devil might be still powerfull with him to lead him into any wickednesse and afterwards to accuse him and to terrify him and at last to drag him to eternall perdition and indeed of Judas it is expresly noted what power the devil had over him as that it was the devil that put it into his heart to betray Christ Joh. 13.2 and vers 27. that after the sop Satan entered into him And just indeed it was that he should be subject to the devil that would not be subject to Christ As concerning the lawfulnesse of these curses see the Note Psal 28.4 Vers 7. When he shall be judged let him be condemned let his prayer become sin That is If he begs for mercy instead of finding mercy thereby let his entreaties enrage the judge the more and provoke him to greater wrath against him But this may be also understood with reference to Gods tribunal When he shall be judgeed let him be condemned c. that is When he shall at his going out of this world be judged by the Lord let him be condemned without mercy and though he shall then pray to God for the pardon of his sins yet let them not be pardoned but let his prayer adde to the number of his sins Vers 8. Let his daies be few c. That is Let him live but a while after his sin or rather Let him be cut off by an untimely death which how it was accomplished in Judas we see Matth. 27.5 and with reference to this place Christ spake that of Judas Joh. 17.12 those that thou gavest me I have kept and none of them is lost but the son of perdition that the Scripture might be fulfilled and so likewise the Apostle Peter expresly said Act. 1.20 that the next clause and let another take his office was to be accomplished by chusing another Apostle into the room of Judas yet it may be meant of Doeg with reference to that office which he held under Saul 1 Sam. 21.17 and which doubtlesse puffed him up and made him the more insolently cruell to David and others Vers 10. Let his children be continuall vagabonds and begge let them seek their bread also out of their desolate places That is Let them come out of their plundered houses to begge bread of those that passe by or being driven out of their dwellings where they were spoyled of all they had let them go about from one place to another begging for bread Vers 11. Let the extortioner catch all he hath c. To wit by intangling him with bonds and other fraudulent oppressive courses as with so many pits and snares and thereby stripping him by degrees of all that he hath and let the stranger spoil his labour that is let him strip him of those things he hath gotten by much labour And by the stranger may be meant either
was because they were afraid of the presence of the mighty God of Jacob thus it was then and thus indeed it ought alwaies to be Tremble thou earth at the presence of the Lord c. PSALM CXV Vers 1. NOt unto us O Lord c. This is expressed as a prayer of Gods people when they were in great danger of their idolatrous enemies Not unto us Lord not unto us but unto thy Name give glory as if they had said We desire Lord that thou wouldest deliver us from the tyranny of the heathen but not that any glory may thereby redound unto us either for our valour in vanquishing them or for our righteousnesse as if we thereby had deserved any such thing at thy hands but only that thy Name may be glorified for thy mercy and for thy truths sake that is that hereby it may be manifested how mercifull thou art to thy people and how faithfull in making good all thy promises to them Vers 3. But our God is in the heavens c. This is added by way of disdaining that scorn of the heathen mentioned in the foregoing verse Where is now their God Our God say they is in the heavens and is therefore a God of infinite majesty and power having all the creatures in heaven and earth under his command he hath done whatsoever he pleased so that all that hath been done in the world hath been done because it was his will and pleasure it should so be And hence they would imply that as their enemies could not have prevailed over them but that their God was pleased it should so be to when he pleased he could easily restore them to a better condition again Vers 7. Neither speak they through their throat It was said before vers 5. They have mouths but they speak not and therefore that which is added here seems to be meant of somewhat more to wit that they could not doe what the brute creatures did they could not make the least noise to come out of their throats Vers 8. They that make them are like unto them so is every one that trusteth in them That is they are as stupid and blind as very stocks and blocks as their idols are no more able to oppose the will and power of God and to hurt his people then their dead idols were Vers 9. O Israel trust thou in the Lord c. As if he had said Though the heathen say your trust is in vain yet be not discouraged let them trust in such helplesse things as their idols are do you still trust in the Lord he is their help and their shield to wit that trust in him Vers 10. O house of Aaron trust in the Lord. These are particularly expressed because by their place they were bound to be patterns and examples herein unto others Vers 11. Ye that fear the Lord trust in the Lord. Some understand this of those that did fear the Lord of other nations whether they were proselytes that had joyned themselves to the Church of the Jews or others yea some look upon it as a prophesy of the calling of the Gentiles But rather I conceive the drift of these words is to shew how we are to understand the two foregoing verses to wit that it was only those of Israel and of the house of Aaron that did truly fear the Lord that should find him their help and their shield Vers 12. The Lord hath been mindfull of us he will blesse us c. As if they should have said Though God hath afflicted us yet he hath not cast us off nor forgotten us all this while he hath been mindfull of us God hath formerly remembred us in mercy and therefore doubtlesse he will blesse us still Vers 14. The Lord shall encrease you more and more c. To wit in number or he will give you daily a supply of new benefits both temporall and spirituall Vers 16. The heaven even the heavens are the Lords c. That is they are his by creation or he hath taken them to be the place of his habitation and from thence he orders and disposeth all things as he pleaseth that are here below And the drift of these words is either to assure Gods people how safely they might trust in God who had all things under his power and command and could therefore make them instrumentall for their good or else to illustrate that which is said in the following words concerning Gods love to mankind but the earth hath he given to the children of men as if they should have said The Lord enjoyes an alsufficiency in himself in the heavens which he hath provided for the throne of his glory neither needs he any of these things that are here below and therefore it is clear that all these things he hath made merely for mans use and service wherein is implyed 1. that this discovery of Gods love and goodnesse and bounty to mankind might let his people see how confidently they much more might assure themselves that God would not fail to blesse them and 2. what just cause there was that this bountifull provision God had made for man should stir them up to praise God for it whence it is that those words are added in the following verse concerning their praising God Vers 17. The dead praise not the Lord neither any that goe down into silence That is into the grave where there can be nothing but silence and therefore no possibility of praising God But that which they would imply hereby is that if the Lord should suffer his people to be cut off by their enemies there would be none left to praise his Name whereas this was the very end why God gave the earth to the children of men See the Notes Psal 6.5 and 30.9 Vers 18. But we will blesse the Lord from this time forth and for evermore As if they had said Thou Lord preserving us we thy people shall still in all succeeding ages praise thy Name and therefore save us for thy Names sake PSALM CXVI Vers 1. I Love the Lord c. By the words in the last verses of this Psalm I will pay my vows in the courts of the Lords house in the midst of thee O Ierusalem it appears that it was composed after the Ark was removed to Jerusalem And because those expressions vers 3. The sorrows of death compassed me and the pains of hell got hold upon me c. are much the same with those which David used Psal 18.6 it seems most probable that this Psalm was also composed by him and both it may be upon the same occasion which was his deliverance out of the hands of Saul Vers 3. The sorrows of death compassed me and the pains of hell gat hold upon me So he calls his sorrows and pains not only because he was in apparent danger of death for which see the Note 2 Sam. 22.6 but also because he was tempted to fear that the evils that
befell him proceeded from the wrath and displeasure of the Lord against him Vers 6. The Lord preserveth the simple c. That is say some Expositours those that are plain-hearted and do sincerely and simply mean what they professe and this indeed David might well speak with reference to himself who plainly meant what he professed and did not cunningly intend any hurt unto Saul whilst he professed all fidelity to him But rather I conceive that by the simple here are meant those that lye open to injuries and are easily circumvented and that when they are in danger and trouble are not cunning to work out their deliverance as many worldly men are but are wont only with a simple quiet mind to commit their cause to the Lord and to seek and wait for help from him as children that being helplesse in themselves do wholly rest upon their parents for help And this he speaks as from his own experience I was saith he brought low not knowing which way to help my self and be helped me Vers 7. Return unto thy rest O my soul That is Be no longer disquieted but rest thy self quietly as thou hast formerly done upon Gods promises and fatherly providence and that upon the experience thou hast now had of Gods goodnesse to thee for the Lord hath dealt bountifully with thee They that conceive this Psalm to have been composed after David was delivered from the insurrection of his son Absalom do otherwise understand this clause to wit that now he might expect to rest quietly in his throne again and peaceably to enjoy the liberty of Gods Sanctuary as he had formerly done But the first exposition is clearly the best Vers 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling See the Note Psal 56.13 Vers 9. I will walk before the Lord in the land of the living That is say some Expositours I will daily serve the Lord in his Tabernacle as long as I live here in this world see the Note Psal 27.13 But what is rather meant by walking before the Lord see again in the Note Psal 56.13 Vers 10. I believed c. To wit that God would make good his promise to me or particularly that God would deliver me out of those streights I was in therefore have I spoken to wit that which he had said before vers 4. O Lord I beseech thee deliver my soul or therefore have I spoken that is therefore have I so often spoken of the promises that God had made to me and made open profession of my confidence therein or it may be spoken with reference to that which he had said before in this Psalm concerning Gods goodnesse and faithfulnesse to his poor servants vers 5 6 I believed that is when I saw how miraculously God had delivered me my faith was strengthened thereby and hence hath proceeded this confession which I have here made of my confidence in God And indeed in the 2 Cor. 4.13 where the Apostle cites these words he seems rather to apply them to speaking by way of confession then by way of invocation We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak c. As for the following words I was greatly afflicted they are added to shew that he was in great distresse even at that time when he did thus call upon God or encourage himself in his promises Vers 11. I said in my haste c. See the Note Psal 31.22 All men are liars that is prone to lie and to deceive those that rely upon their words and this it is thought David spake in reference to the prophets Samuel especially who had anointed him and promised him the kingdome and that he doth here acknowledge it purposely to shew how unworthy he was of the mercy which God had afforded him and that by this discovery of his own wickednesse he might the more magnify Gods goodnesse Vers 13. I will take the cup of salvation c. That is I will offer unto the Lord a peace-offering of praise or I will praise the Lord in a solemn and joyfull manner for the ground of this expression I will take the cup of salvation was either because in those peace-offerings they were alwaies wont to pour out a drink-offering unto the Lord or because when the sacrificer came to feast with his family and friends on his peace-offerings the custome was that he took a cup in his hand and having used a certain form of blessing God for that mercy or deliverance which God had afforded him he drank and then caused the cup to passe round to all the rest and upon this ground it seems they called this cup the cup of salvation or the cup of blessing And indeed even to this custome Christ may seem to have had some respect in the institution of his last supper the cup whereof therefore is called by the Apostle the cup of blessing 1 Cor. 10.16 Vers 15. Precious in the sight of the Lord is the death of his Saints This is added as a reason why he would praise the Lord namely because by the experience of the Lords preserving him he had found what precious account God makes of the lives of his faithfull servants Precious in the sight of the Lord is the death of his Saints that is he doth not make light of their deaths but their lives are very precious in his sight even after their death he esteems them as his jewels But see the Note Psal 72.14 Vers 16. I am thy servant and the son of thy handmaid c. See the Note Psal 86.16 thou hast broken my bonds that is thou hast delivered me out of all my streights and dangers or from the thraldome whereinto mine enemies would have brought me PSALM CXVII Vers 1. O Praise the Lord all ye nations c. That the Psalmist speaks this as foreseeing and foretelling that all nations should by Christ be joyned to the Jews and become his people is evident because the Apostle Rom. 15.11 doth expresly alledge this place to prove the calling of the Gentiles PSALM CXVIII Vers 1. O Give thanks unto the Lord c. It is evident by many passages in this Psalm especially by those expressions vers 22 23 and 24. The stone which the builders refused is become the head stone in the corner c. that it was composed to be sung in some solemn and festivall assembly of the people and that when David was newly settled on the throne of Israel And therefore it is by almost all Expositours judged most probable that it was penned when after the death of Ishbosheth all the tribes of Israel had anointed him to be their king he had vanquished the Philistines that at the same time had invaded the land thereupon he gathered the chief of the people together that he might give thanks unto the Lord withall that
said that God shewed his people light in giving them Christ who is the light of the world Joh. 8.12 by his word spirit doth enlighten all his people Bind the sacrifice with cords even unto the horns of the altar see the Note Exod. 27.2 PSALM CXIX Vers 1. BLessed are the undefiled in the way c. This is another of the Alphabeticall Psalms see the Note Psal 25.1 But here the Psalm being divided into 22. sections according to the number of the Hebrew letters each section consisting of eight verses all the verses in the first section begin with the first letter in the Hebrew Alphabet all in the second with the second letter so it is in all the sections on to the end of the Psalm And as for the matter of the Psalm it seems to be a collection which David made of the severall meditations that he had had concerning the Word of God upon his experience of the great benefit he had found thereby in all the various changes of condition that had befallen him And hence it is that there is not above two verses at the most wherein there is not some mention made of the word of God though it be under different tearms as namely the 90. 122. verses Vers 3. They also doe no iniquity c. That is They do not wittingly allow themselves to live in any sinfull way Vers 6. Then shall I not be ashamed when I have respect unto all thy commandements That is When not regarding what mine own reason or other men shall suggest I shall only mind what thy word enjoyneth resolving in all things to follow the direction thereof then shall I not be ashamed to wit of any thing I have done which is indeed the sure effect of sin What fruit had ye then in those things whereof ye are now ashamed but being free from an evil conscience I shall be able with comfort to look God man in the face yea though I meet with many crosses afflictions for this also may be included I shall not at the day of judgement be of the number of those who having flattered themselves with vain hopes of salvation shall be cast off with eternall shame confusion Dan. 12.2 Vers 7. I will praise thee with uprightnesse of heart when I shall have learned thy righteous judgements To wit so as to practise them according to that Joh. 6.45 Every man that hath heard hath learned of the Father cometh unto me indeed there is no true praising of God unlesse men praise him by the righteousnesse of their lives as well as by their words As for those words righteous judgements see the Note Psal 19.9 Vers 8. I will keep thy statutes O forsake me not utterly To wit neither 1. by withdrawing thy grace utterly from me though to try me thou shalt see fit to leave me for a time to my self nor 2. by hiding thy self over-long from me in any time of trouble lest I should be overcome by so sore a temptation Vers 9. Wherewithall shall a young man cleanse his way by taking heed therto according to thy word The Psalmist doth particularly here instance in young men 1. because youth is the time when men do usually make choice what course of life they will take whether to live piously or profanely therefore it is fit that they should especially consider of this that if they will addresse themselves to live holily righteously the only way to doe this is in all things to take direction from the word of God 2. because young men through their folly and weaknesse want of experience through the violent impetuousnesse of their lusts are hardliest restrained from their sinfull courses so that if the word may be effectuall to cleanse them from sin then much more others Vers 11. Thy word haue I hid in my heart c. Which is done by getting the knowledge of it by committing it to mind memory by thinking seriously of it upon all occasions by having alwaies a full purpose of heart to keep close thereto as the only rule of mans life by doing all this out of a high esteem of it dear affection to it as to some precious treasure Vers 12. Blessed art thou O Lord teach me thy statutes Either by blessed here is meant that God is praised blessed of all his creatures to wit for his goodnesse mercy to them because he filleth all things with his blessings then the argument that David useth here is that since God was so good gracious ready to give all his creatures occasion to blesse him therefore he would also deal so with him by teaching him his statutes or else that God is absolutely blessed happy in of himself consequently the fountain from whence all blisse is derived unto the creatures so upon this account he desires God to teach him his statutes that thereby he might become a sharer of his blessednesse Vers 17. Deal bountifully with thy servant that I may live keep thy word Two things therefore David here desires of God 1. that God would preserve his life which seemed to be in extreme danger 2. that being so preserved he might consecrate his life wholly to God service not desiring to live for any other cause but that he might keep his word And to this some adde that under these words that I may live he desires of God the spirituall life of grace or that he might live chearfully comfortably as being assured of Gods favour which is indeed only worthy the name of living Vers 18. Open thou mine eyes that I may behold wondrous things out of thy Law This may be meant of the wonderfull wisedome holinesse righteousnesse equity c. which do shine forth in Gods law of the wonderfull rewards there promised to the righteous the punishments denounced against the wicked the wonderfull works of God recorded in his word but especially of the wonderfull incomprehensible mysteries of the Gospel for the discovery whereof David had the more cause to desire the illumination of Gods spirit because they were only made known by dark types shadows in those times of the Law Vers 19. I am a stranger in the earth c. See the Note Gen. 47.9 This is laid down as the ground of the following petition hide not thy commandements from me that is suffer not thy commandements for want of the illumination of thy spirit to be hidden from me that 1. because being but a stranger upon earth having but a while to continue here it was fit that his chief care should be for heaven the land of rest where he was to dwell for ever ever 2. because being therefore here alwaies travelling towards heaven he had need of continual direction from the word of God to guide him in the way thither that the rather because naturally he knew no
for them that is even the Chaldeans Persians together with other nations amongst whom the Jews had lived as the most despised nation under heaven and who had wont to insult over them for their confidence in God and to flout at them and their religion Psal 137.3 Sing us say they one of the songs of Zion were by the wonder of our deliverance forced to acknowledge that our God had shewed great love to us in the great things he had done for us Vers 3. The Lord hath done great things for us c. As if the Jews should have said for in their name the Psalmist here speaks If you that are our enemies say so who speak it haply with repining spirits well may we say so with glad hearts for whom God hath done it Vers 4. Turn again our captivity O Lord c. That is Bring home the rest of our brethren that are still captives in Babylon as thou hast brought us home For we must know that though part of the Jews were returned when this Psalm was penned upon liberty granted them by the Proclamation of Cyrus as is noted before vers 1 yet the greatest number by far stayed still in Babylon according to that Isa 10.22 though thy people Israel be as the sand of the sea yet a remnant of them shall return apprehending the tediousnesse of the journey how great the perils were they were like to meet with in their way homeward how impossible it seemed that they should recover their land again from which they had been carried away captives so many years ago and withall being grown some of them at least well enough contented with their present condition either for fear or sloth they preferred certain rest though under bondage that amongst idolaters before hope of liberty of recovering their ancient inheritance accompanied with so many dangers and troubles And therefore no wonder it is though that remnant of the Jews that were returned to their own countrey do still pray thus for their brethren that were behind Turn again our captivity O Lord c. Yea some conceive that in these words they do also pray that God would perfect the mercy of their deliverance out of Babylon to those that were returned by settling them quietly in their land freeing them from that mighty opposition they met with in their rebuilding of their city Temple by means of the envy malice of their neighbours round about them As for that clause as the streams in the South we must take notice first that by the South here is meant barren and dry desarts for because on the South of Canaan there lay great desarts dry and sandy yea the South parts of Canaan it self were dryer then other parts of the land were whence was that of Calebs daughter to her father Thou hast given me a South land give me also springs of water see the Note Josh 15.19 therefore by the South in the Scripture is usually meant the desart or wildernesse as in Psal 75.6 promotion cometh neither from the East nor from the West nor from the South which is in the Hebrew nor from the desart and 2. that in those dry desarts God did sometimes send mighty land-flouds either by sudden violent showers of rain or by the melting of the snow upon the mountains Accordingly therefore when the Church here prayes Turn again our captivity O Lord as the streams in the South either 1. they mean thereby that God would bring home their captivated brethren in great multitudes so that they might cover the waies as they went as those mighty streams in the South were wont to overflow cover the earth and that speedily suddenly too as those land-flouds used to come suddenly when there was a little before no appearance of water or 2. they would imply hereby that though it would be a work of great wonder like that of bringing streams of water into the dry desarts yet God was able to doe it or 3. they would hereby intimate how great a refreshing this would be to them that the turning again of their captivity would be as welcome a mercy to them as it would be to the traveller that is to goe through dry desarts to meet there with some sweet streams of water for the refreshing of himself Vers 5. They that sow in tears shall reap in joy That is as the poor husbandman that sows in tears either for the toil of his work or the unseasonablenesse of the weather or especially when in times of dearth scarcity he casts the corn that should nourish himself his family into the ground and that too but upon uncertain hopes as knowing that often when men carry out much they bring in little as is threatned Deut. 28.38 yet when a plentifull harvest comes he then reaps with joy haply hath the richer harvest when his seed-time was saddest according to that usuall proverb that corn sowen in a flood comes up like a wood so they that do what God requires in hope of a retribution from God according to his will revealed in his word though they may meet with much affliction sorrow therein yet shall doubtlesse at last reap what they expected with exceeding great joy yea their foregoing sorrow shall be in part a cause or occasion of their greater joy And with this generall sentence the Psalmist concludes this Psalm partly with respect to the experience which some of the Jews had already had of the truth hereof in their deliverance out of Babylon when they went into captivity in hope that God would make good what he had promised them by the prophet Jeremy that after a certain time he would bring them back again with joy into their own land their faith patience prayers was precious seed sown not without many tears because of their misery but when God brought them back with so much riches glory then they reaped with joy according to that Isa 51.11 the redeemed of the Lord shall return come with singing unto Zion everlasting joy shall be upon their head partly by way of encouragement for the time to come both to those that were behind in Babylon those likewise that were imployed in repairing Jerusalem c. but were many waies in a very sad condition by reason of the great opposition manifold discouragements they met with in that service even to put them in hope that after this sad seed-time they should have a joyfull harvest which is again repeated in the following verse Vers 6. He that goeth forth c. That is that goeth out of doors to sow his seed or that in the field goeth on still forward casting his seed into the ground weepeth bearing precious seed that is good choice corn that is fit for seed or corn when it is scarce dear so it grieveth him the more to part with it shall doubtlesse come again with rejoycing bringing his sheaves
2. that therefore he did not desire deliverance out of his miseries because of any righteousnesse of his own but only that he should doe it of his own free grace mercy as is also more fully expressed in the following verse Vers 4. But there is forgivenesse with thee c. That is Thou art hast declared thy self to be a God ready to forgive poor penitent sinners or there is forgivenesse to be had from thee if men seek it as they ought to doe that thou maist be feared that is that thou maist be worshiped by men in a right manner for fear here is taken as it is often elsewhere in the Scripture for the whole worship of God Gods readinesse to forgive poor penitent sinners to deliver them out of their troubles is the great encouragement to draw men to serve God and to pray to him for mercy when they are in misery as the Psalmist now did that as children seek to their father fearing to offend him even because of his goodnesse Ver. 6. My soul waiteth for the Lord more then they that watch for the morning c. That is more eagerly then they that watch in the last watch of the night do wait for the first breaking of the day either because they watch abroad in dangerous times perhaps too in tedious weather or else merely because being tired with long watching they long for the morning that then they may goe take their rest See the Note also Psal 119.148 Vers 7. With the Lord there is mercy with him there is plenteous redemption That is He is infinitely gracious to pardon the sins of his people though never so many great and as infinitely able by innumerable incredible waies and means to deliver them out of all their troubles and miseries Vers 8. And he shall deliver Israel from all his iniquities That is He will pardon and deliver them from all their sins which have been the causes of their sufferings and that for the merits of Christ their Redeemer and so consequently he will deliver them also from all their sufferings sorrows PSALM CXXXI Vers 1. LOrd my heart is not haughty nor mine eyes lofty c. It is in the Hebrew my heart is not lifted up c. which was according to that law which God gave for the king of Israel that his heart be not lifted up above his brethren Deut. 17.20 But for the better understanding of these words we must know that David might speak them either with respect to the time before he was settled in the throne of Israel professing hereby that however Sauls flattering Courtiers had continually reported of him that he sought Sauls ruine and out of pride ambition sought to step into his throne yet the Lord the searcher of all hearts knew that he did never of himself aspire to nor look after any such worldly greatnesse but did still refer himself to the will of God being content to be in whatever condition God was pleased to dispose of him or else with respect to the times when he sat in the throne of Israel that accordingly he protests in these words that though God had exalted him to the highest pitch of honour that man upon earth can be capable of in that he had made him both a prophet and a king had set him in the throne promised to the Messiah the only-begotten Son of God had furnished him with excellent gifts suitable to this dignity yet his heart was not exalted hereby to think highly of himself neither did he carry himself in his place proudly arrogantly his utmost ambition being still only this that he might be serviceable to God and his people neither saith he do I exercise my self in great matters or in things too high for me that is I have kept my self within the bounds of my calling have not in the confidence of mine own wisedome power undertaken things that were above my reach neither did I of my self undertake to be a prophet or king nor have I sought to enlarge my dominions or attempted any thing of the like nature but as I was called thereto of God to whose will in all things I submitted my self Vers 2. Surely I have behaved quieted my self as a child that is weaned of his mother c. By quieting himself he means that he had bridled himself from suppressed in himself all those inordinate motions desires wherewith ambitious men that would be over-wise provident for themselves do usually disquiet both themselves others whereunto himself was naturally enclined as well as others And he compares himself to a child that is weaned of his mother which he repeats again in the last clause of the verse my soul is even as a weaned child not to imply that he was as free from all pride ambitious desires after great things and revengefull thoughts as such infants are for to imply this it had been enough to have said that he was as a child without adding that of a child weaned of his mother as we see in the like expression of our Saviours Matth. 18.3 Except ye become as little children ye shall not enter into the kingdome of heaven but rather to imply his quiet recumbency upon God in any estate condition whatsoever that as a child that is weaned from the breasts of the mother is notwithstanding no way sollicitous for it self how it shall be fed but still hangs upon the mother and rests upon her for every thing whatsoever though it have not what it naturally most desires the milk of the breast yet it is contented to be fed with what the mother gives it so did he wholly cast his care upon God as one that could doe nothing for himself and even when the Lord was pleased to withhold from him what he expected to keep him in a low afflicted condition yet he patiently still submitted himself to Gods good will pleasure was contented to be what God would have him Vers 3. Let Israel hope in the Lord from henceforth and for ever As if he should have said Let all the Israel of God therefore learn by mine example to have mean thoughts of themselves that so accordingly they may not trust in themselves but in God alone And indeed because the performance of Gods promises made to David concerning his being settled in the throne tended so much to the common good of the whole Israel of God well might his confidence that God would perform his promises made to him encourage them also to hope in the Lord. PSALM CXXXII Vers 1. LOrd remember David all his afflictions Because Solomon made use of some verses of this Psalm to wit vers 8 9 10. almost word for word in his prayer at the dedication of the Temple 2 Chron. 6.41 42. for which see the Notes there it is hence evident that this Psalm was composed before that time
earth shall praise thee O Lord when they heare the words of thy mouth That is So many of the kings of the earth farre near as shall heare how wonderfully thou hast made good what thou hadst spoken concerning me both when thou didst command me to be anointed king when thou didst promise to settle me in the throne of Israel though I lived then in a low mean condition shall hereupon praise thy name Yet because David was a type of Christ we may well also understand this of the kings of the Gentiles when they should be converted upon the preaching of the Gospel to them Vers 5. Yea they shall sing in the waies of the Lord. That is They shall with singing praise the works of the Lord in bringing me to the kingdome which he had promised me the manifold strange waies whereby he brought it about or They shall praise the Lord with singing they themselves the whilst walking in the waies wherein the Lord hath appointed them to walk But this indeed may be most fitly said of the converted Gentiles with respect to their exceeding joy for the glad tidings of the Gospel Vers 6. Though the Lord be high yet hath he respect unto the lowly c. That is Though the Lord be a God of transcendent majesty hath his habitation in the highest heavens yet he beholdeth the lowest the meanest and the most despised amongst men yea he beholdeth them with a favourable countenance to pity deliver exalt them in due time especially when they are also of an humble and lowly spirit For that this is included appears by the following clause but the proud he knoweth afar off that is though he knoweth them well enough yet it is not in a friendly manner but with contempt he stands aloof from them even as they look with contempt upon others so doth the Lord upon them And then taking these words also as spoken with reference to the times of Christ the meaning is clear to wit that God is very tender over poor humbled sinners but that he abhors those that are proudly conceited of their own righteousnesse Vers 7. Though I walk in the midst of trouble thou wilt revive me That is Thou wilt preserve and deliver me even when I might seem to be in the very jaws of death or Thou wilt comfort me against all terrours and sorrows inward and outward see the Notes Psal 71.20 and 80.18 Vers 8. The Lord will perfect that which concerneth me c. That is Though I should still meet with more and more troubles and though mine enemies should still rage never so much against me God will perfect the work of my deliverance and salvation yea whatever he hath promised to doe for me Thy mercy O Lord endureth for ever forsake not the works of thine own hands that is give not over what thou hast begun to doe for me PSALM CXXXIX Vers 1. O Lord thou hast searched me and known me That is thou hast exactly known me see the Note Psal 7.9 Yet some take it thus that God had proved and sifted him by many trials and so had exactly discovered all that was in him But now the scope of this long discourse which David here enters into concerning the omniscience of God was either 1. hereby to intimate that he made his addresses now to God with all sincerity as to an all-seeing God or 2. hereby to appeal as it were to God concerning his innocency in regard of the false slanders of his enemies as that he did no way favour any wicked or bloudy purpose in himself or in others which he seems to urge vers 19. Surely thou wilt slay the wicked O God depart from me therefore ye bloody men or 3. hereby to presse God to help him because he knew his streights exactly understood his condition in every regard Vers 2. Thou understandest my thought afar off That is Though thou art in heaven I upon earth yet thus far off thou knowest every thought of my heart or rather Thou knowest my thoughts long before they be brought to effect or long before they come into my mind Vers 3. Thou compassest my path c. This may be read as it is in the margin Thou winnowest my path then the meaning is that God did as clearly see every way of his as the corn is seen when it is winnowed from the chaff But reading the words as they are in our Bibles Thou compassest my path c. the meaning must needs be that God was on every side present with him whereever he was whatever he did therefore must needs know all his actions And indeed considering the expressions here used Thou compassest my path my lying down art acquainted with all my waies it is not improbable which some think namely that David doth herein allude to the knowledge which huntsmen often get of some wild beast by watching tracing her every way that they know exactly where she useth to goe where to lye both by day night and are acquainted with all her paths see also vers 5. Vers 4. For there is not a word in my tongue but loe O Lord thou knowest it altogether That is I speak not a word but thou knowest it yea and with what mind and to what purpose it was spoken or If I be but about to speak whilst my words are yet as it were in my tongue thou knowest what I mean to say before I speak it or though I should never speak it Vers 5. Thou hast beset me behind and before c. That is Thou dost environ me on every side with thine omnipresence see the Note above vers 3 and laid thine hand upon me that is there is no fleeing out of thy sight or presence I am in that regard as if thou layedst thine hand upon me and keptst me prisoner that I should not stir away from thee or this phrase may be used to imply that he must needs be every where in Gods eye because he was upheld preserved and guided led by Gods all-disposing power and providence so that he could not turn or stir any where but as he would have him Yea some conceive that here again David alludes as before vers 3. to a huntsmans besetting and seising upon some beast he hath pursued when at last he claps his hand upon her Vers 7. Whether shall I goe from thy spirit c. That is that I may be where thou who art an infinite spirit art not present as it is more clearly expressed in the following clause or whether shall I flee from thy presence Or Whether shall I goe from thy spirit that is to be hid from thy eye that thou maist not know where I am Because men know understand things by their spirit which is a faculty of the inward man according to that 1 Cor. 2.11 what man knoweth the things of a man save the spirit of a man
when these their evil courses shall bring misery upon them I shall heartily pray for them Vers 6. When their judges are overthrown in stony places c. That is When their princes rulers that are now mounted up in high places shall be utterly destroyed as men thrown headlong down from the top of high craggy rocks or as men that stumble in stony places some think that this might be prophetically spoken with reference to the overthrow of Saul his army on the mountains of Gilboa they shall hear my words that is the common people warned by their example shall then hearken to me The meaning is that when they should see how God had avenged him upon his persecutours and how unexpectedly he was advanced to the kingdome they would then be brought to a right understanding of him and of his cause and so would hear his words to wit when he should declare the righteousnesse of his cause or when he counselled them to take heed hereafter of joyning with wicked men in any sinfull waies For they are sweet that is though now they cannot relish them nor endure them yet they are good and profitable and then with comfort to themselves they shall accept them as such Some I know understand these last words of the judges themselves to wit that when Gods judgements should seise upon them they should then hear his words that is they should then call to mind what he had spoken to them and should approve of it wishing they had not stopped their ears against it But the former exposition I judge the best Vers 7. Our bones are scattered at the graves mouth as when one cutteth or cleaveth wood c. .1 Some understand this clause thus that David his friends followers were dispersed scattered abroad thereby in manifest danger of death 2. Some take it as an hyperbolicall expression of the terrours that often seized upon them that in their fears their bones were sometimes shaken as if they would fall asunder 3. Some take it to be a figurative expression of the desperate danger they were in as if he should have said We are all as dead men as it were at deaths door we are sure to be hacked hewed in pieces and so to be scattered abroad upon the earth whereever they light upon us if the Lord do not the more miraculously preserve us such traitours as they account us to be are like to find no mercy from them either dead or living this is that which Saint Paul cals the having the sentence of death before-hand in themselves 2 Cor. 1.9.4 Again others take it as a poetical expression of the barbarous cruelty of their enemies to wit that they used him and his party with as much inhumanity as if men should cut a mans throat then tear him in pieces before they would bury him And 5. others understand this literally that Saul and his party did thus use Davids followers if any of them were but at any time surprized to wit that they chopped them in pieces so left them unburied yea some adde that they digged up their dead bodies and bones and so scattered them about the graves mouth which I see not indeed why we should judge incredible considering with what exceeding rage Saul and his favourers did a long time make war against David PSALM CXLII Vers 2. I Poured out my complaint before him See the Notes 1 Sam. 1.15 Psal 42.4 and 62.8 Vers 3. When my spirit was overwhelmed within me c. That is When I was so perplexed that I was ready to faint or that I was at my wits end not knowing which way to turn my self see the Note Psal 61.2 then thou knewest my path which may be understood three severall waies either 1. that God knew the dangers he was in did accordingly deliver him to wit out of the snares which his enemies had laid for him of which he speaks in the following words in the way wherein I walked have they privily laid a snare for me or 2. that in those his troubles God knew approved his innocency though that could not hinder his enemies from laying snares for him or 3. that God knew the way whereby he might should be delivered though he for his part knew no way how to avoid their rage that because what way soever he took they had privily laid a snare for him Vers 4. I looked on my right hand and beheld but there was no man that would know me Either the right hand is only mentioned because that is the place for men to stand in for the defence of one they desire to aid according to that Psal 16.8 because he is at my right hand I shall not be moved for which see the Note there or else under the right hand the left is also comprehended Vers 5. Thou art my refuge and my portion c. See the Note Psal 16.5 in the land of the living see the Note Psal 27.13 It is as if he had said that even in this life he hoped to find God mercifull to him Vers 6. Bring my soul out of prison c. That is Bring me out of this cave wherein I am now forced to hide my self or out of these streights I am in being beset on every side as if I were in a prison the righteous shall compasse me about for thou shalt deal bountifully with me that is upon Gods delivering me the righteous will flock about me either to gaze at me as by way of admiring at the great things that God had done for me or to congratulate my deliverance to rejoyce and to praise God with me and for me or to hear what God had done for me or lastly to set the crown of Israel upon my head PSALM CXLIII Vers 1. IN thy faithfulnesse answer me and in thy righteousnesse See the note Psal 5.8 This is the last of those that are usually called the seven penitentiall Psalms See the Note on the Title Psal 6. Vers 3. For the enemy hath persecuted my soul he hath smitten my life down to the ground c. That is he hath brought me to the very gates of death to the pits brink he hath brought me to so low a condition that I look upon my self no otherwise then as a dead man see the Note Psal 7.5 he hath made me to dwell in darknesse as those that have been long dead that is he hath brought me into as hopelesse and desperate a condition as are those that are in the darknesse of the grave yea as those that have been long since rotted in the grave and I am as much disregarded in a manner and forgotten as they are see the Notes also Psal 88.5 6. Yet some understand all this of lying hid in dark caves of the earth during the long time of his banishment Vers 4. Therefore is my spirit overwhelmed within me c. See the Notes Psal 61.2 and 142.3 my heart
within me is desolate that is destitute of all strength and void of all comfort Vers 5. I remember the daies of old c. See the Notes Psal 25.6 77.5 11. Vers 6. My soul thirsteth after thee as a thirsty land c. See the Notes Psal 42.2 and 63.1 Vers 7. Hide not thy face from me lest I be like unto them that goe down into the pit See the Notes Psal 28.1 88.3 Vers 8. Cause me to hear thy loving kindnesse in the morning That is say some Expositours When in the morning I pray unto thee let thy spirit inwardly assure me of thy mercy to me or rather let me speedily find that thou hast been mercifull to me see the Notes Psal 5.3 51.8 That which he intended hereby might be that he might speedily or in the morning heare that Saul had given over seeking and pursuing after him Cause me to know the way wherein I should walk c. That is how I may in all things conform my self to thy commandements or rather what course I may take that I may escape out of the hands of mine enemies who now know not which way to turn my self for I lift up my soul unto thee see the Note Psal 25.1 Vers 10. Teach me to doe thy will for thou art my God c. That is Enable me to live so that I may not doe any thing which is contrary to thy commands chiefly he intended hereby that he might not be provoked by the injurious dealings of his adversaries to speak or do any thing that was evil nor might be tempted by any sinfull way to rid himself out of his troubles Thy spirit is good lead me into the land of uprightnesse as if he had said Leave me not to mine own corrupt spirit which will certainly mislead me neither suffer me to be seduced by wicked men or by any unclean spirits which he might the rather intend because he knew how Saul had been troubled with an evil spirit sent from the Lord 1. Sam. 16.14 but let thy blessed and holy spirit the authour of all the good that is in thy people lead me into the land of uprightnesse that is into the way of upright walking or into such a way or land or ground where all is plain clear even see the Note Psal 5.8 that is into such a condition where I may be amongst those that walk uprightly or where there may be nothing to draw me aside from walking uprightly or to drive me into any crooked by-waies of wickednesse For so this phrase is used likewise Isa 26.10 Let favour be shewed to the wicked yet will he not learn righteousnesse in the land of uprightnesse will he deal unjustly that is he will persist in his wicked waies though he live where righteousnesse is both taught professed practised by others or he will turn aside out of Gods way where it is evenest straightest plainest easiest both to find follow This I conceive is the meaning of these words Others understand by the land of uprightnesse the city of Jerusalem where uprightnesse was taught where God was sincerely served worshipped others understand thereby the state of the Saints in heaven wherein uprightnesse shall dwell for ever those new heavens and new earth wherein dwelleth righteousnesse as S. Peter speaketh 2 Pet. 3.13 Vers 11. Quicken me O Lord for thy names sake That is Deliver me out of those desperate dangers wherein I am no other then as a dead man in the eye of reason see also the Note Psal 80.18 Vers 12. Destroy all them that afflict my soul for I am thy servant That is Thou hast chosen me to be thy servant and I am desirous to doe thee the best service I am able and therefore I know thou wilt take my part against mine enemies See the Note Psal 86.16 PSALM CXLIV Vers 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight To wit that had been formerly inured only to handle a sheep-hook and to play on a harp and not to meddle with weapons of war this discovering clearly that he had been extraordinarily taught of God herein And thus too by alledging what God had done for him he makes way for that request which follows in this Psalm that God would deliver him from his enemies as he had formerly done Vers 2. My goodnesse and my fortresse c. See the Note 2 Sam. 22.2 As for the last clause of this verse who subdueth my people under me though it may be extended to the Lords making him victorious over forreign nations which thereby became tributaries to him yet I conceive it is chiefly meant of Gods chusing and exalting him who was before of a mean condition to be king over his own people and of Gods bowing the hearts of that people to own him and submit to him as their king Vers 3. Lord what is man that thou takest knowledge of him c. See the Note Psal 8.4 Vers 4. Man is like to vanity c. That is to a vain thing or thing of nought there is nothing in him whereof he can boast wherein he can trust or wherewith he can deserve thy favour see the Note also Psal 62.9 his daies are as a shadow that passeth away to wit as the shadow of a bird flying over ones head or as any other shadow that goeth speedily out of ones sight and remembrance and is then gone as if it had never been but see the Notes also Psal 102.11 and 109.23 Vers 5. Bow thy heavens O Lord and come down c. See the Note 2 Sam. 22.10 touch the mountains and they shall smoke that is draw forth from the mountains those exhalations that may afterwards produce tempestuous storms or rather with thy black clouds and storms of rain thunder and lightning cause the mountains as it were to smoke see the Note Psal 104.32 But however that which hereby he desires is doubtlesse this that God would appear for him and by some extraordinary way destroy his mighty enemies that they might vanish as smoke Vers 6. Cast forth lightnings and scatter them shoot out thine arrows and destroy them See the Note 2 Sam. 22.15 Vers 7. Send thine hand from above c. See the Note 2 Sam. 22.7 rid me deliver me out of great waters see the Note 2 Sam. 22.5 Psal 32.6 and 69.1 from the hand of strange children which some understand of enemies of forreign nations living in a strange land as such countreys are called Psal 137.4 and worshippers of strange gods see the Note 2 Sam. 22.45 But the words of the following verse do make it clear that it is rather meant of those that were his enemies amongst his own people whom he tearms strange children because they were but bastard Israelites an adulterous generation as our Saviour tearmeth such as these were but see the Note Psal 54.3 Vers 8. Whose mouth speaketh vanity
the land c. To wit when wicked men shall be cut off see the Note Psal 37.3 and the perfect shall remain in it to wit they and their posterity see the Notes Psal 37.9 18. Vers 22. But the wicked shall be cut off from the earth and the transgressours shall be rooted out of it That is they shall be violently taken away see the Note Psal 52.5 CHAP. III. Vers 1. MY son c. See the Notes chap. 1.8 and 2.1 forget not my law that is neither let my doctrine slip out of thy memory neither be unmindfull to put it in practise but let thine heart keep my commandements that is get sound knowledge of them love them delight in them let thine heart be ever thinking of them and fully set upon the keeping of them Vers 2. For length of daies and long life shall they adde to thee That is My commandements kept obeyed shall bring thee to enjoy these blessings For length of daies long life see the Note Psal 91.16 for peace see the Note Psal 119.165 It is as if he had said For the lengthening out of thy life this shall be in stead of diet physick c. and for procuring thee peace this shall be in stead of all endeavours policy of thine own and for that expression shall they adde to thee I conceive it may particularly imply that hereby these blessings should be renewed and continued to him day after day or else the joynt conferring of both these blessings upon him Vers 3. Let not mercy and truth forsake thee c. If we understand this of Gods mercy and faithfulnesse for which see the Note Psal 57.3 it is as if he had said By keeping my laws make sure that thou mayest never fail of finding God mercifull and faithfull to thee and so the words do also covertly imply a promise that thus it shall surely be with those that conscionably observe Gods commandements But I rather understand it of mercy truth which Solomon commends to us to practise And accordingly by mercy may be meant all acts of mercy and compassion and free grace towards those that stand in need of our help and by truth all the duties which in justice we owe to God or man and without which we do not deal faithfully with them And indeed mercy truth are often thus joyned together for mercifull faithfull dealing see the Notes 2 Sam. 15.20 and Psal 85.10 Or by mercy and truth may be meant shewing mercy to men when it is done with a true sincere heart or mercy in deeds truth in words But I rather conceive that by mercy here may be meant all the good offices that we are to perform towards men by truth or faithfulnesse all the duties of Gods worship and service prescribed in his law and that because so this will be a generall precept including all the particulars afterwards mentioned because thus the promise annexed in the following verse will the more fitly answer this precept if here the duties be enjoyned that we owe both to God man then thereupon that promise followeth that hereby we shall find favour both in the sight of God and man As for that expression Let not mercy and truth forsake thee first it enjoyns a constant care to remember practise our duty herein as if he had said Be ever mercifull to men and true and faithfull in performing the duty you owe to God 2. it implyes that mercy and truth not being naturall to men through our corruption we are prone even after we have gotten these graces to loose them again therefore there had need to be the more care taken constantly to keep practise them All which is again pressed in the following words with figurative tearms bind them about thy neck to wit as a chain or jewell see the Notes chap. 1.9 Exod. 13.9 that is mind them continually keep them fast and safe write them upon the table of thine heart to wit as God wrote the precepts hereof on tables of stone that is let them be imprinted on your heart or think often on them to practise them as men do often remember those things which they have set down in writings or table-books I know some understand it thus write them on the table of thine heart that is on the tablet which thou wearest on thy heart for they say in those times they used to wear hanging down upon their breasts certain jewels or tablets and some adde too that they were made after the fashion of a heart whereon they were wont to have engraven the pictures or names of those they loved most dearly to the end they might have them still in mind that in allusion thereto this expression is here used write them on the table of thine heart And indeed if there were any such custome it may the rather seem probable that Solomon doth in these words allude thereto because in another place where he seems plainly to allude to some such engravings that they used to have on the rings they wore upon their fingers chap. 7.3 this clause is there again added Bind them upon thy fingers write them upon the table of thine heart to which purpose also observable is that which follows vers 4. Say unto wisedome Thou art my sister c. Vers 4. So shalt thou find favour good understanding in the sight of God man That is say some Expositours God will cause thy good estate to testify thy good understanding accordingly some translate the words thus So shalt thou find favour good successe c. But reading the words as they are in our translation either the meaning must be this So shalt thou know how to behave thy self with good understanding in all thine actions whether thou hast to deal with God or man or rather this So shall thy good understanding be taken notice of and thou shalt be commended for a wise understanding man both by God and man Vers 6. In all thy waies acknowledge him c. To wit 1. that he is thy God thy Lord whom therefore thou art bound to honour obey that so thou maiest consider what he requires to be done not what seems good in thine own eyes to that end maiest still ask counsell at his word and when thou knowest his will maiest doe it leaving the successe of all to God and aiming at his glory in all thy doings 2. that he is the fountain of all thy blessings of all thy abilities to do any thing as it ought to be done of all the successe thou dost at anm time find in any of thy affairs hereupon call upon him by prayer trust in him be thankfull to him upon all occasions 3. that he is an omniscient God that sees thee at all times all that thou doest that so thou maiest be the more fearfull to offend him the more
fountain be blessed that is Let thy wife be blessed or so shall thy wife be blessed with children thy children shall be blessed that shall flow from her And this expression I conceive is the rather used because barrennesse was looked upon in those times as a heavy curse and because it tends not a little to the fruitfulnesse of the wife when the husband hath not nor doth not spend his strength upon harlots However the drift of these words is to shew how much better it is for a man to live chastly in honest wedlock then to haunt the company of lewd women And to the same purpose is the following clause and rejoyce with the wife of thy youth see chap. 2.17 For herein either the husband is enjoyned to make use of his wife for his delight to wit of her of no other woman or taking delight in her is prescribed as a remedy against lusting after others Yea this may also intimate that there was no true pleasure but in this way of living in this lawfull way of wedlock he should rejoyce in his wife and children should take the more delight in his wife because of his children whereas in whores as he hath already shewed there is nothing but bitternesse and sorrow to be expected Vers 19. Let her be as the loving hinde pleasant roe c. That is Let her be as delightfull to thee for her beauty love as hindes roes are usually to great men who are wont when they are brought to be tame to follow them up and down to play with them to take great delight in them as being very beautifull comely creatures And some adde too that as these creatures are tamed by gentle tender usage so the wife should be allured to delight in her husband by all possible gentlenesse love But I rather take it thus As the hart doth dearly love the hindeâ— and the â—oe buck the roe following their mates up and down and as it is said keeping to them no other so if thou wilt not be worse then beasts do thou as ardently love thy wife delight in her and be faithfull to her Let her breasts satisfy thee at all times which cannot be done with harlots to whom men goe only at some times and by stealth and let this be as a sure remedy to keep thee from minding the strange woman and be thou ravisht alwaies with her love which is in the Original and erre thou alwaies in her love alluding to the wandring of these creatures up down after their mates that is be inamoured with her even to some fondnesse doting some erring in her love to wit so as not to see any blemish that is in her to have too high rather then too mean an opinion of her that alwaies not suffering any thing to alienate thine affection from her continuing as constant a liking to her to the last even when her beauty shall be decayed as when she was in the flower of her youth and when thou didst first set thy love upon her Vers 20. And why wilt thou my son be ravisht with a strange woman c To wit considering what hath been said concerning the dreadfull dangers and miseries that attend whoredome and the many blessings and comforts which they enjoy that live honestly in the married estate Vers 21. For the waies of man are before the eyes of the Lord c. And therefore though the unclean person commit his sin never so secretly that will doe him no good see the Note Job 31.4 Vers 22. His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins In three severall regards it may be said that wicked men and so particularly fornicatours adulterers are taken and held with the cords of their own sins 1. Because by reason of the guilt of their sins they stand bound over before God and liable to destruction so that though they may escape for a time thereupon may think themselves as safe as may be yet the truth is that whereever they goe they carry their chains setters about them their own consciences do condemn them and their wickednesse shall certainly at last bring destruction upon them 2. Because their own iniquities are usually the very means and occasion of their ruine see the Notes Psal 7.16 and 9.16 And 3. because they are so by custome intangled in their sins that they cannot possibly leave them which is more especially true of unclean persons though they see the evil danger of their sin so may think they will repent hereafter yet it will not be they are so fast held in the cords of their lusts And this agreeth best with the following words Vers 23. He â—hall die without instruction c. That is because he hath despised instruction or God shall at last deny him the means of instruction because whilst he had it he would not regard it in the greatnesse of his folly he shall goe astray that is God shall leave him to run on in great folly to eternall perdition Now his running on in a way of impenitency is ascribed to greatnesse of folly either because no folly no noâ— the folly of children ideots is so great as that when men to satisfy their own carnall desires will reject Gods counsell or else because wicked men do befool themselves so many severall waies as in that they mind not Gods displeasure or can be content for a little momentany pleasure to hazard their eternall salvation or in that they can flatter themselves with such vain conceits as that God will not punish them or that they will repent hereafter c. CHAP. VI. Vers 1. MY son if thou be surety c. Solomon here sheweth the danger of suretiship yet not as condemning all suretiship whatsoever for as it is a work of mercy to lend in some cases Psal 37.26 so also in some cases it may be to be surety for another as Paul for Onesimus Philem. 19. but only rash suretiship when men will unadvisedly engage themselves for any that desire it of them without due consideration of the persons for whom they doe it or of that for which they are engaged whether it be not more then they are willing or well able to discharge without the ruine or exceeding great prejudice of them their families if it should fall upon them If thou be surety for thy friend if thou hast stricken thy hand see the Note Job 17.3 with a stranger that is if thou hast with or for a stranger engaged thy self to any man I know that many by the stranger here do understand the creditour to whom a man gives his hand so engageth himself for his friend But I rather conceive that Solomon doth here advise men what they should doe in case they have been sureties for another man whether he were friend or stranger Vers 2. Thou art
Note Psal 37.25 usually God doth provide things necessary for them yea even in times of famine God doth usually provide for them in some extraordinary way and because however God gives them those inward refreshings and that sweet contentment of spirit that this is in stead of food to them therefore are these temporall promises commonly expressed in the Scripture in such generall tearms But yet still we must remember that in all such promises this exception is implyed to wit that thus it shall be with them unlesse God shall deal better with them in taking them up into heaven But he casteth away the substance of the wicked to wit so that they are many times famished Vers 5. He that gathereth in summer c. To wit in harvest as it is in the opposite clause that is He that dispatcheth his businesse and doth what is to be done for his own advantage whilst time serves as for instance he that in his youth or whilst he is in his full strength stores up for himself before the winter of old age is a wise son so consequently is himself honoured amongst men and is an honour to his parents family but he that sleepeth in harvest that is neglecteth the seasons of providing well for himself is a son that causeth shame that is by his carelesnesse sloth and the beggery he bringeth upon himself he doth not only shame himself but his parents too men being ready to charge the faults of young men upon the parents neglect in not giving them good education Vers 6. Blessings are upon the head of the just c. See the Notes Gen. 49.26 The meaning of this expression is this All men do wish pray for the just man that he may be blessed God doth showre down plenty of all kind of blessings upon him which are openly in the sight of all men as an ornament to him so consequently he can with confidence open his mouth in praising God in a holy boasting of Gods favour and in maintaining his own integrity for this is implyed in the following opposite clause but violence covereth the mouth of the wicked that is for the oppression extortion and other violent practices of the wicked the curses judgements of God shall be showred down abundantly upon them insomuch that thereby by the remembrance of their former sins they shall be even overwhelmed with shame their mouths shall be so stopped that they shall have nothing to say either by way of excuse or defence for themselves or by way of begging mercy or of speaking mischievously in regard of the righteous as formerly they have done see the Notes Job 5.16 Psal 63.11 I know some understand the last clause otherwise Violence covereth the mouth of the wicked that is Violent judgements from God shall as it were choke or stop the breath of the wicked they shall be condemned and executed as malefactours see the Notes Esth 7.8 and Job 9.24 Vers 7. The memory of the just is blessed c. That is the remembrance of them shall be sweet delightfull to men and whenever they speak of such a one they shall blesse praise him scarce ever making mention of him without his due commendation but the name of the wicked shall rot that is his name shall become loathsome and abominable it shall stink above ground like a rotten carcase and at last it shall be utterly abolished and forgotten Vers 8. The wise in heart will receive commandements c. That is They that are truly wise do not only boast and make a shew of wisdome will chearfully and readily hearken to the instructions and reproofs and obey the commandements of God in his word and of those whom God hath ordained to direct and govern them for the well-ordering of their lives without any replyes or cavils and so consequently for this is implyed by the following opposite clause by this means they avoid those mischiefs and miseries whereinto otherwise they might have fallen are abundantly rewarded of God but a prating fool shall fall that is the man that out of the abundance of folly that is in his heart slights gainsays the holy instructions and directions that are given him as loving to speak himself rather then to hear others to teach and command others rather then to be taught and commanded by others shall certainly fall into many sins miseries both because he rejects with scorn those that would teach him better and because being full of talk blurting out any thing that comes into his mind he exposeth himself thereby to manifold mischiefs The last clause may be render'd but a prating fool shall be beaten that is punished And accordingly some conceive the drift of the words to be this that whilst wise men do willingly obey what is given them in charge fools must by stripes be beaten to doe their duty or they will never doe it Vers 9. He that walketh uprightly c. That is He that liveth holily righteously that doth all that he doth in the uprightnesse simplicity of his heart without any fraud or dissimulation walketh surely that is safely securely without danger without fear of danger even when in the judgement of the world he may seem to be in greatest danger that 1. because he fears not to be found false or deceitfull in any thing he hath spoken or done 2. because he knoweth that God loves him and that he is not lyable to those plagues that God hath threatned against wicked men 3. because though he may be at some time in an afflicted estate yet he is sure that God will cause all things to work together for his good that heaven will at last make amends for all But he that perverteth his waies that is he that alloweth himself in any evil course though never so secretly or he that dealeth deceitfully in any thing whatsoever shall be known that is that which he feareth continually to wit that he shall be discovered so far he is from walking surely that shall come upon him though he carrieth his matters never so cunningly his wickednesse false dealings shall be discovered to his shame by his punishments he shall be made known and so also be made an example to others Vers 10. He that winketh with the eye causeth sorrow c. See the Notes chap. 6.13 Job 15.12 Psal 35.19 but a prating fool shall fall see the Note above ver 8. There is not here an opposition made between some vertue the contrary vice as it is most usually in the Proverbs but here as frequently elsewhere two vices are compared together the one of the eyes the other of the lips And if by him that winketh with the eye be meant the scoffer or the man that secretly seeks to doe mischief to those to whom outwardly he carrieth himself fairly friendly or more generally the man that doth
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
see the Notes Job 29.16 Psal 41.1 but the wicked regardeth not to know it to wit that he may the more freely slight and oppresse them Vers 8. Scornfull men c. See the Notes chap. 1.22 and 8.8 and Psal 1.1 bring a city into a snare that is into desperate dangers to wit by stirring up the wrath of God or the magistrate against the city with their obstinate and incorrigible wickednesse and rebellion or by provoking with scornfull and opprobrious words or usage as Hanun dealt with Davids embassadours 2 Sam. 10.3 4. any that may be stirred up thereby to come in a hostile manner against them to ruine the city But this may be read also as it is in the margin of our Bibles Scornfull men set a city on fire to wit by kindling dissentions or raising tumults therein or by drawing down judgements from God by their wickednesse upon the inhabitants But wise men turn away wrath to wit the wrath of God or the supreme magistrate or any other incensed against the city as namely by appeasing mutinies by their wise counsell by their prayers and righteous conversation and opposing the wickednesse of others so they deliver the city from danger Vers 9. If a wise man contended with a foolish man c. To wit as seeking thereby to pacify him or to reclaim him from any evil way or to convince him of any point of truth or right whether he rage or laugh that is whether he doe it in a severe manner with much vehemency of spirit with discovering himself to be highly offended at the fools presumption obstinacy or whether he doe it with all mildnesse in a smiling jesting way as pitying laughing at his impertinencies folly there is no rest that is he shall never be able to quiet or content or satisfy the fool or he himself shall never be quiet nor shall be ever able to free himself from him But yet because the expressions here used of raging laughing do better fit the foolish then the wise man I should rather understand that clause of him to wit that when a wise man contendeth with a fool whether the fool do rage against the wise man or whether he laugh scoff at him there is no rest that is there is no quieting of him or he is as insufferable to the wise man when he laughs is in sport as when he is furious and rageth Vers 10. The bloud-thirsty hate the upright c. That is even the upright man that is most harmlesse innocent in his life or they so hate him that they will not spare his life that because his upright life doth condemn their wickednesse because upright men are wont to oppose such bloudy men and to endeavour to have them punished yea this may imply also that even in hating him they are no better then murderers in Gods sight But the just seek his soul that is they love the upright so seek to save his life so rescue him from the malice of the bloud-thirsty or they will require his life of the bloud-thirsty that have slain him by bringing them to suffer for it yea some understand it thus that whereas the bloud-thirsty hate slay the upright the just and upright on the other side will seek to preserve the life of the bloud-thirsty man Vers 11. A fool uttereth all his mind c. See the Notes chap. 10.14 12.16 23. 14.33 15.28 17.27 Vers 12. If a ruler hearken to lies all his servants are wicked That is say some Expositours he thinks them all such because by those liars to whom he hearkens they are reported to be such or rather they are usually wicked to wit flatterers slanderers such as will tell him all manner of lies as hoping thereby to please him get his favour And then besides 1. Servants are usually such as are their rulers 2. such rulers will if it may be have no other servants 3. God doth often in his wrath fit them with servants sutable to their temper Some conceive also that it is not said all his servants are liars but more generally all his servants are wicked because lying is usually a covert for all kind of wickednesse Vers 13. The poor and the deceitfull man or the usurer meet together c. That is the poor and the rich for he mentioned the usurer or the deceitfull man only because rich men do usually get their great estates by usury and deceit the Lord lighteneth both their eyes that is they both live by him see the Note Psal 13.2 and he causeth his sunne to shine upon them both or he sheweth mercy and giveth the graces of his spirit equally to both without any respect of persons But see the Note chap. 22.2 Vers 15. The rod and reproof c. That is either of them severally or the rod when it is accompanied with reproof give wisdome so far is it from making children fools as fond parents are wont to say it will do therefore such a child will be an honour to his parents which is implyed from the following words but a child left to himself bringeth his mother to shame to wit through his folly and wickednesse see the Note chap. 10.1 Vers 16. When the wicked are multiplied transgression encreaseth c. To wit not only because there are then the more to transgresse Gods laws but also because wicked men are wont to sollicit others to sin to encourage help one another in their wickednesse yea their very example is infectious especially because the very multitude of the wicked is in it self a ground of making them bold in all kind of wickednesse in regard that they are prone to justify themselves in that they doe by the example of a multitude at least they become hereby fearlesse of being hindered in the evil they would doe or of being punished for it when it is done may rather hope thereupon to be countenanced favoured by many And hence it is that the presumption of the wicked Israelites is set forth by this Hos 4.7 As they were encreased so they sinned against me As for the following clause but the righteous shall see their fall see the Note Psal 91.8 It is doubtless here added either to secure the righteous from being drawn away by the throng of the wicked to the encrease of their transgressions or to comfort them both against their fear of being in danger in such times against their sorrow for such abounding wickednesse so likewise to beat off wicked men from hoping to escape punishments because of their multitudes by giving them to understand that the more their transgressions are encreased the more the measure of their sin is filled up so the nearer they are to destruction Vers 17. Correct thy son and he shall give thee rest c. That is though it may be irksome and grievous to thee to doe
for the following words till he please it is said that this word till or untill doth usually in the Scripture imply that a thing shall never be as in Isa 22.14 Surely this iniquity shall not be purged from you till you die that is never see also Gen. 28.15 and so here it implyes that it would never please Christ to awake in displeasure against his Church and to hide himselfe from her unlesse he were disquieted and disturbed by the sinnes of his people And yet the meaning may be too that the faithfull in the time of the Law were to waite patiently for the comming of the promised Messiah and to take heed that they did not provoke him by unbelieving feare Or that when Christ seemes to sleep and to neglect his Church in times of trouble as he did the Disciples in that storme Mark 4.38 it is the duty of his people to content themselves with the comforts which he is pleased to afford them by his Spirit and to waite through faith patience till he was pleased to come in to their help But now for the spirituall sense of this adjuration I charge you by the roes and by the hindes of the feild that hath the most difficulty in it Some hold that there is nothing else intended hereby but as if the Church had said I charge you by those things that are most deare to you and most amiable in your eyes only they say this is expressed in a language suitable to a Pastorall by mentioning the roes and the hindes of the field which are the delight of shepheards But then againe others understand this in a more mysticall way as 1. Because these creatures are exceeding swift and nimble in running whence it is said of Asahel that he was as light of foote as a wild Roe 2 Sam. 2.18 see the Note also Chap. 22.34 therefore some doe understand hereby the holy Angels who are more quick and speedy then roes and hindes in doing what ever God enjoynes them as if it had been said I charge you by the Angels who observe your wayes and will speedily execute judgement upon you if you observe not my charge that you doe not any way disturb my beloved and 2ly Because roes and hindes are wild untamed creatures exceeding timorous and frightfull therefore others think the Gentiles in their wild unconverted estate are figured hereby and so take the meaning of the charge to be this that as the faithfull would be loth the Gentiles should be scandalized by their sinfull and offensive conversation and frighted from comming in to Christ or that the nations amongst whom they lived should be made instrumentall for executing Gods wrath upon them they should be carefull to observe the charge that was now given them And 3. Because the males and females of these creatures are noted for their ardent love one to the other see the Note Pro. 5.19 therefore others understand the adjuration thus I charge you by the roes and hindes of the field that is I charge you by that tender conjugal love that should be betwixt Christ and Christians like that of the roes and hindes of the field and who otherwise shall for this rise up in judgement against you that you doe not by any unkind offensive carriage disquiet my Beloved and cause him to leave me in displeasure Vers 8. The voice of my Beloved If there be any connexion to be conceived betwixt this and the foregoing verses it must be supposed that while the Spouse slept her Beloved had withdrawne himselfe and as his words afterwards imply had been abroad in the Country and that thereupon being suddenly wakened at his returne either by his voice or otherwise hearing him speake she breakes forth as one hastily awakened and startled from her sleep into this abrupt and joyfull expression The voice of my beloved as if she should have said Surely it is the voice of my beloved which may be meant either generally of any thing he had spoken or particularly of those words of his afterwards rehearsed by her ver 10. Rise up my love my faire one and come away Nor is it at all hard to conceive how this is spoken of Christ and his Church for 1. Christ doth sometimes withdraw and absent himselfe from his Church for a while as he did in regard of his bodily presence before his Incarnation and many times in regard of the manifestation of his grace and favour to them see Isa 45.15 2ly Christs voice doth alwayes give notice of his comming before he comes Thus the Prophets did of old foretell the comming of Christ in the flesh Luke 1.68 69 70. He hath visited his people saith Zacharias As he spake by the mouth of his holy Prophets which have been since the world began and the Baptist was the voice of Christ preparing his way before him Mark 1.2 3. And so likewise for his comming seasonably to the help of his people many precious promises he hath given us in his word Isa 35.4 And 3ly the Church knoweth the voice of Christ and rejoyceth to heare it Joh. 10.3 4. His own sheep know his voice and Isa 52.6 They shall know in that day that I am he that doth speak Behold it is I. Behold he cometh leaping upon the mountaines skipping upon the hills No sooner did the Spouse heare the voice of her beloved but she presently cheares up her selfe in the expectation of his speedy comming in the assurance whereof she speakes as if she saw him comming Behold he commeth Now this may be meant 1. of Christs comming in the flesh for the faithfull did in all ages make knowne that they expected the comming of the Messiah according to his promise yea by the eye of faith they saw him comming a farre off Joh. 8.56 Your father Abraham rejoyced to see my day and he saw it and was glad 2. Of his comming to a people in the preaching of the Gospel for where ever the Gospel is preached there Christ is present Mat. 28.20 and is seen by believers Gal. 3.1 and received by faith into their soules Joh. 13.20 And 3. of his comming in to the comfort and help of his people in all their tryals and troubles for even in this case the faithfull by the discoveries of Christs Spirit doe discerne his approaching to their help before he is come even as soone as the voice of Christ sounds in their eares his Spirit comes in with assurances of comfort mercy and help to their hearts whence is that of David Make me to heare joy and gladnesse Psal 51.8 And indeed these two last applications have I think the fairest probability in them But now for that which is said by the Spouse of the manner of her beloveds comming to her leaping upon the mountaines skipping upon the hills that is questionlesse so expressed with relation to that which followes in the next verse where Christ is compared to a roe or a young hart creatures that are wont to
compassing him as with a shield Psal 5.12 Vers 11. Be glad in the Lord c. Hereby he implyes what exceeding joy follows upon faith when men are thereby reconciled unto God and are assured of the pardon of their sins for of that he speaks in this whole Psalm PSALM XXXIII Vers 1. REjoyce in the Lord O ye righteous c. Thus as the foregoing Psalm ended so this begins for praise is comely for the upright to wit in regard they above others have such speciall and abundant cause to praise God so that no imployment is fitter for them as likewise because they alone do truly know God and heartily desire to glorifie his name and so from them it is acceptable with God whereas when wicked men that have no tast of Gods goodnesse do undertake to praise God they do but profane Gods holy name and therefore God abhors their praises see Psal 50.16 Vers 2. Praise the Lord with harp This Instrument is first mentioned wherein David did much delight and in the playing whereon he was eminently skilfull 1 Sam. 16.18 It is called Psal 81.2 the pleasant harp Vers 3. Sing unto him a new song This is required either to imply that to him that attentively considers the works of God there will still be occasion of composing new songs of praise or rather to imply with what fervency and chearfulnesse of spirit he desired they should praise God because upon occasions of unusuall joy they were wont to compose new songs and to fit them with some rare and exquisite tune and so they were sung and heard with the more earnestnesse and delight Yet some say that by a new song is meant a song that should never grow stale and out of date in the Church where the people of God do continually enjoy manifold blessings conferred upon them in Christ Vers 4. For the word of the Lord is right c. That is All his commands concerning the government of the world are just and equall every way right and unreprovable and all his works are done in truth that is sincerely without any guile and faithfully according to what he hath promised or spoken to his people Some indeed understand the first clause of the written word to wit that that word of the Lord is right that is that what he hath promised yea all that he hath spoken therein is faithfull and true sincere and without deceit yea every way blamelesse of which see also the Note Psal 19.8 But the first Exposition is the best as agreeing with that which follows vers 6 and 9. Vers 5. He loveth righteousnesse and judgement That is he loveth to do justice and judgement Vers 6. By the word of the Lord were the heavens made c. See the Notes Gen. 1.1 2 3 c. and all the host of them by the breath of his mouth that is by his command see the Note also Gen. 2.1 Yet some conceive that the three persons of the holy Trinity are here severally mentioned Vers 7. He gathereth the waters of the sea together as an heap c. This is meant of that gathering of the waters of the sea together in the first creation see the Note Gen. 1.9 and Job 38.8 9 10 yet because they are still kept in the hollow places of the earth by the same almighty power by which they were at first disposed of there it is expressed in the present tense He gathereth the waters c. he layeth up the depth in store-houses Vers 10. He maketh the devices of the people of none effect Though whole nations do combine together and set themselves to bring any thing to passe God can easily crosse them Vers 14. From the place of his habitation he looketh upon all the inhabitants of the earth So he calleth the sons of men as by way of contempt to imply the basenesse even of the greatest of them in comparison of the Lord whose throne is in heaven Vers 15. He fashioneth their hearts alike c. That is all mens hearts none excepted one as well as another And this is ascribed to God 1. because he it is that createth the souls and spirits of men in their first conception with all the severall faculties thereof see the Note Numb 16.22 and 2. because he ordereth and disposeth of their hearts and all the motions thereof as it is said of the kings heart Prov. 21.1 he turneth it whithersoever he will And this is here expressed thus to imply that therefore God must needs exactly know all men they being his workmanship yea even the thoughts and intentions of their hearts and much more their works which is expressed in the next clause he considereth all their works Vers 18. Behold the eye of the Lord is upon them that fear him c. See the Note Psal 11.7 Vers 20. Our soul waiteth for the Lord c. This he speaks in the name of the whole Church to wit that they would with all their souls wait upon God for help in all their troubles PSALM XXXIV The Title A Psalm of David when he changed his behaviour before Abimelech c. To wit feigning himself mad which circumstance seems here to be expressed because this tended much to the magnifying of Gods grace that notwithstanding his infirmity therein yet God was pleased to deliver him see the Notes 1 Sam. 21.10 11 13. This is also one of the Alphabeticall Psalms his exceeding joy causing him to compose this Psalm with the more exquisite art but for this see the Note Psal 25.1 Vers 1. I will blesse the Lord at all times c. That is as long as I live both in prosperity and adversity I will never forget this wonderfull deliverance And thus he ascribes his escape not to that which he did but to the providence of God which is more clearly expressed afterwards vers 4. Vers 2. My soul shall make her boast in the Lord c. That is from my very soul I will boast of the Lords favour and goodnesse to me the humble shall hear thereof and be glad that is they shall hear of my praising the Lord and out of love to God shall rejoyce that his name is so exalted or rather they shall hear of my deliverance and so shall be glad both on my behalf that God hath so preserved me and reserved me still to sit on the throne of Israel and on their own behalf as encouraged by mine example chearfully to expect the like deliverance from God For who are meant by the humble here see in the Note Job 22.29 Vers 3. O magnify the Lord with me c. This may be spoken to all the faithfull in generall or in particular to the humble mentioned in the foregoing verse Vers 4. He heard me and delivered me from all my fears And indeed when he was discovered and brought to Achish he could not but be surprized with divers fears as lest Achish should slay him and perhaps with great tortures to satisfie
thus Lord thou hast promised that thy people of Israel shall continue till thou hast sent them a Messiah by whom the glory of this thy kingdome shall be wondrously advanced hitherto thy people have walked on in the way of the expectation of this our promised redemption earnestly expecting desiring the end of this course in the accomplishment of this promise and why then hast thou brought us into this low weak condition as if thou meantst to cut us off wouldst not bring us to that glorious condition thou hast promised or Oh that we might see thy Christ in the flesh behold the glory of his promised kingdome There are some besides that understand these words He weakned my strength in the way c. of God or the enemies weakning their strength in the way as they went into Babylon or in the way as they returned home into their own countrey again But the former expositions are far more probable Vers 24. I said O my God take me not away in the midst of my daies c. That is before I have accomplished little more then half the years which men usually live see the Note Psal 55.23 or rather according to the exposition of the foregoing Note Cut not off thy people before thou hast made good thy promise of bringing them back with joy into their own countrey or before that glorious work of our redemption by the promised Messiah be accomplished And indeed because the Church was not come to the ripenesse of her age till the coming of the Messiah had she been cut off before that it might have been said that she was taken away in the half of her daies Thy years are throughout all generations that is thou art an eternall and unchangeable God And this is here alledged for the same end as before vers 12. for which see the Note there The most Expositours take it thus that because God was eternall therefore he would unto all eternity preserve his Church yea every particular member thereof according to that Matth. 22.32 God is not the God of the dead but of the living Vers 25. Of old hast thou laid the foundation of the earth c. This which here and in the two following verses is spoken to God is by the Apostle Heb. 1.10 11. applyed to Christ to prove his Godhead And indeed by that which is said before vers 13 14 15. that God should arise and have mercy upon Zion and so that the heathen should fear the Name of the Lord and all the kings of the earth his glory and again vers 22. that the people should be gathered together and the kingdomes to serve the Lord it is evident that the Psalmist speaks of the kingdome of Christ and therefore what is here spoken to God must be understood as spoken to God in Christ and to him therefore these words of the Psalm are by the Apostle there fitly applyed Vers 26. They shall perish but thou shalt endure c. See the Note Job 14.12 yea all of them that is the heavens and the earth and all things therein shall wax old like a garment that is shall decay by degrees or rather shall at last come to an end as a vesture shalt thou change them that is say some Expositours as one layeth by an old worn garment that is no longer fit for use and changeth it for another or rather as one alters an old tatter'd garment and doth so furbish it and make it up in another fashion that it seems to be a new garment so and as easily too as one changeth a garment shall God change the heavens the earth though they shall not cease to be and their substance shall be the same yet in regard of their qualities they shall be quite changed of corruptible they shall be made incorruptible c. so that they shall be new heavens and new earth Isa 66.22 The new heavens and the new earth which I will make shall remain before me saith the Lord. It is Heb. 1.12 as a vesture shalt thou fold them up and they shall be changed but that is the same in effect only it implyes either the suddennesse of the change that it shall be done with as much facility as one folds up a garment or else that they shall no longer serve for the same use as formerly whence this change is also compared to the folding up of a book or scroll Isa 34.4 the heavens shall be rolled together as a scroll that is the use of them shall cease as when one shuts up a book and layes it by which he means to use no longer As a vesture shalt thou change them and they shall be changed that is they shall be certainly changed And now the drift of all this is 1. to imply the perishing condition of Gods people as considered in themselves poor frail creatures continually hasting to their end thereby to move the Lord to take pity of them if the heavens that have lasted so many years without any apparent decay shall yet at last perish much more must weak frail men perish and 2. to shew that yet notwithstanding the children of God shall not perish and that because God is eternall and unchangeable and he hath chosen them to be his for ever so that being begotten again by the seed of Gods word which must needs be immortall and incorruptible as God is it is not possible but that they must continue though the heavens shall perish which is the conclusion he makes from hence vers 28. Vers 28. The children of thy servants shall continue and their seed shall be established before thee That is through thy favour and in thy presence both here and eternally in heaven See the Notes Psal 41.12 and 69.35 36. PSALM CIII Vers 1. BLesse the Lord O my soul and all that is within me blesse his holy Name That is my whole inward man my mind will affections thoughts with all the inward powers and faculties of my soul yea it may be extended to the inward parts of his body according to that Psa 35.10 All my bones shall say Lord who is like unto thee for which see the Note there as likewise Psal 20.1 Vers 3. Who forgiveth all thine iniquities who healeth all thy diseases To wit thy sins by pardoning them and if we so understand these words they are no more but a repeating again of what was said before in the first clause or thy lusts and corruptions by mortifying them Some also extend this to Gods delivering him from bodily infirmities and all outward evils see the Note Psal 41.6 But of his bodily health he speaks afterward vers 5. Vers 4. Who redeemeth thy life from destruction c. That is Who preserveth and delivereth thee from destroying dangers or rather who redeemeth and delivereth thee by the promised Messiah from death and hell see the Notes Job 26.6 and 28.22 and 33.22 who crowneth thee with loving kindnesse and tender mercies