A PREFACE

CONCERNING THE ARGUMENT, USE, AND DIVISION, OF THE BOOK OF PSALMS

This book, (so cited by Christ himself, Luke 20.42. and by Peter, Acts 1.20. which as it confirms the antiquity of this inscription so to prevent scrupulousness in titles and quotations, Luke 24.44. we find it, in the Psalms, barely; not, the book of Psalms, as before:) has of ancient times, both by Jews and Christians, been subdivided into five books; the first, ending at the 41. Psalm: the second at the 72. The third, at the 89. The fourth, at the 106. The fifth comprehending the rest unto the end, the reason of this subdivision is by most given, the concluding words in those last Psalms: Amen, amen, in the three first books: a single amen in the fourth: and an hallelujah at the last. Other reasons are given too, but not any very probable or satisfactory. See more upon Psalm 41.72. last words. However, this division being ancient, should not be unknown to them that read ancient books. Other divisions according to the order of reading or singing, called (καθίσματα) cathismata, &c. which according to different Churches and rites, have been various, we here omit. Of the division of the book into 150. Psalms, see upon Psalm first.

The book of Psalms: according to the original, properly, of praises: so styled from the greater part, which contain the praises of God, in several respects, and upon several occasions. Penitential Psalms also, which contain confessions of sins, may truly, according to the Scripture phrase, be called praises, because when we freely and ingenuously confess our sins, we are said to glorify God, Josh. 7.19. Apoc. 16.9. &c. The book of prayers, Psal. 72. last verse. See there: and a little after (here) of the use of these Psalms. Psalms that contain praises, are properly called hymns. And again, Psalms are such hymns properly, as are fitted for some musical instrument. However, in common use, what Psalms are found in other books of Scripture besides this, we commonly call hymns, and so distinguish them from those herein comprehended.

The author of this book (the immediate and secondary we mean, besides the original and general of all true Scripture, the Holy Ghost: see of the Psalms particularly, Mar. 12.36. Act. 1.16. & 4.25.) though named in some other places of Scripture, David; as Luke 20.42. and elsewhere; is not there in the title of the book expressed. The truth is, they are not all David’s Psalms, some having been made before, and some long after him; as shall be showed in due place. Neither is that to be trusted to, as a general rule, that those only are David’s, that bear his name in the title or beginning, since (besides other reasons) we find some in other places of Scripture directly ascribed to David, which have not his name prefixed; as Psal. 2. Act. 4.25. However, to make good this title and inscription, it is enough that the greater part were made by David, and others by him (as is generally believed) collected into one, and appointed or fitted for public use.

Of the excellency of this book, by a divine hand, nay by the immediate hand of God himself, as we may say, so wonderfully contrived and fitted for all men’s occasions, whether in adversity, or prosperity of what degree or condition soever they be (a thing so known, and acknowledged by all, that have made any trial) we shall not need to speak: But never was greater injury done to any book of Scripture, than has been done to this, by one Bonaventure, who substituting the word Mary, or Lady, instead of Lord, or God, in most places, with some other alterations, (in some more, in some less) has made them all applicable, or rather has actually applied and transferred them to the Virgin Mary. As for example, he makes the first Psalm to begin, Blessed is the man that loves your name, O Virgin Mary; your grace shall comfort him. The seventh, O glorious Lady, I have put my trust in you: I beseech you deliver my soul from the hands of mine enemies. Cassander, a moderate Papist, speaks of it with much indignation; Quid, quod totum Psalterium sublato ubique Domini nomine, in nomen Dominae commutatum legitur? Nevertheless the book is in credit among the vulgar; and that it might be of more vulgar use, is translated into vulgar tongues. What has been here cited, is taken out of the French translation, printed at Paris, 1607. The original Latin is extant in Kemnitius his Examen.

The use of the Psalms (common and practical) is twofold: Either for a daily exercise of devotion, and divine worship whether private or public; (therefore also called prayers, as before noted:) or for particular occasions and occurrences, whether private or public, according to the subject and argument of every Psalm.

For the first; that the Psalms (not to speak of holy songs and hymns, long before David used upon extraordinary occasions, as we find recorded in the Scriptures;) as they were partly composed, and partly collected and put together by David and others; so were ever since David’s time used as part of God’s public service among the Jews, is not questioned by any. And that this use of them did continue among Christians since the first plantation of Christianity in the world, may appear by the most ancient records and monuments of those times, that remain unto this day. As for private devotion, though we will not condemn the use of other late books and helps, knowing what variety there is of spiritual, as well as sensual palates and appetites: yet we must be allowed, both for profit and delight, to give the preeminency to this divine book, far above and beyond whatsoever, that has been since, or shall ever be invented and devised by human wit. And as we give the preeminence to the Psalms; so after the Psalms to those books of private devotions, above all others, that are grounded upon the Psalms especially, and go along with them, or take them along: as I have seen some. Now for this use, whether public or private, the reading of the Psalms in order, as commonly digested, by certain portions, as it is most ordinary; so, except there be extraordinary occasion, it is most profitable.

The second use, we said, was upon special occasions and occurrences, such as this life does afford many, both public and private, according to the particular subject and argument of every Psalm. Now because such occasions, as we said but now, are very frequent, and that all men are not so well versed in the Psalms; or, though well versed, have not that judgment, as to discern of themselves what Psalm is fit and proper for every particular occasion, wherein nevertheless the chief use of the Psalms does mainly consist: many divisions have been by divers, both ancient and late, and divers tables set out to this purpose, representing the Psalms digested according to their several subjects and arguments. The most ancient table now extant in that kind is that of Athanasius, an ancient Greek Father; and though divers have been set out by others since him, yet I know not any that have been more copious and accurate in that kind than he, as may appear to them that shall peruse him. But of all those tables in general, it must be considered; First, that difference of translations, as it must needs breed diversity of expositions, so some diversity of applications too, to particular occasions. Neither is this diversity observable in ancient translations only, compared with modern: but even in, and among later translations also. So, for example, in some tables of that kind, that have been set out by some learned men, we are sent to the 41. Psalm, to learn that we should not judge rashly and uncharitably of the just and righteous, when he falls into troubles and adversities. There indeed, according to the translation and exposition which we embrace in these notes, we shall find a notable lesson to that purpose, as may be seen there: but according to some other both translations and expositions (Blessed is he that considereth the poor, &c. which seems to import relief and succor only:) little or nothing to that purpose. Secondly, it must be considered, that the argument of many Psalms is mixed and various, so that the same Psalm may be reduced to several titles, according to its several parts; as petitory, deprecatory, imprecatory, eucharistical, & the like: So that it is no wonder if all tables do not agree in their indications. For these reasons, and because that according to variety of tempers, opinions, fancies, and capacities, some men are more taken with some than others, it were better for every man that is able, with diligent reading and digesting of the said Psalms, there being store to fit all, to make such a table for his own particular use, to which he may have recourse upon occasion, and not be deceived of his expectation, as haply he may sometimes, if he trust to common tables. However, for the help and direction of them that are not so able of themselves, we have here set down some few generals of most common use, to which divers Psalms may be referred. They that desire a larger direction may have recourse to Athanasius, in his Epistle ad Marcellinum, περὶ τῆς ἑρμηνείας, &c. where they shall find a double table, very copious & accurate both, and both tending to one effect. The first begins, Οἱ μὲν ἐν διηγήμασι λεγόμενοι, &c. The second, Ἂν τοίνυν μακαρίσαι τινὰ θέλῃς, &c. The same have been translated not into Latin only, & often so printed, but in English also, if I be not mistaken.

As for imprecatory Psalms, which are many, how to be read, and applied, see upon Psal. 35.4. Let them be confounded, &c. and upon Psal. 143.3. For the enemy hath persecuted my soul, &c.

The seven, so commonly called penitential Psalms: The 6. O Lord rebuke me not, &c. 32. Blessed is he, &c. 38. O Lord rebuke me not, &c. 51. Have mercy upon me O God, &c. 102. Hear my prayer O Lord, &c. 130. Out of the depths, &c. 143. Hear my prayer, O Lord, &c.

To these, may be added, for remission of sins, increase of grace, and deliverance from sickness, and other pressing calamities; the 25. Unto thee, O Lord, &c. 39. I said I will take heed, &c. 88. O Lord God of my salvation, &c. 90. Lord thou hast been our dwelling place, &c. and divers others; as particularly, the 22. My God, my God, &c. though principally intended of Christ.

For the Church, in extremity of misery and desolation: the 44. We have heard with our ears, &c. 74. O God, why hast thou cast us off, &c. 79. O God the Heathen, &c. 80. Give ear, O shepherd of Israel, &c. 83. Keep not thou silence, &c. 89. I will sing of the mercies of the Lord, &c. 102. Hear my prayer, O Lord, &c. 137. By the rivers of Babylon, &c.

Of zeal for God’s house, and public assemblies, &c. the 26. Judge me O Lord, &c. 27. The Lord is my light, &c. 42. As the Hart panteth, &c. 43. Judge me, O God, &c. 65. Praise waiteth, &c. 84. How amiable, &c. to which some of the former, Of the Church, &c. as 102. Hear my prayer, O Lord, &c. may be added.

For the supreme, the 20. The Lord hear thee, &c. 21. The King shall joy, &c. 61. Hear my cry, O God, &c. 63. O God, thou art my God, &c. and in time of great distress and adversity, 89. I will sing of the mercies of the Lord, &c.

To praise God for his goodness, and his wonderful works in general, with reference to man in most particulars: the 8. O Lord our God, &c. 19. The Heavens declare, &c. 29. Give unto the Lord, &c. 65. Praise waiteth for thee, &c. 104. Bless the Lord, O my soul, &c. 107. O give thanks unto the Lord, &c. 111. Praise ye the Lord, &c. 136. O give thanks unto the Lord, &c. 139. O Lord thou hast searched me, &c. 145. I will extol thee my God, &c. 146. Praise ye the Lord, &c. 147. Praise ye the Lord, for it is good, &c.

Concerning Christ, these especially: the 2. Why do the Heathen rage, &c. 22. My God, my God, &c. 40. I waited patiently, &c. 45. My heart is inditing, &c. 72. Give the King thy judgments, &c. 110. The Lord said unto my Lord, &c.

To praise God for deliverances; as from sickness, or any outward evil and calamity; as also for remission of sins, and spiritual afflictions: the 30. I will extol thee, O Lord, &c. 31. In thee O Lord, do I put my trust, &c. 32. Blessed is he whose transgression, &c. 34. I will bless the Lord at all times, &c. 103. Bless the Lord, O my soul, &c. 116. I love the Lord, &c. 118. O give thanks unto the Lord, &c.

Against offence, because of the prosperity of the wicked, the 37. Fret not thyself, &c. 49. Hear this all ye people, (where see the annotations) &c. 73. Truly God is good to Israel, &c. 92. It is a good thing, &c.

For more particular applications, we must refer the reader to the annotations themselves, where the argument of several Psalms, where any doubt or obscurity did appear, is showed.

PSALM I

Psalm first.] That this distribution or division of Psalms into first, second, &c. is ancient, nay authentic, may appear by Act. 13.33. as it is also written in the second Psalm: though some question be made by the most learned (whereof see in Beza upon the place) of the right reading of that place. However, that the whole book is, and has been of old divided into 150. Psalms, the learned, both Jews and others, do agree; but of the division of every particular Psalm, to make up this number, there is not like agreement. The first and second Psalms are by most ancients reckoned but for one, to wit, the first: who also in that place of the Act. 13.33. had it in their copies, in the first; not as it is now, in the second psalm. Some of the learned Rabbins also would have it so, and give some reasons why these two (as we reckon them) should be but one psalm. Again, the ninth psalm with us, in the Greek and vulgar Latin make two, the ninth and the tenth: so that from that place, to Psalm 147. (where we agree again) their account exceeds ours constantly by one. Other differences there be in some other Psalms of less moment. As therefore we hold it safest and surest to follow our ordinary division; so we need not press it upon others too rigidly, or to build upon it as canonical, since so much can be said on the other side. See more upon Psalm 96. at the beginning.

This first Psalm, according to our division, is by divers of the ancients rather taken as a preface or introduction to the whole book, than as one barely; to wit, the first of the number: by which (whether Psalm, or preface) the happiness of man, what it is, and wherein it consists, is declared. Indeed it has always been accounted the part of a prudent wise man, before he betakes himself to any serious work, to consider first of the general end, and what reference it has unto it, that accordingly he may bestow his pains more or less, as he sees it more nearly and immediately, or otherwise, to tend unto the end. Now the main and general end of all men, is happiness, or blessedness. And therefore the wisest and most renowned of all ancient philosophers, his two best pieces, (both for use and accurateness) his Ethics and his Politics, he begins with this very consideration of the end, laying this for a foundation, That all men desire to be happy. Now that is it that we are here taught by this first Psalm, what is true (though not according to ordinary judgments perchance) and real happiness, and what is not: a way to this happiness being also showed and proposed to them that shall make a right use of this book. See more upon Psal. 10. v. 4. will not seek after God.

Verse 1. {Blessed} The original is plural; which nevertheless, according to the propriety of the word, may be joined (& so rendered) with either plural or singular. But whether a substantive, or adjective, is controverted. Most take it for a substantive, as if it were blessednesses: whereupon some infer the multiplicity; others, the perfection of that happiness here intended. But this being the common use of the word, there can be no great solidity in this conceit.

{the man} האיש Some observe the emphasis of the article, as set of purpose, in opposition to common human judgment: as if he said, Blessed is, not whom the world does ordinarily bless, and count happy; but truly blessed he, &c. The word may also (as often) be rendered, quilibet, whoever; Blessed is he, whatever he be, (whatever others think and judge) who, &c.

{walketh not in the counsel, &c.} Most observe a gradation in these several words; 1. To walk, to stand, to sit: 2. Counsel, way, seat: 3. Ungodly, sinners, scornful. The beginning of godliness,1 say they, is to company with the ungodly, to keep correspondency, and to communicate counsels with them. For it cannot be, but their example will infect in some measure, and cast us into some inconveniences, though against our wills and purposes. But to stand, argues some purpose and resolution: as, to sit, the extremity of wickedness, when we make a practice of it without any remorse, or reluctancy. So, counsel, we may take of intention; way, of action; but seat, of profession; wherein is the height of wickedness, when that we have done wickedly, we dare boast of; and are ready, yea desirous (as masters of the chair) to teach others. So far the most, and most sober; as Calvin, and some others: but at the third and last gradation some stick, because they find no gradation in רשעים (here translated, ungodly:) and חטאים (sinners;) though they acknowledge themselves well satisfied about the last word, לצים (scorners) that by it, professed atheists, that make a mock of godliness, and deride the Scriptures, (the very worst of sinners) are understood. But since all the rest agree so well, a probable gradation between these two words also that are stuck at, may without much difficulty be found and showed, as it is here by some others. Somewhat to this purpose, see upon Prov. 12.12. The wicked desireth the net of evil men, &c. And these gradations admit of several interpretations, as may be seen in variety of interpreters: the most literal and probable, have been set down. Nevertheless, if any like better of their opinion, who think all these words promiscuously to be heaped and put together, the more emphatically and fully to express the care and duty of a godly man, in avoiding the company, as much as he can; but especially, the example of wicked and profane men; all wickedness, for the most part, proceeding from bad examples, and imitation: this, also without any alteration of the main scope, may be allowed. See more upon v. 4. The ungodly are not so; and Psal. 95.6. Let us worship. And of the danger of evil company in general, upon Psal. 26.4. I have not sat, &c.

V. 2. {in the law of the Lord} To the wicked and ungodly, he does oppose, not the godly and religious simply; but those, whose godliness is grounded upon the law, or Word of God. Many are very religious (or rather superstitious) in their own way, or led by others whom they have addicted themselves unto: but those only truly religious, whose religion is well grounded. See 2 Tim. 3.15,16,17.

{meditate day and night} Many do receive the Word of God in general, but take no thought or care to understand it. (they have a zeal of God, but not according to knowledge, Rom. 10.2.) Others, receive it with joy, but their joy continues not: as in the parable of the seed, Mat. 13. To meditate here, is to take care that we may understand: day and night, imports constancy and perseverance. By meditating also may be understood an endeavor to digest; that is, to reduce into practice; without which bare knowledge profits not. Now, this description of blessedness in these two verses, how it does agree with that, Psal. 32.1,2. and St. Paul’s inference or observation upon it, Rom. 4.6,7,8. see more upon that Psalm.

V. 3. {And he shall be like a tree} The happiness and prosperity of the godly is here set forth by a similitude: which although according to the measure of knowledge in those days, and the promises of the law, (subject nevertheless to many limitations, as we shall have occasion to show afterwards,) may admit of a literal interpretation also; that is, may be understood of temporal prosperity, according to that of the Apostle, That godliness is profitable unto all things, having the promises both of this life and of that which is to come, 1 Tim. 4.8. Yet is not this the happiness or prosperity principally here intended; but that which is permanent and eternal. To which also, not reason only, but the very words, if well pondered and examined, do lead us. For what is the greatest prosperity that this world does afford, or the longest life of man, or what account to be made of it, but, according to the Scripture, as of grass, and the flower of the field, Esa. 40.6. which in the morning flourisheth and groweth up; in the evening it is cut down and withereth, Psal. 90.6. see also Psal. 103.15,16. And what account David himself made of it, appears Psal. 39.5,6. & Psal. 62.9. which even they, who because they had no certain knowledge of any better after this, had most reason to make the most of this present world, and the goods of it, have freely acknowledged and expressed in many pithy sentences and speeches, comparing all human felicity to a shadow, to a dream, to a bubble, &c. So noted and incurrent into the eyes of all wise men has this truth ever been. This sense therefore, as principally intended, and most proper to the place, we shall henceforth insist upon, in the following words.

{a tree} See Jer. 17.8. & Ezek. 47.12. where it is apparent, that the fruit and waters spoken of, cannot be understood of others, but spiritual and celestial. Some very learned interpreters would have the tree here spoken of, particularly to be the palm tree, named Psal. 92.12. The righteous shall flourish like a palm tree; because divers things are written of the palm tree, which seem to agree well to this description; as that it is always green, bears always, &c. So they gather from Pliny. But I doubt they will scarce make that good; that it grows and thrives by rivers. The author of the Geoponics (as I remember) says it grows in none but dry salt grounds: I know not how truly Pliny says in light and sandy, which must often be watered. But whereas they quote Pliny for the perpetuity of the fruit he speaks it not of the tree, but of the frutex, which he distinguishes from the tree; non in arborem sed in fruticem; the manner of growing whereof is also different from the growing of the tree. It is not necessary therefore that we should understand it of any certain tree really extant in the world, no more than in the passage of Ezekiel, before quoted. Such a tree may be conceived, and from things merely conceivable, similitudes are often taken.

{planted} Not growing of itself. Every plant which my Heavenly father hath not planted, shall be rooted up, Mat. 15.13.

{rivers of water} Those waters that issue out of the Sanctuary, Ezek. 47.12. of which Christ speaks, Joh. 4.14. the water that I shall give him, shall be in him a well of water, springing into everlasting life.

{his fruit in due season} Every branch in me that beareth not fruit he taketh away, Joh. 15.2.

{shall prosper} All things work together for good to them that love God, Rom. 28. and in all these, (tribulations, distress, persecution, &c.) we are more than conquerors, ver. 37.

V. 4. {The ungodly are not so} Here by the word ungodly, must be understood the sinners and scorners also, mentioned in the first verse: whence some would infer, that there also by those three different words, the same must be understood, because all are comprehended here under one. But that is not necessary: for it is ordinary enough, as to other authors, so to the Scriptures, to use one and the same word, (sometimes in one and the same verse,) in different senses. So the Hebrew word לחם Psal. 104.14. is taken, and so translated, for food; a general word: and in the very next verse, translated bread; as bread is taken in its proper sense. So the word νόμος, law, Rom. 8.1,2. &c. is taken in different senses: sometimes more generally, and sometimes more particularly. However, I am not against it, (as was said there,) that the same may by those three several words in the first verse, (if any like it better so) should be understood. See also upon Psal. 26.4. I have not sat with vain persons.

{like the chaff} They have no hope after this life, which for the transitoriness and instability of it, may well be resembled unto chaff, (as unto a shadow, Eccl. 8.13. a hand breadth, and nothing, Psal. 39.15.) which is driven by the wind. The world passeth away, and the lust thereof: but he that doth the will of God abideth for ever, 1 Joh. 2.17. The wicked is driven away in his wickedness; but the righteous hath hope in his death, Prov. 14.32.

V. 5. {not stand} They shall not be acquitted: sentence shall be pronounced against them. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all those things that shall come to pass, and to stand before the Son of man, Luke 21.36. See also, Ephes. 6.13.

{in judgment} For God shall bring every work into judgment, with every secret thing, Eccl. 12. last words.

{sinners in the congregation of the righteous} There shall be weeping and gnashing of teeth, when ye shall see Abraham and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out, Luke 13.28.

V. 6. {knoweth the way of the righteous} Preserveth the way of his Saints, Prov. 2.8. He knoweth the way that I take; when he hath tried me, I shall come forth as gold, Job 23.10.

{the way of the ungodly shall perish} There is a way which seemeth right unto a man; but the end thereof are the ways of death, Prov. 14.12. and, when thou awakest, (see there) thou shalt despise their image, Psal. 73.20.

PSALM II

Verse 1. {Why do the Heathen} Throughout the Psalm, David is set out as a type of Christ. Whatsoever is here spoken of David, though it was fulfilled in him more immediately, yet by the principal aim and institution of the Holy Ghost, it belongs to Christ (as shall appear) more essentially and properly. The Apostles therefore apply these words to Christ immediately, Act. 4.25,26. As also verse 7. of this Psalm: see there.

{rage} Or, tumultuously assemble.

{imagine} Heb. meditate.

{a vain thing} That is not grounded on reason, or can produce any good effect.

V. 2. {The Kings of the earth} It was prophesied of Christ’s kingdom by Esay 49.33. And Kings shall be thy nursing fathers, and their Queens thy nursing mothers: they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet, and thou shalt know that I am the Lord. This was fulfilled in the miraculous conversion of so many Gentile Kings and emperors to the Christian faith, whereof we read in Ecclesiastical history. However, this happened not presently but after many bloody persecutions; many plots and projects contrived with all possible human subtlety, for the destruction of Christians. As for David the type, what oppositions and difficulties he met with, both before and since he was come to his Crown, the history of Samuel does show. But nothing there that can make the application of these words so proper to him, as to Christ.

V. 3. {Let us break their bands asunder} By bands and cords, total subjection and strict obedience, such as theirs must be, that are truly converted unto Christ, must be understood. Much like unto this is that expression, Ezek. 38.4. I will put hooks into thy jaws. Many Kings and kingdoms, since their first conversion and submission to the Gospel of Christ, have since apostatized, and shaken off the yoke; and more (according to the predictions of Christ and his Apostles) may yet: but shall (all kingdoms and nations) in due time return to their obedience, notwithstanding all opposition, and small appearance of it to human judgments.

V. 4. {that sitteth in the heavens} God, emphatically, in opposition to Kings of the earth, before, verse 2.

{shall laugh} Prov. 2.16. Psal. 37.13. & 59.8.

V. 5. {Then shall he speak unto them in his wrath} God’s plagues will declare, that in resisting David and Christ, men fought against God.

{in his wrath} See upon Psal. 90.11. Even according to thy fear, so is thy wrath.

{vex} Or, trouble.

V. 6. {Yet have I set my King} Or, Even I. It is in vain for you to seek to pull him down, whom I have set up.

{set} Heb. anointed.

{upon my holy hill of Zion} Heb. upon Zion, the hill of my holiness, Psal. 15.1.

{my holy hill of Zion} Spoken of with so much respect and love, by God himself, Psal. 78. & 132. a type of the Church; to which belongs that promise of Christ, Matth. 16.18. that the gates of hell shall not prevail against it. See more upon Psal. 68.16. The Lord will dwell in it for ever.

V. 7. {I will declare the decree} In the Hebrew אל־חק, which word has troubled interpreters, and is differently translated, whereof variety of interpretations of the whole passage have issued. But I hope we shall so clear it, as no further doubt shall need to be made. This word then חק in the Scripture, besides some other uses is many times used to express that law and order, which God has set to natural things; those particularly, that are generally accounted most immutable: as to the Sea, that it shall not overflow the earth, Jer. 5.25. to sun and moon, that they shall give their light, Jer. 31.35,36. to the vicissitude of night and day, Jer. 33.25. In all which places (as elsewhere also, Psal. 148.6. &c.) the word חק is used; translated sometimes decree; and sometimes ordinance. And this to be the force and scope of the word in this place also, may further appear by Jer. 33. v. 20,21. and v. 25,26. where the Prophet speaking of this very thing, the promises of God unto David, he does not only use the word חק (or another equivalent ברית, translated covenant) but also sets out the immutability of these promises, that decree, by likening it to those immutable ordinances of night and day, &c. 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, &c. and in the 25. verse, —and if I have not appointed the ordinances of heaven and earth, &c. By all which may clearly appear, that חק here does imply an immutable decree, in effect as irrevocable (so much to be collected out of the propriety of the word) as those things are, that are most irrevocable in the course of nature.

{thou art my Son} Of David, the type, as Psal. 89.26,27. He shall cry unto me, Thou art my father, &c. But of Christ, to whom it more properly belongs, and to whom it is applied, Act. 13.33. Heb. 1.5. & 5.5. Whether it is spoken of his divine nature, as he is the Son of God from all eternity; or as God and man, either conceived at such a time, as some; or publicly declared by a voice from heaven to be the Son of God, at his baptism; as others: Or lastly, constituted King after his resurrection; is not agreed among interpreters. Those that understand it of his divine and eternal generation, observe the propriety of the word, this day, which they say, notes the perpetuity of the act without any variation, or vicissitude of time. But not to spend time needlessly in refuting of others, it is certain from what has been observed before of the propriety of the word חק, that this generation (whatever it be otherwise) must be a thing promised, and (when this was written) of future and expected accomplishment; not therefore that eternal generation of the Son of God: Nor This day, the immovable (as some express it here) point of eternity. We follow them therefore, who interpret this generation of the manifestation, and public demonstration of Christ his Deity, by his resurrection; upon which (as here also follows) presently followed his inauguration, or solemn admission, into the rule and government of the world, as God and man: whereof himself speaks, Matth. 28.18. All power is given unto me in heaven and in earth. And thus was the Psalmist interpreted by Saint Paul himself, Act. 13.32,33. And we declare unto you glad tidings, how the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second Psalm: Thou art my Son: this day have I begotten thee. This passage indeed is eluded by some, who by reason of the ambiguity of the original word ἀναστήσας, not so proper to the resurrection, but that it may be otherwise interpreted also (as for example, Act. 3.22.) would have this raised up, to be taken in a more general sense, as if it had been, has constituted and appointed: or, has stirred up. But as there was no need of this device, since that the word ἀναστῆναι is more usually taken in the New Testament of the resurrection: so if they had thought of another passage of the same Paul, which does not admit of this evasion, they had certainly forborne. And that is, Rom. 1.3,4. where the words are, Concerning his Son Jesus Christ, our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead. If any stick at this expression, I have begotten, for, I have declared, or manifested you to be begotten: let them consider of those, Immundabit & mundabit sacerdos, Lev. 13. he shall (if we may so speak) unclean and clean. As it is in the Hebrew, often repeated in that Chapter; for he shall pronounce unclean or clean, as it is there rendered: and Jer. 1.10. to root, and to pull down, &c. for to prophesy of rooting, and pulling down, &c.

{this day} At a certain and appointed time; the better and more emphatically to set out the certainty of the promise. Or, this day, particularly to be understood of the day of Christ’s resurrection; as those words also, Psal. 118.24. This is the day which the Lord hath made, we will rejoice and be glad in it; according to some there, both old and latter.

V. 8. {Ask of me} The better to set out the love of God to his Son, according to that voice from heaven, Matth. 3.17. This is my beloved Son, in whom I am well pleased. It was a fashion in former days among great princes, when they would show their great affection, or extraordinary good liking, to bid the parties ask what they would, promising they should have their desire. Besides what examples common histories do afford, see Esther 5. & 7. & Matth. 14.6,7. To this custom is here alluded. Such allusions are frequent in the Scripture. Some take the words literally and simply, and refer to this, that prayer of Christ, recorded Joh. 17.5. And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was. It does not seem to me so probable.

{and the uttermost parts of the earth for thy possession} Not only the Jews, but the Gentiles also.

V. 9. {Thou shalt break them with a rod of iron} Revel. 2.27. & 19.15. The word in the original Hebrew, here translated to break, may also come from a root, which signifies to feed; as feeding does include all duties of a pastoral charge; to lead, to rule, &c. Whence it is, that the Septuagint here translate it ποιμανεῖς: whom the author of the Apocalypse does follow, 2.27. and 19.15.

{like a potter’s vessel} So as they can never be restored, Isa. 30.14. Dan. 2.44.

V. 10. {Be wise now therefore, O ye Kings} He exhorts all Rulers to repent in time, and leave conspiring against him, or Christ.

V. 12. {Kiss the Son} In token of homage, according to the custom of those days and places. So Gen. 41.40. Thou shalt be over my house, and according unto thy word shall all my people be ruled. It is in the original, ישק: shall all my people kiss: (osculabitur,) as some interpreters there. The Septuagint with the Chaldee Paraphrase, translate the words, Take hold of instruction: wherein they may be thought, as in divers other places, to have had more respect to the sense and matter of the words, as they did understand them; than to the words themselves. But I rather believe that they had a respect unto the words, as well as to the matter. For נשק Ezek. 3.13. signifies, to touch: as it is well rendered there; which is as far from the proper signification of the word, (to kiss:) as δράξασθαι, or to take hold, is from touching. Then בר without any alteration of the consonants, may signify purity, (a principal effect of good instruction, or discipline) as well as filius, a son. Besides, παιδεία, (instruction, or discipline:) in Greek, comes from παῖς, a son, because unto such properly discipline does belong. In this word therefore παιδεία (sonship, as it were:) they had a respect doubtless to the original word, which signifies a son. St. Jerome by kissing here, understands adoration, because it was the custom in old time, as appears by many ancients, and by Job 31.27. to kiss the hand, when they adored: as the very Latin word adorare, (according to the common opinion, and etymology) does import. His translation therefore of the words is: Adorate purè, or, adorate filium: of which he treats in divers places. Some of the Rabbins also, (as Aben Ezra for one) are for this translation; adorate filium: and acknowledge this whole Psalm to belong to the promised Messias.

{and ye perish from the way} When the wicked shall say, Peace and rest, seeming yet to be but in the midway of their purposes, then shall destruction suddenly come, 1 Thess. 5.3.

{blessed are all they that put their trust in him} Prov. 16.20. Isa. 30.18. Jer. 17.7. Rom. 9.33. and 10.11. 1 Pet. 2.6.

PSALM III

TITLE

{When he fled from Absalom his son} 2 Sam. 15.14.

Verse 1. {How are they increased that trouble me?} This was a token of his stable faith, that for all his troubles he had his recourse to God.

V. 2. {Selah} There be variety of opinions, whereof many have been collected of old by old Jerome, concerning the use and true signification of this word. Theirs to me (and they are the learnedest of these latter times) seems best grounded, who make it a bare musical note, whether for raising of the voice, repetition, or the like. The vulgar opinion is, that it points at some extraordinary thing, which requires elevation of mind, or more than ordinary attention. Indeed it is hard to say of any place of Scripture, where least words sometimes afford great mysteries, that it is not extraordinary, or needs not elevation of mind. But if a man should peruse all those places (some 70. in the Book of Psalms; and some two or three in the Prophet Habakkuk:) where this word is found, he would be put to it perchance, to give a reason, why such places as these, and set after leasing, Psal. 4.2. and remain in the wilderness, Psal. 55.7. that would swallow me up: and, they are fallen themselves, Psal. 57.3,6. I proved thee at the waters of Meribah, Psal. 81.7. they have holpen the children of Lot, 83.8. and the like, should require more peculiar elevation of mind, than a thousand other places of the same Psalms, apparently more mysterious, or sententious. That we be not therefore forced to devise mysteries, where there is no need, and to impose our own conceits upon the Scripture, I think safest to let it pass where we meet it, as either a musical note, as was said before; or unknown word, as many believe.

V. 3. {for} Or, about.

V. 5. {I laid me down and slept: I awaked} Though the words, of themselves, simply taken, afford a good sense, as Prov. 3.24. Job 11.18. yet that sense will be more full, if it be observed, that it was a proverbial speech among the Hebrews, to set out great confidence and security. As for example, Mark 4.27. (which not understood there, has troubled some interpreters;) So is the Kingdom of God, as if a man should cast seed into the ground: and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. Sleep and rise night and day; that is, trouble himself no more about it; take no further thought, but rest himself with all confidence and security.

V. 6. {I will not be afraid of ten thousands of people} Psal. 27.3. When he considered the truth of God’s promise, and tried the same, his faith increased marvelously.

V. 7. {upon the cheek bone} You have laid reproach upon them, Job 16.10. and weakened their power, Psal. 58.6.

{thou hast broken the teeth of the ungodly} You have taken away all means of hurting me from them.

V. 8. {Salvation belongeth unto the Lord} Isa. 43.11. Hos. 13.4. Be the dangers never so great, or many, yet God has ever means to deliver his; and he is the only author of safety, Psal. 60.11. Prov. 21.31.

PSALM IV

TITLE

{To the chief musician} Or, overseer. Among them that were appointed to sing the Psalms, and to play on the instruments, one was appointed chief, to set the tune, and to begin, who had the charge, because he was most excellent, 1 Chron. 15.21. & 23.4.

{Neginoth} That is, on hand-instruments, which were played on with the hand only, Isa. 38.20. Hab. 3.19. as harps and cymbals.

Verse 1. {Hear} Heb. Answer.

{O my God of righteousness} Or, O my righteous God, as Psal. 59.10,17. You that are both most righteous, and the defender of my righteous cause, Psal. 26.1. and 35.1.

{when I was in distress} Both in mind and body.

{have mercy upon me} Or, be gracious unto me.

{my prayer} Complaint made to you, as to my Judge; for so the word signifies, Psal. 17.1,2.

V. 2. {my glory into shame} Whether this Psalm were made by David when he was persecuted by Saul, or by his own son Absalom, is uncertain; but when under persecution, all agree: and that by my glory here, he understands his kingdom: as if he had said, How long will you thus continually plot and project, how you may either keep me out, or defeat and disappoint me of that honor and dignity which I have boasted of, and rejoiced in, as cast upon me by God’s immediate providence; and secured unto me by divine promises and revelations; to make me appear to the world as an usurper, or impostor?

{love vanity, and seek after leasing} All your endeavors against God and me, are but in vain: though for a while you prevail; yet in the end, the fruit of all your plots, and daily machinations, will be but wind, and a lie: a mere abortive of your own fancies, that shall never come to pass really.

V. 3. {the Lord hath set apart} Marvelously separated, by some sign of distinction and excellency, Exod. 8.22. & 9.4. & 11.7. & 33.16. Psal. 17.7.

{that is godly} A King that walks piously in his vocation; not like Saul.

V. 4. {Stand in awe, and sin not} Before, David spoke to his enemies; Now, (as some of the most learned here,) to his friends, that were extremely scandalized, and confounded in themselves, at his sufferings; and that God should suffer the wicked to prevail so much against his own cause. As if he said; Let not your indignation and just resentment of these confusions proceed to a wicked murmuring against God, or rash forsaking of his truth; but consider of it wisely, in your most retired sober thoughts. The word רגז translated here (contremiscite) stand in awe, does also signify, commoveri irâ, to be angry: and by the Septuagint, (who did often affect to keep to the propriety of words according to the etymology; the words ὀργὴ, et ὀργίζω, in all probability proceeding from the Hebrew רגז:) is here rendered ὀργίζεσθε, be angry. Whose translation is followed by St. Paul, Ephes. 4.26. Be angry and sin not; let not the Sun go down upon your wrath. Either of those significations, stand in awe, or be angry, may do well enough in this place; but this latter (preferred also by Mollerus,) will fit better.

V. 5. {Offer the sacrifices of righteousness} If you cannot (in this time of confusion, and being driven from Jerusalem and the Temple) offer legal sacrifices, and want the comfort of that solemn service; you may (in any place, and at all times) offer the sacrifice of a godly righteous life, and put your trust in the Lord, which is above all legal sacrifices. The sacrifices of God is a broken spirit: a broken and a contrite heart, O God, thou wilt not despise, Psal. 51.17. & 50.8, &c. I will not reprove thee for thy sacrifices or thy burnt-offerings, &c. Offer unto God thanksgiving, and pay thy vows unto the most High. And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. See also upon Psal. 51.19. Then shalt thou be pleased.

V. 6. {Who will shew us any good?} The multitude seek worldly wealth, but David sets his felicity in God’s favor.

{Who will shew us any good} We looked for peace, and there is no good: and for the time of healing, and behold trouble, Jer. 14.19.

{lift thou up the light of thy countenance upon us} Num. 6.26. Make us feel the full effect of your favor, as the sun scatters his beams at noon.

{the light of thy countenance} For they gat not the land in possession by their own sword, neither did their own arm save them; but thy right hand and thine arm, and the light of thy countenance, because thou hadst a favour unto them, Psal. 44.3. See also Psal. 80.3,7,19. Turn us again, O God, &c.

V. 7. {Thou hast put gladness, &c.} He praises God, that in the midst of these temporal troubles and afflictions which God had laid upon him, so great, and so lasting, that many of his side were ready to sink; yet God had afforded unto his soul such spiritual joys and comforts, as he valued more than the greatest joys of this world; such as used to be among the generality of men in time of harvest and vintage. Whence it is, that the joy of harvest, was among the Hebrews proverbially used for a great extraordinary joy, Esa. 9.3. & 16.10.

V. 8. {I will both lay me down in peace, and sleep} Psal. 3.5.

{for} Or, though, as Gen. 8.21. Josh. 17.18.

{thou Lord only makest me dwell in safety} God alone gives him safety, Deut. 32.12. Or, God keeps him safe when he is alone, and helpless, that his foes may not hurt him, Num. 23.9. Psal. 3.8. & 40.17. 1 Sam. 30.6.

PSALM V

TITLE

{Nehiloth} Upon wind-instruments, that have hollowness in them to blow into.

Verse 1. {Consider my meditation} That is, my vehement prayer, and secret complaint and sighings, proceeding from meditation.

V. 3. {My voice shalt thou hear in the morning} See upon Psal. 30.5. Weeping may endure, &c. See also Psal. 130.6.

{in the morning} I will pray betimes, and will not cease till I be heard, Psal. 88.13. Hab. 2.1.

{will I direct my prayer} Heb. set in order; to wit, my petitions; or words, Job 32.14.

{will look up} Psal. 123.1,2. Heb. look out; to wit, like a watchman.

V. 4. {that hath pleasure in wickedness} Seeing that God by nature hates wickedness, he must needs punish the wicked, and save the godly.

{neither shall evil dwell with thee} Heb. sojourn, or be harbored as a guest, much less dwell constantly, Psal. 84.10.

{evil} Or, the evil man.

V. 5. {The foolish shall not, &c.} The Hebrew word הוללים does more properly signify madmen, as it is here translated by most interpreters; roarers, roysters, riotous persons. The same root (in another conjugation) signifies to laud and praise: and is often used of them, who were appointed solemnly to praise God in his Church. Now, in outward appearance, there is sometimes some affinity of carriage between those that are so mad, through excess of worldly mirth, and joviality, as they call it; and those that praise God, aloud, with intention of mind and voice. David therefore by this word here, excluding such from the presence and house of God, (mentioned in the 7. verse,) seems to allude to those solemn, or any other devout praisers of God, who had a right to his house and presence.

{in thy sight} Heb. before thine eyes.

V. 6. {the bloody and deceitful man} Psal. 55.23. Heb. the man of bloods and deceit.

{and deceitful man} Secret sinners; for bloody men are open, deceitful ones work privily.

V. 7. {I will come into thy house} In the deepest of his temptation, he puts his confidence in God.

{in thy fear} Or, in the fear of thee, as Esay 53.11.

{toward thy holy Temple} When they had not access to the Temple, as in time of persecution, exile, &c. yet were they, wherever they were, to turn themselves towards it, when they made their prayers, 1 King. 8.48. Dan. 6.10. But if this Psalm, according to the title, and common opinion, were David’s; these words can have no relation to that custom, at least, as grounded upon those places before quoted; because the Temple (properly so called) was not yet built: and by the Temple, must here be understood the Tabernacle. But if by Temple, we understand here the inmost and holiest part of the Tabernacle, into which none had access but the High Priest; then even they that were within the Tabernacle, might be said to pray towards, as it is here. See also, Psal. 28.2. toward thy holy Oracle. See also upon Psal. 138. v. 2. towards thy holy Temple.

V. 8. {Lead me} Leading, is for the directing of the journey, Psa. 25.5. & 143.8,10. Prov. 3.6. Making plain the way, is for the easier walking, Esay 40.3,4.

{because of mine enemies} Because you are just, therefore lead me out of danger, for many watch to hurt me.

{mine enemies} Heb. those which observe me.

{straight} Or, even, as Esay 26.7,10.

V. 9. {no faithfulness in their mouth} Nothing that one may trust to; no steadfastness.

{faithfulness} Or, steadfastness.

{in their mouth} Heb. in his mouth; that is, in the mouth of any of them.

{very wickedness} Heb. wickednesses.

{their throat is an open sepulchre} Rom. 3.13. Desires to swallow men like the grave, Prov. 27.20. & 30.16.

{open sepulchre} Jer. 5.16.

V. 10. {Destroy thou them} Or, make them guilty.

{by their own counsels} Or, from their counsels. Let their own devices overthrow them.

{in} Or, for.

{transgressions} Or, defections.

{they have rebelled against thee} Destroy them not for my sake, but for your sake.

V. 11. {But let all those that put their trust in thee, rejoice} Your favor towards me shall confirm the faith of others.

{thou defendest them} Heb. thou coverest over, or, protectest them.

V. 12. {compass him} Heb. crown him.

{as with a shield} So that he shall be safe from all dangers.

PSALM VI

TITLE

{Neginoth} Psal. 4. title.

{upon Sheminith} Or, upon the eighth. Upon an instrument with eight strings; or, in a bass-tune, 1 Chron. 25.21.

Verse 1. {O Lord, rebuke me not in thine anger} Psal. 38.1. Jer. 10.24. Though I deserve destruction, yet let your mercy pity my frailty.

V. 2. {my bones are vexed} For my whole strength is abated.

V. 3. {but thou O Lord, how long?} I have been long sick, but you defer to heal me.

V. 4. {deliver my soul} My life from death, which is nigh, verse 5.

V. 5. {For in Death, &c.} See Isa. 38.18,19. & Psal. 30.9. & 115.17,18. and elsewhere. All which places must not be understood as though it were intended by such expressions positively to determine anything concerning the estate of the dead, (a thing in those infant days of the Church not so fully revealed, nor ordinarily talked of) but only, the better to set out the duty of the living. Now God himself having revealed unto men, that the most acceptable service (far above the legal and ceremonial) they could do unto him, was to call upon him in time of trouble; and after deliverance, to glorify him: as is more fully expressed, Psal. 50. from verse 8. to 16. those holy men, being in danger of death through sickness or otherwise, could not pitch upon any other consideration, upon which they might press their recovery, or deliverance, with God, with more boldness or confidence, than this of God’s glory, so much interested (as by his own gracious declaration they were assured) in the thanks and praises of the living. This therefore they insist upon, and press it home; professing also at the same time, that it is the main end, and scope of their lives, to glorify God. See more upon Psalm 88.10. Wilt thou show, &c.

V. 6. {all the night} Or, every night.

V. 7. {Mine eye is consumed because of grief} It is eaten out with grief, as with a moth, because my foes insult over me.

V. 8. {Depart from me all ye workers of iniquity} Matth. 7.23. & 25.41. Luke 13.27. God sends comfort and boldness in affliction, that we may triumph over our enemies. See upon Psal. 22.22. I will declare.

V. 10. {Let all mine enemies be ashamed} When the wicked think the godly shall perish, God delivers them suddenly, and destroys their enemies: so they lose their hope, and are confounded, Job 6.20. Jer. 48.1,20.

PSALM VII

TITLE

{Shiggaion} The meaning of this word is very uncertain. Some would have it an instrument of music: Others, a certain tune; or beginning of song, or certain kind of verse. They that have written most of it, profess themselves most irresolute, and think it not very material, or necessary to be known whatever it be. Which may be said, and indeed is said by the most learned, of all these titles of Psalms (that have any obscurity) in general, as belonging all to that either music, or poetry, then in use; now, altogether unknown.

{Cush the Benjamite} Most interpreters by Cush, think Saul, who was the son of Kish, a Benjamite, 1 Sam. 9.1, &c. to be intended. This reason of changing the name, some think was in reverence to his sacred person and function, Job 34.18. Others, the better to set out his obstinate impenitency, and hardness of heart. For Cush properly signifies an Ethiopian, or Blackamoor: according to that of Jer. 13.23. Can the Ethiopian change his skin? or the Leopard his spots? then may ye also do good, that are accustomed to do evil. Certain it is, that such secret allusions, or disguises of proper names have been observed by the learned in divers places of Scripture. See Junius upon 2 King. 23.13. and others there. Nevertheless, their opinion that would have this Cush rather to have been some of Saul’s officers or courtiers, who had calumniated David, and incensed Saul against him, as though he had plotted secretly to take his life away; if any like better of it, the tenor of the Psalm will agree well enough with it. But then it will be better to translate this דברי here in the title, the words, as it is already in the text; than, the business, as in the margin.

Verse 2. {Lest he tear my soul like a lion} He desires God to deliver him from the rage of cruel Saul, his principal adversary.

{none to deliver} Heb. not a deliverer.

V. 3. {if I have done this} Wherewith Cush charges me; to wit, if I have sought to slay Saul, and seduce the people.

{if there be iniquity in my hands} That is, in me. But he names hands, because they are the instruments of murder.

V. 4. {If I have rewarded evil unto him that was at peace with me} If I reverenced not Saul as God’s anointed, and preserved his life, 1 Sam. 26.8,9.

V. 5. {and lay mine honour in the dust} Let me not only die, but be dishonored forever.

{dust} Job 16.15.

V. 6. {lift up thyself} Set yourself on your judgment-seat. Tribunals were high, 1 King. 10.19.

{rage} Or, outrages.

{to the judgment that thou hast commanded} David seems here to challenge that jus regni (as Vatablus here, and some others) which God had promised unto him. Now we read of a jus regni, 1 Sam. 8.9,10, &c. and Chap. 10.25. where indeed we find the very same word משפט, as is here; though there translated manner; here judgment. But of that jus there, how to be interpreted, there is much controversy; and it seems to have more particular reference unto Saul. The jus regni challenged here by David was his right and title to the Crown, by God’s promise, and Samuel’s anointing of him by God’s command, in greater confirmation. The words also may be taken more generally; That God would do him right, and execute justice, in his behalf; which God himself has commanded to be executed among men.

{so shall the congregation of the people compass thee about} Then shall all men flock unto you, and glorify you; then shall religion and piety be in credit among men, when they see your just judgments. For the Lord is known (among the generality of men especially) by the judgment which he executeth, Psal. 9.16. See also, Psal. 58.10,11. & 64.9,10.

{for their sakes} Not only for mine, but for your Church’s sake also, declare your power.

{for their sakes therefore return thou on high} As before, verse 6. Lift up thyself, &c. that is, Betake yourself to your throne, and high tribunal of justice, from whence by this prevailing of wickedness among men, you seem to have been absent of late. That this word high, has relation to administration of justice among the Hebrews, appears also by Eccl. 5.8. If thou seest the oppression of the poor, and violent perverting of Judgment and Justice in a Province, marvel not at the matter; for he that is higher than the highest regardeth; and there be higher than they: that is, Though men do not, whom God has trusted, yet there is a superior Judge, that in due time will do justice, and render unto every one according to his works. Let it not therefore seem strange unto you, if, among those inferior Judges, injustice and extortion do prevail for a while.

V. 8. {me} Or, for me; as Psal. 43.1.

{according to my righteousness} Psal. 18.20. As touching my behavior towards Saul, and mine enemies.

V. 9. {Oh let the wickedness of the wicked come to an end} Whereby they seek to undo me, and other good men.

{for the righteous God trieth the hearts and reins} 1 Sam. 16.7. 1 Chr. 28.9. Psal. 139.1. Jer. 11.20. & 17.10. & 20.12.

{the righteous God trieth} As gold is tried in the fire, Isa. 48.10. Psal. 66.12. Job 23.10.

{the hearts and reins} The thoughts and affections. God knows my innocence; and my accusers’ hypocrisy.

V. 10. {my defence is of God} Heb. my Buckler is upon God, or with God.

V. 11. {God judgeth the righteous} Or, God is a righteous Judge, or, God judgeth for the righteous.

{God is angry} See upon Psal. 90.11. even according to thy fear.

{every day} He does continually call the wicked to repentance by some judgment or other.

V. 12. {If he turn not} The wicked man, ver. 9. or, mine enemy, ver. 4,13.

{he will whet his sword} God will plague him.

{whet his sword} Deut. 32.41,42.

V. 14. {Behold, he travaileth with iniquity, &c.} Job 15.35. Isa. 59.4. Jam. 1.15.

V. 15. {He made a pit and digged it} Heb. he hath digged a pit.

{and is fallen into the ditch which he made} Psal. 9.15. & 10.2. Prov. 5.22. Esth. 7.10.

V. 16. {his violent dealing shall come down upon his own pate} From heaven shall he be punished by God for his cruelty, Rom. 1.18.

V. 17. {according to his righteousness} In keeping faithfully his promise with me, and rewarding mine enemy according to his violence against me.

PSALM VIII

TITLE

{Gittith} Some instrument that came from Gath, or, that was used by the sons of Obed-edom the Gittite, 2 Sam. 6.10. The word Gittern, or Guittern might come from thence. However because Gath signifies also a wine-press, it is not unlikely that this and other like Psalms that set out the goodness and providence of God towards man in this kind, were, in time of harvest and vintage, publicly sung.

Verse 1. {Who hast set thy glory above the heavens} Your throne, the sign of your glorious Majesty.

{above the heavens} Psal. 113.4. & 148.13.

V. 2. {Out of the mouth of babes and sucklings} The common opinion is, that David does here set out the wonderful providence of God toward infants, in their birth and sustentation; and particularly, in providing such convenient food for them, as milk, and conveying it to them so fitly, and fitting them by secret instincts and dispositions of nature for it, and the like: Which things, indeed, if well and rationally considered, are very wonderful, and afford matter of high contemplation to a naturalist; as may be seen by them that have written of those particulars, philosophers, and others. See upon Psal. 22.9. thou took me out of the womb. See also, Psal. 139.13,14, &c. & Psal. 22.9,10. Psal. 71.5,6. Nevertheless, this being no common subject for every ordinary man’s speculation or observation; nor of itself so far above and beyond the ordinary course of nature’s wonders in natural things; those especially, that belong unto the nature and structure of man in general, whether his body or soul be considered: That David would pitch upon this one particular of infants, as the most eminent and conspicuous of God’s wonderful works, to stop the mouths of blasphemous atheists, does not seem to be very probable. The heathens I am sure (whose testimony in this case is very considerable) in their writings upon this subject, unanimously acknowledge the sight and contemplation of the heavens, sun and moon, &c. so open and obvious unto every ordinary man, that has anything of common sense and reason in him, to be the thing, if not the only, yet the chief and principal, that has compelled the most obstinate and obdurate to an acknowledgment of a Deity. And so David himself, Psal. 19. The Heavens declare the glory of God, &c. and Psal. 89.5. The heavens shall praise; and 97.6. The heavens declare. That therefore which I shall propose to the further consideration of the learned, is, whether these words, babes and sucklings here, might not be taken proverbially, for things that have no voice, or cannot speak; it being so proper to, and observable in infants, that they do not speak, that from that very thing they have their names in the Latin tongue; infans, properly signifying one that cannot speak; and infantia, disability to speak. And is not this the very thing that David does in that other Psalm of the same subject as this, more plainly, in words; but with the same acuteness of sense, insist upon, That the heavens, though they have no speech, nor language, nor voice, (for all those words are there, ver. 3. as shall be showed there) yet they have power enough to speak and preach their Maker all the world over? Neither can it be any material objection against this interpretation, that Christ does apply these words to children, that were very children, not figuratively so, Mat. 21.16. For besides that there be examples, divers, of more remote applications in the New Testament: it is apparent, that the propriety of words may not be pressed in this particular, since that Christ there applies them to children (though such otherwise as might be called infants well enough; as the word even by profane authors is used sometimes) that actually did speak: whereas here, such as cannot speak, (wherein is the chiefest emphasis, or dinosis, as they call it) are properly intended. Yet was Christ his application of the words very proper and natural, according to the proper nature of such applications; which sometimes are but bare allusions, as it were; and yet such allusions, as out of all question, were even from the beginning so forecast and appointed, as it were by the Holy Ghost.

{ordained} Heb. founded.

{the avenger} Of all enemies, those that pursue after vengeance, use to be the fiercest and most diligent. Here it is taken for a desperate atheist; one that is very busy and active to oppugn God’s providence: that greedily catches at all opportunities to blaspheme. So also, Psal. 44.16. For the voice of him that reproacheth, &c.

V. 3. {the heavens, &c.} There be two faces or aspects of heaven, that are usual and ordinary; the one by day, the other by night. By day, that which is most conspicuous, is the sun: (for what else we see, is rather clouds, and air, than heaven) here therefore included in the word heaven. By night, the moon and the stars are seen, mentioned by themselves. This I take to be sufficient and satisfactory, so that we shall not need to mention multiplicity of reasons that have been devised by interpreters, why the sun, the most glorious of all, is here left out among the works of God, which I conceive to be but their mistake. If they had said, why not named, they had said something.

{the work of thy fingers} A curious divine work. A metaphor from them that make tapestry.

{the moon and the stars} These were David’s night-meditations, for he mentions not the sun. So some: but see before.

V. 4. {What is man, &c.} That is, you that are the Maker of such glorious creatures, so pure, so bright, so beautiful; how can you stoop so low, as to take care of man, so vile, so frail, so wretched, in comparison? Or, which is more; What was man unto you; or what in himself, that you should create and provide for his use, such glorious creatures? Not for his use only, to enjoy hereafter, when transferred thither after death; (which some would have chiefly intended) but for his use now living; for the contentment of his contemplation, and for the benefits which he receives from them: not light only, but the seasons of the year, and the fruits of the earth, which without the heavenly influences could produce nothing. And so much some of the heathen have acknowledged, and from thence well inferred both the goodness of God, and the worthiness of man, above other creatures. These, and the following words are interpreted of Christ, by the Apostle, Heb. 2.6, &c. and 1 Cor. 15.27. Eph. 1.22. From hence as it may well be inferred that Christ, indeed is the principal aim in the intention of the Holy Ghost, who dictated it unto David; so nothing hinders, but that David might have a more immediate and obvious aim, to set out, (as was said before) the goodness and providence of God to mankind. And though it is true, that man since his rebellion against Him, of whom he had received it, has lost much of that sovereignty upon the creatures insisted upon in the following verses; yet that it holds to this day in a great measure, is evidently true, and acknowledged by ancient heathens, Tully, Plutarch, and others; who from thence fetch excellent arguments for a providence.

{What is man that thou art mindful of him? and the son of man, &c.} Job 7.17. Psal. 144.3. Heb. 2.6.

{that thou visitest him?} That you mind him more than other creatures.

V. 5. {Than the Angels} In the Hebrew, אלהים; than the Gods properly; or, than God, βραχύ τι παρὰ θεὸν; as some ancient Greek versions had it. However, אלהים is often taken for Angels; as Psal. 97.7. worship him all ye gods; that is, Angels; and elsewhere. And so is the place expounded in the Epistle to the Hebrews.

V. 6. {thou hast put all things under his feet} 1 Cor. 15. verse 27.

V. 7. {all sheep and oxen} Heb. flocks and oxen all of them.

PSALM IX

TITLE

{Upon Muthlabben} Heb. על־מות לבן. It may be translated (not as it is now; but as it may be pointed) Upon the death of Laben: So the Chaldee Paraphrase indeed: על־מות super morte. But then, who this Laben should be, is not agreed. Some would have Goliath understood: others, some principal man under Saul. Many again, (of all most improbable) his own son Absalom. There be some very learned men, who by a metathesis, or transposition of letters; in proper names, more properly called anagrammatismus; (of which kind there be divers examples in Scripture; as of transpositions in general, פדר for פרד:2 אלמגים for אלגומים, &c. and in proper names, יעבץ for יעצב; 1 Chron. 4.9. Jehojachin, for Jechonias, or Jechonias for Jehojachin, I know not which: 2 King. 24. & 25.) read this Laben, the radicals being the same in both, Nabal. Some tell us of Laben, that was a singer; mentioned, they say, 1 Chron. 15. and so alamuth, or galamuth, might be taken for an instrument. But I find no such name there: except they mean Ben, mentioned there verse 18. and would have לבן here to be translated for Ben. When all has been said that can be said, the conclusion must be the same as before; That these titles are very uncertain things, if not altogether unknown in these days.

Verse 1. {With my whole heart} God is not rightly praised, except the whole heart go along in our praises.

{all thy marvellous works} Hidden works, that pass man’s reason, and so make him marvel, Psal. 136.4.

V. 2. {and rejoice in thee} Your favor shall be the subject of my joy, verse 14.

{thou most High} Psal. 83.18.

V. 3. {When} Or, Because.

{are} Or, were.

{turned back} Because you have made my foes flee before me.

{they shall fall and perish} Or, they fell and perished.

V. 4. {Thou hast maintained my right} Heb. thou hast made my judgment. However the enemy seem for a time to prevail, yet God preserves the just, Psal. 4.1.

{right} Heb. in righteousness.

V. 5. {Thou hast rebuked the heathen} Job 20.28. And, by rebuking them, made them to flee.

{Thou hast destroyed the wicked} The captain of them; for he speaks but of one.

{thou hast put out their name for ever and ever} Wiped out. It signifies an utter destruction, Deut. 9.14. and 29.20. Psal. 109.13.

V. 6. {O thou enemy, &c.} Most take these words as a sarcasm, (or close derision) as if David intended to upbraid them of their bloody thoughts and threats: O enemies, your intended and so much threatened desolations have taken effect; cities are destroyed, and their memory perished: So you boasted and threatened indeed; and had done it perchance, but that there is a just God in heaven, whom your rage could not reach, &c. Others make this to be a continued prosecution of the former verse, expressing the vengeance of God upon his enemies: and translate the first words; (making האויב not a vocative, but a genitive) The desolations, or devastations of the enemy are come to an end, &c. This indeed does cohere better with the former; but not so well with the latter verse. It may be that David did not aim here at any particular enemy, but only intended to set out the terrors of war, and the strange issues and effects of it; when both the guilty and the innocent are involved in one ruin, as though all were committed and permitted to the power of the sword, and no superior power to overrule: which breeds great confusions among men, and great murmurings. To this David, in the next verse, with much confidence, grounded upon his own experience, &c. does oppose, That notwithstanding these confusions, there is a God in heaven, still; a righteous God, who though for a while, for secret causes, &c. he give way, and suffers the triumphing of the wicked; yet will in due time, sooner or later, in this world or that which is to come, &c. Upon this follows this inference, That men therefore at such times, should not so extremely be dismayed, but lift up their hearts to God, with assured confidence, and wait patiently. So Isa. 51.12,13. I, even I, am he that comforteth you; Who art thou, that thou shouldst be afraid of a man, &c.? and hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy: And where is the fury of the oppressor? Which words do very much illustrate these, and confirm this interpretation of them. See also upon Psal. 62.11. God hath spoken, &c. at the end there.

V. 8. {he shall judge the world in righteousness} Psal. 96.13. and 98.9.

{in uprightness} Heb. in uprightnesses. That is, most upright.

V. 9. {The Lord also will be a refuge for the oppressed} Psal. 37.39. & 46.1. & 91.2.

{a refuge} Heb. an high place.

{a refuge for the oppressed} Our miseries are means to cause us to feel God’s present care over us.

V. 10. {that know thy Name} As God is said to know them by name, Exod. 33.12, &c. whom by special favors, and evidences of his love and care he takes notice of: So they are said to know the Name of God, who besides the general knowledge, and acknowledgment of a Deity, have a more particular knowledge (grounded upon his word, and their own careful observation. See Psal. 107. last verse; and Psal. 28.5. Eph. 5.12, &c.) of his nature, and attributes: as mercy, justice, &c. See Exod. 34.5,6. Psal. 91.14, &c. Sometimes by Name, barely, (and so in the writing of the Rabbins usually) God is understood; as Levit. 24.16. twice השם the Name; there rendered, the Name of the Lord: by some others, the Name, only. So Psal. 75.1. for that thy Name is near, thy wondrous works declare. More of God’s Name, see also upon Psal. 68.4. by his Name JAH, and Psal. 54.1. by thy Name.

{hast not forsaken them that seek thee} 2 Cor. 1.10. 2 Tim. 4.17,18. See upon Psal. 27.8.

V. 12. {When he maketh inquisition for blood} Gen. 9.5.

{When he maketh inquisition for blood, he remembereth them} Though God revenge not suddenly the wrong done to his, yet he suffers not the wicked to go always unpunished.

{blood} Heb. bloods: That is, bloodshed or murder, Psal. 10.12.

{them} Or, it.

{humble} Or, afflicted.

V. 13. {thou that liftest me up} Or, lifting me up. To wit now.

{from the gates of death} From present and most certain death, Gen. 4.7. Judg. 5.8.

V. 14. {in the gates of the daughter of Zion} In the open assembly of the Church. Gates of Zion are opposed to gates of death, v. 13.

V. 15. {The heathen are sunk down in the pit that they made} Psal. 7.16. & 57.6. For God overthrows the wicked in their enterprises.

V. 16. {by the judgments which he executeth} The Lord of Hosts shall be exalted in judgment: Isa. 4.16. But, when sentence against an evil work is not executed speedily, the heart of the sons of men is fully set in them to do evil. Nothing more works upon the generality of men, to make them acknowledge a providence, than a sight of his just judgments: and hardly will they believe a God or a providence, longer than they see them. See Prov. 1.32. Job 19. last verse.

{Higgaion Selah} Higgaion, taken ordinarily, from הגה, is as much as meditatio; so used (in construction, as they call it) Psal. 19.15. But here what it signifies, or to what purpose, I know no man that can tell me certainly: The Greek and vulgar Latin leave it quite out, as no part of the text; which I think is the safest way, except we know more of it. Of Selah, see before, Psal. 3.

V. 17. {into hell} Some by hell understand here, sepulcher; and so translate it. Others, the place of torments. For otherwise, say they, what man is he, good or bad, that can escape the grave? As for the Hebrew word שאול (whereof so much has been written) it is certain it signifies both. But besides these two significations, שאול (as ᾅδης in Greek) does also sometimes import a bare nonentity, or annihilation; as Isa. 5.14. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth shall descend into it. So here also some expound it, redigentur in nihilum: they shall be reduced into nothing: not that they shall be annihilated in very deed by death; (which is the error of many Jewish interpreters, who teach, that the wicked and ungodly shall altogether be extinct, nor ever rise again: contrary to Christ’s direct doctrine, Joh. 5.28,29. and the Apostles, 2 Cor. 5.10.) but because this word serves well, more fully to set out the vanity of worldly men; both of their lives, and of their actions.

{that forget God} Who think not on God, nor his judgments on oppressors, and so go on to wrong the poor, verse 18. Psalm 50.22. and these shall be destroyed.

V. 18. {for ever} Though God seem to neglect his for a time, yet he will not do it always, verse 12.

V. 20. {to be but men} Which they may learn by your judgments inflicted on them.

PSALM X

Verse 1. {Why standest thou so far off O Lord} God, essentially is in all places equally, intra omnia, sed non inclusus, &c. that is, within all things, but not included: without all, but not excluded: whole and entire in the whole; and in every part of the whole: as the Schoolmen speak, and the Scriptures (David himself) teach, Psal. 139. and elsewhere. However, He is frequently said, to be, or to dwell, where his glory is most visible, as in the heavens; or in his Church, or wheresoever he does in an extraordinary manner manifest himself by any effects of his power or grace. Now because nothing is more proper and natural (if we may so speak) unto God, than to be just and righteous: where (for just, always: but hidden causes often:) where I say, he does suspend the execution of his just judgments, and suffers iniquity to prevail and to prosper; He is there, by a kind of anthropopathia, said to absent himself, or to hide his eyes: as being of purer eyes (Hab. 1.13.) than to behold iniquity, and suffer it. And sure enough it is, that he never does, absolutely and totally: but for a while only; (for what is long to him, to whom a thousand years are but as one day, or a watch in the night? Psal. 90.4. though to us it is otherwise, who by reason of our short continuance, think ten or twenty years a great matter:) for the further manifestation both of his justice and of his mercy in after-times; either in this world, or that which is to come; to which most promises in the Scripture, if rightly understood, have reference.

This whole Psalm, with divers others of the same argument, may serve for an ample confutation of their error, who make the worldly success of great undertakers, without any further inquiry, an argument of the goodness of their cause; as also for their consolation, and confirmation, who suffer, though it be much and long, (Psal. 74.9.) for a good cause. See also upon Psal. 37.1. Fret not thyself, &c. and Prov. 1.32. For the turning away of the simple, &c.

{Why hidest thou thyself in time of trouble} Heb. Why hidest thou in time of trouble: which I conceive would better have been supplied by a noun substantive, thy face, or thine eyes, than by this reciprocal pronoun, thyself. So is God in the Scripture very commonly said in full expression, to hide his face; as Deut. 31.18. Ezek. 39.23. Micah 3.4. and elsewhere frequently. And so Es. 57.17. I hid me and was wroth: there too there being no me in the text, I conceive it would according to the usual phrase of Scripture, more warrantably be supplied, my face: I do not remember this me, of God’s hiding, expressed in all the Scripture: included in the reciprocal verb, I find it in one place: Esa. 45.15. Verily thou art a God that hidest thyself, O God of Israel the Saviour. But the hiding there intended, is not the same as is here spoken of, of God his not affording himself to the relief of his people in time of trouble and persecution; but of his ways and counsels, both in his general administrations, and particular judgments, for the most part, impenetrable, and incomprehensible to mortal man: as we are taught, Rom. 11.33,34. Psal. 77. last verse, and elsewhere. And this to be the meaning of the Prophet in this place, besides other reasons may appear by ver. 9,10. of the Ch. Woe unto him that striveth, &c. Saturn, one of the ancientest heathen gods, had his name from thence: from Sater, I mean, to hide; as all learned men agree. And why not from this very kind of hiding, here spoken of by the Prophet; as well as divers other particulars of their mythology from other Scriptures, of which no question is made? Heathen mythologists, I know, tell us of another kind of hiding, belonging to this supposed Deity; as their manner is, when long time and prevailing superstitions, had obliterated original truths. There is good use to be made of such observations: neither do I remember to have met with it elsewhere. But to the Psalmist here: Though I know no great difference, as to the sense, whether we translate, Why hidest thou thyself, or, thy face: yet because this is the usual phrase of the Scripture; and that smallest differences in Scripture, sometimes, may afford observations of no small weight; I therefore take notice of it here. Besides in this particular place; for God to hide himself in time of trouble, might sound at first hearing, (to vulgar ears) as an imputation of some fear in God for himself: but to hide his face, or, eyes, (as some Rabbins here supply) though that too might be mistaken; yet not so easily, as I conceive.

V. 2. {The wicked in his pride doth persecute} Heb. in the pride of the wicked he doth persecute.

{let them be taken in the devices that they imagined} Psal. 7.16. & 9.16. Prov. 5.22. Let their devices not hurt us, but work their own ruin.

V. 3. {For the wicked boasteth} Insults, triumphs. Why boastest thou thyself in mischief, thou mighty man? Psal. 52.1. Whose glory is in their shame, Phil. 3.19. Or, boasts of God’s favor, because of his success, Joh. 16.2. whosoever killeth you, will think that he doeth God service. See upon Psal. 21.2. his heart’s desire.

{and blesseth the covetous} Rather, as in the margin there, the covetous blesseth himself; he abhorreth the Lord. See Deut. 29.19. that he blesseth himself in his heart, &c. and Deut. 8.11,12, &c.

Some translate the whole verse, which the words will bear too, He praiseth the wicked for the desire of his heart, and blesseth the covetous, who abhorreth (or despises) the Lord.

V. 4. {will not seek after God} In the Hebrew, there is no more question, will not seek, or, enquire. Now because to seek God, or after God, is an usual Scripture phrase, by which all duties of religion are often comprehended, as Psal. 9.10. Thou hast not forsaken them that seek thee, and elsewhere very frequently: why may not after God, here also, though not expressed, be supplied in the translation? I see no great reason but it may. Yet some interpreters of best account, are much against it, and call it (somewhat too rigidly by their favor) a depravation of the sense. For, say they, by this general word, will not seek, or consider; David does here point at the original cause of all wickedness and impiety; which is, want of due consideration. And that is very true; For if men (as would well become rational creatures to do) would take time, and make it a business, (which is indeed the business of their lives) well and seriously to consider with themselves; first in general, what is the end of man, as endowed with a rational and immortal soul: and then of particular actions, how they conduce more or less, or how contrary to that end: what is true, real, solid happiness; what is deceitful, and imaginary: this, and the like, often and seriously thought upon, must of necessity bring a man to a desire of seeking after God, and to a pursuit of the means, a conscientious life, and the like. See more upon Psal. 1. upon the inscription of it, Psalm first. However, though this general sense may do better here; the limited, by addition of those words, after God; warranted by so many other places, ought not in my judgment, to be called a depravation. But may not the foolish Seekers of our time, of whom the Scripture speaks: ever learning and never able to come to the knowledge of the truth, 2 Tim. 3.7. tossed to and fro and carried about with every wind of doctrine: (Ephes. 4.14.) whose labor is, by opposing approved and long settled truths, to overthrow all truth: may they not take some advantage of this general sense? They may certainly, as well as they can pervert all other Scriptures; their chiefest study: and as easily may they be answered, if any answer will serve men of such perverse judgments and affections.

{God is not in all his thoughts} Or, all his thoughts are, There is no God.

{thoughts} Psal. 14.1. & 53.1.

V. 5. {he puffeth at them} He scorns them, as if he could blow them all away with his breath.

V. 6. {I shall not be moved} The evil shall not touch me, Isa. 28.15. or it may be read, who was never in adversity: That is, Why should I fear danger, that never was in any? Psal. 73.5.

{never} Heb. unto generation and generation.

V. 7. {His mouth is full of cursing} Rom. 3.14.

{deceit} Heb. deceits.

{under his tongue is mischief and vanity} His words tend to the hurt of others.

Some, by the tongue here, would have us to understand the heart; because, say they, the heart is under the tongue. That the tongue is so taken sometimes, I grant; but I do not approve of the reason. However, under his tongue, for, in his tongue (that is, whatever he speaks) is the more probable interpretation in this place.

{vanity} Or, iniquity.

V. 8. {He sitteth in the lurking places of the villages} Some of the Rabbins by חצרים here turned villages, understand atria, that is, open courts, public Halls, and the like. The word of itself does include both senses we know: and some interpreters, besides Rabbins, like well of this latter, as if David aimed here, by this word, not at petty thieves, who rob in obscure places; but at the grand ones, who in open courts, and public places of commerce; by perverting justice, by horrible, though tolerated, and allowed extortions and exactions, and the like, do the same as the petty thieves, with as bad a conscience; but with more credit and allowance. And here some inveigh very much against merchants, as men usually very guilty of this kind of theft. For my part, I do not think so ill of that profession, but that even among them, I believe may be found men of great integrity, and generosity; nor so well of any other, that is a quaestuosa professio, (that is, whose chief end is gain and profit:) but that it will afford examples of such thieves good store. But how shall lurking places agree with open courts and common Halls? It may be answered, I know that the original word may be translated (as it is by divers) in ambushes, as well as lurking places: and ambushes may be laid in public places, there is no question: but then it follows immediately, במסתרים (in latebris) in secret places, which is directly opposite to public. Somewhat might be said to that too: but when all is done, I must profess, that I conceive villages, as it is here, the more warrantable translation of the two.

{are privily} Heb. hide themselves.

V. 9. {He lieth in wait secretly, as a lion in his den} He shows that the wicked have many means to hide their cruelty, and therefore ought the more to be feared.

{secretly} Heb. in the secret places.

V. 10. {He croucheth} Heb. he breaketh himself.

{that the poor may fall by his strong ones} Great men, if good and just, and truly generous, are a great support to the poor; and so it is commonly in a well governed state: But if otherwise, if of themselves wicked and ungodly, and the times licentious and tyrannical, no wonder if they prove great oppressors. The Hebrew word חלכאים, here translated the poor, is by most interpreters supposed to be a compound of two, and to signify the company, or congregation of the poor (or, lowly.) It is found in the Scripture nowhere, but in this place: except it be the plural of חלכה which is here in the 10. and 14. verses of this Psalm; and nowhere else to be found.

{by his strong ones} Rather, into his strong; to wit, teeth, or paws. For he continues the same metaphor of a lion couching and lying in wait. See Job 38.39,40.

V. 11. {God hath forgotten} He has forgotten the poor, therefore I may oppress them, verse 1.

{he hideth his face} Psal. 89.7.

V. 12. {Arise, O Lord} Psal. 82.8. Arise to help the afflicted; let the oppressors, that say, You regard not the poor, verse 11. see that they are deceived.

{forget not the humble} Psal. 9.12.

{humble} Or, afflicted.

V. 13. {Wherefore doth the wicked contemn God?} Psal. 74.10. Therefore you must needs punish this their blasphemy.

{Thou wilt not require it} To wit, mischief and oppression, verse 14.

V. 14. {the poor committeth himself unto thee} Leaves himself or his cause to your fidelity, Gen. 39.6. Isa. 10.3.

{committeth} Heb. leaveth.

V. 15. {Break thou the arm of the wicked} Job 38.15. Psal. 37.17. That is, all the instruments of his cruelty.

{seek out his wickedness till thou find none} Or, then shalt thou seek out his wickedness, and find none. They are incorrigible, therefore rid the world of them and their sins at once, Ezek. 23.48.

{till thou find none} Make diligent search; let not any of his sins pass unpunished, Or, so break him, that he have no more power to do wickedly.

V. 16. {The Lord is King for ever and ever} Psal. 29.10. & 145.13. & 146.10. Jer. 10.10. Lam. 5.19.

{the heathen are perished out of his land} Such as live like heathen in Canaan, Ezek. 16.3. or, God having driven out the Canaanites, Psal. 44.2. has given a sure token that he will not always bear with ill men.

V. 17. {thou wilt prepare their heart} To prayer, that they may know both how, and what to pray for. See Rom. 8.26. Jam. 4.3. Of ordinary speech, Prov. 16.1. The preparation of the heart is in man, &c. that is, man may propose to himself what (upon occasion) he means to say; but God will guide his tongue. He must treat God for that. See Psal. 141.3.

V. 18. {To judge the fatherless} God helps, when man’s help fails, Esay 59.16.

{prepare} Or, establish.

{the man of the earth} Man, that is, mere clay; dust and ashes. So Esay 51.12. I, even I am he, that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and the son of man which shall be made as grass? By man of the earth, also, may be understood proud insolent men; whom the Grecians also call γηγενεῖς, and πηλογενεῖς. See also Jam. 3.15. This wisdom, &c.

{that the man of the earth may no more oppress} Or, that man may no more daunt him out of the earth.

{oppress} Or, terrify.

PSALM XI

Verse 1. {In the Lord put I my trust, &c.} As if he had said; God has passed his promise to me; and my trust is fixed: Why do you set your hearts so violently to chase and pursue me, (as a Partridge in the Mountains, as himself speaks to Saul, 1 Sam. 26.19.) as though you would frustrate the purpose of God?

{how say ye to my soul} 1 Sam. 26.19. for they have driven me out this day from abiding in the inheritance of the Lord, saying, Go serve other Gods. Not that they said so in very deed; but the more emphatically to set out their wickedness and cruelty, representing the consequent of their act, as the original aim and purpose of their hearts.

{flee} A plural in the Hebrew, flee ye: as to David and his company.

V. 2. {privily shoot} Heb. in darkness; or, in the darkness: meaning (as most interpreters) that there was no place so private, or so dark, left to him, that was free from the persecution of his enemies.

V. 3. {If the foundations be destroyed} Heb. השתות, here rendered foundations, is by some interpreters both here and Isa. 19.10. And they shall be broken, &c. translated retia, or, nets. According to which translation some make the sense of the verse to be: Certe retia destructa sunt: justus quid operatus est? (so Vatablus) that is, Their nets indeed are broken and destroyed; but what hath the just done to bring this to pass? As if David intended by these words to give the glory of his deliverance, not unto any human power, or policy; but to God only, and his immediate working. But that this word שתות does also signify retia, is not a thing agreed upon, and generally granted: and being chiefly grounded upon that place of Esay, it will appear upon further examination, but a weak ground. That it signifies foundations, is not denied, or doubted by any. Now, foundations, taken metaphorically, may be applied to many things: which has bred great diversity of interpretations. Most think by foundations, the laws, execution of justice, &c. upon which commonwealths are chiefly founded, to be meant. Some take foundations here, and Psal. 82.5. to be meant of the same; and refer to that place, for the meaning of this. But the words, though the same in our translation, are different in the original; and even of the meaning of the word there, there is some controversy also, as we shall see there. The right meaning here, I take to be this; That there is a time of such general confusion, when the very foundations which kept up other structures, are overthrown: and then no wonder, if the righteous also have his share of sufferings. So God himself once answered Baruch, by his Prophet Jeremy, Jer. 45.4,5. Behold, that which I have built, I will break down; and that which I have planted, I will pluck up, &c. See also Psal. 32.6. Now at such times when weak men begin to stagger, or to murmur, it is the part of a well-grounded godly man, to comfort himself, in this confidence, that God is in heaven, nevertheless, and does see and consider, &c. as David here in the next verses. See before upon Psal. 9.6. O thou enemy, &c.

V. 4. {The Lord is in his holy Temple} Hab. 2.20. The Lord is still where he was, and therefore I will look up to him for justice, who can and will right me, when men will not.

{his holy Temple} By Temple, here, most understand heaven: which indeed is God’s most proper Temple, whereas Temples or Churches made with the hands of men are but figures and types. Neither does the original word היכל, though frequently used of the Temple; properly signify a Temple, but a palace: as it is here rendered by some. Much like unto this, is that expression Psal. 102.19. For he hath looked down from the height of his Sanctuary: from heaven did the Lord behold the earth: here also by Sanctuary, heaven is understood.

{his eyelids} That is, his eyes, according to the Hebrew phrase: and the repetition of the same thing in other words; (The Lord is in his holy temple, the Lord’s Throne is in Heaven: his eyes behold, his eyelids try, &c.) very well sets out David’s confidence, and earnestness, being then in great affliction, and in the bitterness of his sufferings; (when men of a temporary faith, and weakly grounded in their principles, are wont to give off:) opposing their reiterated maxims, to such inferences as wicked men, and weak judgments (when they see the afflictions and oppressions of the righteous, and the success of the proud and ungodly: whether openly so (proud and ungodly) as sometimes: or covertly, under the pretence of zeal and piety; which is very ordinary; and of the two, the more dangerous:) would make. See also upon Psal. 33.13. The Lord looketh, and 38.9. Lord all my desire.

V. 5. {The Lord trieth the righteous; but the wicked} See Jam. 1.12. Blessed is the man, &c. and Hebr. 12.6,7,8. For whom the Lord loveth, &c.

{his soul hateth} He hates a wicked man with all his heart. An emphatical expression, very seasonable then, when a good cause does suffer, and most men are ready to judge, (as heathens were wont of them that oppressed the Jews:) that they are most in God’s favor, and by consequence, most godly, who have most occasion to boast of their successes and heart’s desire (Psal. 10.3.) in this world.

V. 6. {rain snares} Ezek. 38.22.

{fire and brimstone} As in the destruction of Sodom, Gen. 19.24.

{an horrible tempest} Or, a burning tempest. All expressions of terrible judgments and calamities which by God’s special order and appointment shall befall those wicked ungodly men (though great pretenders of godliness perchance) who did, or do so much boast of their flourishing condition, and great successes in this world. Now because it does often fall out that men that have been great oppressors of the Church, and of God’s people, enjoy their peace and prosperity to the last, and die quietly, as to the world, upon their beds: it is very probable that David by these expressions intended especially the judgments of God upon them that are such, in another world: of which though the Old Testament speaks but sparingly, and obscurely; (whereof see upon Psal. 37.1. Fret not thyself, &c.) according to the condition of those times: yet in the New, we read plentifully; so that all execution of justice and judgment seems almost to be referred to that time: to that at least, if not as the only, yet the proper time. See 2 Thess. 1.5,6,7,8,9. Which is a manifest token of the righteous judgment of God, &c. Nay from this very thing, (besides the revelation of Scripture) many learned men have inferred the necessity of a future judgment, because we see things fall out oftentimes, so contrary to what we apprehend of God’s justice, in this world. We may the sooner be induced to believe that David by these words intended eternal pains and torments, because hell in the New Testament is not only set out by fire; absolutely: but by fire and brimstone, in St. John’s Apocalypse, more than once: the original of which expression in St. John, though it be truly derived from that particular fire and brimstone, which was the destruction of Sodom and Gomorrah, as in Genesis we read at large, Gen. Ch. 19. and is further confirmed by our Savior, Luk. 17.29. yet it is possible that it was not without some allusion to this very place of David, and other like, if other like be. See also upon Psal. 68.3. But let the righteous.

{this shall be the portion of their cup} Which they shall drink, even to the dregs, Ezek. 23.34. Psal. 75.8.

V. 7. {For the righteous Lord loveth righteousness} Heb. righteousnesses: That is, all manner of righteousness, to punish the evil, and preserve the good. Or, righteousnesses, that is, righteous men: the abstract, for the concrete; as scelera for scelesti, and the like.

{his countenance doth behold the upright} The Rabbins do mention three several interpretations of these words: all good and orthodox, and all agreeable enough to the original words. The first is that we have here. But here it must be noted, that in the original it is in the plural, their countenances do behold: not his countenance, &c. Whence some would infer the mystery of the Trinity to be here intended: and whereas it is objected that the affix לו3 is sometimes singular; Genebrard says no, but only where that mystery is intended. But that is manifestly false. Mercerus upon Job does observe many places, where it is used for a singular. As for the plurality of the verb in the original, (ויחזו videbunt) that makes nothing to this purpose, because it depends of the nominative plural, פנים facies, for faces; or countenance, according to the Hebrew idiom. However, if we follow this first interpretation, it is free for us, if we will make a mystery of it, to make a plural of this affix; since it may be either plural, or singular.

Now for the sense of the words according to this first translation: we need not go far: the countenance of God is proposed unto us, as the sum and perfection of happiness: There be many that say: who will shew us any good? Lord lift thou up the light of thy countenance upon us, Psal. 4.6. But secondly, if we translate, (as we may very well, without doing any violence to the words) The upright, (rectitudo, for rectitudine praediti: examples of such defective expressions in the Scripture there be many:) shall see thy face: then have we here a clear expression of the happiness of God’s Saints in heaven, which does consist in the beatifical vision, as it is called by the Schoolmen: according to that of David, Psal. 17. last verse. As for me (having spoken before of worldly men’s happiness:) I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness; and that in the Gospel spoken to Christ by one of his Disciples: Lord shew us the Father, and it sufficeth us. I like this here the better, because it will confirm the interpretation of the former verses, fire and brimstone, &c. of which we have spoken there: it being so much the more probable that by those expressions the eternal pains of hell are intended; if it be granted that by this here, eternal blessedness is set out, and proposed: of which no question can be made, if this translation of the words, against which I know nothing very material, that can be objected, be allowed of. But because I think it the part of a faithful interpreter to unfold and pursue the riches of God’s word, where it may be done without affected and groundless subtlety: I must not conceal from the reader a third interpretation of the words, not less warrantable, for ought I can see, than either of the former, and affording a doctrine full of comfort, and of great use, in times of great confusions. It is this: Their faces (of the just and righteous:) shall see him righteous, or, that he is righteous. The providence of God, which in this world is an object of our faith; it shall be hereafter, of our eyes: we shall then know, and discern clearly, (and in that, no small portion of our happiness:) which we do here but imperfectly; (witness, David, Jeremy, Habakkuk, and so many other of the godly that have stumbled at this block, even ready to fall, as themselves have acknowledged:) that God is just and righteous in all his ways: and that all things, even that seeming prosperity of the wicked, which now we can so hardly brook, was but a mystery of God’s wisdom, to bring about with more admiration the true blessedness of those that put their trust in God, and have patience unto the end, &c. Very pregnant are the words of Malachi to this purpose: Ye have said, it is vain to serve God: and what profit is it, &c. And now we call the proud happy: yea they that work wickedness, are set up: yea they that tempt God, are even delivered. Mal. 3.14,15. then follows verse 17, &c. In the day when I make up my jewels, &c. Then shall ye (both good and bad: all men shall) return and discern between the righteous and the wicked: between him that serveth God, and him that serveth him not. So Ezekiel: and you shall know that I have not done without cause all that I have done in it, saith the Lord, Ezek. 14. last verse.

PSALM XII

TITLE

{upon Sheminith} Or, upon the eighth. See notes on the title of Psal. 6.

Verse 1. {Help} Or, Save. Nothing does so much afflict pious souls; no public nor private calamity goes to their heart so much, as when they see impiety and profaneness to prevail, and to bear sway: men that formerly made a show of godliness and piety, to be carried with the stream, and to draw others by their examples, that are not thoroughly well grounded: in a word, the kingdom of Satan, (Epicurism, Libertinism, sacrilege, and the like:) to prevail and flourish; God’s power, and sovereignty, to be eclipsed: whereby a way is made to public and professed atheism; as often, through just judgment, it does happen, where God had been long dishonored by formal and hypocritical religion.

{for the godly man ceaseth} Mic. 7.2. Which dares defend the truth, and show mercy to the oppressed. חסיד in the original: a very remarkable word: of which see upon Psalm 86. verse 2. for I am holy.

V. 2. {with flattering lips} He means the flatterers of the court, which hurt him more with their tongues than with their weapons, Psal. 5.9. Or, as some of the best of commentators here, Potius David in genere deplorat mores suae aetatis, &c. It is more likely that David does here deplore in general the corrupted lives and manners of the most of his days, their base and fraudulent dealing towards one another; oppression of the poor, and the like.

{with a double heart do they speak} Heb. an heart and an heart, 1 Chron. 12.33. that is, a deceitful heart; as a stone and a stone, signifies deceitful weights, Deut. 25.13,14.

V. 3. {proud things} Heb. great things, Dan. 7.8.

V. 4. {With our tongue will we prevail} We are able to persuade to whatsoever we take in hand.

{our lips are our own} We have skill, power and liberty to speak.

{are our own} Heb. are with us.

{who is lord over us?} Who shall appoint us what we shall say?

V. 5. {For the oppression of the poor} God is moved with the complaints of the poor, and sets them at liberty for his promise’s sake.

{saith the Lord} He makes God himself, by an ordinary figure of rhetoric, to speak: which of itself is very elegant and emphatical: and serves here very well to set out the certainty of the matter, here averred, and which David would have all men, though there were little appearance of it to the eye of many, very confident of; that God would in due time do justice, and bring down the power and pride of these lofty ones.

{from him that puffeth at him} Or, that would insnare him; as is in the margin. The Hebrew words יפיח לו may also, with no less advantage to the sense, be translated (as indeed they are by more than one) He will [freely] speak unto him; or, He will puff at him; that is, the godly, before oppressed by the mighty, will now dare to speak freely, &c.

V. 6. {The words of the Lord are pure words} Having spoken before of the treachery of men, and breach of faith; and of his confidence in God, grounded upon the Word of God: he now falls (by way of brief interposition) upon the commendation of God’s Word, the sincerity whereof, certainly believed, as it much adds to our confidence; so it condemns the more, the infidelity of men, before spoken of.

{pure words} Without dross of falsehood sticking to them, or mingled with it.

{as silver tried} Some think that the furnace here intended, is the furnace of afflictions and tribulations, by which as the faithful are tried; so by those comforts they then receive from the Word of God, they try and prove the truth and excellency of it, more sensibly, than at any other time, or by any other way. The Grecians also use the same similitude, to express the trial of a friend in time of adversity, saying; Κρίνει φίλους ὁ καιρός, ὡς χρυσὸν τὸ πῦρ. and Χρυσὸς μὲν οἶδε ἐξελέγχεσθαι πυρί· Ἡ δ’ ἐν φίλοις εὔνοια καιρῷ κρίνεται.4 In the similitude of pure silver, besides the worth, &c. (in which respect the similitude of gold is elsewhere used, Psal. 19.10. & 119.127.) the pure whiteness does also well fit to set out the purity of God’s word. Campensis, in his so much commended paraphrase, expresses it; Verba & promissiones Domini candidissimae sunt, &c.

{as silver tried in a furnace of earth} 2 Sam. 23.31. Psal. 18.30. & 119.140. Prov. 30.5.

{purified seven times} That is, many times, 1 Sam. 2.5. Prov. 24.16. & 26.25.

V. 7. {Thou shalt keep them} Meaning the poor and needy, spoken of, ver. 5.

{them} Heb. him; that is, every one of them.

V. 8. {when the vilest men are exalted} Vile men in authority, set up wicked men, and pull down good men, Prov. 28.12,28. & 29.2.

{vilest men} Heb. זלות, vilitates. The abstract for the concrete, as often.

PSALM XIII

TITLE

{Chief Musician} Or, overseer.

Verse 1. {How long wilt thou forget me, O Lord, for ever?} Or; How long, O Lord? wilt thou forget me for ever? Psal. 6.3. O, How long, O Lord, wilt thou forget me? for ever?

{for ever} The expression is very pathetical. There can be no greater aggravation of misery, than that it should be both grievous, and lasting. We see not our signs, there is no more any Prophet, neither is there among us any that knoweth how long, Psal. 74.9. A sad business, when it is come to that. But this, how long: this, ever; faith will tell us, though it should be as long as we live, is but a very little time; yea a very moment of time; no ways considerable to eternity. So does Ecclesiastes oppose faith, to sense. Though a sinner do prolong his days, (as to the eyes and thoughts of men, that look no further than this world:) Yet he shall not prolong, &c. Eccles. 8.12,13. and the Prophet Habakkuk, 2.3,4. upon another occasion, yet to the same purpose, grounding upon the inconsiderableness, (if well considered:) of that which we commonly call long: For the vision,—though it tarry—it will not tarry,—but the just shall live by faith. And so David himself, in other places, which we shall meet with, and take notice of, as we go along.

{wilt thou hide thy face} This is contrary to the light of God’s countenance shining on his, Psal. 4.6.

V. 2. {How long shall I take counsel in my soul} Heb. counsels: that is, change my purpose often, by reason of new troubles: as a sick man does his place. Or, think daily of new ways of escaping.

V. 3. {lighten mine eyes} As when the body is much exhausted through sickness, or otherwise; it appears most in the eyes, which are as it were a glass through which we may look into the inward temper and disposition of the whole: So if the body be revived, and receive comfort; it will soon appear by the quickness and cheerfulness of the sight. See 1 Sam. 14.29. Jonathan, Saul’s son, after he had refreshed his faint and wearied body, with the taste of a little honey; See I pray you, says he, how mine eyes have been enlightened, because I tasted a little of this honey. When therefore David does here pray, that God would lighten his eyes, he prays for his whole body, that God would raise it from that pining condition into which perpetual grief and danger had brought it; and by consequence he prays, that God would deliver him from those crosses and persecutions, which had been the occasion of his grief. See Psalm 38.10. My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me. But in a sense much different from this, the word of God is said, to enlighten the eyes, Psal. 19.8. which is to be understood of the eyes of the mind, or understanding, as it is expressed, Ephes. 1.18. verse.

V. 4. {I have prevailed against him} Which might turn to God’s dishonor, if he did not defend his.

{moved} Or, troubled, Psal. 10.6.

V. 5. {But I have trusted} Mine enemies could not draw me from trusting in you, though they endeavored it with all their might.

{have trusted} Or, do trust.

{in thy mercy} The mercy of God is the cause of our deliverances, Psal. 6.4.

{shall} Or, doth.

V. 6. {because he hath dealt bountifully with me} Because of benefits past, I will depend on him for others to come, Psal. 9.10.

{dealt bountifully with me} Psal. 116.7. & 142.7.

PSALM XIV

This Psalm, with very little variation, we have again Psal. 53. whereof more there.

Verse 1. {The fool} That is, the wicked as appears by what follows; and so folly, for wickedness, in the Scripture, often. Aristotle teaches in his Ethics, that a man may be imprudent, or simple, (that is in effect, a fool;) as to the main end of his life, (which is the general end of all men, true happiness:) who is very wise, or rather, as the same does well distinguish there, very prudent to some particular (worldly) ends: and on the other side, some very wise, as to the main; who to particular ends and businesses, are very simple and mere idiots. Ethic. Nicom. lib. 6. cap. 5. et 7. To which purpose is that of the Prophet Jeremy also; For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good, they have no knowledge, Jer. 4.22.

{fool hath said in his heart} Psal. 10.4. & 53.1. Philosophers distinguish between the λόγον ἐνδιάθετον, and the λόγον προφορικόν of man: his inward, and his outward speech.

{There is no God} He shows, that the cause of all wickedness is infidelity; that is, either an absolute denying of a God: which scarce any man, or heathen ever did: and if any did, they were, even by heathens themselves (as we call them: but more religious in many things, than many professed Christians:) severely punished in former times: or infidelity, (from whence we term infidels) may be taken, and is commonly, for a denying of God’s providence, and his care of particular men, and that he is a rewarder of the just, and unjust. Such an infidel, or atheist was Epicurus: and it is much to be feared that many such are to be found among ordinary men, who may be known by their loose and riotous lives, and even contempt of godliness: but among many also, who make great show of holiness, and have the name of God very frequent in their mouths, but for worldly ends, that they may have the praise of men; or the better to bring their politic ambitious designs to pass; there being no better and surer instrument, for the most part, for the achievement of worldly ends, than hypocrisy, and palliated sanctity. Such were the Pharisees of old among the Jews, Matth. 23.14. and those whom the Apostle speaks of, 2 Tim. 3.5,6. Now of such atheists or infidels in general that deny, that is, believe not in their hearts, a providence, &c. the Psalmist has spoken already, Psalm 10. where he describes them more particularly, verse 4,11,13. and it is very probable that he intended no other here. For to deny the providence and justice of God, is in effect to deny the being of a God: and if there be any difference, this is the worst and most dangerous (the denying of a providence either general, or particular:) atheism. But how could David see their hearts, or judge of their thoughts? no otherwise, (not to speak of him here as a Prophet, which would be impertinent) than by their deeds, and actions. However, he speaks not here of any particular man; but in general delivers this doctrine, that whoever they be that do such and such things; whatever they say, or profess of themselves; yet in very deed, they are no better than arrant atheists.

{they are corrupt} There is nothing but disorder and wickedness among them.

V. 2. {The Lord looked down from heaven upon the children of men} Psal. 102.19. and 33.13. The Lord looked. See there.

{if there were any} By these and the following words, are chiefly intended by David natural men, not enlightened by his Word, nor sanctified by his Spirit: which because the greater part, by far; in those days, especially: he sets out in general terms, as speaking of all. Except we take the children of men properly here, (as some do) opposed to the children of God, Gen. 4.26. & 6.2. However, these words of the Psalmist seem to be applied by St. Paul to mankind in general: and in some sense, it may be true even of the best, that their best actions are not without some mixture; nor so exactly good, as to abide a trial of God’s strict judgment. See Job 4.18,19. & 15.14,15. Some would have David to mean this of his persecutors only; which is contrary to the whole tenor of the words.

V. 3. {They are all gone aside} God found all out of the way, Rom. 3.12.

{filthy} Heb. stinking.

{there is none that doth good, no not one} Rom. 3.10. See upon verse 2. If there were any. And upon Psal. 53.1. that doth good.

V. 4. {who eat up my people as they eat bread} Λαοβόροι, an usual epithet of unjust, tyrannical judges and governors. See Mic. 3.3. However, as is here observed by some, there being no note of similitude in the Hebrew, these words, they eat bread, may be joined also with those that follow, and call not upon the Lord: as an expression of their security; as Jer. 22.15. did not thy father eat, and drink, &c. that is, did not he live securely: or, enjoy peace and prosperity? as some there. See also before, upon Psal. 3.5. So, to eat bread, of a feast, or banquet, Exod. 18.12. Then the next words would well follow upon these, the better to set out their great unthankfulness and infidelity; since that this plenty of food and provision, which God does daily afford us, (with all other necessaries to life;) should be a clear evidence (even to natural men; according to St. Paul’s doctrine, Act. 14.17. Nevertheless he left not himself without witness, &c.) of the goodness of God; and a daily provocation to us, to praise and glorify him (that is, to call upon him) for those things we receive from him.

{call not upon the Lord} Isa. 64.7.

V. 5. {There they were in great fear} Their destruction shall come upon them suddenly, in their greatest security, (where no fear was, as Psal. 53.) and to their great amazement: Esay 13.8. And they shall be afraid, &c. The words also might be taken of the godly; as an expostulation or check for their too great amazement in time of trouble and confusion, as though no God were in heaven, &c. See before upon Psal. 3.6. and the passage of Esay there.

{were they in great fear} Heb. they feared a fear. See more upon Psal. 53.5. where no fear was.

{for God is in the generation of the righteous} Because their conscience tells them, that God loves the godly, whom they oppress. Or, rather, the Psalmist himself shows the ground of his confidence, why it must needs be, that wicked men shall in time be destroyed, and the godly delivered; because God is, where godliness is: he is with, and among a righteous generation, or nation, and people. O my Lord, says Gideon to the Angel that appeared unto him, if the Lord be with us, why then is all this befallen us? Judg. 6.13. The Israelites went upon the same ground, that none evil could befall them, because God was among them: Micah 3.11. but they mistook in the main, for which they and their confidence is rebuked by the Prophet. For though God was among them, in some respect, as in their Temple, and because he did own them still, as his peculiar people, and the like: yet they had driven him from that possession of their hearts, (by which he might most truly and effectually be said to be among them,) by their corrupt lives, and abominable sins; as is there more particularly declared unto them by the said Prophet. Now for Christians, (since the perfect light and revelation of eternal life, and rewards, as is showed more at large upon Psalm 37. Fret not thyself, &c. the case is not altogether the same. We cannot absolutely ground, either privately or publicly, upon temporal deliverances, because we know, and have just ground to confide, that God is with us, and among us. It is enough for us to know, and firmly to believe, that nothing shall, or can separate us from the love of God: no sword, famine, nakedness, &c. that is, no kind of death, or calamity, though never so terrible to flesh and blood: and that all things work together for good, to them that love God: as the Apostle teaches at large, Rom. 8.28,35,36. &c. The same may be said of the godly of those times under the Law, sometimes; as does appear by many examples: especially in the case of particular men, who might suffer sometimes, though just and righteous themselves, with the ungodly. And sometimes alone, for particular ends, and trials, as Job did.

V. 6. {You have shamed the counsel of the poor} By mocking them for trusting in God, Psal. 22.8.

V. 7. {O that the salvation of Israel were come} Heb. Who will give, &c.

{out of Zion} Some think though the occasion of this Psalm was in the time of David’s persecutions under Saul, before he was possessed of the kingdom, and had settled the Ark of God (which he long before purposed and intended) in Zion: yet he might write this afterwards, when King, &c. Others make him pray to God for the speedy accomplishment of what, by Divine inspiration, he intended; to wit, when he should be established in his kingdom, to remove the Ark, and to settle it in that place. Out of Zion, then, because of the Ark of God, and propitiatory there placed; to which (that is, to God, there resident and president:) supplications were made, and deliverances commonly said to come from thence: as Psalm 20.3. Send thee help from the Sanctuary, and strengthen thee out of Zion. See also upon Psal. 63.2. To see thy power, &c. Or, Or, out of Zion, with reference to Christ, the expected Redeemer and Deliverer, the last refuge of the faithful Jews in their greatest distress and calamities, (as to us Christians, the coming of Christ unto judgment:) the consolation of Israel: Luke 2.25. who was promised, and expected out of Zion, Ps. 10.2. The Lord shall send, &c. because at Zion, and Jerusalem began the preaching of the Gospel; according to that of Esay 2.3. for out of Zion shall go forth the Law: and the word of the Lord from Jerusalem.

{when the Lord bringeth back the captivity of his people} He compares their misery to a captivity; for the people were not captives in David’s time: as Job 42.10.

PSALM XV

Verse 1. {Who shall abide in thy Tabernacle?} Psal. 24.3. &c.

{abide} Heb. sojourn.

{who shall dwell in thy holy hill?} The Tabernacle before, and the holy hill, here, (that is, mount Zion; or mount Moriah:) types and figures of heaven. For otherwise we know, that these places were not places of habitation: especially for so many, as either among the Jews, or in any other nation (Act. 10.34,35. Of a truth I perceive, &c. But in every nation, &c.) were so qualified, as to pretend justly to these privileges. It further appears by the last words: He that doth these things, shall never be moved: which cannot be made good, but of an everlasting habitation: (Lu. 16.9.) such as we know this present world does not afford unto any. However, to love God’s houses, built with the hands of man, with relation unto God, as they are God’s houses; places of God’s worship; appropriated to that use; and to be conversant in them, (so long as God is, and may be served in them, as he should be:) with zeal and affection; is a very good sign; and he that is a hearty Christian will think it no small happiness in this world, to have the privilege of such a house, unto which he may freely repair, and wherein he may perform his duties and devotions.

I believe David did know what it was to worship God in spirit and truth; as well, as most in our days: and that he was not deficient in that kind of worship, we may guess by that interest he had in God (a man according to his own heart: 1 Sam. 13.14. and elsewhere:) and by these very Psalms of his, so high and sublime in their kind, that they are able to carry a man’s soul to heaven, whilst he reads them, and to bring him to the sight of Him, that cannot be seen with mortal eye; if he reads with an innocent heart, and with competent zeal. Yet David as spiritual as he was, how heartily he did affect God’s material house, and solemn standing service, may sufficiently appear by his own expressions, so frequent in these his Psalms: whereof somewhat has been said upon Psal. 27. v.8. seek ye my face, &c.

They that have a more particular relation to God’s house, or houses, all true lawfully ordained ministers, they have reason to applaud their happiness, for that nearer access they have unto God, by their place, than other men; and that interest they have, by their place, to his house, above other men. If they be of David’s spirit, they will: For a day in thy Courts, is better than a thousand, says he. I had rather be a door-keeper in the house, &c. Psal. 84.10. But they must be such too, in their lives and conversations (besides other qualifications more proper to that calling:) as he describes here: else, their judgment will be so much the heavier, that having been so much honored by God, they have so much dishonored Him. For the literal interpretation of these words, (which we willingly allow of, though not as chief and principal in this place:) we have Ps. 84.1. How amiable are thy tabernacles, &c. and v.4. Blessed are they that dwell in thy house, &c. where the literal meaning is most proper, and so principal. And so Ps. 27.4. That I may dwell in the house of the Lord. See also upon Psal. 43.30. Send out thy light.

{holy hill?} Heb. hill of holiness.

V. 2. {He that walketh uprightly} The Heb. word (תם or תמים) properly imports simplicity and sincerity of heart, which commends all our actions unto God, and without which our best actions before God, (such as are outwardly and materially good, and of themselves very commendable; but not done with reference unto God, and his glory; nor out of any true love of goodness itself, but for some other end,) become greatest sins; hypocrisy being so great a sin, as that all sins are sometimes comprehended under that name.

{in} Or, with.

V. 3. {taketh} Or, receiveth, or endureth.

V. 4. {In whose eyes a vile person is contemned} It is out of all question, that the original words do afford that sense also that was in the former English translation: He that setteth not by himself, but is lowly in his own eyes: which sense is not rejected by any, as not agreeable to the Hebrew; but because they conceive the other, (which we have here) to be more agreeable to the context. For, say they, most things here set down, have reference to mutual conversation; and therefore more likely that David intended here also somewhat to that purpose. Besides, some add the opposition between the two members of this verse, a vile person contemned, but honoreth them, &c. I am not against this sense, which most do follow; though for the other, we have the authority of the Chaldee Paraphrast, of great antiquity, which is somewhat: nay and some Rabbins too, of very good account. But for the reasons that are opposed, they are but plausible, at the most, not convincing; of the first, which by most is insisted upon, we shall have occasion to speak in the next note, and shall examine of what force it is.

But grant it plausible; may not this be as plausible, that David intending here the description of a perfect honest man that is in the right way to heaven; as he describes him by his moral performances, without which, it is certain that there is no way to heaven: and that all pretence to godliness without that, is but mere delusion and hypocrisy: so also that he should add somewhat of a just and godly man’s apprehension of his own insufficiency, to perform or fulfill the law: upon apprehension whereof he must, laying aside his own righteousness, cast himself of necessity upon God’s mercy, and seek for some other way of salvation, than what he can find from his own performances? This would be very well expressed by these words so rendered; that setteth not by himself, but is lowly, &c. and would very well agree with Christ’s judgment concerning the proud and high-conceited Pharisee, (set out unto us as a very innocent moral man, and very charitable, &c. but for his pride, blameless:) and the humble Publican, whose very profession, a publican, was accounted a practice and profession of sinning, Luk. 18.9. &c.

And as for the opposition of the members, objected against this sense: I account them a very weak objection. For why is not the opposition as good, and as apparent, if we say, A man, who though he think of himself, and his own parts and performances very meanly; that is very apt to judge the best of others, and does highly honor all them that make profession of godliness, and live accordingly? However my meaning, is not so to commend this sense, that I would pass by the other, which I think very good and warrantable too: as was said before.

{In whose eyes a vile person is contemned} This must be understood with certain limitations. First it must be a vile person indeed; not in our own private judgment; nor upon a judgment grounded upon particular quarrels and interests; (for most are very prone to fly in the face of them, whom they suppose to have done them wrong, though it may be a wrong judgment in them to think so; and that the case, by men indifferent, is otherwise apprehended:) but generally so accounted, by all, or most honest men, that make profession of godliness. Secondly, we must distinguish between private men, and magistrates. Fateor quidem si dominentur improbi, non ita spernendos esse, quin illis pareamus, &c. I must confess, if wicked men be in power, we may not so far contemn them, but that we must yield obedience unto them so far, &c. they are the words of one upon this place, whose zeal was not always tempered with so much discretion and moderation, as himself, in some of his prefaces and epistles, does acknowledge and bemoan; as might be wished: however, for his zeal, and much other worth, by men of zeal and moderation worthily honored: but very unhappy in many of his disciples and abettors, whose ignorant rigidness, in the most, and contempt of all antiquity, has been the occasion of many troubles both in Church, and commonwealth.

But this, obiter only. If we must obey bad men in authority, in all lawful commands; much less are we allowed to revile them. Job 34.18. Is it fit to say to a King, &c. and Exod. 22.27. confirmed by St. Paul, Act. 23.4,5. However so far a vile man (wicked, impious, sacrilegious, &c.) though in authority may and must be contemned by us, that what respect we give him, must be in submission and obedience to God; not out of any admiration, or high esteem we have of his greatness, wealth, honor, power: which things we must look upon with a generous scorn, and contempt: nor think them happy for this their exaltation, and glory, be it more or less: but rather (within ourselves, at least) pity them, as men accursed (in their condition) in the eyes of God: (Psal. 92.7. When the wicked spring as the grass, &c.) and pray to God to keep us and our friends from such places, such preferment, such prosperity; and to bless the condition of an honest beggar, before theirs. As for others that are no magistrates, and are known to have prospered by wickedness, it were not amiss if such were publicly scorned by all men, ne se magnum aliquid adeptos putent, qui huc felicitate perveniunt, ut rideantur: that they may have no occasion to applaud themselves, but to repent, when they see what is the fruit (even in this world) of their unrighteous courses; rather to be an object of scorn, than of envy.

{he that sweareth to his own hurt, &c.} He that sweareth to his neighbour, and disappointeth him not: was our old translation, embraced not only by all, or most ancients, and by all modern interpreters and commentators of the Roman party: (as many, at least, as I have seen:) but so well liked of by most of our side, that were it not for the Hebrew points, which are conceived to cross it, they show a good inclination to prefer it, before that we have here. Indeed there is reason for it: the same as was alleged before, for that sense, In whose eyes a vile person is contemned: because most passages in this description, or character of a moral honest man, are conceived to relate to mutual conversation. I confess, that is some reason; but not of such force, that except we can answer what is objected against it, I would think myself bound to give it the first place. The objection is, that הרע so pointed as we find it in our Hebrew Bibles, signifies malum, not proximum. The one to be read harang, the other, hareangh. Calvin’s words are observable: Optime quadraret Graeca versio; nisi puncta obstarent: quibus tamen si nunquam caruerunt Hebraei, credibile tamen est, non semper scribendis fuisse ab illis expressa. It is not likely, says he, though points have always been, yet that they were always written. Any man may see, what he aims at, when he does say so. Yet he dares not but embrace the other version.

Another tells us plainly, (a man of great exactness, for the text, and particular words, as any has written upon the Bible:) that though it be not so usually, yet he knows no reason to the contrary, but that rang, both here, and in some other places of Scripture, may be taken for reangh, the difference being so small. It cannot be denied, but that there be examples, good store, of far greater anomalies and permutations of words, in the Scriptures: which have been collected by learned men, and are obvious enough to men acquainted with these studies. However, since this sense is good too, and very warrantable, that is made of the words, without this shift; there is no reason that we should impose it upon any man against his will; this that we have spoken of, I mean, generally so well approved of, but not so well agreeing with the common use and notion of the word, רע: at least, so pointed. We shall therefore take that sense into consideration too, and another too, besides that, though not ordinarily taken notice of; after we have said somewhat more of this we are now upon. Of which all that we have more to say, is concerning the word reangh, in this and the former verses, commonly translated proximus, or neighbor: that we take heed of the mistake of the Pharisees, who by neighbor, in the Scripture, (as where we are commanded to love our neighbor, and the like;) understood them that lived near, and whom we daily converse with: whereas by the idiom, and propriety of the Hebrew tongue, רע or הרע (in both places, at least:) is no more than ἕτερος, or alter: any man (friend, or foe; known, or unknown:) that comes in our way, and whom, for the present, we have to do with. And so the Apostle Paul, what he found in the Hebrew, Thou shalt love thy neighbour: he very well expresses in the Greek, ἀγαπήσεις τὸν ἕτερον. Ὁ γὰρ ἀγαπῶν τὸν ἕτερον, says he: For he that loveth another, hath fulfilled the Law, Rom. 13.8. Neither is this proper to the Hebrew word only: for both the Grecians use their ὁ πέλας; and the Latins, their suus, much after the same manner; as might appear by divers examples, if need were. However, it does not follow from this, but that we may owe some duties to a neighbor, which we do not to a stranger: as again, such a case there may be, where we ought to prefer a poor stranger, before a neighbor. But these notes are not for the examination of such cases.

{he that sweareth to his own hurt, and changeth not} Most Jews expound this, to his own hurt, of penances, by vows imposed upon ourselves, whether upon our own bodies, purses, goods, or anything that belongs unto us. In this sense, the word evil perchance, will be more proper than hurt. The Grecians also call such penances, such especially, that are inflicted upon the body, κακώσεις, and κακουχίας. As this sense is not to be excluded, since we know that this very thing was taken into consideration by the Law of God, so I grant that I see no reason to make it the proper sense of the words. It is ordinary for men to make bargains, and to pass their words, and to confirm them by oath, and afterwards to repent. Or to promise of their own accord, and to bind themselves by oath, and afterwards to be sorry. It were well, if Christians, ordinary Christians were as strict, and conscientious in keeping their oaths, as ordinary heathens, Romans especially, have been. But a hundred evasions have been found out by Christians, that were never thought of by heathens: or if used by some, yet condemned by most: yea and severely punished in some places. As for forced oaths, or unlawful oaths, it affords many speculations, and limitations, which we are not here to determine of. I find a third translation and interpretation of the words: that sweareth to do evil (to another, to be supplied) but doth not recompense it: or, fulfill it. This sense is not very probable, and therefore less will serve of it. It is true, it is the part of an honest man, if he have made any such vow, or oath, not to keep it; but to repent of his rashness, and perjury. For though there may be more hurt in the execution, than in the perjury; yet the unlawfulness of the execution, does not acquit him of the guilt of perjury before God. A godly man that makes conscience of idle words, will not easily ensnare himself with such rash oaths, and therefore though such a thing may happen perchance, yet it is very unlikely that David in this his description, among other particulars of daily occurrence, would insist in a case so extraordinary as this.

{and changeth not} He that will not hinder his neighbor, though he hinder himself, v.4.

V. 5. {He that putteth not out his money to usury} There is no obscurity in the words, but about the thing, usury; many questions are raised, which to discuss, or determine, would require more room, than such annotations can afford. The common distinction of biting, and more moderate usury, has no ground at all in Scripture; neither is the bare etymology of the word, a sufficient ground to build such a distinction upon. For certain it is, that the Jews were forbidden all manner of usury, without any such difference among themselves. But to one that was a stranger, they might put money to use; that was permitted. What from hence may be gathered, or whether anything at all, to make it lawful among Christians, those that have written of this controversy at large, may be consulted. See, among others, learned Grotius upon Luke 6.35. μηδὲν ἀπελπίζοντες.

{taketh reward against the innocent} Exod. 23.7,8. Deut. 16.19.

{he that doth these things} For, not the hearers, but the doers of the Law shall be justified, Rom. 2.13. and, Happy are ye not, if ye know these things: but if ye do them, Joh. 13.17. A doctrine much to be pressed, because many deceived, 1 Cor. 7.9,10. and Gal. 6.7. through ignorance of it.

{shall never be moved} Out of an happy estate, into which he is entered already, Psal. 55.22. Prov. 10.30. & 12.3. This may go for the literal meaning of the words, not altogether to be rejected, because even to us Christians (though to be understood with many limitations and restrictions,) the Apostle says: That godliness is profitable unto all things, having promise of the life that now is, and of that which is to come: 1 Tim. 4.8. and that this literal sense and meaning seems also to be further confirmed by the Prophet Esay, He that walketh righteously and speaketh uprightly, he that despiseth the gain of oppressions, &c. He shall dwell on high: his place of defence shall be the munition of rocks, &c. Esay 33.15,16. However, we must still remember, that it is the proper style of the Law, under the types and figures of things material and temporal, to propose unto us, that are now come to the full light of the Gospel, and to the knowledge of those mysteries concerning the kingdom of heaven, which were not known in former times; to us, I say, Christians, things spiritual and eternal. And more particularly, that the mount and tabernacle here spoken of, are to be understood mystically, as to the chief intention of the Psalmist; as has been said upon the first verse.

PSALM XVI

TITLE

{Michtam} Some render, A golden Psalm, which the words would bear, and the matter of this Psalm being very sublime, as treating of the resurrection of Christ, &c. would be not improbable, were there not other Psalms so inscribed, of which (eminently above the rest) no such thing can be said. Others therefore take it for an instrument of music: others for a certain tune. Eugubinus upon these Psalms has divers other conjectures and expositions: but not any, that he can fix upon. Nothing more certain, than that it is uncertain what to make of it. See upon former Psalms 7, &c.

Verse 1. {In thee do I put my trust} The Psalmist does often profess this, and repeat it in his greatest extremities, sometimes with much variety of words, and sometimes repetition of the same, that he had great confidence in God. I will say of the Lord, He is my refuge and my fortress; my God, in him will I trust, Ps. 91.2. And this, not without cause, but upon a sure confidence, grounded upon good experience, that God did delight in nothing more, than that a man should put his trust in him, Psal. 50.14,15. Offer, &c. And call upon me, &c. and Psal. 147.10,11. He delighteth not, &c. The Lord taketh pleasure, &c. St. Chrysostom, upon the tenth Psalm 8. verse, maintains, that even sinners, yea great sinners, if they put confidence in God, are able to do much: and become ἀχείρωτοι, that is, to others inconquerable. It may seem strange, and somewhat contrary to some places of Scripture: himself acknowledges it θαυμαστόν: a strange thing: yet I believe he spoke it upon good experience, Acts 14.9. it is recorded of a certain cripple: The same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, &c. For want of which faith, or confidence, we read that Christ himself did not (nay could not, Mar. 6.6.) do many mighty works in his own country, Matth. 13. last verse. We might enlarge ourselves upon this subject, if David’s words required it. All we shall add is, that if Christians everywhere did well understand the nature of God in this one point, and particularly, there would not be such suing to Saints, and to the blessed Virgin (ever to be remembered with all honor and respect:) as is in many places. God himself, in Christ, would oftener be called upon, and oftener thought upon, than he is.

V. 2. {My goodness extendeth not to thee} As Job 22.2. & 35.7. Nor my goods, Psal. 50.9. &c. and this seems the most genuine sense of the words: though some (men of eminent worth otherwise:) upon this ground, that because some parts of this Psalm do certainly belong unto Christ, as applied to him by the Apostles, therefore all must: upon this ground, they have devised this sense: my goodness; that is, my sufferings and afflictions, my cross and passion, עליך, is for thee, and from thee: that is, say they, not occasioned by any sin, or proper transgression of mine; but to satisfy your justice, &c. But as I conceive their ground to be but weak, (as may appear by divers other Psalms, and particular chapters of Prophets, where this rule does not hold) so this interpretation as violent.

V. 3. {But to the Saints} My goodness, as they that concur with me in the same affection of zeal for your glory: that think it greatest happiness, to see piety and religion promoted, &c. and my goods, as they that have a peculiar interest in them.

{and excellent} Excellency is often ascribed to God, and to those things that belong to him more nearly. His Name alone is excellent, Psal. 148.14. and, the excellency of Jacob, in the Prophets often: and Psal. 47.4. His excellency is over Israel, Psal. 68.34. As if he said here; My goodness is nothing to the Holy One, and Excellent of heaven; but to the Saints and excellent upon earth; whose nearer relation unto God, and imitation of his holiness, &c. gives them right (among men) to these titles.

V. 4. {their sorrows} עצבות in the original: and עצבים from the same radix, being taken for idols; as Jer. 22.28. &c. some think the former also should have that meaning in this place. However, if we like better of that more proper signification, sorrows; yet since idols are here spoken of, certain it is, that the Psalmist does thereby allude to the etymology of the word עצבים taken for idols, coming from a radix that signifies dolore afficere, to occasion grief, or pain. Now superstition and idolatry may be said to occasion sorrow and grief, and trouble of mind, in many respects, which is showed at large by Plutarch in his treatise περὶ δεισιδαιμονίας, and some others of the ancients, that have written against superstition.

{hasten after another} Or, give gifts to another.

{their drink offerings of blood will I not offer} He would neither do as they did, nor honor them so much as to name them.

{names into my lips} Exod. 23.13. Josh. 23.7.

V. 5. {The Lord is the portion of mine inheritance} Deut. 32.9. Lam. 3.24. Inheritances were divided, and drink likewise in banquets, of old: each had his part. Let others choose worldly comforts, God is my portion.

{of mine inheritance} Heb. of my part.

{thou maintainest my lot} You not only give it me at first, but also preserve me in it against my foes.

V. 6. {The lines are fallen unto me in pleasant places} That is, my inheritance. The land was divided of old by lines, Isa. 34.17. Psal. 78.55. The word might have been translated portion here, as well as Josh. 17.5,9. & 19.9. and elsewhere. A portion is fallen to me, &c. It is the same word in the original.

V. 7. {my reins also instruct me in the night seasons} Job 33.15. Night after night; for the word is, nights. In which time you do, by secret inspirations, instruct me, Psal. 51.6. Or, my inward thoughts or affections direct me to praise God. It is certain, that according to the Scripture phrase, or rather, Hebrew dialect, and idiom, the reins are often put for the heart: or at least, the same ascribed to the one, as is to the other. So God as he is said to search the heart, so the reins, often: and so joy, as to the heart, Prov. 23.15. my heart shall rejoice: so to the reins in the next verse, yea my reins shall rejoice; is ascribed. To seek a natural reason, (which some do here) I think is not so necessary, as I think it impertinent, in anybody, to require it. For common words and expressions, in all languages, generally, (and every language has its proper customs) go more by use and custom, than by any reason grounded upon nature. Purgatis auribus, and emuncta nare does very well in the Latin, to express quickness of sense and apprehension: in some other language it would be mere nonsense. So, pectus sapiens: and ex pectore sapientiam, and the like. However, it is common to all languages, to set out wisdom, and counsel, by profundity, and secrecy; to which purpose the reins fit very well; besides what may be said of their resemblance to the heart itself, observed by Hippocrates, and further explained by anatomists. See also upon Psal. 38.7. For my loins, &c.

Now because the motions of God’s Spirit, are secret and invisible; and the fittest time for them, when we are freest from other objects, and most retired to ourselves; which is chiefly in the night, upon our beds: therefore most interpreters, by this instruction of the reins here mentioned, understand, divine inspiration, sanctified thoughts, secret instincts, and the like; which may receive some confirmation from Psal. 51. verse 6. Behold thou desirest truth in the inward parts: and in the hidden part thou hast made me to know wisdom. Anatomists teach, that the kidneys have two membranes; an inward, very thin, without any fat, or veins: and an outward, which is very thick of fat: insomuch, that in gross bodies, the kidneys are as it were hidden, and appear not easily. And therefore say some of them, to search the reins, in Scripture, is as much as, to seek out, and to bring to light, things that are hidden, and abstruse. Their confidence makes me take notice of it: but if we were to discourse it, somewhat else might be found, no less probable and satisfactory, I believe; but whether more true, I know not.

V. 8. {I have set the Lord, &c.} Act. 2.25. Heb. equally set. I have looked on him without irregular affections and passions.

{before me} In my heart, by faith; in obedience, as my mark; in sincerity, as my judge; in hope, as my rewarder and reward.

{he is at my right hand} To uphold and defend me.

{right hand} Psal. 73.23. & 110.5. & 121.5.

V. 9. {Therefore my heart is glad} Even in laughter the heart is sorrowful, sometimes: witness the Wise man, Prov. 14.13. That is true joy, that comes from the heart; and communicates itself to other parts; as to the tongue particularly: by which it works, (except it be kept in of purpose) and shows itself abroad. For out of the abundance of the heart, the mouth speaketh, Matth. 12.34.

{my glory rejoiceth} Meaning his tongue, Psal. 30.12. & 57.8. Act. 2.26. Gen. 49.6. according to some translations. For man’s tongue is the instrument of glorifying God, and man’s glory above the beasts, that have tongues and speak not.

{my flesh also shall rest in hope} In hope of resurrection, when it is in the grave, ver. 10.

{rest in hope} Heb. dwell confidently.

V. 10. {For thou wilt not leave my soul in hell, neither, &c.} Act. 2.31. & 13.35.

{For thou wilt not leave} This is meant of Christ, who raised himself, having not seen corruption, and will raise all his to glory.

{my soul in hell} Or, me in the grave, Psal. 3.2. & 11.1. as Lev. 22.4. or rather, my body in the grave. So it suits best with that which follows, and with Peter’s proof of Christ’s resurrection, Act. 2.27,31. soul, for dead body, Lev. 21.1. Num. 6.6. the other word is put for the grave, Gen. 37.35.

V. 11. {In thy presence is fulness of joy} Rather, You will show me fullness of joy with thy countenance; for so it is interpreted, Act. 2.28. Except we should follow their translation, who there also translate the Greek, μετὰ τοῦ προσώπου σου: in tui conspectu; that is, in thy presence; as Beza does: and this translation fits better to the purpose of the Apostle there, speaking of the resurrection.

{joy} Heb. joys.

{at thy right hand, &c.} Or, by thy right hand you will show me pleasures for evermore, Act. 2.33. If so be that the Apostle there did intend these words of the Psalmist, which is not likely: neither was that their proper place, if he had intended them, but ver. 28. It is more likely that Christ did allude to these words of the Psalmist, Mat. 25.33,34. where by the right hand of God is plainly meant, eternal life. So expressed in the 46. verse.

PSALM XVII

Verse 1. {Hear the right} My plea for my righteous cause.

{the right} Heb. justice.

{attend unto my cry} Men pray earnestly, and cry out, in great troubles.

{not out of feigned lips} Heb. without lips of deceit. The deceitfulness of the heart, is often ascribed unto the lips, because the lips and tongue are the usual instruments of deceit. So the Israelites, in their adversity, they sought unto God, with diligence and earnestness, Psal. 78.34. When he slew them, &c. but it follows there; nevertheless, they did flatter him with their mouth; and they lied unto him with their tongues. For their heart was not right with him: neither were they steadfast in his Covenant, 36,37. It should be our first care, before we put up our prayers unto God, to take some time, to examine our hearts, and consciences, whether all be right there; and so may we pray with confidence.

V. 2. {Let my sentence come forth from thy presence} Make it known that I have a just cause.

V. 3. {in the night} When none but you could see me, and my soul free from business, was in its own posture.

{thou hast tried me} Strictly examined me, as gold is tried by fire.

{shalt find nothing: I am purposed that my mouth shall not transgress} Or, hast found nothing: I did purpose that my mouth should not transgress.

{I am purposed that my mouth shall not transgress. 4. Concerning, &c.} The words in the original Hebrew, if taken by themselves, are all plain enough, but the construction and connection of them is very intricate and obscure. Some of the most accurate, translate the former words: Quod cogito, non transgredietur os meum. Or, quod cogitavi, non transivit os meum; which they expound to this purpose, as if he protested, that he was no hypocrite or dissembler; but that what his heart conceived, his mouth uttered, and no other. Though we cannot find fault with this translation of the words, neither with the sense, or sentence (if considered in itself) that they gather out of it; yet how to gather that sense from those words, I do not well see. The same translation leaving out the quod, which they add to the Text, to make that sense they would have, will afford this sense also, which we have here approved of by some of the best: and I should think Psal. 39.1. I said I will take heed to my ways, that I sin not with my tongue: I will keep, &c. if nothing else should put it quite out of doubt. There is more difficulty in the next words, how to connect them either with that before, or that which follows. But most follow this sense, as if he intended to profess his innocency in matter both of words, and works. Concerning words, thus; I am purposed, &c. as it is in the former verse. Concerning matter of works, and life, (that is, in his expression, Concerning the works of men) By the word of thy lips, &c. that is, say they, being guided and directed by your word, I have kept myself, &c. Psal. 52. if well considered, may much confirm this exposition, where proud words, and violent works (here styled, the paths of the destroyer) are interchangeably set out, and condemned. Yea, Psal. 140.11. a man of tongue, and the violent (איש לשון and איש חמס) are put together in one verse. Such a one the Greeks in one word express, μεγαλήγορον.

If this will satisfy, it is well. But because divers are not satisfied with it; neither indeed does the coherence so clearly appear, which breeds new conjectures, and expositions: I shall further add; First, that these former words, Quod cogito, non transgredietur os meum: may very well, from Psal. 39.1,2. be rendered: what I think; (or, What thoughts soever arise in me;) yet I will not offend with my tongue: I will be silent. Then secondly, that those words immediately following, which here begin a new verse, to wit, Concerning the works of men, may as well, if not in verse, yet in sentence be joined to the former: as if he said, What I think; or, What is in my heart, concerning the works of men, shall not pass my mouth; that is, Though I see the prosperity of the wicked, and what many godly suffer in this world, and thereupon my heart within me is moved often with indignation; yet I will take heed that I offend not with my tongue; no man shall hear me murmur against God, or question his providence therefore. Then, By the word of thy lips, &c. that is; Neither shall I be tempted (being better instructed by the Word of God) by the success of the wicked and violent, to follow their example. Best interpreters agree that the prosperity of the wicked is here spoken of by David: which is also confirmed by Psal. 73. which treats wholly of that subject, where we find some of these expressions, as ver. 2. My feet were almost gone; my feet were well nigh slipt; as here, verse following, Hold up my goings in thy paths, that my footsteps slip not. And as here, I am purposed, that my mouth shall not offend: So there, verse 15. If I say, I will speak thus; behold I should offend, &c. Neither is it a bold thing to question the truth or fitness of those divisions into chapters and verses, which is done by divers upon occasion, and may be done by any without offence, since that it is not authentic, but of later (as all men agree) institution or invention.

V. 5. {Hold up my goings} I observed your word as my circle, that I might walk uprightly by keeping within it.

{Hold up my goings in thy paths, that my footsteps slip not} Heb. To uphold my goings in thy paths, that my footsteps might not slip.

{slip not} Heb. be not moved.

V. 6. {for thou wilt hear me} Because you use to hear me, I believe you will hear me now, Psal. 116.2.

V. 7. {Shew thy marvellous lovingkindness} Psal. 31.21.

{kindness} Heb. kindnesses.

{thou savest by thy right hand, &c.} Or, that savest them which trust in thee from those that rise up against thy right hand; that is, against your power; to frustrate your counsel.

V. 8. {Keep me as the apple of the eye} As men are careful to keep their sight, Deut. 32.10. Zech. 2.8.

{hide me under the shadow of thy wings} As a hen does her chickens from the kite, or other ravenous creatures, Mat. 23.37. Psal. 91.1,2.

V. 9. {that oppress me} Heb. that waste me.

{from my deadly enemies} Cruel enemies, that cannot be satisfied, but with my death, Psal. 35.4.

{my deadly enemies} Heb. my enemies against the soul. Or, who compass me about for my life.

V. 10. {in their own fat} Their prosperity makes my misery the more, Job 15.27. Psal. 73.7. & 119.70.

{proudly} 1 Sam. 2.3. Psal. 31.18.

V. 12. {Like as a lion that is greedy of his prey} Heb. the likeness of him (that is, of every one of them) is as a lion that desireth to ravin.

{lurking} Heb. sitting.

V. 13. {disappoint him} Heb. prevent his face.

{which is thy sword} Or, by thy sword.

V. 14. {From men which are thy hand} Or, from men by thine hand. See upon Psal. 80.

{whose belly thou fillest with thy hid treasure} That is, with food and other worldly comforts that come out of the earth, in these wicked men abound sometimes, when good men want them, Psal. 73.7.

{they are full of children} Or, their children are full.

V. 15. {As for me, I will behold thy face in righteousness} I will not live wickedly, as they do, but righteously, and then I shall enjoy your favor here, and heaven hereafter, Matth. 5.8. 1 Cor. 13.12. Some think by all this, are only meant those inward joys and comforts, arising from a sense of God’s favor, and certain confidence of his love, proper to the godly in their greatest crosses and afflictions; these to be meant by the face of God here; and by his likeness. But if they restrain those joys, to present sense and feeling only, and make not things future, and hoped for, to be their chief object; David having yielded in the former verse so fully the comforts of this world, to worldly men; I do not see where the strength of the antithesis (As for me, &c.) does lie, if he also looked no further. It is true, these spiritual joys are incomparably greater, and sweeter than any temporal can be; but as the earnest, or first fruits of that which we expect to be perfected in heaven, in the perfect enjoyment of God, face to face, &c. So the Apostle testifies of Moses, that he despised the treasures of Egypt, &c. because he had a regard to the recompense of the reward, Heb. 11.26. And might not David as well? Besides this, the words themselves, of themselves, seem to import as much: and it was not perchance without some allusion to them, that in the New Testament, to see God, Heb. 12.14. and to see the face of God, Revel. 22.4. is taken for eternal life. As for the word תמונה translated, likeness: Saint John might perchance allude to it, 1 Epist. 3.2. We know that when he shall appear, we shall be like him. This expression: the likeness of God, we find also Numb. 12.8. where Moses is said to have seen the similitude, or likeness (it is the same word, as is here) of God; by which most understand, the glory: and so is the word translated there by the Septuagint; as here also, δόξα in both places: and because we find the translation of the Septuagint often retained in the New Testament, it is possible there might be some allusion to this place, where the kingdom of heaven, or eternal life, is expressed by this word, either δόξα alone, or, δόξα Θεοῦ; as Rom. 5.2. & 8.18. and elsewhere. From all which, I conclude that David in these words, had a further aim, than this world, and things present; whether spiritual, or temporal.

{when I awake} Out of trouble, or when I am raised from death, Isa. 26.19.

{with thy likeness} With being like you here: or, with the visible sign of your glory in heaven, 1 Joh. 3.2.

PSALM XVIII

TITLE

{servant of the Lord} Psal. 36.1.

{this song in the day that the Lord delivered him from the hand of all his enemies, &c.} 2 Sam. 22.

{from the hand of Saul} Especially of Saul, his greatest enemy, Mark 16.7.

This ἐπινίκιον, or Psalm of victory, we find inserted in the history of the Kings, 2 Sam. 22. but not without some, though to the substance of the Psalm not very material, yet observable variations and differences of words: which how they happened, is not so easy to resolve, as they are conspicuous. The chiefest are, some additions and omissions; if we may so call, what is more in the one, than we find in the other: an addition, where it is found: an omission, where it is not. Which nevertheless must be understood with sobriety, not as though there were anything in either, absolutely and simply, either abounding or wanting; but only comparatively. Besides the first verse here, which is not in Samuel, such differences of small additions or omissions may be observed in the second verse, compared with 1 Sam. 21.3. and in the 13. compared with the 14. of that chapter in Samuel; and again in the 14. compared with the 15. and in the 35. compared with 36. Now the cause of these differences; though not any can be given perchance of which we can be confident, yet it is probable, that they were found in copies written with David’s own hands; or that they were so fitted, (either by David himself, or with his approbation,) to different instruments of music, or different parts, in concords. As for differences in single words, those that proceed from a bare metathesis, or transposition of letters, as עברו, and בערו in the 12. verse, compared with 13. in Samuel; and תתפתל in the 26. compared with the 27. in Samuel; and the like, if any other be of that nature: as also those, where the difference is of one letter only, as וידא, and וירא in the 10. verse, compared with the 11. in Samuel: and one or two more, of the like nature: in all these, interpreters needed not for one such letter’s difference, or transposition, to have made a difference of sense, or interpretation, since that in divers other places of Scripture, such transpositions, and changes of single letters in some words are found, which nevertheless are taken for the same, and make no difference at all in the translation. The Masoreth of the Hebrews will afford store of examples in this kind, to them that are acquainted with it.

Verse 1. {I will love thee} Heb. ארחמך, that is, intimately, as a mother loves her child that comes out of her womb.

V. 2. {The Lord is my Rock, &c.} He uses this diversity of names, to show the greatness of his confidence in God, a great ground of his deliverance. See upon Psal. 16.1. In thee do I put my trust. As also to declare, that he ascribed his deliverance unto God only.

{my strength} Heb. my rock.

V. 3. {I will call} Or, I called.

{who is worthy to be praised} For delivering me from all my enemies, Psal. 50.15.

{shall I be saved} Or, I was saved.

V. 4. {The sorrows of death compassed me} Psal. 116.3. The better to set out the greatness of his deliverance, he does amplify by rhetorical metaphors the greatness of his danger, and distress. When the danger is once over, many men are apt to forget what they have escaped, whereby the vigor of their thankfulness is much abated. See Psal. 22.22. I will declare, &c.

{ungodly men} Heb. Belial.

V. 5. {sorrows} Or, cords.

{hell} Or, the grave.

{the snares of death prevented me} Deadly snares, or engines set for my death, Eccles. 9.12. Prov. 13.14. and 14.27.

V. 7. {Then the earth shook and trembled} This and what follows to the 15. verse, (inclusive, as we use to speak,) is not to be taken as a simple or historical relation of what happened, but as a poetical description of God’s presence and (in his powerful help and assistance,) concurrence, in David’s conquests. The Scripture, even where no poetry otherwise is suspected, is full of such poetical, or to speak more properly, sublime descriptions and expressions; far above the strain of the most sublime either poets, or orators. So the Prophets speak often of Christ, the Son of God, his coming into the world: a high subject indeed, and well deserving highest expressions; though in the manner of the execution to outward appearance, a very mystery of humiliation. So upon divers other occasions. This not understood by the Jews, has been a great occasion (and so of divers others, besides them,) of their infidelity.

V. 8. {out of his} Heb. by his.

V. 9. {He bowed the heavens also and came down} Psal. 144.5.

{wings of the wind} Psal. 104.3.

V. 13. {The Lord also thundered in the Heavens, &c.} What is here spoken of, of thunder, and lightnings, &c. in this and the next verse; and of hailstones in the former, whereby great armies have been overthrown, and the victory by heaven cast upon the weaker party, has really happened more than once. Besides what we read Josh. 10. to that purpose, ecclesiastical histories tell us of the very like that happened under several emperors; and of a certain Roman Legion from thence (because at their prayers obtained) called κεραυνοβόλος. However, we do not read of any such thing that happened in David’s wars, or time; and therefore, as was said before upon the former verse, conceive this to be rather a poetical expression, and acknowledgment of God’s help and favor to David, as though he had been visibly seen; with allusion also to what had happened in former times, as Josh. 10. and elsewhere. So is Isa. 29.6. also by the most, as allegorically spoken: but by some, taken literally.

{the Highest gave his voice} Thundered, lightened, and hailed, Job 37.2,4. Psal. 29.3.

V. 14. {he sent out his arrows} His lightnings.

V. 16. {he drew me out of many waters} Out of sundry and great dangers.

{many waters} Or, great waters.

V. 17. {From my strong enemy} To wit, Saul.

{they were too strong for me} Therefore God sent me succor.

V. 18. {but the Lord was my stay} My staff, to keep me from falling.

V. 19. {large place} Psal. 118.5.

{because he delighted in me} He delighteth not, &c. The Lord taketh pleasure in them that fear him; in those that hope in his mercy, Psal. 147.10,11.

V. 20. {The Lord rewarded me according to my righteousness, &c.} Some would have David by this, and all that follows to the 25. and 26. verses, to have no further aim or meaning, than to assert the justness of his cause against Saul, and others, that had opposed him. And I make no question but his words have a more special reference to his carriage in that business. But nevertheless, they are more general, than to be restrained to that only. Yet we must not think, that he intended by these words to justify himself before God absolutely, as in strictness of Law, blameless and innocent, which himself (Psal. 143.2. And enter not into judgment with thy servant, &c. Psal. 130.3. If thou Lord shouldest mark iniquity, &c. and elsewhere often) does openly, and clearly disclaim; but only to profess a general desire and endeavor to serve God, and to keep his Commandments: which, if true and sincere, will in any man beget a religious (so far as man is capable) and innocent life. Such a life and resolution, out of God’s bounty and goodness, having promises of God’s favor and protection, David might well lay claim to it, (a good evidence of his faith and trust in God,) and desire God to reward him accordingly, though not for the merits of the works themselves; which is another thing.

V. 22. {I did not put away his statutes from me} No danger could keep him from obeying God.

V. 23. {before} Heb. with.

{from mine iniquity} From following my corrupt affections, to the sin I was most inclined unto.

V. 24. {in his eye sight} Heb. before his eyes.

V. 25. {With the merciful thou wilt shew thyself merciful} He speaks of God, according to our capacity, who shows mercy to his, and punishes the wicked, Levit. 26.21,24,27,28.

V. 26. {thou shalt shew thyself froward} There is an ἀντανάκλασις, as they call it, in this, and the former words: that is, when the same word is repeated in a sentence, but in a different sense; as periissem, nisi periissem; and the like. Frowardness in man, or spoken of man, is a vice opposed to truth and sincerity. It may import also, stubbornness and perverseness. Spoken of God, it imports no more, than that God will meet with them that are such in their own way, and make them reap the fruits of their own doings. Much to the same purpose as that of Job, He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong, Job 5.13. However, the words in the original Hebrew, are different in this place: yet is the translation by the same word, sufficiently warranted, both by what goes before, and by what we find elsewhere in the same kind; as Levit. 26.27,28. If you will not for all this hearken unto me, but walk contrary unto me: Then will I walk contrary unto you also. So in the English there: but most translate it, Si vos perverse; (vel, temere) ego vicissim perverse, (vel, temere) contra vos. So Prov. 3.34. he scorneth the scorners, &c. and Deut. 32.5. both words עקש & פתל (written there, in forma reduplicata, פתלתל) are used, and put together for one thing. These words 2 Sam. 22.27. are translated, and with the froward, thou wilt shew thyself unsavory. So in the Text: in the margin, wrestle. But there is no occasion at all for this difference. For it is the same word in the Hebrew: here, full, תתפתל: there, contracted, תתפל: so of purpose contracted; (as is well observed by some of the Rabbins) for the sound of the ear, that it might agree with the former (by which the oratio is made multo concinnior, as the masters of the rhetoric speak) תתבר and תתמם.

V. 27. {but wilt bring down high looks} When their sin is come to the full measure, Gen. 15.16.

{high looks} Isa. 2.11. & 5.15.

V. 28. {light my candle} You are he that do restore me from adversity to prosperity: that turn my mourning, and my heaviness into joy. Thus is the word candle, or lamp, often taken metaphorically in the Scriptures: The light of the righteous rejoiceth, but the lamp of the wicked shall be put out, Prov. 13.9. and elsewhere often. See Job 29.2,3,4. It may be understood of spiritual illumination also; as, The word is a lamp unto my feet, Psal. 119.105. but not so properly in this place.

V. 29. {For by thee I have run through a troop} He attributes it to God, that he both got the victory in the field, and also destroyed the cities of his enemies.

{run} Or, broken.

V. 30. {the word of the Lord is tried} Psal. 12.6. & 119.140. Prov. 30.5. Be the dangers never so many or great, yet God’s promise must take effect.

{tried} Or, refined.

V. 31. {For who is God, save the Lord?} Deut. 32.39. 1 Sam. 2.2. Psal. 86.8. Isa. 45.5.

V. 32. {girdeth me with strength} Psal. 93.1.

{and maketh my way perfect} Takes away all lets, and gives me victory in my wars.

V. 33. {like hinds’ feet} He made me speedily to take the forts of the enemies, Deut. 32.13. & 33.29.

{upon my high places} It is commonly expounded of the strongholds and castles of the enemies, built on high, as the fashion was; which David calls his, because (as some would have it) he had a right unto them; and was warranted by God for what he did: but rather, as others, his, because he had taken them, otherwise thought impregnable. Mine, therefore emphatically. Or, my high places, such high places or those particular holds, as David had to do with: as we say, mine enemy, &c. But when I consider Hab. 3.19. & 1 Sam. 9.13. I rather incline to believe, that my high places, or, his high places, were words proverbially used, importing, whatever it be that we most trust to, and wherein we think ourselves most secure. So murus aheneus, in Latin, much to that purpose. So Esay 33.15,16. He that walketh righteously, &c. He shall dwell on high: his place of defence shall be the munition of rocks, &c. Hence also, Psal. 20. v.2. the Name of Jacob defend thee: in the Text: for which the margin more literally, Set thee on a high place.

V. 34. {He teacheth my hands to war} Psal. 144.1.

{so that a bow of steel is broken by mine arms} Which is stronger than iron, Job 20.24.

V. 35. {Thou hast also given me the shield of thy salvation} To defend me from dangers.

{thy gentleness hath made me great} Or, with thy meekness thou hast multiplied me. He attributes the beginning, continuance, and increase of his good success to God’s favor.

V. 36. {Thou hast enlarged my steps} God gives me free room to walk, by removing my enemies, so that I need not tremble to make my feet slide under.

{my feet} Heb. mine ankles.

V. 39. {subdued} Heb. caused to bow.

V. 42. {They cried—even unto the Lord} A great aggravation of their wickedness, that God should not hear them, when they cried unto him in their extremity. The Psalmist would have us to think otherwise of God, and therefore does so often inculcate it, Psal. 107.6,13,19,28. and which is more strange, he speaks there, not of them only that called upon the true God, known unto the Israelites only; but of others also, who, in their distresses, called unto such as they knew. But of that see more there. See Prov. 15.29. Psal. 34.17,18. and 145.18.

V. 43. {thou hast made me the head of the heathen} Which dwell round about me.

{a people whom I have not known shall serve me} Although this and what follows, verse 44,45. in some sense, if understood of several neighboring nations, (not taken in the largest sense) subdued by David, 2 Sam. 8. and made tributary, as is intimated in the last verse of the chapter, may belong unto David too: Yet it is very probable, that his pen was so directed by the Holy Ghost, that the same might have a more proper application to, and accomplishment in Christ, who was of the seed of David, and whose type David was. Concerning Christ indeed, there be many prophecies to this purpose, of the gathering of the Gentiles unto him, and of his universal dominion. The Prophets are full of such. The last verses of this Psalm, the Apostle Saint Paul does expound of Christ, Rom. 15.9.

V. 44. {As soon as they hear of me} Not so easily applicable unto David, though we read somewhat in the history that may be drawn to it; but to Christ most properly, and emphatically, if the words be verbatim translated, (as in the margin) At the hearing of the ear; that is, by the preaching of the Gospel.

{the strangers shall submit themselves unto} Or, lie. Signifying subjection constrained, and not voluntary, as some would have it. But if those several places where the word is found in this sense, as Deut. 33.29. Psal. 66.3. and Psal. 81.15. be well considered of, it will appear, that it signifies subjection in general, whether forced, or voluntary: but more properly, such a degree of subjection, as is very low and servile: the reason of this metonymia (as they call it) being, not a supposed reluctancy: or as others would have it, contrariety of the mind and outward profession; but a supposed inclination in them, that are so low and servile, to lie, or flatter; which includes lying. So in Latin vernilitas, is taken for base flattery, from verna, a bondslave, or servant: adulatio from δοῦλος, a servant: and many like in all languages. See more upon Psal. 66.3. submit.

{the strangers} Heb. the sons of the stranger.

V. 45. {The strangers shall fade away} Fear shall cause them to come forth of their secret holes, to seek favor of me the conqueror.

V. 47. {avengeth me} Heb. giveth avengements for me.

{subdueth} Or, destroyeth.

V. 48. {above} Or, from, Psal. 69.1.

{from the violent man} That is, Saul, who of malice persecuted him.

{violent man} Heb. man of violence.

V. 49. {Therefore will I give thanks unto thee} This prophecy appertains to the kingdom of Christ, and vocation of the Gentiles, as Rom. 15.9. See before upon ver. 43. a people, &c.

{give thanks} Or, confess.

V. 50. {and to his seed for evermore} This did not properly appertain to Solomon, but to Jesus Christ.

PSALM XIX

Verse 1. {The Heavens, &c.} The intention of the Psalmist in this Psalm is, to praise God for those many, whether ordinary, or extraordinary; natural, or supernatural, by which men come to the knowledge of God; or to speak more properly, to the acknowledgment of a Deity. Those means are, the natural, and common to all men, the consideration of God’s works, and among them, of the heavens; and in them, of the sun, as most eminent and conspicuous: of which kind of means in general, the Apostle also speaks, Rom. 1.20. and Heb. 11.3. and the Psalmist before in the 8. Psalm. The supernatural, not common at that time, but of a special grace and favor, indulged unto the seed of Abraham, the nation of the Hebrews; the Word of God, here called, the Law. And it is observable, that one word is used in the Scripture to express the course of nature (as we speak commonly) as well in heaven as sublunary things; and the precepts or ordinances of the Law; which word is חק: of which, as it had particular reference unto David, see before, upon Psal. 2.7. I will declare, &c. Besides places there quoted, Job 38.33. Knowest thou the ordinances of heaven, חקות שמים. The Latins also, when they speak of the course of nature, use often, (as the Grecians, νόμος) the word Lex; and more particularly, of the course and revolutions of sun and moon, and other particulars of heaven, Qui lege moveri Sidera, &c.

V. 2. {Day unto day uttereth speech, and night, &c.} The vicissitude, or continual succession of night and day, so constant, and so beneficial, and necessary, (there being no less necessity of the night in its kind, than of the day:) is a very considerable effect of the sun’s course, or conversion: the due consideration whereof might well incite a natural man to praise the author of so great a work, and benefit. And so it did, this in particular, among other things of that nature. Tum vicissitudines dierum atque noctium, &c. and Quem vero astrorum ordines; quem dierum noctiumque vicissitudines, &c. So Tully in his Tusculans; and in his De Legibus: not to mention others.

V. 3. {There is no speech nor language, where their voice is not heard} Heb. אין אמר ואין דברים בלי נשמע קולם. To keep then to the words of the original precisely, it would be; No speech; and no (or, nor) words: their voice is not heard. Or, (because the particle בלי may be translated either non, or, sine,) without (these to be understood) their voice is heard; as here in our English margin. The former, non auditur vox eorum, is embraced by Bucer. The only objection against it is, that the Psalmist would commit a great tautology, repeating the same thing three times. Well, if that be all, it might easily be answered. But because I like of the latter well enough, it shall not need. It is that (this latter I mean) which Junius and Tremellius in their translation; and since them, learned Grotius, in his late notes, commend unto us; the most genuine, and every way most probable, as I conceive.

The meaning then will be, that although the heavens cannot speak (properly) nor use any language: yet their voice is heard. Their voice; as Exod. 4.8. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign; that they will believe the voice of the latter sign. Neither is the expression less emphatical, than that of our Savior’s; if these should hold their peace, the stones would immediately cry out, Luke 19.40. or that of the Apostle’s, being dead, yet speaketh, Heb. 11.4. or this, that τὰ ἀόρατα τοῦ Θεοῦ, the invisible things of God (that is, the invisible God) καθορᾶται, are seen, or made visible, by his works, Rom. 1.20. A thing that might very well be insisted upon, and pressed by iteration of words, (without any fear of tautology) to tell men, whom God has endowed with speech and language, to that very end, to glorify him: of those things that have neither speech nor language in them, and yet cease not to glorify God, and to declare his power and greatness, yea and goodness, all the world over. This conceit (whatever others may think of it) pleased David so well, it seems, that not content with ordinary expression, he thought good to vary it by apt metaphors of babes and sucklings, as we understand him, Psal. 8.2. whereof see more there. These two places compared do much illustrate one another, and the right understanding of this, confirms much what had been said upon the other.

V. 4. {Their line is gone out} Some by line, understand their curious frame and structure, made as it were, ad amussim by line and rule, Zach. 1.16. and a line shall be stretched over Jerusalem; but rather Job 38.5. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? being spoken of the Creation. But that which immediately follows, and their words, which according to the Scripture style, seems to be a further explication or prosecution of what went before, makes their interpretation more probable, who by קו (as Isa. 28.10. precept upon precept, line upon line) understand a line, or verse (as anciently they called it) of writing: and so the Psalmist makes the heavens to write, as well to speak: to have a pen, as well as a tongue. Liber naturae, and liber caeli, has been used by divers, to this purpose. And in very deed, the heavens (as is well observed by some here) are more like unto a book, which we may read, looking upon it with our eyes; than to a preacher, who calls for our ears. The word was by the Septuagint rendered in Greek φθόγγος, as if it had been קולם, or for some other reason. However, the difference is not great, and to the main purpose, it comes all to one. The Apostle therefore, Rom. 10.18. quoting this place of the Psalmist, contents himself with the Septuagint translation of the word, as writing to them, to whom it was best known, and ordinary.

But to what purpose these words of the Psalmist are there quoted by St. Paul, and how by him applied, will more concern us to know, because some mistaking the Apostle’s aim there, have also been led to a misunderstanding of this Psalm (so far as the sun and the effects of it are spoken of) as though all were to be understood allegorically, and no other thing had been intended by the Psalmist. Most think that the Apostle applies these words to the sound, or preaching of the Gospel; which indeed was even then gone very far; but hardly so far, as well to bear this application. But to let that pass, if the scope of the Apostle in that chapter, be well weighed, the coherence of the words, his several objections, and answers, and close inferences, all well observed, (a thing otherwise not so obvious and easy to everybody, because of the conciseness of his speech in this whole chapter) it will appear, that the Apostle had no other aim by this allegation, than to prove that God of old had revealed himself to other nations, (though not in the same manner, or degree) as well as to the Jews: and therefore that they had no reason to be now so extremely scandalized, or offended, that the Gospel of Christ should be preached unto them also. For further proof, let Calvin be read, both here upon this Psalm; and in his commentaries upon that Epistle: whose reasons are unanswerable: approved also (though tacito nomine) by Vatablus upon this Psalm.

{in them hath he set} In the heavens before spoken of, ver. 1. The heavens, &c. what follows of day and night, is no interruption of the first subject, because he mentions them only as effects of the sun’s revolution. How the sun is said to have a tabernacle, who is in perpetual motion (except a man should understand it of the Zodiac, which I do not think was David’s meaning) see upon the fifth verse, out of his chamber.

V. 5. {Which as a Bridegroom} Marriages among the Hebrews were performed with extraordinary public rejoicings, and great solemnities; as may be gathered from the parable of the ten Virgins, Mat. 25. and what by way of comparison is written of the children of the bridegroom, Mat. 9.15. and Joh. 3.29. See also Isa. 61.10. and 62.5. Among other rites and solemnities then in use, one was it seems, and is yet after a sort, (as Buxtorf, in his Synagoga Jud. tells us) that a fair tent, or canopy, was pitched abroad in the open air, (whether field, or garden) where the bride and bridegroom did meet; and there the bride being delivered to the bridegroom; upon their coming forth (not without the long expectation of them that were without) being set out with all the pomp and bravery that could be devised, there was wondrous joy and exultation. So does the sun when he rises in a morning, after the darkness of the night appears to us; very glorious to our eyes, and very welcome to most; whence proceeded that acclamation, used afterwards proverbially among the ancient Grecians, ἔξεχε φίλ’ ἥλιε: Exorere Clare Sol.

{out of his chamber} Heb. מחפתו. Some render it, de umbraculo suo; in reference to that custom we have spoken of, of a tent, or canopy pitched, &c. The word, of itself, may signify any covering, that is for a shelter, in general. But of a bride’s chamber (or tent) as here of a bridegroom’s, it is properly used Joel 2.16. and therefore by most is here rendered by Thalamus. Now this of the sun here, is not spoken according to astronomical exactness, no more than many other things in Scripture: but according to outward appearance, and vulgar judgments. Though therefore the motion or conversion of it (if astronomically considered) be equal and constant: yet to us, when he first appears, he seems then first to rise and come abroad, which presupposes a resting place; if not a new birth, as some heretofore were of opinion.

{as a strong man to run a race} The ancient Grecians, we know, had their λαμπαδηδρομίας, which were public exercises, and matches in running, performed among them with great solemnity. Now the custom was, that they that did run, bare a burning torch in their hand, from whence came the Greek word λαμπαδηφορία; and the Latin proverb, lampada tradere. If any such custom were among the Hebrews; (for the Grecians might have it from them) or in case this custom of the Grecians were but known to the Hebrews, as well as it was to the Latins, though not in use among them; there were no question to be made, but that these words did allude unto it. But we have no certainty of either, and therefore can conclude nothing. The Romans’ way of running (publicly and with solemnity) was most upon chariots, called bigae, or quadrigae: and they were said absolutely currere, to run, though carried. To which of these kinds of running, with the legs, or upon horses and chariots, as the sun is ordinarily represented upon a chariot: David here does allude, I know not: the allusion will be proper enough to either kind.

V. 7. {The Law of the Lord, &c.} What here follows in commendation of the Law, might all, or the greatest part, be interpreted with some reference or allusion to the sun spoken of before, and its properties: as when he says of it, that it is pure, that it enlightens, that it causes joy, &c. But I do not find that any interpreters go about it, and I will rather imitate their sobriety, than be an example unto any of too much subtlety. Of the coherence in general, see before upon verse first.

But besides, what is there said of it, which I account chiefest, having St. Paul himself for our warrant, as is showed upon the fourth verse; there is other coherence to be found, very plausible, and well insisted upon by some of the learnedest expositors. As first: Having commended the sun, and set out his glory: which, upon this very ground of its glorious appearance to the eyes of men, had been turned by most men into an object of idolatry, and was worshipped for a God: yea by not a few, as the only God: lest he might seem to say anything that might unadvisedly be drawn that way, either as allowing, or excusing that practice: he immediately, and abruptly (as to the words, and obvious construction) falls into commendation of the Law of God, by which, as all idolatry is strictly and frequently forbidden; so this particularly, the worshipping of the sun, and moon, and stars; grounded upon contemplation of their glorious luster and beauty: as in these words of Moses, in Deuter. And lest thou lift up thine eyes into heaven, and when thou seest the Sun, and the Moon, and the Stars, even all the host of heaven, shouldst be driven to worship them, and serve them, &c. Deut. 4.19. where also it is observable that a little before this caution concerning the sun, &c. Moses had remembered them of God’s mercy and particular favor towards them in giving them the Law; Statutes and judgments: as it is there, verse fourteenth. Besides, there may be ground of coherence in this, that as the sun is the light of our eyes, and the chief comfort of our natural lives, &c. we might gather from this opposition, or parallel of praises, that what the sun is to the body, the Law and word of God is to the soul: the only true light and life of it, without which it is in darkness, and destitute of life.

{law} Or, doctrine.

{is perfect} Though the creatures cannot serve to lead us to God, yet his word can, Psal. 29.9. & 119.96.

{converting} Or, restoring.

V. 8. {pure} Psal. 12.6.

{enlightening the eyes} See upon Psalm 13.3. lighten mine eyes.

V. 9. {the judgments of the Lord are true} Psal. 111.7.

{true} Heb. truth. So that all man’s inventions and intentions are lies.

{righteous altogether} Every one, without exception, and in all things, Psal. 119.128.

V. 10. {More to be desired are they than gold} Except God’s word be esteemed above all worldly things, it is contemned.

{yea, than much fine gold} Psal. 119.72,127. Prov. 8.19.

{sweeter also than honey} Psal. 119.103.

{and the honeycomb} Heb. the dropping of the honeycombs. That which comes forth without pressing, and is counted the sweetest and purest honey.

V. 11. {great reward} For God accepts our endeavor, though it be far imperfect.

{reward} Mat. 5.12. Gen. 15.1. Heb. 10.35.

V. 12. {Who can understand his errors, &c.} So much in commendation of the Law, that it is just, pure, perfect, (perfect in itself, and requiring perfection from those under it;) and the like; without any reflection at all upon his own infirmities, might argue some kind of presumption, in David. He therefore now in the conclusion, makes his confession to God, and at the same time craves his gracious assistance against sins of ignorance, in the 12. and sins of willfulness, or presumption, in the 13. verse: intimating also thereby the disability of the Law, how pure and perfect soever in itself, to bring man (in this state of natural corruption) to happiness; and the necessity of another Covenant; to wit, the Covenant of grace, in Jesus Christ: implicitly here included, or aimed at.

{Who can understand his errors?} Then there is no reward of duty, but of grace, Rom. 4.4. for where sin is, there death is the reward, Rom. 6.23. This interrogation has the force of an affirmation. Who can? no man; not the most perfect and innocent. So St. Paul of himself, 1 Cor. 4.4. I know nothing by myself, yet am I not hereby justified. And though all sins in general are sometimes called errors, Hebr. 9.7. and elsewhere: yet here, that sins of ignorance are particularly intended, appears by the opposition, v.13. from presumptuous sins. See Numb. 15.27. through ignorance, &c. and v.30. presumptuously, &c. which place it is very likely that the Psalmist had in his thoughts.

V. 13. {Keep back thy servant} Heb. draw. For we are naturally prone to great sins.

{from presumptuous sins} Which are done purposely, without fear of punishment, with an high hand, Num. 15.30.

{let them not} Or, that they may not.

{dominion over me} Psal. 119.133. Rom. 6.12,14.

{The great transgression} Great, in comparison of lesser sins, of weakness and infirmity; of which, Psal. 130.3. If thou Lord, shouldst mark iniquities; O Lord, who shall stand? And again, Great transgression because of the punishment, (alluding to Numb. 15. as is said before) which was, absolutely to be cut off; whereas sins of ignorance might be expiated by certain offerings.

V. 14. {and the meditation of my heart} That I may obey you in thought, word, and deed.

{my strength} Heb. my rock.

PSALM XX

TITLE

{Of David} Composed by David himself, as a Prophet, for a public form of prayer, to be used by the people for himself, their King. Hence it is, that he speaks of himself in the third person. The particular occasion, upon which, as is by most conceived, this Psalm was first penned, was David’s war against the Ammonites, and Syrians; of which we read 2 Sam. 10. & 1 Chron. 19. This conjecture is chiefly grounded on the 7. verse, Some trust in chariots, and some in horses: because particular mention is made in the history (if both places be looked upon and compared) of great number of chariots and horsemen, taken and slain in that war. As for that seeming contradiction, that is observed by most in that relation, in the number of the chariots and horsemen: we will not meddle with it here, as not so necessary to this place.

Verse 1. {The name of the God} That is, the God. See upon Psal. 9.10. that know thy Name.

{of the God of Jacob} As Psal. 46.7,11. & 81.1,4. and elsewhere. In which places either Jacob is put for Israel; and so the God of Jacob, is as much as of the Israelites: or, Jacob particularly, as, the God of Abraham, and the fear of Isaac, Gen. 31.42. But a more particular, and not improbable reason is given by some of this compellation of God in this place, by the name of the God of Jacob, because they are Jacob’s very words that are used here in the beginning, Gen. 35.3.

{defend thee} Heb. set thee on an high place. Set you in an high place, safe from your adversaries. See upon Psal. 18.33. upon my high places.

V. 2. {thee help} Heb. thy help.

{strengthen thee} Heb. support thee.

{strengthen thee out of Zion} For the battle, that you may overcome your foes. See Psal. 13.7. out of Zion.

V. 3. {Remember} Part of the meat-offering was to be burnt on the altar for a memorial, Lev. 2.2. that God might remember to do good to the offerer.

{all thy offerings} David before he went to war, offered sacrifices.

{accept} Heb. turn to ashes, or, make fat.

{accept thy burnt sacrifice} Burn to ashes by fire from heaven, as an extraordinary token of acceptation, Lev. 9.24. Judg. 6.21. 1 King. 18.38. 1 Chron. 21.26. 2 Chron. 7.1. But it is not likely, that David would require of God such an extraordinary sign, which being done without some special warrant from God himself, is a kind of tempting of God: neither is it likely, if any such thing had happened, but that it would have been recorded in the history. Although therefore the word properly signifies, to turn into ashes; (or, to make fat) yet because that miraculous turning into ashes, or consuming of the sacrifices by a fire from heaven, was a certain token of God’s acceptation; by an ordinary trope of the effect for the cause, it may signify no more here, than, to accept, in general; as it is well rendered in the Text.

This commemoration of David’s sacrifices, is not to this end, as though the oblation of such things was of itself pleasing unto God, or meritorious with him; as the idolatrous heathens did believe of their Gods, (though reproved for it by divers of their own philosophers:) and therefore made bold in their addresses unto them by prayer and supplication, to put them in mind of their cost and charges in their oblations, whereof we have an example in the very first of Homer his Iliads, in Chryses, Apollo’s priest, his prayer to Apollo: God himself does often profess to the contrary: as particularly, Psal. 50.8,9,10. &c. I will not reprove thee, &c. the drift and scope of this commemoration here is but this, to set out David his piety and fear of God, by those outward solemn performances, appointed then by the Law of God, and in reference to his commandment and institution, not to be omitted, but performed with all reverence and devotion. And because they did pray at the same time, David’s prayers which he made are also included in the mention of these sacrifices, as if he had said, Remember thy prayers, &c.

V. 5. {We will rejoice in thy salvation} Safety and deliverance granted to the King, in whose weal our felicity stands.

{we will set up our banners} In token of victory.

V. 6. {Now know I, that the Lord saveth his anointed} Most interpreters take these words as spoken by way of thanksgiving, after the victory obtained. If so, then was not this Psalm made at one time, nor these two parts so fitly joined into one. More likely therefore, that they are words of a more than ordinary confidence only, as though they had already obtained what they prayed for: which kind of confidence, if well grounded, is oftentimes very available, to the obtaining of requests: and there be examples of it elsewhere. But that these words were used by or intended for the priest alone, when he offered, as some here are of opinion, I know not upon what ground it can be said.

{from his holy heaven} Heb. from the heaven of his holiness.

{with the saving strength of his right hand} Heb. by the strength of the salvation of his right hand.

V. 8. {They are brought down} The words, according to the Hebrew idiom often using preterits for futures, and futures for preterits, (as upon this very place Vatablus,) may also be translated, They shall be brought down and fall: but we shall rise and stand upright. However, preterits of purpose here might be used for futures, to show their confidence; whereof see upon the sixth verse.

V. 9. {Save Lord, let the King hear us} All acknowledge, the Hebrew words might as well be translated; Save Lord the King, hear us when we call: but that there is a distinction in the Hebrew Text, after Save Lord. It is true, there is a distinction of a colon, which they call atnach; but if occasion were, we could show that no interpreters so precisely bind themselves to these distinctions, but that sometimes, if occasion be, they can dispense with themselves. But we will not except against this translation, since there is no need.

{Let the King hear us} Most understand, God, or the Messias. Calvin would have David himself (as any other King in the like case, that represents the person of God) to be meant. To which purpose he quotes Lam. 4.23. & Mic. 2.13. to which may be added, 1 Sam. 8.20.

PSALM XXI

TITLE

{A Psalm of David} There is no question to be made of it, though some upon weak grounds, would have it otherwise; but that David himself was the author. The reason why he speaks of himself in the third person is, because it was intended by him for a form of a solemn thanksgiving, as the former of a prayer, to be used publicly by the people; in which case the third person would sit better than the first.

Verse 1. {Shall he rejoice} The future is here put for the present, not excluding present joy, but the better to set out the greatness of the benefit; the memory whereof was to continue long, and with the memory, the joy: with the joy, the praise. Though present joys be stronger, perchance; yet in our remembrance, is our chiefest thankfulness; and to remember, in the Scripture, is as much sometimes, as to be thankful.

V. 2. {his heart’s desire} The wicked boasteth of his heart’s desire, Psal. 10.3. It is a judgment to him, that he has his will, that so encouraged by success, he may proceed in his iniquity, until he be ripe for utter destruction. But God, whom he favors, takes care of them, and prepares their hearts, that they should not desire anything hurtful to themselves, or displeasing to him. Or if he suffer them, (as in his infinite wisdom he knows best, how to order all things for the best, according to every man’s particular case, temper, and disposition,) yet he grants it not unto them. A man that shall carefully observe it, shall in the course of his life find occasion enough to thank God, as well for those things that God has not, as for those that he has granted. See also upon Psal. 57.2. performeth all things.

V. 3. {a crown of pure gold on his head} Some think this to have a particular reference to the story, 2 Sam. 12.30. And he took their King’s crown off his head, (the weight whereof was a talent of gold, with the precious stones) and it was set on David’s head, &c. But it is not likely that David, a King, would value so much the worth of that particular crown, so literally taken, though precious otherwise, as to make such solemn mention of it in this his public thanksgiving. As therefore a crown (in ordinary use) is taken metaphorically for a kingdom; so must a crown of pure gold, be here taken metaphorically, for a choice kingdom: such as was the kingdom of Israel, not only in respect of the land and people, and divers other prerogatives; but also as it comprehended divers little kingdoms, yet of good credit in those times; as we read more at large in the history of the Israelites’ first conquests, and of after-times.

V. 4. {He asked life of thee} I conceive (which is the opinion of some others also, though not so fully set out and explained by any I know) that there is an antithesis, not in the words of this verse only, but between this and the former verse also: by which antithesis the goodness of God, and the humility of David is more fully and movingly set out unto us, and expressed. Life, though the chiefest of temporal blessings in some respect, (as in point of price and valuation; for what would not a man give, or forgo, for life?) yet as it is the foundation of all others, always to be presupposed before any other can be asked or granted, (for what can any man enjoy in this world, if he have not life?) so it is the meanest and lowest of all others. This antithesis is used by God himself, in that answer he made to Baruch, by the mouth of Jeremy, Jer. 45.4,5. Behold that which I have built, I will break down, &c. And seekest thou great things for thyself? seek them not: for behold I will bring evil upon all flesh, saith the Lord: but thy life will I give unto thee for a prey in all places whither thou goest. Whereas therefore David in the midst of his many dangers and adversities, though he found God very gracious unto him, and might presume upon his favor as much as any; yet in great humility desired of God no more than bare life, as we say; that God would but let him live, &c. God in his great mercy, and favor towards him, did not only grant unto him that which he desired, the meanest of requests, life; but with it, the highest of temporal blessings, a crown, a kingdom; and that too, not an ordinary Crown, or kingdom; but a crown of pure gold; of which words more has been said upon the former verse.

{length of days for ever and ever} Though the Hebrew words עולם ועד here translated for ever and ever, do not so precisely import absolute eternity, but that they may, and are used to express the long continuance of several things in their kind, and so might here also be understood of a life stretched out beyond ordinary computation; yet because we neither find that the period of David’s life was so over-long above what is ordinary: nor that he had any direct promise from God by any revelation, or otherwise, that he should live so long as he did; it is more probable, that this is to be understood of his living, or surviving in his posterity, by a continued succession of Kings and princes that came out of his loins, to divers ages after himself. Plato, that so much admired philosopher among the heathens, says, that marriage is a remedy against mortality; as not accounting them altogether dead, that survived in their posterity. Since him, others have said it: yea and before him too. For Ocellus Lucanus, a Pythagorean philosopher of very great antiquity, has in effect the same. And this is it, according to best interpreters, that Christ himself aimed at, Luk. 21.35,36. where he gives the reason, why the blessed, or as it is there, those that are accounted worthy of that world, and of the resurrection of the dead, neither marry, nor are given in marriage: because they cannot die any more; as if he had said, that being now immortal, they stand in no further need of that help, or antidote against mortality.

However, because even that life that David lived in his royal posterity, to the last that sat upon his throne, was not of so long continuance, as will so well stand with so solemn a promise and prophecy, and because it is certain, that other like promises made unto David, of his posterity’s enduring as long as sun and moon, Psal. 89.29, &c. and the like, must of necessity be understood of Christ (the Son of David) his spiritual kingdom, truly and properly, both universal and eternal: I like well, that this also should more especially be referred unto Christ, either his eternal kingdom, or eternal life, by his resurrection from the dead: according to that of the Apostles, Christ being raised from death, dieth no more, &c. Rom. 6.9. and, ever liveth, Heb. 7.25. We may also very literally (which is the most generally received interpretation) understand it of the assurance David had from God of his salvation and eternal life; as in all probability he had. See also Psal. 61.6,7. Thou wilt prolong, &c.

V. 6. {Thou hast made him most blessed for ever} Heb. blessings. That is, most blessed in himself, and an instrument of blessing others, Gen. 12.2. Ezek. 34.26. Psal. 72.17.

{made him most blessed} Heb. set him to be blessings.

{made him exceeding glad} Heb. gladded him with joy.

V. 8. {Thine hand shall find out all thine enemies} Your hand, O King: for they had named him, ver. 7. and his enemies they mention, verse 11. and God’s assisting him to destroy them, ver. 9.

V. 9. {them} Or, for them.

{the Lord shall swallow them up in his wrath} This teaches us patiently to endure the cross, till God destroy the adversaries: whom he consumes as fuel in an oven, Mal. 4.1. Esay 26.11.

V. 11. {For they intended evil against thee} Your adversaries intended to destroy you, O King. See notes on ver. 8.

{which they are not able to perform} Heb. He is not. That is, their leader, who brought them to destroy David.

V. 12. {shalt thou make them turn their back} Or, thou shalt set them as a butt.

{back} Heb. shoulder.

{make ready thine arrows upon thy strings} Psal. 7.12,13.

V. 13. {in thine own strength} Show your power in upholding King and state, that we may praise you.

PSALM XXII

TITLE

{Aijeleth Shahar} There is not any title that admits of more variety of interpretations and conjectures; nor of more uncertainty, in all that variety. Bucer and Mollerus will afford most of them; whom it were an easy thing to English, if to as much purpose, as the labor would be easy. But when all is done, I shall only set down variety of fantasies; nothing that I can pitch upon with any probability. If anything, this seems to be most probable, that this was the beginning of some known song or canticle in those days, to the tune of which this also was appointed to be sung.

Though most Psalms, (in some parts and passages, at least,) have reference, more or less, and are applicable to Christ; yet this difference is observable, that whereas the most, literally belong unto David, or some other; and allegorically, or metaphorically to Christ: some there be, (in part at least, as we said before,) that are literally applicable to Christ; to him more, than to any other. Of which kind, this is; as may appear by the 8,16, & 17. verses; besides all in the end, from the 26. verse; which all men confess, more properly and literally to belong unto Christ and his kingdom, than to David, or any of his posterity, besides Christ. It will be therefore our task in such, to take notice especially of the main, and most proper scope: that is, to consider them, as principally intended of Christ.

Verse 1. {My God, my God, why hast thou forsaken me?} These words were uttered by Christ upon the Cross, and though not the very last, yet among the last that he spoke there, before he gave up the Ghost. They are very considerable words, in divers respects, as shall appear afterwards: though I allow not of that reason, that is given by some, who think the Evangelists, S. Matthew, and St. Mark, to have recorded them, not translated only, in that tongue they wrote in, to wit, the Greek; as is usual with them upon other like occasions; but in the very language and syllables they were uttered in by Christ; that is, the Syriac, a dialect of the Hebrew, then in common use among the Jews; of purpose, as they think, that we might take the more notice of them. Whereas the true reason is, because if these very words that Christ used, had not been recorded; none, but very skillful in the Hebrew, or Syriac, could have understood the ground of that bitter mock and derision of some then spectators, who because Christ had said Eli, Eli, (or, according to the Syriac pronunciation, Eloi, Eloi;) that is in English, My God, my God: hence took occasion to mock, (or rather indeed, to slander him; for it would have been a very odious thing in those days, to hear a dying man call upon any other than God:) as though he had called upon, or for Elias, Matth. 27.47.

But now to come to the sense of the words; they are words at which divers have been not a little scandalized, as either arguing some kind of despair, or at least much impatience: whence it is, that divers glosses and constructions have been devised, to turn the scope and sense of them another way, than in ordinary construction they seem to run. Some have been bold to say, that what Christ spoke, was but feignedly, not out of any real sense or meaning; not to express his own thoughts, but the better to conform himself to the common opinion. But this is too absurd, as to need any confutation. If there were any appearance of evil in these words, as it seems they conceive, that are so much offended at them; they might have considered, that we are to forbear, not only that which is evil in itself, but even that (where no indispensable duty does bind, nor consideration of a greater good does preponderate; neither of which can be said of these words, by them that are offended at them;) which has the appearance of evil.

But this conceit is not so absurd, but theirs (though not more true, perchance;) may be accounted as witty, who would have Christ to have repeated this whole Psalm, hanging upon the Cross, or a good part of it, and so to have uttered these words (which only are mentioned by the Evangelists, they say, because they are the first of the Psalm, as is usual in quotations;) no otherwise than by way of repetition or meditation. I would not say, what some do, that it is not likely Christ would repeat so long a Psalm at the Cross: I have read of divers Martyrs that have repeated the whole Te Deum at the stake, or going to it, which is not much less in length. But the words of the Evangelists, if looked upon, are a sufficient confutation of this opinion; who say not, (neither of them that record them;) that Christ spoke, or repeated; but, cried with a loud voice.

Many of the ancients have said, that Christ spoke these words, not in his own person, properly, but in the person of whole mankind. Which indeed is true enough, in some sense; but in that sense they mean, to free Christ in uttering of them, from all trouble of mind, or sense of grief, or fear, I cannot allow of it. They might as well say, because he suffered not for himself, but for mankind, therefore he felt no pain. Yet this is more tolerable by far, than to say, that the Deity of Christ, did withdraw itself at that time, so that there was a real separation; and from that separation, this confusion of the humanity left to itself. By these, and divers other expositions that we will pass by, does appear what men have thought of the literal sense of these words, which they have been so solicitous to avoid.

But now let us see what is said, or can be said to take away the offence, and yet to preserve the literal sense. That Christ, as man, (though God and man still, but the Divine nature by a special providence and dispensation withdrawing or suspending its influence for a while:) did suffer partly in his body, and partly in his soul, (but more in his soul, than body) more than can either be expressed by man, or imagined, I do not see how any reasonable man can question, that reads the story of his passion, from his bloody sweat, unto the end; and considers Christ his own expressions, recorded unto us to that very end, that we might know how much he has suffered for us. I will not say, that there was a necessity he should suffer so much, both in body and soul, to make his sufferings available to our redemption, both of our bodies, and of our souls. This I dare not say, because I have no warrant for it in Scripture; and bare human ratiocination in these things, is mere folly and madness: It is enough for me to know, that God had appointed it so, and in humility to adore beyond what I can understand. But that Christ did actually suffer very much, even beyond what can be conceived: I believe, as I believe the Scriptures.

If then his sufferings were extraordinary; why should not his expressions be so, by which we might understand (so far as can be conceived by man) the greatness of his pangs and agonies? In this case, such words as these, My God, my God, &c. were words of sense, not infidelity. Neither are such expressions inconsistent with a perfect security of God’s love and favor, at the same time. There may be a contradiction in the language of sense, and that of faith, if in themselves considered; but no such inconsistence in the nature of the things, from which that variety does flow, but that they may meet in one. Does not Ecclesiastes in the same clause, and with the same breath say, Though a sinner do evil, and his days be prolonged: yet I know he shall not prolong his days, Eccl. 8.12. and the Prophet Habakkuk, of his vision, though it tarry, it will not tarry? (Hab. 2.3.) And even Plato, a heathen philosopher, among them that were led by sense and reason only, of greatest account, in one of his dialogues called Phaedon, towards the end of it, tells us that at the same time a man may believe, and not believe? And why not a man in such an extremity expostulate with God that he has forsaken him; though his heart and faith tell him at the same time, that God has not, will not, forsake him?

And indeed, if we mark it, (it is observed by most interpreters) the very words imply as much, and interpret themselves. For at the same time that he says, God has forsaken him, which his sense, and the violence of his pangs expressed from him, he calls him his God, (my God, my God:) an argument of his faith: to which agrees well that of David in another place, But I trusted in thee, O Lord: I said, Thou art my God, Psal. 31.14. And if this be not satisfactory, consider we the words, first as spoken by David; and there we find in the same Psalm, (verse 24.) For he hath not despised, nor abhorred the affliction of the afflicted, neither hath he hid his face from him, but when he cried unto him he heard. Again, consider them (which is our chiefest business here) as spoken by Christ, (though it may be supposed, that he spoke them in no other sense than David did:) and you shall hear him soon after, (as in Saint Luke we find) saying, Father, into thine hands I commend my spirit, Luk. 23.46. Why then should any offence be taken at the words?

But because Christ was no ordinary man, and that to bear any pain or grief, without any sign of commotion, has been thought by many to belong to perfect magnanimity, and height of spirit; besides what has already been said, that what Christ did suffer, was quite of another kind, so far above the measure of ordinary sufferings, as himself was above ordinary men; we further briefly say, that Christ was pleased to yield to sense (or feeling:) so far, 1. That he might show himself a perfect true man; (a thing not easily believed, as appears by the multitude of heresies about his nature, that sprang up soon after the first plantation of the Christian faith,) there being no greater evidence, to ordinary judgment, at least, of his perfect humanity, than his being subject to the common infirmities of man, sin only excepted. 2. For our sakes, to keep us from utter fainting, and despair in our greatest trials, combats, and afflictions, whether spiritual, or corporal, when God seems to forget us, withdrawing the comforts of his grace, and the benefit of his help, as sometimes he does, even from the best, and his best beloved for a while; that then remembering what Christ himself, so near and dear unto him, was put to, we might have comfort.

And although this of Christ’s sufferings were an extraordinary case, not liable to the rules of ordinary human ratiocination; yet for them that think a Stoical apathy, or unpassionateness, to be the greatest evidence, or character of true magnanimity, I shall commend unto them the disputes of two famous philosophers, recorded by Aulus Gellius, a known ancient writer, in the 19. book of his Noctes Atticae, (so called) cap. 1. & 12. There be that translate these words, למה עזבתני not, quare dereliquisti: Why hast thou forsaken me? but, quousque deseres me: how long wilt thou forsake me? which the Hebrew will bear well enough. And perchance this, though neither can justly, would less offend, because, Why hast thou? sounds more like an absolute desertion: how long? has, or may seem to have in it an intimation of a confidence, that it will be but for a time.

{from helping me} Heb. from my salvation.

{from the words of my roarings} Being tormented with extreme anguish, Psal. 32.3.

V. 2. {am not silent} Heb. there is no silence to me.

V. 3. {But thou art holy} Some think that by these words God’s eternity and immutability, is here opposed to man’s short continuance, and perpetual mutability, which makes his condition, if well weighed, so inconsiderable, (take it at the best) in this world. Which opinion is not without some ground; for so we find it, Psal. 90. and elsewhere. However, their opinion likes me better, who by holy, here understand gracious, and propitious: in which sense we know the Latin word pius, is often ascribed to God, by ancient Christian writers. The ground of this signification might be, from the place where the Ark, and propitiatory, or Mercy-seat, (the covering of the Ark) stood, which was called the holy of holies. This being the place from whence God gave answers, and towards which men turned themselves, that made their prayers to God, he was commonly said to inhabit there, and to hear the prayers of men, and grant their request from thence.

{O thou that inhabitest the praises of Israel} Some render it, But thou continuest holy, the praises, (or, O thou that art the praises) of Israel. But, following the most approved translation, O thou that inhabitest the praises of Israel: that is, thou that dwellest in the place, (the Temple, in general; or more particularly, the Ark:) where all the people of Israel are perpetually putting up their petitions unto thee, according to their several wants and necessities; and praising thee for thy mercy towards them, in granting them their requests; according to that, Psal. 50.14,15. Offer unto God thanksgiving, and pay thy vows unto the most High: And call upon me in the day of trouble and thou shalt praise me, as in the former English; or, glorify me, as in the last translation. By this the Psalmist does very pathetically exaggerate his own pitiful condition, that whereas God was so easy to be found by others; and so ready to grant them their requests, for which praises were daily, by all manner of people, returned unto him: he only and his prayers, were excluded from the benefit of his presence; he only, not regarded: as more plainly follows in the next verses.

{Our fathers trusted in thee} He does modestly insinuate, that God was in some manner bound to hear, because there was the same reason for him, now; as there was heretofore for his forefathers. They trusted, they cried, so does he. And he insists upon this as a pressing argument: or motive: making also profession of his faith and constancy, that although he did not in his own particular (as yet at least) find it so: yet he did not for all that, (which some weaker professors in that case would be apt enough to do) doubt of the truth of those deliverances in former times. Gideon might seem to aim at some such thing, and where be all his miracles which our fathers told us of, saying, Did not the Lord, &c. Judg. 6.13. I believe he meant no otherwise than as David here, though his words are not so full. Now as David by mentioning, with reiteration, what God had done in former times, professes his faith and constancy; so, rather than he will seem to charge God with any partiality, or inconstancy, he seems (obscurely though; for his words may have another aim too, by setting the despicableness of his present condition among men, the more powerfully to provoke God’s compassion to his release, as Jerem. 30.17. For I will restore health, because they called thee an outcast, &c.) to answer for God, in the 4. verse, But I am a worm, &c. intimating thereby, that he had not the same reason, to expect that God should do for him, as he had done for them, because of the inconsiderableness of his person, in comparison of them, &c.

V. 5. {and were not confounded} Heb. ashamed; to wit, as men frustrated of their hope, Rom. 5.5. & 9.33. but triumphed over all calamities.

V. 6. {But I am a worm} A despicable creature trampled under foot, Job 25.6. Esay 41.14. Thus Christ also was abased for us, which shows God’s infinite love to us. See more upon verse 4. Our fathers, &c.

V. 7. {All they that see me, laugh me to scorn} Matth. 27.39.

{shoot} Heb. open.

{they shake the head} In sign of scorn, Job 16.4. 2 King. 19.21.

V. 8. {He trusted on the Lord, &c.} Mat. 27.43.

{He trusted on the Lord} Heb. He rolled himself on the Lord; as Psal. 37.5. See upon Psal. 114.7. Tremble thou earth.

{let him deliver him, seeing he delighteth in him} See before Psal. 18.19. he delivered me, because he delighted in me. The Hebrew word חפץ signifies to will; and also, to delight, or, take pleasure in a thing. The Septuagint desirous (as in many other places) to keep to the Hebrew as close as they could, rendered it by the Greek θέλει, intending thereby doubtless the same sense, to delight, or take pleasure; though the Greek word of itself, according to the propriety of the Greek tongue, signifies, to will, only. It is well known that there are infinite Greek words, used by the Greek translators, in another sense, or notion, than that which is proper unto them: which as they are used by them, are commonly called hellenistical words. Now the Evangelists we know, used for the most part, the translation of the Septuagint, as that which was then commonly received among the Jews; and which they were so used unto, that their Greek often has more of the Hebraism, than it has of the Greek, that was accounted true Greek in those days. These things considered Mat. 27.43. where this passage of the Psalmist is used, εἰ θέλει αὐτόν, should not have been translated, if he will have him, which does much obscure both the sense, in itself, and the reference the words have unto this place: but, as it is here, seeing he delighted in him; or, as it is in the margin, if he delight in him.

V. 9. {But thou art he} This alternation of expressions, some tending as it were to despair; others to hope and confidence; often used in this Psalm; does set out very lively the Psalmist his conflict (and in him, every godly man’s in the like case:) between sense and faith: and makes the whole Psalm, by this mixture of several passions and affections, the more pathetical, and poetical too.

{that took me out of the womb, &c.} It is generally believed, that David’s aim here is, to comfort and encourage himself by remembering the wonderful power and providence of God toward infants, even while they are shut up in the womb; and afterwards, in bringing them forth into the world; in their nursing, and preservation, while so tender and helpless of themselves: in all which it cannot be denied, but the power and providence of God does singularly appear in divers particulars, as any man in some measure, if he be not very stupid, may understand; and is acknowledged by most accurate anatomists and physicians, as well heathens, as others. The very opening and shutting again of the body, when the child is to be born, and to come forth into the world, is a thing so incomprehensible to naturalists, that they acknowledge (some of them at least) the immediate hand and power of God in it; because they see not by what power of nature (though that also be the power of God, the author of nature:) it is brought to pass. And there be many questions proposed about it, which no man can resolve, or scarce any does take upon himself to resolve, as to give any satisfaction.

Nevertheless, this being so general a providence, not extending to men, or mankind only, (though more particularly belonging to them, because they only are capable by nature to understand it, and to praise God for it:) but even to brutes, (more or less,) of all sorts; it seems more probable, that David had a more particular aim in these words: as either to remember some particular providence of God, towards him, even in the womb yet; or since that, in his infancy; in some extraordinary deliverance, or the like; as it has happened, and does daily unto many: or that he intended to say, (which he might have good reason to believe, and must needs, if he did believe it, breed great confidence,) that God even from the womb had separated him; that is, among many others, by a particular, or special providence, had culled him out, and designed him to some particular work, or ministry, and therefore had, and would have, in reference to that end and first election, a more particular care of him, and everything that happened unto him. It is acknowledged by the learned, that these words from the womb, were commonly used among the Hebrews proverbially, and hyperbolically; that is, by way of stronger expression; as Psal. 58.3,4. estranged from the womb, and Isai. 48.8. called a transgressor from the womb: and so of a man called by God to some extraordinary work, or otherwise eminent above the common condition of men, it was said, That God had separated him from the womb; as the Apostle speaks of himself, Gal. 1.14.

Thus David might speak of himself: but if the words be referred to Christ, to whom we have already said, that this Psalm does more properly belong, we need not go to metaphors, and figures for application; the bare letter and history will go far beyond the hyperbole (if any there be in it) of this expression. I need not insist upon particulars, because none, I hope, reads this, to whom the history of Christ is not known. It shall serve in general to say, that from his first conception, to the last hour and moment of his conversation among men, nothing did happen unto him, but either was altogether miraculous, or apparently carried by a special Divine providence and dispensation. There be prophecies to that purpose too, many, besides the relations of the Evangelists: but it needs no further proof.

{Thou didst make me hope} Hope is sometimes taken for life, in the Scripture, as Job 14.19. thou destroyest the hope of man. Or, the words may be taken (and so by most expounded) figuratively, as Job 38. last verse, (nor Psal. 147.9. to which most refer, for there is nothing there in the Original text, of the Ravens, but what is literally true: to wit, that they cry) Who provideth for the ravens food, when his young ones cry unto God: and Psal. 104.21. of young lions, that they seek their meat from God; and verse 27. that they wait upon God. The words may also be translated, (as is here in our English margin) thou didst keep me in safety, or, security. So Prov. 10.9. הולך בתום ילך בטח (there is a sweet allusion in the Original words, which is lost in the translation, He that walketh uprightly, walketh surely; or, securely; that is, shall be safe.

{didst make me hope} Or, kept me in safety.

V. 11. {Be not far from me} See upon Psal. 10.1. Why standest thou so far off, O Lord?

{for there is none to help} Unless you help me.

{none to help} Heb. not a helper.

V. 12. {strong Bulls of Bashan} The breed of Bashan, Deut. 32.14. of fat beasts, or cattle; because of the fertility of the place, very fit for pasture, Num. 32.1, &c. He means that his enemies were so fat, proud and cruel, that they were rather beasts than men. Psal. 17.10.

V. 13. {They gaped upon me with their mouths} Not in scorn, as elsewhere, but to devour me.

{gaped upon me with their mouths} Heb. opened their mouths against me.

V. 14. {I am poured out like water} All my bodily strength is gone.

{out of joint} Or, sundered.

{my heart is like wax} My heart is faint, Job 23.16.

V. 15. {my tongue cleaveth to my jaws} For thirst, Lam. 4.4. Joh. 19.28.

{thou hast brought me into the dust of death} I am without all hope of life.

V. 16. {they pierced my hands and my feet} Much ado there is about these words, as between Jews and Christians; in general; so between Christians among themselves Papists and Protestants. That the ground of the quarrel (of no great consequence indeed) on both sides may be understood, thus it is, כרו caru in Hebrew, signifies, foderunt, they have pierced: כארי caari, sicut leo; as a lion; the כ in the first, being a radical letter: in the second, a servile prefix; as Hebrew grammarians are wont to speak. Now our Hebrew Bibles, all that ever were printed, (one or two editions, as I take it, excepted) bear, not כרו foderunt, which is our translation, and is of all Christians, generally; but כארי sicut Leo. This therefore the Jews lay to our charge, as a corruption of the Bible. But we answer, that though all Hebrew copies, of late ages, have it so indeed, as it is commonly printed: yet some ancient copies, as by their own testimony is proved, had it in כארו (with a Vau) not כארי (with a Jod,) as it is now. כרו and כארו is all one in sense; all the difference is but of one vacant Aleph, which in many places of Scripture besides this, is added to words, without any alteration of sense at all; as the Jews themselves, must, and do acknowledge. So that if there be any wilful corruption, it must lie upon their score, and not ours, who translate according to the reading of the most ancient copies; followed also, and expressed by the Greek translation, called the Septuagint; a translation of great credit and antiquity: as used and received among the Jews before Christ’s time. They render it, ὤρυξαν; that is, foderunt, they have pierced.

Of this the Papists (some of them, not all: Genebrard upon this place, says plainly, Nec tamen propterea locum corruptum dixerim, sed variae esse lectionis; that is, Yet I would not say, that the place is corrupted, but of different reading only) take hold against us Protestants, to prove that the Hebrew Text has been corrupted. To them we answer; First, that there is no direct corruption of the Text, as long as the true reading may, by good authority of ancient copies, and the testimony of the Jews themselves and their Masoreths, whose great work and task has been to preserve the integrity of it, be asserted and vindicated. Secondly, neither does it appear, that any such corruption was ever intended by the Jews, in general; or that the alteration that has happened, did at first proceed from any such intention or purpose, either of Jew, or any other. Some learned men have thought that the ascititious (or א Aleph) might be the occasion; at which, as they conceive, some ignorant scribe (because not ordinary) stumbling, and not knowing what to make of the word, to make some sense, changed ignorantly (thinking it should have been so) the final ו (or Vau) into a final י (or Jod:) and so the error from one copy to another, as usually in such cases, was propagated.

This, as it is here proposed, is probable enough: but all things well considered that is said concerning this matter, by either Jews or others, (all which to set down here at large, I doubt would be too tedious and impertinent) well weighed and considered, I think their opinion not less, if not more probable, who think that כארי, as the Jews, and our ordinary Bibles read it, to be the true and genuine reading; but not in the sense that the Jews of these days would have it: but כארי for כרו or כארו; so that the sense shall be the same still, (foderunt, they have pierced) though the writing be somewhat different. Now that there should be a Jod at the end, instead of a Vau, it is an anomaly indeed, but not without example. So נשאי for נשאו, Ezra 10. last verse, and elsewhere in many places, which some have gathered together.5 But however we read the word, of the sense there can be no question at all, as out of Jewish writings of best account in this kind, as I have already said, easily to be proved and asserted. So that here we have a clear testimony for the cross of Christ, which the more offensive it has always been, both to Jews and Gentiles, (as indeed what can be more repugnant to sense, than a crucified God, the most vile and ignominious of all punishments) the more we ought to make of such testimonies: the best (though not only) and surest evidence (as Saint Peter tells us, 2 Pet. 1.19.) of our Christian faith.

Piercing of hands and feet, was one of the chiefest circumstances of crucifixion. Now to David, the words can have no application, but metaphorical: and so too, we shall be put to it, to show how, I know not any expositor that does. But thus it may be perchance: Fodere, may be put, (in this metaphorical sense) for pungere; in Latin it is often, I am sure. Now the hands and feet being, (according to the custom of those times and places, where most went barefooted) the naked places of the bodies, most exposed to the injuries of thorns and briars; to pierce one’s hands and feet, might be a proverbial kind of speech, taken from the similitude of thorns, and other like annoyances of those bare parts, to express any other smart and sticking vexation, whether of body or mind.

V. 17. {I may tell all my bones} Because of leanness.

{they look and stare upon me} They behold my pain with pleasure, Psal. 35.21.

V. 18. {They part my garments} Luke 23.34. Joh. 19.24. Of David it must be understood metaphorically, as if he said, They divide my goods, whether lands or others; movable, or immovable, among themselves. They make a prey of all I have. The Latins also say, spoliare; whereas spolium, properly and originally, signifies a garment.

V. 20. {my darling} Heb. my only one. That is, dearest to me, for I have but one soul, Psal. 35.17.

{from the power} Heb. from his hand, Dan. 6.27.

V. 21. {Save me from the lion’s mouth} 2 Tim. 4.17. Christ is delivered with a more mighty deliverance, by overcoming death, than if he had not tasted death at all.

{for thou hast heard me from the horns of the unicorns} In the Hebrew, ומקרני רמים עניתני by all, that I have seen, but this one English, translated, and from the horns of the unicorn hear me, or answer me: by some, hearing me; and thou hast answered me. But the first is most ordinary. Which to make good first, the Hebrew preterit עניתני by a double enallage, as they call it, must be put for the future; and then the future for an imperative; which is not ordinary. I think therefore, that this translation here ought to be preferred, as more literal, according to the words; (for as for the ve, or u. in the beginning, commonly rendered and, to be taken for the illative, or causal, for, is ordinary enough) so to the sense, not inferior. So David himself elsewhere, The Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hands of this Philistine, 1 Sam. 17.37. So also, Psal. 56.13. For thou hast delivered my soul, &c. and what is there noted. And Psal. 63.6,7. When I remember upon my bed, &c. And Psal. 85.1,2,3, &c. It is the same argument, and it fits here very well in this Psalm, where David, as has been said, interchangeably complains, and comforts himself, as present sense on the one side, and a lively faith, on the other, did prompt him.

As for the Unicorn here mentioned in the translation, certain it is that the Hebrew word ראם is the name of a wild beast, approaching to the nature of a Rhinoceros; but different from it, as most conceive; described, Job 39.9, &c. But what creature it should be, is not certainly known. Mention indeed is made by Pliny, and some other ancients of Monoceros, (that is, unicorn) which is commonly taken for the ראם, not here only, but often mentioned in Scripture. And yet whether there be any such creature indeed, as that which we commonly call the Unicorn, with that shape, and those properties, as are commonly ascribed unto it, is much doubted, and by not a few, both travelers and others, decried. The Unicorn’s horn also, so much in esteem, is by many thought a mere mistake, or imposture. It may suffice us to know, leaving the further search of this to naturalists, that ראם, undoubtedly is the name, (by what name soever it be, or may be called in English, or Latin) of a wild beast, very fierce and furious, and of great strength; an apt emblem of unjust, violent, tyrannical men or princes.

V. 22. {I will declare thy Name unto my brethren} Heb. 2.12. Here at this verse begins the second part of the Psalm, all that follows afterwards to the end of the Psalm, containing matter of thanks and praises for deliverances. Now, if as is generally believed, David made this Psalm in the time of his distress, then it must be conceived that he wrote this part by a prophetical Spirit foreseeing the issue, which we know he does in some other Psalms. However, the opinion of others is not less probable, that this Psalm was composed by David after his deliverance. It is true, he does set out his condition, which makes the greatest part of the Psalm, so amply and so pathetically, that a man would not think he could write so, that was now out of all sense of danger, or pain: and in present possession and enjoyment of a blessed estate. But this might be done of him purposely, as for some other causes, so particularly, to stir himself up to a more vigorous and full apprehension of God’s mercy, in delivering of him from such and such woes, that gave him occasion thus and thus to bemoan himself. However, supposing that the writing of this Psalm, were after David was delivered, and at ease; yet it is to be believed, that what he relates here of his thoughts, or words, is truly and punctually related as his very thoughts and words, in the time of his sufferance. And it were well, if those that have had any experience of woes and sorrows, did often in time of their ease and prosperity, call to mind, what their thoughts, and purposes were, when in affliction. It was the judgment of a learned Heathen, that men needed no other teaching, or philosophy (that is his word) than affliction itself, and the like: but so, Si tales esse sani perseveramus, quales nos futuros profitemur infirmi, that is, if we practice when we are in health, and prosperity, what we do purpose and resolve, when we are in misery. See upon Psal. 18.4. The sorrows, &c.

V. 23. {Ye that fear the Lord, praise him} He exhorts the Church by his example to praise God.

V. 24. {nor abhorred the affliction of the afflicted} The poor afflicted are comforted by the example of David, and Christ.

{he cried unto him} Heb. 5.7.

V. 25. {My praise shall be of thee in the great congregation} Rather, from thee: Though now I be afflicted, yet you will give me cause to praise you openly, by a famous deliverance. But see upon verse 22. I will declare.

{of thee} Or, from thee.

{the great congregation} Psal. 35.18.

{I will pay my vows before them that fear him} Psal. 116.14,18. Which were sacrifices of thanksgiving, which they offered by God’s commandment, when they were delivered out of any great danger, Psal. 66.13,14. & 116.18. Isa. 19.21.

V. 26. {The meek shall eat and be satisfied} Most translate it, the poor shall eat, &c. The Hebrew word will bear either. It was the fashion in those days, (not among the Jews only, but Gentiles also) that when they did sacrifice, they did feast also: (from whence arose that controversy in the Apostles’ time, so largely handled and agitated by St. Paul in his Epistle to the Corinthians, about things offered to idols: hence also it is, that this word feast, which properly signifies a holy day, a day of oblations, and other religious ceremonies, came to signify a solemnity of eating together:) and the greater was the sacrifice, and the number of beasts offered, as upon occasion of any vow, victory, or the like; the greater was also the solemnity of feasting and eating. Now because David in the former verse speaks of vows to be paid; it is generally conceived by all interpreters, (as many as insist upon the literal sense: for some pass it by, and take no notice of it at all;) I have seen, nor any excepted, that David does here promise great relief to the poor, to be bid by him, and plentifully fed at his solemn offerings. And this being the literal sense, it is by the same interpreters mystically and spiritually expounded of the calling of the poor and contemptible (for such were they, for the most part, that were first called) by the preaching of the Gospel; and particularly, of the sacramental receiving of the blessed body and blood of our Lord and Savior, by which our souls (if received with Faith, and other due conditions and circumstances) are feasted and nourished unto eternal life.

This interpretation, (the literal I mean, of the poor to be fed and feasted) though I do not, were it but for the number and authority of them that follow it, altogether reject; yet it does not seem to me very probable, that David in such a Psalm would make so solemn a commemoration under such general terms, of a thing not to last above one day: or if two perchance, yet the utmost that can be made of it, is but one good meal, or two. And then granting that this, even this relieving of the poor for one good meal or two, were a thing so considerable, (as in very deed, the feeding and relieving of the poor, and the like deeds of charity, in general, we acknowledge to be a main point of Religion, Luk. 11.41. Jam. 1. last verse, Pure Religion, &c.) as to be so solemnly mentioned: yet how comes the rich also to be spoken of, as follows in the 29. verse, All they that be fat upon earth, &c. is it likely that David would make such a matter of it, and in such general terms? But if not this; what then shall the literal (for of the spiritual, there will be no controversy) sense be?

Here I would have remembered what was said at the beginning of this Psalm, that there be divers passages, which literally cannot be expounded of David, but figuratively only; but of Christ, literally. The most plausible and literal application to David that I can fancy, is, that piety and godliness (as in a good measure it was:) shall be established in his days; and with piety, plenty, and security: all his kingdom over. By eating, and being satisfied, an easy life, may be understood; as by eating and drinking, Jer. 22.15. whereof see before, upon Psal. 14.4. who eat my people, &c. To eat and rejoice, (where, by eating, that drinking also is comprehended, appears by the context:) was a command of the Law, and an expression of great temporal happiness, Deut. 14.26. and elsewhere. Which makes the Psalmist to insist upon it the longer; That the poor, (or, meek,) shall eat; here in this verse: and the rich, (or, those shall be fat;) shall eat; but with a limitation in both places, (else it might seem to relish of Epicurism;) that so eating, they shall praise the Lord; in this: they shall worship, in the 29. verse; that is in general, that both rich and poor, great and small, shall live at ease, and want nothing; as it is, Psal. 34.10. The young Lions (to which the meek, are here opposed) do lack, and suffer hunger; but they that seek the Lord, shall not want any good thing.

This I conceive to be the sense of the words, in reference to David. To Christ and the Gospel by him preached the application is easy. Of the generality of men, of all sorts, professions, and conditions, (here included by rich and poor, and they that go down to the dust, &c. of which more there,) to be called by him, the Prophets are full, to which agree the relations, and testimonies of fact, in the Gospel. Of the poor particularly, because twice here mentioned, in this, and the 29. verse; the words of the Prophet Esay are very considerable, and fit to be compared with these, Esay 55.1,2. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea come buy wine and milk without money and without price. 2. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Of the rich, see a notable prophecy, Esay 49.23. And Kings shall be thy nursing fathers, and their Queens, &c. Of the first Disciples of Christ, in general, (not without some reference to this very place, perchance:) it is recorded, Act. 2.46,47. that they did eat their meat with gladness and singleness of heart; praising God, and having favour with all the people.

Now if we will go higher, and expound the words, (which some of our most approved interpreters pitch upon as the only sense;) of that sublime Sacrament of Christ his blessed body and blood, by that worthy participation whereof man (whether rich, or poor: the rich having no prerogative above the poor in this inestimable benefit;) is elevated to the highest degree of honor and glory, that ever was enjoyed by mortal man in this world: the words will bear it very well, and no other sense can fit the place better. Nevertheless, the words may also be taken more generally of all spiritual gifts and graces; in the Gospel also, Joh. 6. figured unto us, by eating the flesh, and drinking the blood of the Son of man, verse 53, &c. Of which, the words of the Prophet Esay 25.6. are by most understood, And in this Mountain shall the Lord of hosts make unto all people a feast of fat things, &c.

V. 27. {All the ends of the world shall remember and turn unto the Lord} Psal. 2.8. & 72.11. & 86.9.

V. 29. {All they that be fat upon earth, shall eat and worship} That is, rich men, Deut. 31.20. See before upon verse 26. The meek, &c.

{all they that go down to the dust shall bow before him, and none can keep alive his own soul} The most literal translation of the last words, which seem to be most obscure, is, & qui animam suam non vivificat; (or, vivificavit,) that is, and he that quickeneth not, (or, hath not quickened) his own soul: and that most followed interpretation both of these words, and those before, that go down to the dust; is, to understand by this description, poor wretched people, such as (whether for want of necessary nourishment, or through any other grief and misery;) are not able to hold out, or to keep life any longer, but are at the very point of death: said also proverbially, to go down to the dust; or, to sit in the dust, Psal. 113.7, &c. And though there will be no great inconvenience in it, if we make the Psalmist to say the same thing twice, because we had the same already in 26. verse according to most translations, as was there said: yet it may be so much the better perchance, if we keep the English there as we find it, (so Junius has it too:) the meek; that so what was there delivered in general, (for by the meek, all that have the knowledge and fear of God, are included:) may here more particularly be expressed, both rich and poor; be they never so rich, or so poor. This is the common interpretation, which I cannot except against. Yet because it is an obscure passage, (as to those last words I mean:) I will not pass by (some others I do, because too violent:) two other expositions, neither of them much improbable, or inconsistent with either words, or scope.

By them that go down to the dust, that have not kept their souls alive, some understand plainly and literally, those that be dead: and conceive that the same is here meant, as is (with some allusion to this very place, some think:) expressed by the Apostle; in these words; That at the Name of Jesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth, and by the author of the Apocalypse, in these; And every creature which is in Heaven, and on the Earth, and under the Earth, &c. Rev. 5.13. The second is, qui animam suam in vita non conservaverit: (so are the words translated by Junius, and in him it is that I find this other exposition:) that is, Qui ultro flagranti studio gloriae Dei, abjecerit vitam suam, &c. He that out of an honest zeal to God’s glory shall cast away (or neglect) his own life, and renounce unto himself for his service: the best argument or evidence of a free voluntary people.

{bow before him} Phil. 2.10.

{and none can keep} Or, and he that cannot keep: or, though he cannot keep.

V. 30. {A seed shall serve him} That we might not think, that all that has been said, should be the happiness of one age only; by these words and those that follow, a perpetuity as in those things which from age to age by generation are propagated, is promised unto the Church. Some translate it, Semen eorum: their seed; which comes all to one.

{it shall be accounted unto the Lord for a generation} The Hebrew דור signifies either age, or generation; which diversity of signification has produced a different translation. For some render it, accensebitur Domino in quaque aetate, that is, It shall be accounted the Lord’s in every age. But it makes no variety of sense, as to the main scope, the perpetuity of the Church.

V. 31. {and shall declare his righteousness} That is, his goodness and mercy; as the word is often taken both in the Old and New Testament: whence it is that as the צדקה righteousness, or justice properly, is often translated by the Septuagint (in the) ἐλεημοσύνη: (that alms, charity, mercy:) so is the word חסד mercy, properly, as often rendered, by them δικαιοσύνη. So Matth. 1.19. of Joseph, δίκαιος ὢν might better be rendered, being a merciful man: or because he was a merciful good man. For as a just man, believing her as he did, he might and ought by the law, have dealt with her otherwise. See also upon Psal. 71.2. righteousness. However, if we take righteousness here (as some do) for the righteousness of God, whereby we are justified before him; or for that measure of righteousness and sanctification, wherewith, by the operation of God’s Spirit, we are endowed in this life, wholly to be ascribed unto him, as his gift and grace: so we shall not need that former interpretation, but keep the word in its more proper and usual notion.

{unto a people that shall be born} That shall be to posterity, that is; and after-ages. And here the means of the Church’s perpetuity, or of perpetuating the Church of God in this world, are set down, and commended unto us; (as is by some well observed) that is, diligent preaching, and all other good means, whereby the manifold goodness and mercy of God may publicly be declared, and carefully transmitted to posterity. Or, that shall be born, that is, that shall by the means of preaching be converted and regenerated. See Psal. 87.4,5,6.

{that he hath done this} The glory of it must be given to God only: and he has done it, with great might and power: no mean, or ordinary thing; but full of miraculous events and providences.

PSALM XXIII

Verse 1. {My shepherd} Esay 40.11. Jer. 23.4. Ezek. 34.23. Joh. 10.11. 1 Pet. 2.25.

{I shall not want} He has care over me, and ministers unto me all necessary things, Phil. 4.19.

V. 2. {He maketh me to lie down in green pastures} Like a good shepherd he gives me rest, food, guidance, and drink.

{green pastures} Heb. pastures of tender grass.

{still waters} Heb. waters of quietness. Still waters, best and safest for cattle.

V. 3. {He restoreth my soul} He heals me, as a shepherd does the sick sheep, that else would die.

{he leadeth me in the paths of righteousness for his Name’s sake} מעגלי צדק Semitae justitiae, properly paths of righteousness, is by most interpreters of our side taken here, for straight ways: that is, smooth, and even: not rugged, or crooked, or mountainous, as they further explain it. I am not against it: yet I wish that they that are so eager for it, (as some are) had produced some other parallel place of Scripture, to confirm this interpretation. For my part, I do not remember, or find, upon seeking, any such place elsewhere, where those two words so are joined: nor any, where the word צדק is so used, for plain, or smooth. Yet I do not deny but it may be so taken: and the rather, because I find Joel 11.23. מורה לצדקה that is, (taking the word מורה here for rain: which also, and more frequently, signifies a teacher: as Es. 30.11,20. And though the Lord give you, &c. twice, in that one verse, and Job 36.22. Behold, God exalteth, &c. and except, it be in this place of Joel, where it is twice; but controverted in one of the places: and Psal. 84.6. Who passing through, &c. where it is also questioned by some: is not found in that other sense for rain, anywhere:) rain of righteousness, or, rain according to righteousness, that is, moderate rain: according to most accurate expositors, though some to uphold the authority of the Vulgar Latin, are against it, and prefer that sense, a teacher of righteousness.

As therefore in Joel, a rain of righteousness, &c. So I confess that here paths of righteousness, may be taken, (as to the words) for good, plain paths. See also upon Psal. 51.19. Sacrifices of righteousness. But why there should be any absurdity conceived (as some are bold to censure) in that other sense and translation, embraced by some others, I see not sufficient reason. The question is not, whether this whole Psalm may be interpreted mystically, and applied to Christ, the great Shepherd of souls, &c. whereof I think there is no question at all to be made; since it is generally granted, that all or most Psalms, besides the literal or historical sense, may after a more sublime way, either wholly, or in part, be applied to Christ, the end of the Law, Rom. 10.4. not of the Prophets and Psalms only, but almost of all that is written, and contained in the Old Testament. And since we find Christ by himself and his Apostles, so often set out unto us as a shepherd; it were very strange, that any man should question the mystical or allegorical application of these words, and expressions, unto him.

The question is, whether in these particular words the word צדק may be translated in its proper signification, justice, or, righteousness: and this to be taken for the proper and literal sense of the words. He restoreth, (or, converteth, or bringeth back, as others:) my soul, he leadeth me in paths of right, this to be understood spiritually, of the guidance of God’s Spirit. As, or much to that purpose, Psalm 119. last verse: I have gone astray like a lost sheep: seek thy servant, &c. For why should it be unlikely, that having spoken of temporal and momentary blessings, such as belong to this life; he should proceed to the chiefest, those of the soul, the fruit whereof is eternal? This, we know, is done elsewhere frequently. But it is objected, neither is there any other objection against it, that I know of; that it cannot be here, because he does even after this, go on in the same metaphors of an ordinary shepherd, as at the beginning: thy rod and thy staff, &c. I do not conceive this so great an objection, as it is apprehended by that party that objects it: and besides what examples common authors might afford, I find this rule set down by very learned commentators, and well skilled in the idioms of the Scripture: that Solet saepe Scriptura non semper eandem servare metaphoram, sed paululum ab ea divertere ac mox redire: (Ribera in Joel c. 1. p. 47.) whereof this example among others is given; Ezek. 16.13. and thou didst prosper into a Kingdom: literally and properly to be understood of the Jewish commonwealth; which, both before and afterwards in the same chapter, in the verses immediately following, is spoken of figuratively under the type of a woman.

According then to this sense, and translation: he leadeth me in the paths of righteousness: that is, he takes care of me, to frame me to all goodness and virtue, whereby my person may be acceptable unto him, and I secured of a better life, an eternal inheritance hereafter in heaven, after I have run out my course upon earth. According to that of the Apostle: Nevertheless the foundation of God standeth sure, having this seal; the Lord knoweth them that are his: And let every one that nameth the name of Christ, depart from iniquity.

{of righteousness} Justice, or, righteousness, is often taken in the Scriptures in a large sense, and comprehends all manner of goodness: and not in the Scriptures only, but in the writings of ancient philosophers also. I shall set down some of their words, that Christians may blush, if their righteousness (for according to the opinion a man holds, so is his practice commonly:) come short of the righteousness of heathens, that were led by natural reason only. It is defined by one of them: Animi affectio suum cuique tribuens: &c. that is, A certain temper, or disposition of the mind, affording to every man what is his own, and studious of the preservation of human society by bounty (to his power) and equitableness: From which cannot be separated, (his own words:) pietas, bonitas, liberalitas, benignitas, comitas. And the same author, in another book, maintains, and partly proves, that no man can truly and constantly be just, or good; qui mortem, qui dolorem, &c. that is, who fears either death, or pain, or banishment, or poverty; or who does prize life, wealth, honor, and the like, more than right, or a good conscience. A further confirmation of this interpretation of the word righteousness in this place, we may fetch from Psal. 5.8. Lead me O Lord, in thy righteousness, &c. and Prov. 8.20. I lead in the way of righteousness, &c. Let the phrases be compared, and there will appear great affinity, if not identity.

V. 4. {through the valley of the shadow of death} Though he were in danger of death, as the sheep that wanders in the dark valley without his shepherd. Yea, and though he should be in the very middest of greatest evils, and calamities that can befall a man. For so the shadow of death is taken in Scripture; as Psal. 44.19. Though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death. And Psal. 107. verse 10. and 14. Such as sit in darkness, &c. Neither is it the intent of the Psalmist by these words to set out his confidence, as though he believed that no evil should, or could happen unto him: but no such evil, as should take him from his confidence in his God: What that? that God’s judgments are right; that in very faithfulness: Psal. 119.75. for his good: verse 71.61. and Rom. 8.28. He does afflict him: in a word, from that confidence, wherein St. Paul, that suffered so much for Christ, who daily did encounter with so many terrors, set out at large by himself in divers places of his Epistles, as no man ever did with more; does so rejoice and glory in; and which he proposes unto all true Christians, as matter of highest comfort; Who shall separate us from the love of Christ, &c.? Rom. 8. verse 35,36, &c. unto the end. See more upon Psalm 14.5. For God is in the generation, &c.

{I will fear no evil} Psal. 3.6. and 118.6. What fear a godly man is liable unto, how different from an ungodly fear, &c. See upon Psal. 46.2. We will not fear though the earth be removed. And upon Psal. 91.5. Thou shalt not be afraid neither for the terror, &c.

{thy rod and thy staff they comfort me} God protects me, and sees me, and brings me safe home like a good shepherd.

V. 5. {Thou preparest a table before me} Albeit his enemies sought to destroy him, yet God deals most liberally with him, in sight, and spite of his enemies, to his joy, and their grief, Psal. 112.10. This also may spiritually and mystically be interpreted, according to that of Christ to his Disciples: And I appoint unto you a Kingdom, as my Father hath appointed unto me: That ye may eat and drink at my table in my Kingdom, &c. Luk. 23.29,30.

{thou anointest my head with oil} It was the manner at great feasts, to anoint the guests with oil, Amos 6.6. Luke 7.46.

{anointest} Heb. makest fat.

V. 6. {I will dwell in the house of the Lord for ever} He sets not his felicity in the pleasures of this world, but in the fear, and service of God. It may also be understood of heaven, especially if by length of days, as it is in the Original, we understand, not a long time, properly, as most interpreters; but eternity, as some do: and as the word does import sometimes. So Psal. 21.4. He asked, &c. even length of days for ever and ever. And Psal. 93.5. Thy testimonies are very sure: holiness becometh thine house, O Lord, to length of days: so in the Original; well expressed, in the English there, for ever. See upon Psal. 15.1. Who shall abide in thy Tabernacle?

PSALM XXIV

Verse 1. {Earth is the Lord’s} Deut. 10.14. Job 41.11. Psal. 50.12. 1 Cor. 10.26,28.

{and the fulness thereof} Before he speaks of the Church and people of God particularly, which he does afterwards, he first begins with the generality of God’s sovereignty over all the world, and over all men, as Creator of all: to let us know; First, that although the Church of God has a particular relation unto him, to be called his people, &c. yet God is the God of all men, and has a care of all. Secondly, that although God, by right of Creation, Administration, Sustentation, &c. be the God of all men in general: yet there is a select people, (called the Church) who have a more particular right to, and interest in his love, favor, and protection; whom he describes by certain marks and properties, external and visible: And because therein the happiness of man chiefly consists to be of this number, that thus belong unto God more particularly; he therefore invites in the end all people and nations of the world joyfully to receive and entertain him, (by seeking to him, as verse 6. and conforming themselves to his doctrine, in their life and conversation; which presupposes a right knowledge of him) that so they may be partakers of the same happiness.

Some make the coherence of the words to be; that being to speak of the Church of God, then included in Israel, the better to set out the mercy of God, in choosing to himself a peculiar people and nation, to own it for his after a special manner: He first begins with the generality of all men’s relation unto God, as a Creator, and in that respect, the God of all, equally; and then upon mention of Zion, (called here, the hill of the Lord) lest all Jews should think themselves as Jews, merely, true members of the Church, (as indeed many did;) he sets down some marks and tokens whereby a true Israelite might be known, and discerned from one that is so by name and outward profession only. And then for the latter verses, how those also are by some made to cohere, differently from what was showed before, we shall see there.

Moreover, these first words contain a tacit prophecy concerning the future calling of the Gentiles, and generality of the Church, to consist of all people and nations of the world; upon this ground; that God is the God and Creator of all men, as well as of the Jews and Israelites. The Apostle, 1 Cor. 10.25,28. cites these words to confirm his doctrine there, that we ought not to be scrupulous about meats, because, if all God’s, (as made by him) then all theirs also, (for their use, &c.) that belong unto God; or, whose God he is; as some there: or rather, because none bad or evil in themselves, as created all by God, and all owned by him, for his. But I think it more likely that the Apostle in citing those words had respect unto Psal. 50.12. where we have the same words again. The context there has more affinity with Saint Paul his scope in that place, than the context here.

V. 2. {For he hath founded it upon the seas} Job 38.5,6, &c. Psal. 104.5,6, &c. 136.6.

{upon} Or, besides, Psal. 1.3. Isa. 32.20. Besides the seas, yet so as it is not overthrown by them.

{upon the seas} The water, in the order of the Elements, and by its nature, as at first created, is above the Earth, and should cover the earth, but that by the power and providence of Almighty God, to the end that the earth might become habitable, it was driven down lower than the earth: than that part of the earth, at least, which was useful and necessary to man: which may in a general sense be termed the earth absolutely. It is very likely that the Psalmist does allude to, and rhetorically set out this peculiar ordinance and providence of God for man: wherein as much as in anything, his great and sovereign power over all things does appear. Founded therefore, not with regard to the nature of the Element of water, or first order of God in the creation: but founded, as it does now appear to our eyes: elegantly and rhetorically to set out the power of God. It is the greatest care of human architects, to lay their foundations upon things very firm and steady; as rocks, and the like; especially the foundations of great and bulky structures: but behold, here is an architect that has founded such a Structure as the whole Earth, upon the waters, and yet it stands. See upon Psal. 103.3. Who layeth the beams, &c. And yet who knows what may be in and about the Center of the Earth? We read in the Scripture, Gen. 1.6,7. Psal. 148.4. of waters in or above the Heavens, where though by Heavens, ordinary expositors understand the Air, the lower Region of it; yet there be very learned men that are not satisfied with that interpretation; and choose rather to acknowledge their ignorance, than absolutely to determine where they see just cause of further consideration.

{upon} Or, besides.

V. 3. {Who shall ascend into the hill of the Lord?} Psal. 15.1. See there.

V. 4. {He that hath clean hands, and a pure heart} Isa. 33.15,16. and Rom. 12.14. Follow peace with all men, and holiness, without which no man shall see the Lord. Clean hands, not by external ablution; which being done, not for outward cleanliness, or bare legal ceremony; but with an opinion of holiness and sanctity, was reproved by our Savior; Mark 7.2. And when they saw some of his Disciples, &c. to verse 24. And from thence, &c. Clean hands, and a pure heart: that is, innocent actions, that proceed from a sincere heart, actions that are both materially and formally good and godly: without any fraud, dissimulation, and hypocrisy. Again, clean hands, and a pure heart: that is, innocent, not only from doing, but even from thinking, intending, projecting, contriving, or wishing anything that is evil. Let the wicked man forsake his way, and the unrighteous man (or, man of iniquity; that is, wicked, as before:) his thoughts. Esay 55.7. This the very Heathen by the light of nature, could teach: Nam scelus intra se tacitum qui cogitat ullum, Facti crimen habet. No wonder then if our Savior require it of Christians: Ye have heard that it was said, &c. But I say unto you, that whosoever looketh on a woman, &c.

{He that hath clean hands} Heb. the clean of hands.

{who hath not lift up his soul unto vanity} That has not his affections set upon wealth, honor, pleasures, Jer. 22.27. But about the right interpretation or translation of the Original word, there’s no small controversy among the Rabbins, or Jewish doctors. The reading of most Hebrew copies is not נפשו his soul; but נפשי my soul. This being the most received reading of the two, hence the Rabbins infer, that it is God himself that speaks; and would have swearing by God, or by the soul of God to be intended. The verb נשא, will sit well enough for that purpose, we grant. And Jerem. 51.14. Amos 6.6. we read of God’s swearing by his (own) soul. Yet we do not find that it was a custom among the Jews, so to swear, by the life, or soul of God; which this interpretation presupposes. But of swearing nevertheless, though not by God, yet by a man’s own soul, according to the other reading, his soul; the words may be taken and are indeed, by most accurate interpreters: who make the following words, nor sworn deceitfully, but an Epexegesis, or further interpretation, and confirmation of these. This, because it pleases men of such worth and judgment; and is warrantable by the Original words, I cannot but like. However, this that we had before being no less warrantable, need not be rejected. And certain it is, that there is nothing that more provokes a man often to swear, than to set his affection upon worldly things.

{thy face, O Jacob} There is no more in the Hebrew than bare Jacob, without any O, which either should not be added, or with it somewhat else to make the sense perfect; as in the margin, O God of Jacob. But by others, it is otherwise supplied; as, the generation of Jacob; by some: by others, that seek thy face in Jacob. There be that leave Jacob alone in the Text; and read by itself, Jacob; as if he had said, Who are (those that seek thy face, &c. as before) the only true posterity of Jacob; or, true Israelites. See the like, Psal. 68.26. from the fountain of Israel; or as in the margin there, ye that are of the fountain, &c.

V. 7. {Lift up your heads, O ye gates} It was the fashion in ancient times, when they would solemnize the entrance of any prince, or other, that had well deserved of the public, or by way of flattery perchance, and more out of fear than good will; to break down the walls, and pull off the gates of the city: partly, that the party in his triumphant Chariot, with all his train, might have the more free entrance; and partly, as professing by that ceremony, that their city needed no walls nor gates, as long as it had such a Guardian and Protector within it. It is likely that David by these words, does allude to some such custom.

{ye everlasting doors} Heb. פתחי עולם some translate it, Portae saeculi; or, mundi: that is, you doors; or gates of the World: as if he directed his speech to all the nations of the world; to the great ones, princes and Potentates of the world, especially: all whom (according to this translation) the Psalmist does invite, readily, and cheerfully to embrace the truth of God, and so to become members of his Church. Of this somewhat has been said before, at the beginning. But the more generally (and more warrantably) followed translation, is that we have here; according to which, the more literal sense is supposed to be this: David in great zeal intended a magnificent house to the God of Israel, and made preparations for it. He did not build it himself we know; but yet he knew that his son after him should, and thereupon according to his zeal much rejoicing and cheering himself with the very thought of it, he sung this triumphant and gratulatory Ode. He calls them (the doors of this intended Holy house:) everlasting: partly in reference to God’s promise, expressed Psal. 132.14. of his eternal abode there; (of which see more upon Psal. 68.16.) and partly in opposition to the former Tabernacle, now upon the building of this Temple, to cease; and to the condition of the Ark, which in former times had been removed from place to place, till it was settled in this house, from whence it never stirred afterwards, till the destruction of the Temple itself. Some conceive this to have been sung by David, when the Ark was brought in by him to the place that he had prepared for it; as Psal. 47. and 68. where see more.

In a more mystical sense, by these gates and doors here are understood the souls of the faithful; or of men in general, which are here exhorted to prepare themselves for the due entertainment of Christ, and his Gospel: to which not much unlike is that of the Prophet, Isa. 40.3. applied to Christ coming in the flesh, whereof the Ark was a type, Luke 3.4,5. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low, &c. And again, in a mystical too, but different sense, the words by others, are applied unto Christ, as directed to him after his resurrection, and glorious conquest of hell and the grave; now ready to ascend into Heaven: by gates, understanding the gates of Heaven.

PSALM XXV

Verse 1. {Unto thee, O Lord} This Psalmist shows in the beginning, that he does not put his trust in any worldly thing, but seeks to God alone for deliverance.

{I lift up my soul} Deut. 24.15. Psal. 86.4.

V. 2. {I trust in thee} Psal. 22.5. & 31.1. & 34.8. Esay 28.16. Rom. 10.11. For deliverance from mine enemies, See upon Psal. 16.1. In thee do I put my trust.

{let me not be ashamed} By missing that I hope for. It may be he means the kingdom promised.

{let not mine enemies triumph over me} When they have overcome me, 2 Chr. 20.27.

V. 3. {which transgress without cause} Who deal ill with me of malice, not any way provoked by me.

V. 4. {Shew me thy ways} Psal. 27.11. & 86.11. & 119. Of holiness, which lead to heaven, as a way leads to the journey’s end.

V. 5. {Lead me} Heb. Make me to walk, Prov. 4.11.

{all the day} Constantly against all temptations.

V. 6. {thy tender mercies} Psal. 103.17. & 106.1. & 107.1. Jer. 33.11. Heb. thy bowels.

{for they have been ever of old} You have helped yours from the beginning of the world, therefore forsake not me.

V. 7. {Remember not the sins of my youth} He confesses that God raised him up enemies in his age for the sins of his youth, Job 13.26. & 20.11. Jer. 3.25. David prays God to take away those sins, that his foes may not hurt him.

{transgressions} Or, defections.

V. 8. {Therefore will he teach sinners in the way} Those that err he shows them how to return into the way by repentance.

V. 9. {guide} Heb. make to walk.

{in judgment} In the right way they ought to walk in; as follows in this verse, and ver. 12. Psal. 5.8.

V. 10. {mercy and truth} All good we have comes from God’s mercy, and constancy in keeping his word, Psal. 40.11. & 100.5. Gen. 24.27. The words may bear this sense also, that to such as apply themselves to the practice of godliness, and keeping of God’s Commandments, the goodness, mercy, and truth of God in all his ways is made known, upon which the love of God (the very life of true religion and godliness) is chiefly grounded. I say upon a full apprehension, and approved experience of God’s goodness, mercy, and truth. With the merciful thou wilt show thyself (ἐμφανίσεις: a word used by Christ upon this occasion, Joh. 14.21.) merciful, &c. and with the froward, thou wilt show thyself froward, Psal. 18.25,26. I think the words will bear this too, as well as that other more obvious sense, and more proper to the place, of which we have spoken there: (Psal. 18.24,25.) But see more upon verse 14. The secret of the Lord.

V. 11. {For thy Name’s sake} That your Name may be praised.

{for it is great} And therefore needs much mercy for forgiveness, Psal. 51.1,2.

V. 12. {What man is he that feareth the Lord?} If there be any such man, God will guide him.

V. 13. {His soul shall dwell at ease, &c.} He shall prosper. See upon Psal. 37.1. Fret not thyself.

{shall dwell at ease} Heb. shall lodge in goodness.

V. 14. {The secret of the Lord} This phrase, the secret of the Lord, is not always used in one sense; for when Job 29.4. says, that the secret of God was upon his Tabernacle, he means it of his secret favor, and providence towards him in things temporal, blessing the works of his hands and whatsoever belonged to him; whereby many insensibly thrive in this world, as to the admiration of others, so beyond their own expectation; yea, and knowledge too: Of which the Wise man has this observation, There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty, Prov. 11.24. See also Prov. 3.32,33. For the froward, &c. This cannot be the meaning here. Some understand by it, a particular assurance of God’s favor, whereby happiness is secured to us, both present and future. But this does not seem so well to agree with the scope of the words, neither here, nor elsewhere, where this expression is used. Besides, it is a doctrine subject to many restrictions and limitations, without which, many are deceived by it, or rather deceive themselves.

Others therefore understand by it, the doctrine of God, as particularly, before Christ, the Law; a secret, not unto all nations of the world only besides the Jews; but even among the Jews, though commonly professed, yet hidden, but to the godly, who earnestly applied themselves to the search and study of it: which made David elsewhere to pray; Open thou mine eyes, that I may behold wondrous things out of thy Law: Psal. 119.18. and so highly to prize the knowledge of it, as he does in that Psalm, and elsewhere often. Before Christ then, the Law; since Christ, the Gospel; of which Christ said unto his Disciples, Unto you it is given to know the mysteries of the Kingdom of heaven, but unto them it is not given, Matth. 13.11. And Joh. 7.17. If any man will do his will, he shall know of the doctrine, &c. And the Apostle, that if any man love God, the same (ἔγνωσται: edoctus fuit, Beza;) is taught by him: 1 Cor. 8.3.

All this granted as pertinent and probable, yet I conceive by the secret of the Lord, (both here, and Prov. 3.32. if we take verses 31,32 together, and begin a new paragraph at 33. as it is in our English Bibles: otherwise, joining verses 32. and 33. then secret there, as we have said before:) more particularly to be understood of a certain knowledge and acknowledgment of God’s providence, and manifold dispensations not obvious to carnal, yea many times contrary to human judgment, which they, who in all humility fear God, and heartily desire and endeavor in all things to submit unto him, by long observation, and God’s special favor, in time attain unto. Of which the Psalmist elsewhere speaks, Whoso is wise, and will observe these things, &c. Psal. 107. last verse; and the Prophet Jerem. 9.23,24. Let not the wise man glory in his wisdom, &c. But let him that glorieth, glory in this, that he understandeth and knoweth me, &c. As also the Prophet Hos. last chapter, last verse, (not to mention others) in these words, Who is wise, and he shall understand these things; prudent, and he shall know them; for the ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall therein.

{and he will shew them his covenant} Or, and his covenant to make them know it.

V. 15. {Mine eyes are ever towards the Lord} Psal. 123.1.

{pluck} Heb. bring forth.

V. 17. {The troubles of my heart are enlarged} My grief is increased, because of mine enemies’ cruelty.

V. 19. {for they are many} The greater and more cruel his foes were, the more he needed God’s help.

{cruel hatred} Heb. hatred of violence.

V. 21. {Let integrity and uprightness preserve me} Forasmuch as I have behaved myself uprightly towards mine enemies, let them know that you are the defender of my just cause.

This Psalm (which I put here at the end, of purpose, as a thing not very pertinent to the matter of the Psalm, nor for everyone’s reading:) is one of those, which we may call Alphabetical Psalms, because both for the number, and order, (but in different kinds,) they follow the Hebrew Alphabet, which does consist of 22. letters. Of this kind be, besides this, the 34. Psalm, which begins, I will bless the Lord at all times, &c. the 37. Fret not thyself because of evil doers, &c. the 111. I will praise the Lord with my whole heart, &c. and 112. Blessed is the man, &c. For, Praise ye the Lord, in this and the foregoing 111. Psalm, is rather the title, than the beginning of the Psalm; and should rather be put over, (as it is by many:) than at the beginning. The 119. Blessed are the undefiled in the way, &c. And lastly, the 145. which begins, I will extol thee my God O King, &c. All these, as I said, be Alphabetical, but not exactly all, nor after one kind.

In this, the first in this kind, every verse (with some exception, of which more, by and by;) does begin with a letter, according to the order of letters in the Alphabet, Aleph, Beth, Gimel, &c. So in the 34. and the 145. Psalms: but, as I said, with some exceptions, and diversities, in every one of these. For in this, there be three letters, or verses, (according to the order of the Alphabet) deficient; Beth, Vau, and Koph: and instead of these, three redundant, Beth, Peh, (whereof one is at the end,) and Resh, being all double. It is true indeed, that the second word of the second Aleph, begins with a Beth; and the third word of the verse He, (or, fifth verse,) begins with a Vau; which is observed by some, as though those letters there should supply the want of two of the 3. verses that are wanting. But there is little likelihood in that conceit; especially, since we find nothing, in the same kind, to supply the defect of the Koph. And yet I should like of this better, than of their conceit, (too bold to be admitted) who would have the verses so divided, that that Beth and that Vau which we have spoken of, the one the second; the other the third; (as now divided:) might be the first words of the verses: and would have a word (קום) added to the 18. verse, to make it begin with a Koph. And then for the Peh at the end, they make that to be part of the foregoing verse.

But supposing this would do here, yet we shall still be to seek in other Psalms, of the same kind, where the like anomalies, or deficiencies are to be found. For not to speak of the 34. where at the end we find a supernumerary Peh, (or verse beginning with the letter Peh:) as it is here: in the 145. Psalm, of the very same kind of Alphabetical disposition as this, there is a Nun wanting, which cannot be supplied but by supplying a whole verse, (by the vulgar Greek and Latin indeed, out of the 17. verse of the same, with alteration of one word or two, I know not how rightly supplied:) which would be of dangerous consequence. Though there be, even of our side, some, (Mollerus for one by name) who make no great matter of it, and plainly deliver their opinion, that they believe one verse, librariorum incuria, by the negligence of the Scribes, to be wanting. But the Rabbins there, some of them, make a great mystery of it, as though David in his meditations had seen the dreadful נפילה afterwards expressed by the Prophet Esay, Chap. 24.20. and had, of purpose, passed it over, to hasten to the contrary and more comfortable סומך, which there begins the 14. verse. But of these conceits, or what may more safely be answered, more shall be said, when we have done with the rest, already mentioned, which we called Alphabetical Psalms. The next therefore is, the 37. Psalm, differing from the former in this, that every letter, besides the Alphabetical, has one verse more belonging to it, not tied to any letter, but free for any, as in other Psalms. So indeed we find it in the greatest part of it, by far; so that a majore parte, we call it Alphabetical. But otherwise it has many anomalies, and exorbitances. For besides that some letters (as the Daleth, and the Caph:) have but one verse, there is no Gnajin to be found: no, nor Peh neither; not in its due place, at least: but after the Tsade, there is a Peh indeed: but that, not Alphabetical, as I conceive, but merely casual, and belonging to the Tsade. Except we shall allow of their conjecture, which I confess, all things well considered, is not altogether to be rejected, who would have a new verse to begin at those words of the 28. verse, (as now divided) לעולם נשמרו, and עולם read for לעולם, so that we may have a Gnajin to begin with. But this last of the Lamed to be put away, they might well have spared, and would, I believe, if they had considered, that this servile Lamed can be no hindrance, but that the verse may be thought to begin with a Gnajin; no more, than the Vau before the Thau, (ותשועת) at the end of the Psalm: at which haply some might stumble; but they need not; for in this case, it is not considerable: and if not the Vau, then neither the Lamed before the Gnajin.

But to go on in the general view of these Alphabetical Psalms: The two next, the 111. and the 112. are both in their Alphabetical way contrary to this last. For whereas the 37. as we have said, has two verses belonging to one letter: these two, have two letters belonging to each verse. Neither is there any considerable anomaly in either of them; so that we shall need to say no more of them. The last is the 119. Psalm, which consists of 22. octonaries, each letter of the Alphabet in order making 8. verses, all which 8. begin with one letter: and though this be a very long Psalm, yet I do not find anything amiss, or out of order, in this neither.

Now to conclude concerning these defects, or anomalies in general; although I am not of opinion, that if it were granted, that incuria librariorum (as Mollerus spoke before) some have happened, much can be concluded from thence against the integrity of the Hebrew Text, which does not consist in such petty things; neither would Beza have made so bold with the New Testament, if he had thought so: yet considering the number of them, and variety, I do rather join with them that believe such defects, or anomalies, (or however to be called) to have proceeded from the author himself, who did not think himself bound to such niceties, but followed the intention of his mind, wholly bent upon the matter, where the words did not offer themselves; there being no other reason to be given of this Alphabetical disposition, or invention, but to help the memory; a thing not so considerable, as to make a business of it.

PSALM XXVI

Verse 1. {Judge me} Or, Judge for me, Deut. 32.36.

{O Lord} He flees to God to be Judge of his just cause, seeing there is no equity among men.

{I have walked in mine integrity} See upon Psal. 18.20. The Lord rewarded me, &c.

{therefore} Or, that.

V. 2. {Examine me} Psal. 7.9.

{try my reins and my heart} See notes on Psal. 7.9.

V. 3. {For thy lovingkindness is before mine eyes} He shows what stayed him that he did not recompense evil for evil. Or, because your loving kindness is before mine eyes, therefore have I walked in your truth; that is, in the way of your Commandments, therefore have I applied myself faithfully to perform, what you have commanded. Yea though I meet with many discouragements, many crosses, oppositions, and persecutions for your sake, Yet because thy loving kindness, &c. So of Moses the Apostle, that he refused to be called the son of Pharaoh’s daughter: Choosing rather to suffer affliction, &c. Esteeming the reproach of Christ, &c. Why? because he had respect unto the recompense of the reward. And 1 Tim. 4.9,10. This is a faithful saying, &c. For therefore we both labour and suffer reproach, because we trust in the living God, &c. and 1 Cor. 15. last verse, after a long disputation and assertion of the resurrection of the dead, Therefore my beloved brethren, be ye steadfast, immovable, &c. for as much as ye know that your labour is not in vain in the Lord. The Scripture is full of such places. That doctrine therefore that passes ordinarily for very plausible, that we ought not to serve God for hope of reward: and that so to do is but mercenary, not ingenuous and acceptable service; whether it be as true and consonant to the word of God, as it is commonly delivered and received, I make a question. I am sure that I find Christ himself proposed unto us as an example, who for the joy that was set before him, endured the cross, despised the shame, & is set down at the right hand of the throne of God. Hebr. 12.2. I know of the ἀντὶ, for, how to be expounded, there is variety of opinions. But the doctrine however to be found, may further be asserted by St. Paul, who sticks not to conclude and say, That if there be no resurrection of the dead, it is best for us, to eat and drink, (that is, as I take it, and all men understand it, to take our pleasures of the world, whilst we may) for tomorrow we die, 1 Cor. 15.32. See more upon Psal. 130.4. But there is forgiveness with thee, that thou mayest be feared.

V. 4. {I have not sat with vain persons} Psal. 1.1. See the notes there, by comparing of which passages (the first verse there, with 4, and 5. here) both verbs, to sit, to go, &c. and substantives, ungodly, sinners, scornful there: with the verbs, and substantives, here: and their order: it may probably be inferred, that the Psalmist had no direct aim to any formal gradation, but put the words together, as they offered themselves, having no other intention, than to make full and solemn profession (as of great consequence, to godliness and piety:) that he did avoid the company of wicked ungodly men, as much as he could possibly. I know that a man affecting ostentation of wit and subtlety, might find somewhat even here, in the order, variety, repetition of the words, whereupon to ground some notable (in his own judgment) observation. For my part, I will not attempt it; nor because I despair of finding somewhat that might please such palates; but because it is against my judgment; if not conscience. Yet there is no great hurt (since many are much taken with them:) in such observations, so that they be not much pressed; nor conclusions of consequence in controverted matters, raised from them.

But now to the matter of the words; the avoiding of evil company: Out of all question it is that wherein great part of that circumspect walking, required of all Christians, and without which, we can have little ground of assurance, that we are not going in the broad way of eternal destruction: great part, I say, of our circumspect walking in the world, does consist. For good men, are more apt (such is the corruption of nature) to be corrupted by evil company, (according to that of the Apostles; or rather of an ancient Comic poet, cited and confirmed by the Apostle, that evil communications corrupt good manners: 1 Cor. 15.33.) than evil men to be benefited by good and godly company. It is incredible, but to them that observe it with care, what power evil examples in daily conversation have, to insinuate themselves secretly and insensibly (wherein is greatest danger) so that even the best, and best rooted in godliness, have occasion enough to fear, and to be aware.

However, we must make difference of evil communications; evil in the very communication itself: and communication, or communications with evil men. For some bad men, though bad in their private and more secret communication, and conversation, yet out of some civil respect, or otherwise, are inoffensive in their ordinary conversation. Others, as they are in their lives, and ordinary practice; so in all companies, (except they be restrained by some fear) offensive and scandalous: as by frequent swearing, cursing, rank discourse, and the like. We should not upon any terms (if we can avoid it) endure the company of men, though it be with no danger to ourselves, scandalous in their communication, and ordinary talk: except we may take the liberty to reprove them, and that it may probably do them good: so far at least, as to show our dislike and just offence. Else, men become guilty (though innocent ourselves) of that dishonor that is done unto God, by such evil communication.

Besides, we must distinguish between men, suspected, but not convicted, and still having a form of godliness: and open profane, scandalous offenders. According to the Apostle’s rule, and direction (though it be not altogether the same case now; because we have no professed heathens, or atheists among us: not publicly allowed of, at least; I wish I could say, nor tolerated) 1 Cor. 5. I wrote unto you in an Epistle, &c. 9,10. to the end of the chapter: we should, as to matter of scandal, most avoid or endeavor to avoid their company, being scandalous in their lives, who are nearest unto us: as of the same house, or parish, and the like. Others, that we have no relation to, if we light upon them by chance, as our occasions do lead us, we need not be so scrupulous. But this of avoiding the nearest, &c. must be understood, where we are not obliged by any duty: for we may not cast off obedience, and natural obligations, in the performance of which the very life of godliness is interested, under color of religion. So much of evil company here upon this place, where we find it by such variation of words inculcated and insisted upon, may serve for divers other places, where it is again, whether more largely, or briefly spoken of.

{dissemblers} Heb. close, or, deceitful.

V. 5. {sit with the wicked} Jer. 15.17.

V. 6. {I will wash mine hands in innocency} Psal. 73.13. They did use to wash their hands in token of innocence, Deut. 21.6,7. Mat. 27.24. He may withal seem to allude to the priests’ washing before they went to the altar, 2 Chron. 4.6. Exod. 30.18,19.

{so will I compass thine altar} With sacrifices and oblations, as the Rabbins expound it: confirmed by the Vulgar translation of the 6. verse of the next Psalm, Circuivi, & immolavi, &c. but that the Hebrew words there afford not that sense. Others, I will compass; that is, cause to be compassed with the company of singers and Choir-men. It was not lawful for ordinary men to come nigh to the Altar: they stood at a distance: which some think is all that is here intended by the word compassing. See upon Psal. 97.7.

of all them that are about him. His meaning by this expression in general is, that he will be very studious and diligent in the public worship of God; and all duties belonging thereunto. But it may be David more particularly might intend by these words to profess his charity towards his enemies, whom, though much wronged and cruelly persecuted by them, yet he did not desire to requite, nor had any evil design against. Which might seem rather Evangelical, than Legal innocence, or perfection: (at least, if that collection of the Pharisees were true, Thou shalt love thy neighbour, and hate thine enemy, Matth. 5.43. But it was not. The Law (not to insist in other particulars, not a few:) was directly against it; Thou shalt not avenge, nor bear any grudge against the children of thy people: but thou shalt love thy neighbour as thyself: I am the Lord, Lev. 19.18. And when Esay (or God rather by his Prophet) said, which comes nearest to David’s words, When you spread forth your hands, I will hide mine eyes from you: yea when ye make many prayers, I will not hear: your hands are full of blood, Esay 1.15. it is not to be conceived, that by hands full of blood, he meant their hands only, that shed innocent blood; but theirs also, who thirsted after the blood of those that had done them wrong, and were set upon revenge. It was not therefore altogether an Evangelical counsel, or constitution, (as some would have it) which our Savior Matth. 5.23,24. (which haply might have some reference to these very words of David, we are now upon) enjoins; Therefore if thou bring thy gift to the Altar, and there rememberest that thy brother hath ought against thee, Leave there thy gift before the Altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift. Which I take to be rather a confirmation, or further declaration and vindication of the Law against the false glosses and collections of the Scribes and Pharisees; than a new constitution. Of private revenge, see more upon Psal. 35.4. Let them be confounded, &c.

V. 8. {where thine honour dwelleth} Heb. of the tabernacle of thy honour.

V. 9. {Gather not} Or, Take not away.

{Gather not my soul with sinners} Destroy me not in the overthrow of the wicked, Esay 57.1. 1 Sam. 15.6. Gen. 18.23.

{bloody men} Heb. men of blood.

V. 10. {in whose hands is mischief} Whose cruel hands do execute the malicious devices of their hearts.

{full of bribes} Heb. filled with. And by consequence, of injustice, Deut. 16.19. Esay 33.15.

V. 12. {My foot} Or, when my foot.

{in an even place} When God shall set me free from slippery places in safety, I will praise him openly: that is, when I am set free from enemies, and settled in peace, Psal. 119.8.

PSALM XXVII

Verse 1. {The Lord is my light} Mic. 7.8. Who delivers me from darkness of afflictions, Psal. 18.28.

{my salvation} Because he was assured of good success in all his dangers, and that his salvation was laid up in God, he feared not the tyranny of his enemies.

{the Lord is the strength of my life} Psal. 118.6.

{strength of my life} He that keeps me alive in despite of all my enemies.

V. 2. {and my foes} Heb. my foes to me. To show, that they did malice him in particular.

{came upon me} Heb. approached against me.

{to eat up my flesh} As a Lion that comes to devour a sheep, Psal. 7.2. & 14.4.

V. 3. {Though an host should encamp against me} Psal. 3.6.

{in this will I be confident} That God will free me, and destroy my enemies, verse 1,2.

V. 4. {that I may dwell in the house of the Lord} He desires more to enjoy God’s Ordinances, than wife, children, or goods, Psal. 23.6. & 84.10. See upon Psal. 15.1. Who shall abide: and upon ver. 8. of this Psalm, Seek ye my face, &c. of David’s wonderful love and affection to God’s house. It might have done there well: but because I find it here, upon this verse, I will give it place here. I find a question here proposed by a very learned man, and very zealous against all Superstition, and Popish ceremonies. It is wished by many, he had used more moderation sometimes, to have seriously considered, which may truly be so deemed, (because idle and superstitious:) and which not, because both ancient, and useful. The question is: Videndum nunc an similiter affecti, &c. We are now to consider, says he, whether Christians ought now to be so affected towards Churches and Ceremonies, as David was. His resolution of the question is: Etsi autem fateor longe nos a patribus differre, &c. That is, Although I confess the case now is far different of what it was in the time of the Fathers, (that is, in David’s time:) Yet because even now God doth not keep together his people without some external order, and doth yet bring men unto him by earthly rudiments: I deny not our Churches that Beauty, which should ravish, or draw to itself, the wishes and affections of godly people. For the Word of God, the Sacraments, public Prayers, (all these performed and administered in Churches) and other like helps, may not, without impious contempt of God, be despised, who there (in those ordinances, &c.) as it were in a glass, or a picture, (imagine: it may be he meant, more generally, some external form, or shape, or figure:) doth exhibit himself unto us.

{behold the beauty of the Lord} Psal. 62.2. God is beautiful and pleasant to his Saints in his Temple, Psal. 68.24,25. & 96.9. & 110.3.

{the beauty} Or, the delight.

{to inquire in his Temple} The servants of God seek to know God’s will in God’s house: from his word there read and preached, or interpreted, by God’s lawful Ministers: who if they mislead, woe be unto them! It is very possible they may; I confess: especially if they be ignorant, (for even such, in best times, by wicked practices, and unconscionable Prelates are put in sometimes:) or if parties in a faction, and the like. However if such, lawfully ordained and put in, mislead, they that are misled, may have somewhat to plead for themselves: The Scribes and Pharisees sit in Moses’ seat. All therefore whatsoever they bid you observe: &c. Matth. 23.2,3. Nevertheless, godly people must not so far trust to their Ministers, but that, they that are of abilities, must embrace all good opportunities further to satisfy themselves, when occasion is, as those noble Bereans did: who are commended for it, Acts 17.11.

V. 5. {For in the time of trouble he shall hide me in his pavilion} If I might live in God’s Church, he would defend me, and I should praise him.

{shall} Or, would.

{hide me in his pavilion} Psal. 31.20. & 91.3,4.

{shall} Or, would.

{shall} Or, would.

V. 6. {now shall} Or, then should.

{therefore will} Or, then would.

{sacrifices of joy} Heb. of shouting, Numb. 10.10.

{will sing} Or, would sing, yea, I would.

V. 8. {Seek ye my face, my heart said unto thee} In the Original, word for word, thus; To thee my heart said, Seek ye my face; Thy face, Lord will I seek. Which words, as all agree, are somewhat defective; that is, somewhat must be supplied to make the sense perfect: and besides, they are, not misplaced, we may not say; (for such trajections to best authors are ordinary enough; and we have examples of them in divers other places of Scripture:) but, not placed in due order of ordinary construction: Through this defect, and displacing together, great liberty is left to interpreters; and translated they are by divers, diversely: yet so, that this variety of translations, (the vulgar Greek and Latin, who read them otherwise than we do, excepted) comes all to one purpose in point of sense, or sentence: neither is there any (to my best judgment) that either supplies, or places the words better, than this our English here. So that more needs not to be said of the words.

And as for the sense, it seems plain enough; so plain indeed, (in my judgment) that the very plainness makes me suspect, that there is somewhat more in it, than has been yet observed by any that I have seen; Thou saidst, Seek ye my face: my heart said unto thee, Thy face Lord will I seek. That is, As you have commanded, that we should seek your face, so I do. That is the sum of what is said. But where commanded? Or, why this command of God, so expressly, by a kind of Prosopopoeia, more than any other, in that kind elsewhere, here set down? I would say at least, which would put some more life, or emphasis in the words, that this command of seeking God, being more particularly, by God, laid upon the heart of man, (as may appear, Deut. 4.19. to which some refer us; But if from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart, and with all thy soul:) David in great confidence of his hearty performance, does here appeal to God, himself the searcher of the hearts, remembering him (to speak the more movingly) of his own words, and immediately answering, as his own heart suggested unto him. But this would have been more plain, I must confess, if the heart had been mentioned here in the command, as well as it is in the answer. And besides, if my face, had been in the command, Deut. 4.19. (the only place we find, that David could allude unto) so directly expressed, as it is here in this supposed repetition, or citation.

That therefore which I do more incline unto, is this. It is a common observation, that in best writers, sometimes one and the selfsame word, not in the same Book only; but even within the compass of one or two verses, or so, is used in a different sense. So the word מורה Job 2.23. Be glad then ye children of Zion, &c. twice repeated, by the Chaldee paraphrase, and most Rabbins, as likewise by our English margin there, (to which many other translations agree) is taken in the first place for a Teacher; in the second, for Rain. In the New Testament it is very frequent, according to best interpreters, who commonly call it (where one word, or phrase does occur in two different senses) an ἀντανάκλασις, or πλοκή. Now to apply this to our present occasion: There never was man (I think) either prince or other, that ever showed more zeal to God’s outward worship and service (as established in those days) than David did. Of his inward affection, there is no question to be made; else his outward carriage and profession would but little have availed with God: but that is not to our purpose here. Although therefore a man, (even in those days) that had the knowledge of the true God, might be religious, and serve God out of Judea, as we know by Job’s example, and divers others since; yet was it David’s delight, and his earnest desire, yea, his chiefest happiness in this world, and the greatest comfort of his life, to be near where the Ark of God was, the place of his residence among men, in those days; where the Tabernacle, or Altars were, where daily sacrifices were offered, and other religious services, by Priests and Levites performed, and divers feasts and solemnities kept and observed. Besides what we have here in this Psalm to that purpose, read, Psal. 65.4. but especially, Psal. 84. How amiable are thy Tabernacles, O Lord of Hosts? My soul longeth, &c. And Psal. 42. As the Hart panteth after the water brooks, &c. And besides his own testimony in the Psalms, we may learn as much from divers passages of the history of his life. When the Ark was brought unto Zion, to be placed in that Tabernacle which he had prepared for it; how was he then transported with joy, even to the scorn and contempt of his own wife, 2 Sam. 6.20,21, &c. And in one of his flights from Saul, how bitterly does he expostulate his case with Saul? If the Lord have stirred thee up against me let him accept an offering: but if they be the children of men, cursed be they before the Lord: for they have driven me out this day from abiding in the inheritance of the Lord; saying, Go serve other gods, 1 Sam. 26.19.

Now to seek the face of God, may be understood two ways. More generally taken, it comprehends whatsoever is of the substance of true Religion: So we had it before, This is the generation of them that seek him, that seek thy face, O God of Jacob, Psal. 24.6. And Hos. 5.15. I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early. In this general sense, to seek the face of God, is no more, than what is more usually said, to seek God; as Isa. 45.19. I said not unto the seed of Jacob, Seek ye me in vain: I the Lord speak righteousness, I declare things that are right. A very common Scripture phrase it is, as cannot be unknown to them that are versed in it.

In a more strict sense, by the face of God, is meant the Ark of God, the place of his residence, and where (by some outward signs and evidences) he was wont, upon occasion, to make himself visible. So Psal. 42.2. My soul thirsteth for God, for the living God: when shall I come and see the face of God? or, appear before the face of God. So Moller, Bucer, Calvin, translate the words; (not as we there, who leave out the word face, in many places, indeed, sufficiently enough included in the word before; but in this place, a word of great pregnancy and importance, and therefore not to have been omitted) and so expound them directly, as intended by David, of the Ark and Sanctuary. See also Vatablus upon that verse, and upon the sixth verse of the same Psalm; where he tacitly retracts his own translation, (apparebo coram Domino; unadvisedly followed by ours) and makes it, Quando veniam & apparebo ante faciem Domini? It is well observed by one upon that place, (a very exact observer of Scripture words and phrases) that what 1 Chron. 13.10. is, before God; in 2 Sam. 6.7. is, with the Ark of God.

My opinion therefore is, that David at this time, when he wrote this, being deprived of this inestimable benefit (as he valued it) of God’s presence in his Sanctuary; (as it was with him when he wrote Psalm 42. and divers others) in the ardency of his zeal, pressing God with all motives and arguments that he could frame or think of, that God would restore him to that happiness, he so wanted and longed for; among others, he presses God with his own words, enjoining all men (in that sense we have showed) to seek his face; that is, to inform themselves diligently concerning his will; to apply themselves to his service; to trust in him, to depend on him, &c. a precept (in this general sense) in all places, and at all times, equally binding: but David, as though he could not serve God as he should, whilst excluded from this nearer approach; (as his words seem to imply, 1 Sam. 26.19. which have already been spoken of) and by consequence, not perform what he required: He therefore retorts upon him (as it were) his own words, and presses him for performance on his side. So the words (and that without any violence, or far-fetched construction) become very pregnant, and emphatical; which otherwise seem but flat and dilute. According to this interpretation, the words would rather be thus supplied; Thou hast said, (it is thine own word and speech) Seek ye my face: my heart saith unto thee, (it is the desire of my soul; thy command is become my request) Thy face, Lord, will I seek.

V. 9. {put not thy servant away in anger} As angry masters use to do, for every slight offence.

V. 10. {When my father and my mother forsake me} He magnifies God’s love towards his, which far passes the most tender love of parents towards their children, Isai. 49.15. The ground of such emphatical expressions, of trust and confidence in God, see upon Psal. 16.1. for in thee do I put my trust. The words might have been translated, Though my father, &c. as well as When my father, &c. but that is not very material; neither can any man infer from this, that David was forsaken, or that he was afraid when he so wrote, that he should be forsaken by his parents. For this is but a supposition; and such a supposition, as is not grounded upon any probability of the thing; but only serving to set out more emphatically David’s confidence in God’s love; and the greatness withal of that love in God, so far transcending all human love. As when the Apostle says; Though an Angel from heaven: Gal. 1.8. nay we ought rather to infer (if we must one of the two) that David did not think it possible; at least, that he had no suspicion at all that his father and mother would forsake him: and therefore does use this similitude, the better to set out the greatness of his confidence. Some Hebrew interpreters expound the words of David his father and mother, their natural deaths; as if he intended to say, that God would be instead of a father and a mother unto him. Indeed we find God styled elsewhere, a Father of the fatherless: as Psal. 68.5. and a helper of the fatherless, Psal. 10.14. but this is not so proper to this place, and takes off a great deal of the emphasis.

{will take me} Heb. will gather me. As Isai. 40.11.

V. 11. {Teach me thy way} Psal. 25.4. & 86.11. & 119. Such a course of life, as may please you, Psal. 25.9.

{and lead me in a plain path} That I may not stumble, or do anything that my watchful foes may lay hold on to hurt me, Psal. 26.12. Isai. 63.13.

{a plain path} Heb. a way of plainness.

{mine enemies} Heb. those which observe me.

V. 13. {the goodness of the Lord} To enjoy the good things God has promised me, before I die, Isa. 38.11. Psal. 116.9.

V. 14. {Wait on the Lord} Psal. 31.24. Isai. 25.9. Hab. 2.3. He exhorts himself to depend on the Lord, seeing he never fails to help his, according to his promise, Psal. 62.1,5.

PSALM XXVIII

Verse 1. {To me} Heb. from me.

{lest if thou be silent to me} Psal. 83.1. It is noted here by some expositors, that in silence, forbearance of acting, or helping, is sometimes included. See Judg. 18.9. and are ye silent? (still, there in the English) and 1 King. 22.3. Know ye that Ramoth, &c. and so elsewhere. But this granted, I think it might have been observed withal, as not improbable, that David might here, by this expression, allude to the name of the Oracle, by him particularly mentioned in the very next verse; When I lift up my hands towards thy holy Oracle: or, the Oracle of thy Sanctuary. It was called דביר, (which is the word here:) as if you should say, The place of speaking: from the verb דבר which signifies, to speak. As for God’s being silent, when we call again and again: it is either because our prayers are not acceptable unto him, which may proceed from divers occasions: as 1 Sam. 8.18. and ye shall cry out, &c. and James 4.3. Ye ask, and receive not, &c. Or because he has a further aim for our good, and his glory: as, to make us examples of patience unto others: and the like. And whatsoever flesh and blood; that is, natural sense and judgment, suggest unto us, that God is μακροθυμῶν, long, very long sometimes, before he hears us, and execute justice: yet the Scripture says positively, he will do it, ἐν τάχει, speedily, Luke 18.7,8. because many years are but as a moment of time, to eternity: which therefore should always, in our sharpest extremities, or longest trials; to prevent the assaults of impatience upon our faith and confidence; be in our thoughts, and before our eyes.

{I become like them that go down into the pit} Psal. 143.7. He counts himself as a dead man, till God show his favor toward him, and grant him his petition.

V. 2. {toward thy holy Oracle} Or, towards the Oracle of thy Sanctuary. For in that place was the Ark, and there God promised to show the tokens of his favor, and thence he gave answers to his people, Num. 7.89. & 27.21. 1 King. 6.5. & 8.38. See before upon Psal. 5.7. towards thy holy Temple.

V. 3. {Draw me not away with the wicked} Psal. 26.9. Draw me not away by a violent death from worldly comforts, as wicked men die, but give me a quiet and willing death, as you used to do to good men, 1 Sam. 25.29. Psal. 52.5. and 125.5.

{which speak peace to their neighbours} Psal. 12.2. Jer. 9.8.

V. 4. {Give them according to their deeds} 2 Tim. 4.14. Revel. 18.6. He thus prays in respect of God’s glory, and not for his own cause, being assured that God would punish the persecutors of his Church. See more upon Psal. 35.4.

V. 5. {Because they regard not the works of the Lord, &c.} As the words have particular reference unto David his case, so, the works of the Lord, and the operations of his hands, must be understood of God’s counsel and purpose, to bring David to the Crown; manifested and brought about by many notable events, and particular providences and dispensations; as may appear by the story: which they that took no notice of at all, showed themselves (the proper temper, for the most part, of profane men and Epicures) very supine and negligent in things of high moment: they that did, and did not therein acknowledge the hand of God, showed themselves very obstinate, and inflexible; which kind of men are properly said, θεομαχεῖν, to fight against God; as opposing to the manifestation of his Will, and clear demonstrations of his Divine dispensation, the counsels of human wit and policy. To this purpose we read of Moses, Act. 7.25. For he supposed his brethren would have understood, how that God by his hand would deliver them, but they understood not. In a more general sense, they are said, (as Esay 5.12.) not to regard the work of the Lord, nor to consider the operation of his hands: who being taken up with other cares, as the ambitious and covetous; or excluding all care from themselves, and therein placing greatest happiness; neither of what happens to themselves, in the course of their lives; nor what happens unto others, either publicly, or privately thereby to understand the ways of God, and of his providence, make any observation at all; Who neither in adversity, nor prosperity, go beyond nature and common chance: so they live, and so they die. They also more particularly may be charged with those words, who are altogether for the present, and judge of men generally as good or bad, in favor, or out of favor with God, from their present condition, and what happens unto them in this world. Whereas it is a mystery of providence, to husband our salvation by contraries; and to let them have their wills in this world most, that have least of God’s favor. The Psalmist speaks of it, as of a great mystery, O Lord, how great are thy works! and thy thoughts are very deep. A brutish man knoweth not, neither doth a fool understand this: When the wicked spring as the grass; and when all the workers of iniquity flourish; it is, that they shall be destroyed for ever, Psal. 92.4,6,7. And again, They that sow in tears, shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him, Psal. 126.5,6. But of God’s judgments also, which by a sudden alteration oft fall upon the wicked, even in this world, to the great astonishment and confusion of the beholders on the one side, and as great comfort and edification of others on the other side, the words may likewise be understood. For these also, these visible palpable temporal judgments are called the work of God. So Psal. 64.9. And all men shall fear, and declare the work of God; for they shall wisely consider of his doing. And so Prov. 21.12. The righteous man wisely considereth the house of the wicked: but (or, for) God overthroweth the wicked for their wickedness. See also Psal. 66.5. Come and see.

{he shall destroy them} They shall be utterly destroyed, Mal. 1.4. A metaphor from a house ruined for ever.

V. 6. {Blessed be the Lord} Because he felt the assurance of God’s help in his heart, his mouth was opened to sing his praises, Psal. 13.6. See before upon Psal. 22.22. I will declare.

V. 8. {their strength} Or, his strength. The strength of his people, verse 9.

{saving strength of his anointed} Heb. strength of salvations.

V. 9. {bless thine inheritance} God’s people are as dear to him, as our inheritance is to us.

{feed} Or, rule.

PSALM XXIX

Verse 1. {Give unto the Lord} Psal. 96.7,8.

{O ye mighty} Heb. ye sons of the mighty. He exhorts the proud tyrants to humble themselves under God’s hand, and not to have such an opinion of their own power and greatness, as most men in high places have. This exposition I like very well, and somewhat the better, for that we read of so many great princes, both good and bad, but bad and cruel especially, that have been very fearful of thunder, the subject of this Psalm: as Augustus, Caligula, and divers others. But it will be objected; How then does David invite such to worship God in the beauty of holiness: (that is, in his Temple, his Sanctuary, at Jerusalem:) as in the next verse? Yea very well, if we take the words as an invitation not so much to solemn service in his Temple; as to the knowledge and acknowledgment of the God of that Temple, and of his divine Service, there performed: to which Temple and service such Kings and princes as had knowledge of the God of Israel, were wont to send great presents every year, and performed some duties by their deputies, in acknowledgment of his sovereignty.

However, the greater part of interpreters, by sons of the mighty, understand, some, the Israelites in general, so styled because of Abraham, Isaac, and Jacob: men of famous memory, to posterity; of great power in their lives, and of great credit with God, both living, and dead: others, the Angels, as Psal. 89.7. For who in the heavens, &c. who among the sons of the mighty, &c. and some, the stars of Heaven, as Job 38.7, When the morning Stars sang together, and all the sons of God (בני אלהים there, בני אלים here, in the Psalm: which may be understood of the same, because אל is often used for God:) shouted for joy. All things well weighed, it is not easy to determine, which interpretation is most genuine. If Angels, (according to the Chaldee paraphrase, and divers others) be spoken unto; by the beauty of holiness, (which is not so usual) we must understand the heavens. But to the general sense of the Psalm, to set out the power and majesty of God, and to assert his providence, (whereof see upon the third verse, The voice of the Lord:) any of these expositions may serve well enough.

V. 2. {Give unto the Lord the glory due unto his name} 1 Cha. 16.29.

{the glory due unto his name} Heb. the honour of his name.

{in the beauty of holiness} Or, in his glorious Sanctuary, Psal. 96.9. See upon Psal. 110.3. in the beauty of holiness.

V. 3. {The voice of the Lord} It was one of Epicurus his arguments against a God, and a providence ordering and disposing all things both in Heaven and Earth; that many things, which commonly are ascribed unto God, (as particularly thunder and lightning,) proceeded from natural causes. Hereupon his conclusion was, (as it was indeed the main end of all his philosophy, which in these Atheistical times is by some much endeavored to be revived, though never was anything, in the judgment of ancient wise Heathens, more foolish and senseless:) that all fear of God, and all Religion, was a groundless thing; Caetera quae fieri in terris caeloque tuentur Mortales, pavidis cum pendent mentibus saepe Efficiunt animos humiles formidine Divum, &c. So does Lucretius the poet, (a great abettor of Epicurus his doctrine) preface to his long discourse of the cause of thunder and lightning: and repeats it often, and therefore men should not fear, because it is an effect of nature. Which is, in very deed, a very senseless argument. For why may not the same things be ascribed unto God, as supreme; and yet acknowledged, to have more immediate and secondary (but subordinate unto the supreme) causes? And if, God as we teach, and the more sober heathens believed, be the author of nature; why less powerful, or less to be feared, in natural causes, or events, than in those things, that he brings to pass by a more immediate power?

Although therefore if we should take time to consider well of all particulars, there might somewhat be found perchance in the effects of thunder and lightning, that would pose a wiser man than Epicurus, or any that have written for him, to show a natural reason for;) though I do not hence conclude, that there is no natural cause, because not understood:) but however, granting that it is a work of nature, and that the cause is not hidden; yet nevertheless it does not follow, but that thunder after a more sublime way of contemplation, (by Anaxagoras, an ancient philosopher, of good account; and by Plato after him, much commended:) without any respect to the natural and secondary causes, may be ascribed to God absolutely, and styled, The voice of the Lord, or, of God: as it is here: The noise of his voice, and the sound that goeth out of his mouth, Job 37.2. The voice of the Almighty God, when he speaketh, Esay 30.5.

There is no question, but that Thunder and Lightning, though in that order and course of nature, (or series and connection of natural causes the one depending of the other) by Him at first established, it has its place and time; was nevertheless among other ends, to this end intended and appointed by God, to repress the insolencies of some, and to awaken the consciences of others, (of all, I do not say: God has his end in that too,) whom the consideration of his other works, and daily providence, cannot move to the fear, or acknowledgment of a superior Power and Deity. A very fit expression therefore it is of the Thunder, to call it the voice of God: and it were not amiss, (such is the dullness of most) if all natural things, had the Name of God (some such way as the name of God is added by the Hebrews to all great things, as, a tree of God, a City of God, &c. that is, a great tree, a great City, &c. and so in the New Testament, ἀστεῖος τῷ Θεῷ, exceeding fair, Act. 7.20.) insoluble, it being the chief end of all natural things, to put us in mind of God.

The Grecians also for some such reason, called all extraordinary great tempests, θεομηνίας. And the ancient Romans were wont to say, Deus tonat, Deus fulgurat, &c. for which afterwards (as now it is used) by an ellipsis, as they call it, of the Nominative, for more brevity was said, tonat, (for, Deus tonat) fulgurat, &c. Yet the Hebrews have a more proper word too, for Thunder: whence Boanerges, in the New Testament (according to the Greek pronunciation, for Benerehem,) is interpreted, The sons of Thunder Mark 3.17.

As for that other argument of Epicurus, (which whether he borrowed of the stage, or the stage from him, I know not: but an argument, it seems, among the profane atheistical rabble, of old, in great request;) Quod si Jupiter, atque alii fulgentia divi Terrifico quatiunt sonitu caelestia templa, Et jaciunt ignes, quo cuique voluntas: Cur quibus incautum scelus aversabile cumque est, Non faciunt, &c. that is, in effect, that if the gods had anything to do with the Thunder, &c. they should make use of it against sacrilegious perjured persons, and the like; and their habitations: and not suffer either any good and godly men to be struck, or their own Temples to be battered or inflamed by it: this is no more than what the Scripture, in another case, teaches, to wit, that the sword devoureth one as well as another (and in Uriah’s case it so fell out indeed:) 2 Sam. 11.25. which if we were to treat here of providence at large, we could show, no ways repugnant to providence, but very suitable to that Order by God at first, since the fall of men, established in the world; by which all things in this kind, must and ought to be tried: and not to be deemed contrary to providence, that is not contrary to that first Order. But enough has been said, to serve for this place; and more we may have occasion to say hereafter. See upon Psal. 37.

{many waters} Or, great waters.

V. 4. {powerful} Heb. in power.

{full of majesty} Heb. in majesty.

V. 5. {The voice of the Lord} The thunderbolt breaks the most tall and strong trees, and shall men think their power to be able to resist God?

V. 6. {Sirion like a young unicorn} Deut. 3.9. Called also Hermon. He means, the trees that grew on those hills, for thunder moves not hills, but an earthquake. So ver. 8,9. the wilderness, for the beasts there.

V. 7. {divideth} Heb. cutteth out.

{divideth the flames of fire} It causes the lightnings to shoot, and glide.

V. 8. {of Kadesh} In places most desolate, where God seems not to be present, such as Kadesh was, Num. 13.26.

V. 9. {maketh the hinds to calve} The thunder makes the hinds to calve suddenly for fear, though at other times they do it with difficulty. See notes on Job 39.1.

{to calve} Or, to be in pain.

{discovereth the forests} Makes the trees bare of leaves, or pierces the most secret places, or makes the beasts flee into their dens, and so the wood is bare of them, or, without them.

{in his Temple doth every one speak of his glory} The words of themselves, are plain enough: but the coherence is not so plain. David in the beginning of the Psalm, does exhort all men to glorify God, in general: and particularly, to glorify him in the beauty of Holiness, (or, in the glorious sanctuary; as the margin there:) that is, in his Sanctuary. Now in the conclusion he remembers the Temple again; (see upon Psal. 5.7.) whereby he may be thought to invite all men to become Jews, or Proselytes. Some conceive that this Psalm was appointed by David to be sung in the Church, (Temple, or Tabernacle) in time of great Tempests and Thunders; which is not unlikely. The Litanies used of old in Christian Churches, had such a beginning. But in reference to the words immediately before, part of this very verse, and discovereth the forests,) the Temple having some relation to the forest, (as built, in part, out of it, Psal. 74.5.) it may be thought that David having said that God glorifies himself by the terrible effects (among others) of the thunder among the trees of the forest; he presently adds, that God is glorified in his Temple, by the voices of men: as deprecating that former way of glorification, upon it. He might also allude to the loud instruments of music, (imitating, in some manner, the voice of the thunder) used in the Temple to praise God with, mentioned by David in many other places.

{doth every one speak} Or, every whit of it uttereth, &c.

V. 10. {The Lord sitteth upon the flood} To moderate the rage of the tempests and waters, that they destroy not all. Others think that he alludes to the flood in Noah’s time.

{the Lord sitteth King for ever} Psal. 10.16.

PSALM XXX

TITLE

{A Psalm and song} Where the musical instruments went before the voice, a Psalm and Song, (as it is here) in the inscription: where the voices of men went before the instruments, then a song and Psalm. This is the device of some Rabbins upon this title. But other Rabbins plainly confess they know no ground of this assertion, or which should be the cause of this difference. Indeed this observation concerning the different placing of the words, seems to be a mere quirk. But that the adding of the word song, (שיר) whether before or after, to the usual word Psalm, may imply somewhat of men’s voices more than was usual and ordinary, is not improbable. And here it might well be said that שיר is added of purpose (A Psalm: a canticle) to intimate, that this Psalm was made upon an extraordinary occasion of public joy, which seems to be the most proper use and signification of the word שיר according to that of the Prophet: And I will turn the feasts into mourning, and all your songs (השיריכם) into lamentation, Amos 8.10. and before in the same chapter, verse 3. And the songs (שירות) of the Temple (so I write it, Temple, not Temples, because I find it so in the original Hebrew: all English Bibles of the last translation, as many as I have seen, upon what ground I know not, exhibit it, Temples) shall howl: that is, shall be turned into howling. But because this will not hold always, though it would here very well, I dare not much rely upon it. The safest will be, with those Rabbins to acknowledge our ignorance.

{at the dedication of the house of David} Either when he first dwelt in it, Deut. 20.5. or, after Absalom had polluted it, which is more probable, more properly therefore a purification, than dedication: but that that purification of it, was a kind of new dedication.

Verse 1. {Thou hast lifted me up} Drawn me out of afflictions, as out of a pit.

{for thou hast lifted} This thankful return of praises unto God, for deliverances, and other benefits received, how acceptable unto Him; himself, by the Psalmist, professes: Offer unto God, &c. And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me, Psal. 50.14,15. And the Psalmist elsewhere earnestly calls upon all men for it: O that men would praise the Lord for his goodness, and for his wonderful works unto the children of men, Psal. 107. v. 8,15,21,31. It is his principal aim in all that Psalm, and therefore he often repeats it. So this for here of the Psalmist, must be understood, as a declaration of the ground, and subject of his present thanks, and exaltation, or extolling of God: not as a general ground, as if we were not bound to praise and extol him, but when he does us good: or rather, (for when is it, that he does not: since we live, move, and have our being in Him: Acts 17.28. and enjoy daily the benefit of his light, and the like) plies us with extraordinary occasions. All men, the very worst and atheistical of men, are moved (by mere instincts of nature) to lift up their hearts, and hands, (though they acquit themselves of it but very superficially, or superstitiously) for present mercies, and successes. But in time of distress and discouragement, to continue zealous (upon our former principles; and not in base compliance, for our advantage) in God’s service; to bless God for all, as well unpleasing, as pleasing; is the very touchstone of rooted and well-grounded religion, whereby God is most glorified.

{hast not made my foes to rejoice over me} You have not given me into their hands, for then they would have triumphed over me: and in triumphing over me, would also reproach you, as saying, where is now thy God? and, He trusted in God, &c. to the great prejudice of my righteous cause, and great scandal of the godly. Though the insulting of an insolent enemy may go to the heart of a good and godly man, such a one as David was; and so very lawful for us (even for our own sakes,) to pray, that God will not give them cause; yet that which in these cases we are bound most tenderly to prevent, is, the dishonor that is done to God, and the prevailing of impiety thereby.

V. 3. {from the grave} Meaning, that he escaped death most narrowly.

V. 4. {O ye Saints of his} חסידיו The word signifies them that show mercy liberally unto others. See more upon Psal. 86.2. for I am holy.

{at the remembrance} Or, to the memorial.

{at the remembrance of his holiness} Before his tabernacle.

V. 5. {For his anger endureth but a moment} Heb. there is but a moment in his anger. His corrections last but a while, but his favor lasts all our life long, Esay 54.7,8. But how does David say here, that God’s anger endureth but a moment? which may seem so contrary both to what he testifies of himself in divers places, (as where he says, I am afflicted and ready to die from my youth up, &c. Psal. 88.15,16. and elsewhere, that his terrors have been upon him all his life time, or to that purpose: and in the very next Psalm, that his life is spent with grief, and his years with sighing, Psal. 31.10.) and what both he, and other sacred authors do write of the generality of men, and of God’s people in particular, For all our days are passed away in thy wrath; we spend our years as a tale that is told: Moses in his song, Psalm 90.9,10, &c. as Job, and others, to the same purpose?

It may be said, that David spoke this rhetorically, the better to set out the greatness of his joy. For so our Savior compares the sorrows and afflictions of godly people in this world, to a woman’s travail in child-birth. A woman when she is in travail, hath sorrow, because her hour (or time of suffering) is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. Joh. 16.20.24. What is it to forget, but to think so little of it, whether for length of time, or present sense of grief, as if it were nothing in comparison? So Jacob’s seven years service seemed but as a few days unto him, says the Scripture, for the love that he had unto her, Gen. 29.20. David therefore might speak it not rhetorically only, but really, according to present sense and judgment, through excess of joy. And it shows withal the gentleness, humility, and ingenuity of his disposition, prone to make the most of God’s favors, and to judge of his severest chastisements with moderation: contrary to the course of professed Atheists, and Atheistical men, who carefully observe and set out with advantage whatsoever can with any color be objected against all providence, (whence is that wicked and malignant judgment of Tacitus in a place, that the gods regard not the piety, or integrity of men, to reward it; but take good notice of their wickedness, to punish it) but pass by so many obvious arguments, and evidences of it.

If we might understand David of inward spiritual comforts, such as God by his holy presence does afford oftentimes, (for always he does not) to his people in their greatest troubles and extremities, (of which see Esa. 57.15,16, &c. For thus saith the High and lofty one, &c.) there would be less difficulty in the words, because it is not likely that David, so godly a man as he was in his life and conversation, and so dear unto God, (though not without experience of some spiritual desertions, (as to present sense) as when he made Psal. 51. Have mercy upon me, O Lord, &c. where he so earnestly prays for his restitution:) yet not likely, I say, that he was in his lifetime either long, or often out of sense and fruition of God’s love: which he could not but prize above all worldly comforts and prosperities. But however, if this was not his chiefest aim, and most immediate sense, yet certainly in delivering this general sentence, he could not but have a respect, not only to those spiritual joys and comforts of a pious soul, even in this world, which we have spoken of: but also to those future, and eternal, whereof he speaks Psal. 17.15. As for me, I will behold thy face, &c. and Psal. 49.17. But God will redeem my soul; &c. To which also the Apostle does refer us for comfort in affliction, in words that have much resemblance to these of David’s, and may help well to give light unto them. For our light affliction, says he, which is but for a moment, (so David here, but a moment:) worketh for us a far more exceeding and eternal weight of glory. To which purpose, to confirm this sense of the words, the words of our Savior, of which we have already spoken, are very pertinent. For that joy, which he promised there unto his disciples, which should make them (so great and so powerful it would be) to forget all former sorrows, though it began after his resurrection, yet it was not to be fulfilled here, but in heaven: and even that joy which they enjoyed here, what was it, a great part of it, but an anticipation, through faith and hope, of that heavenly? as St. Peter teaches at large, Blessed be the God and Father, &c. Wherein ye greatly rejoice, though now for a season if need be, ye are in heaviness through manifold temptations. 1 Pet. 1.3,4,5,6.

{weeping may endure for a night, but joy cometh in the morning} Joy is ascribed to the morning, as adversity to the night; because the morning is, as it were, the reviving time after the death of sleep: and because it brings the light again (the emblem of joy) after darkness. So the poet; Spes igitur superest, &c. Huc utinam nitidi Solis praenuncius ortus Afferat, admisso Lucifer albus equo. It may be also, because the morning is the chief time of prayer; as Psal. 5.3. My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up. So also Psal. 46.5. & 143.8.

{for a night} Heb. in the evening.

{joy} Heb. singing.

V. 6. {And in my prosperity, I said} I put too much confidence in my quiet estate.

V. 7. {thou hast made my mountain to stand strong} I thought you had established me in Zion most surely.

{made my mountain to stand strong} Heb. settled strength for my mountain.

{hide thy face} Psal. 104.29.

{and I was troubled} After that you had withdrawn your help, I felt misery.

V. 9. {What profit is there in my blood} What honor will come to you, O God, if I die a violent death?

{shall the dust praise thee} Psal. 6.5. & 88.11. & 115.17. Esay 38.18,19. See upon Psal. 6.5. For in death.

{shall it declare thy truth} The truth of your promises, if they fail me.

V. 12. {my glory} That is my tongue, or, my soul. See notes on Psal. 16.9.

PSALM XXXI

Verse 1. {In thee, O Lord, do I put my trust} Psal. 22.5. & 71.1. Esay 49.23.

{deliver me in thy righteousness} For then God declares himself just, when he preserves his, according as he has promised. See the Apostle too: For God is not unrighteous to forget your work: That is, his promise made to such as should work, &c. For otherwise, when we have done our best, we are taught to say that we are but unprofitable servants: Luk. 17.20. For by grace ye are saved, &c. Not of works, lest any man should boast. Ephes. 2.8,9. But this righteousness of God must not be confined to this present world: 2 Thessal. 1.5,6,7,8. Which is a manifest token of the righteous judgment of God, &c. We might also, take righteousness here, for mercy: as the word is often used in Scripture: both in the Old, and New Testament. In different respects, the same act may be an act of mercy, and of justice. If we confess our sins, he is faithful and just to forgive us our sins. To forgive, is an act of mercy: but to forgive, as it has relation to God’s promise, and Christ’s satisfaction, an act of justice.

V. 2. {be thou my strong rock} Though David made use of rocks in distress, yet he trusted not in them, but in God, Psal. 18.2,31.

{my strong rock} Heb. to me for a rock of strength.

{defence} Heb. defence.

V. 4. {that they have laid privily for me} Preserve me from the crafty counsels, and subtle practices of mine enemies.

V. 5. {Into thine hand I commit my spirit} God is the Creator both of body, and soul, or spirit: yet in a more particular manner of the soul, or spirit: Then shall the dust (or body) return to the earth, as it was: and the spirit unto God, that gave it. Eccles. 12.7. therefore styled, the father of spirits: Hebr. 12.9. We may therefore commit and commend our bodies unto God, who takes care of them too: but our souls, or spirits, especially: They are God’s chiefest care, and should be ours upon all occasions: Wherefore let them that suffer, commit the keeping of their souls, as a faithful Creator. 1 Pet. 4.9. but especially then, when at the point of death, ready to give up our ghost: according to Christ’s example: Luke 23.46.

V. 6. {but I trust in the Lord} Not in lying vanities, that is, idols, Jon. 2.3.

V. 7. {thou hast known my soul in adversities} Taken notice of it, and care for it, Psal. 1.6. as a true friend. These words may have relation to sundry deliverances afforded by God unto David, from which David might infer by the issue, that God did think of him, when he was in trouble, because he delivered him; and so by remembering what he had found before, might have better ground to hope well now; and thankful acknowledgment of it, might be some motive to God, to hasten to his present deliverance: Or, relation to these inward comforts, by which God did uphold him in his miseries: or may be an expression of David’s confidence in God (an argument of greatest faith and generosity; answerable to that of Job: though he slay me, yet will I trust in him, Job 13.15.) in his greatest extremities, when God (as to present sense and sight:) might seem utterly to have forgotten, and forsaken him, as when he said: But I am poor and needy: yet the Lord thinketh upon me: Psal. 40.17. See also upon Psal. 70.5. make haste unto me.

V. 8. {thou hast set my feet in a large room} Largeness signifies comfort, and freedom from difficulties, as straitness does sorrow and trouble, Psal. 4.1. & 18.19. and 119.33.

V. 9. {Mine eye is consumed with grief} Psal. 6.7. Meaning, that his sorrow and torment had continued a great while.

V. 10. {my bones are consumed} Psal. 32.3. & 102.3.

V. 11. {I was a reproach among all mine enemies} as if I had been smitten of God with some great judgment, Esay 53.4. 1 Cor. 4.9,13. Psal. 41.8.

{especially among my} Heb. most of all to my.

{especially among my neighbours} John 19.13. Psal. 38.11. & 88.8,18. Mine enemies had drawn all men to their parts against me, even my chief friends.

{a fear to mine acquaintance} They were afraid to show me any token of friendship.

{fled from me} Psal. 38.11. Matth. 26.56.

V. 12. {as a dead man out of mind} Psal. 88.4,5. Heb. out of heart: For things we love not are quickly forgotten.

{like a broken vessel} Like an earthen vessel broken, that cannot be mended, and is not regarded.

{a broken vessel} Heb. a vessel that perisheth, or, perishing; that is, very apt to be broken, both by its constitution, being very brittle; and for the little account, that men make ordinarily of such ware. A proverbial speech: Vas testaceum: For a thing of little worth, and easily destroyed. The precious sons of Zion comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the Potter. Lament. 4.2. I doubt therefore whether Vas perditum, as divers: or, a broken vessel, as we have it here, be so right to the sense of the original words; which rather import, a vessel easy to be broken. St. Paul (to whom some refer, for illustration:) his σκεύη κατηρτισμένα εἰς ἀπώλειαν, or, vessels fitted to destruction, is upon another consideration: to wit, of the different use: some, to honor; others, to dishonor: but, of the same lump of clay, both: and the same Potter’s: whereas, potters vessels, or, earthen vessels, here in general, from the matter, (brittle earth) is proverbial, for base, and contemptible.

V. 13. {fear was on every side} Jer. 6.25. & 20.4.

V. 14. {But I trusted in thee} Job 13.15,16.

{Thou art my God} I had this testimony of conscience, that you would defend mine innocence.

V. 15. {My times are in thy hand} Whatsoever changes come, you govern them by your providence: and no trouble can befall me before your appointed time, Joh. 6.30.

V. 16. {Make thy face to shine upon thy servant} Psal. 4.6. Num. 6.25.

V. 17. {Let me not be ashamed} Psal. 25.3.

{let them be silent in the grave} Or, let them be cut off for the grave. Let death destroy them, that they may hurt no more.

V. 18. {grievous things} Heb. a hard thing.

V. 19. {O how great is thy goodness} Esay 64.4. 1 Cor. 2.9.

{which thou hast laid up for them that fear thee} As men lay up treasures safe, so does God lay up good things for his children, though they do not always enjoy them here, 2 Tim. 4.8. Some interpret this laying up, as implying, that those good things are not always to be seen, and discerned by vulgar worldly men, who often by the troubles and crosses they see good and righteous men to undergo in this world, deem them to be out of God’s favor; wretched and miserable altogether, but laid up though, to be dispensed and revealed in due time: 1 Cor. 2.9. Eye hath not seen, nor ear heard, &c. This was the case of the elder son, in the Parable: Lu. 15.25,26. &c. who never offended his Father, and had reason to expect a greater share in his favor: yet himself thought otherwise, and was much troubled, when he saw how much his younger Brother (in outward show:) was made of. The Father’s answer then, tends to this, that his reward is laid up: he may be sure of it, may he but have patience: with which answer, he was satisfied. See more upon the next words.

{before the sons of men} That their innocence may appear by your miraculous deliverance of them. Some think that David’s words, here, of what God hath laid up, &c. by adding of these, before the children of men, are so far restrained to this life, that without violence they cannot be extended to eternal rewards. But I think that addition needed not be so far stretched: it is enough if it be granted, as the literal meaning of the words, (according to the condition of those times, and measure of light:) is of things temporal and visible. But his principal aim, (as I take it) was to set out the fullness and certainty of the reward, which godly men might expect at the hands of God: to which end, this clause, or addition, before the sons of men, is very proper and emphatical. No slight, imaginary, momentary business: but such as all men shall take good notice of, not therefore, against the principal aim; to expound the words of eternal blessedness, which alone can satisfy, and these very words, (though I press it not:) before the sons of men, may be expounded of that other world too: according to our Savior’s expression: Luke 13.28. When ye shall see Abraham, &c. See also upon the former words.

V. 20. {shalt hide them} Psal. 27.5.

{in the secret of thy presence} A place where they shall have comfort, and be safe from their foes. An allusion to Kings’ closets, which are sacred and inviolable in men’s account, Psal. 91.1. & 27.5.

V. 21. {shewed me his marvellous kindness} Psal. 17.7.

{in a strong City} Meaning, there was no city so strong to preserve him, as the defense of God’s favor.

{strong city} Or, fenced city.

V. 22. {For I said in my haste, I am cut off from before thine eyes} 1 Sam. 23.26. we read, And David made haste to get away for fear of Saul. The word in the Original, for made haste, is נחפז: the very word (there, a verb; here, a noun substantive,) that we have here: בחפזי in trepidatione, (vel festinatione) mea; in my haste. So that it is very probable, as by divers is observed, that David his words here have reference unto that time and occasion. But the word at large, in praecipitatione mea: for, in the haste and suddenness of my thoughts, occasioned by the greatness of my present danger, (as it was with him at that time, and at other times, more than once) I do not conceive that David’s purpose in these words, was so much to confess his sin, for which (as some would have it:) he deserved, by reason of his diffidence, or want of faith, utterly to be rejected by God, and forsaken: as to exaggerate or amplify the goodness of God towards him, who when he was in such extremity of danger, as in the eyes of man he could expect nothing but utter ruin; and in the greatest confusion of his soul; looked upon his distress, heard his cries, and beyond all probability, delivered him. What, though God had passed his promise unto him, which he knew, as to God, or on God’s part, could not fail: yet since most promises of God, in this kind, are conditional, (see 1 Sam. 2.30. Wherefore the Lord God of Israel saith, I said indeed, &c. and Ezek. 33.13. When I shall say to the righteous, that he shall surely live, &c.) why might not he in his humility mistrust sometimes, that he had made himself unworthy and uncapable? So 2 Sam. 15.25,26. the same David, when persecuted by his son Absalom, and forsaken by most of his people; Carry back the Ark of God into the City, said he; If I shall find favour in the Lord, he will bring me again, and shew me both it and his habitation. But if he thus say; I have no delight in thee: Behold, here am I, let him do to me, as seemeth good unto him. I do not read that David offended God with this humility; neither do I believe that he did. And perchance it was more seasonable, and more pleasing to God, than secure confidence would have been. And yet it does not follow, but that he had good hopes, even whiles he thus expressed his diffidence. Neither would the same Apostle, I think, have exhorted us to work out our salvation with fear and trembling, Phil. 2.12. and yet to hold fast our confidence unto the end, Heb. 3.6. & 14. if fear and confidence (in some degree) had been altogether inconsistent. But without any such deliberate consideration, take the words (if he uttered any such: for, I said, here, may as well, according to the Hebrew idiom, be expounded of his bare thoughts) as suddenly, and not without some passion, uttered by David in his extremity; yet even so, and in such a case, they may be excusable words. See before, upon Psal. 22.1. My God, my God, why hast thou forsaken me? I do not know that St. Paul intended the acknowledgment of any great sin, when he said of himself, 2 Cor. 1.8,9. that he despaired even of life, and had the sentence of death in himself: though St. Paul otherwise at that very time might have ground enough to believe, yea and to be sure too, that God had a further use of him, and therefore though his danger in appearance were never so great, yet that he should escape it. See also Psal. 77.7, &c.

{I am cut off from before thine eyes} Esay 38.11,12. Lam. 3.54.

V. 23. {love the Lord, all ye his saints} Psal. 34.9.

V. 24. {Be of good courage} Psal. 27.14. Be constant in your vocation, and God will confirm you with heavenly strength.

PSALM XXXII

TITLE

{A Psalm of David, Maschil} Or; a Psalm of David giving instruction.

{Maschil} Heb. instructor, Vers. 8. To give instruction out of his own experience, concerning remission of sins, and a godly life, verse 1,8,9. This is the common interpretation. But because this is a common title to many other Psalms, where this interpretation (the doctrine of this Psalm being of extraordinary consequence, and very needful to all that aspire to true happiness,) will not fit so well as it does here; it is therefore the opinion of others, which may be as probable, though not so commonly received, that this word Maschil, is the name of some peculiar harmony, to which this Psalm was fitted; or of some musical instrument.

Verse 1. {Blessed is he whose transgression is forgiven, &c.} These two first verses are cited by the Apostle, Rom. 4.7,8. and it is upon a special occasion, to confirm a doctrine of great consequence, by him delivered, to wit, that a man is not justified by works, but by faith. Even as David also, says he, describeth the blessedness of the man, unto whom God imputeth righteousness without works; saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is that man to whom the Lord will not impute sin. But might it not have been replied, that David as he does here describe the blessedness of man, unto whom God imputes righteousness without works; so elsewhere the same David describes the blessedness of the man, that walketh not in the counsel of the ungodly, Psal. 1.1. &c. and, That is undefiled in the way; who walks in the Law of the Lord, Psal. 119.1. where also this Blessed, as here in the words alleged by St. Paul, is twice repeated to the same purpose, Blessed are they that keep his testimonies, &c. and what is all this, but to describe the blessedness, according to St. Paul’s inference, of him that works? It will be said, perchance, that David’s purpose was to describe, as in those words alleged by St. Paul, Evangelical, so in these, Legal blessedness: herein differing, because the one grounded upon faith; and the other, upon works. But this though we allow of it, in due place; yet that David by those words intended the description of different blessednesses, we cannot allow. Our reason is, because this difference of words may be observed in St. Paul also, whose aim certainly was not to establish divers, sometimes Legal, and sometimes Evangelical, but one, and the same blessedness. What can be more plain, than what is at large, and with much vigor of expression, delivered by him upon this subject, Rom. 2.6,7, &c. That, God will render to every man according to his deeds: To them who by patient continuance in well doing, seek for glory, and honor, and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, &c. as follows there, vers. 9. and 10. Store of other places there is, to the same purpose, which I forbear, because obvious enough. Hence we conclude, that it was not St. Paul’s purpose absolutely to deny, that blessedness came by good works also, which both David and himself elsewhere so clearly teach: but his aim here being to show the formal cause of blessedness; from this blessedness; or, to speak more properly, from this consideration of blessedness, he excludes works; faith and works being in this case opposite, which otherwise, in point of blessedness absolutely considered, are inseparable. And because as David describes blessedness by righteousness, and holiness of life; so also, by mere imputation of righteousness; upon which might plausibly be grounded this distinction of the formal, or efficient; and the instrumental cause of blessedness: he makes use of that passage which was to his present purpose, leaving it to his reader, by comparing of differing places, to distinguish, as we have done, and so to reconcile both (both David, and himself) unto themselves. We might also distinguish of works, which may be considered either as our own, that is, issuing from the power of our free wills, such as is left us since Adam’s fall; to which certainly no blessedness does belong: or, as the works of grace, and the effects of our spiritual regeneration: which properly be God’s works, because wrought in us, so far as good, by his Spirit; rather than ours: and in this sense the Apostle might well say, and that too, well according to David’s mind, that blessedness comes by faith, without works: as he there speaks. To this purpose he explains himself, Eph. 2.8,9,10. For by grace are ye saved through faith, &c. in which words he both excludes works; and yet says, that we are created unto good works, in Christ Jesus. Some Learned men are of opinion, that this Psalm was made of purpose, to be used as a formula of a general confession of sins, on the solemn day of Expiation, appointed Levit. 16. a day of great and public humiliation, as we read there. That it might fit well, upon such a day, and perchance was used afterwards, I will easily grant: but can hardly believe, by the tenor of the Psalm itself, that at first it was made for a public occasion. And the Jews tell us of other forms of prayer, which were used on that day. Some of them may be seen in Fagius.

V. 2. {in whose spirit there is no guile} Who has dealt sincerely with God in the confession of his sins, Prov. 28.13.

{no guile} John 1.47.

V. 3. {When I kept silence, my bones waxed old} While I hid my sin, I roared through pangs of conscience, verse 5. Psalm 22.1.

V. 4. {drought} Heb. droughts.

V. 5. {I said, I will confess my transgressions unto the Lord} Prov. 28.13. Esay 65.24. 1 Joh. 1.9. These words seem to import a very speedy deliverance, or quick return from God, upon David’s humiliation, and sincere repentance: I acknowledged my sin: I said, I will confess, &c. as if he meant to say, that he no sooner had made his confession to God, and humbled himself, &c. but he found the benefit of his humiliation: ἅμ’ ἔπος, ἅμ’ ἔργον, (simul dictum, simul & factum:) as the Grecians were wont to say. And so indeed it does often happen unto others too: God sometimes is pleased to hear, and to grant, as soon as we have faith and zeal to call. So sometimes: but it is not so always: neither must we expect it. See upon Psal. 38.18. For I will declare my iniquity.

V. 6. {For this shall every one that is godly, pray unto thee} Because you have pardoned my sins, upon my acknowledgment.

{pray unto thee in a time when thou mayest be found} Some render it, tempore supplicationis; and expound it, de solemnibus & precandi horis, of solemn standing prayers, both in the Morning and Evening. Whereof, see more in Bucer, and others. So of Cornelius in the Acts, it is noted particularly, that at the ninth hour of the day, that is, at the hour of public Evening service, (see Act. 3.1.) an Angel of God appeared unto him: And so of divers others we shall find it, that at those solemn times especially, God has been pleased to dispense his favors unto many. But however we expound it, or apply it, yet certain it is that in the original, the word is more general לעת מצא, tempore inveniendi; that is, in a time of finding, Or, when thou mayst be found, as we have it here.

{surely in the floods of great waters} By waters, great tribulations and calamities are often set out in the Scripture. So Psal. 69.2. I am come into deep waters, where the floods overflow me. And again, vers. 14,15. Let not the water-flood overflow me, &c. and Psal. 42.7. Deep calleth after d. The meaning, according to most expositors should be, that in time of greatest danger; and most threatening destruction, whether public or private, no evil shall reach them, that fly unto God by devout prayer for succor. See Psal. 91.2,3,4. &c. But the Hebrew word רק here translated, surely, is properly adversativa, as they call it, particula, importing some exclusion, or exception, extenuation, or limitation of, or from what has been said before. And so here it is rendered πλὴν, by the Septuagint; and accordingly, the words are expounded by some (which in very deed is a probable exposition) to this purpose; That there is a time, (expressed here by floods of great waters) when God will not be found; in opposition to that which went before, (in the same verse) in a time when thou mayst be found. The same words afford this sense, as naturally, as that which is more commonly followed: all the difference, is, in the different application of the relatives, they; that is, the floods, according to the ordinary exposition, but every one that prays, according to this: shall not come nigh unto him: to the godly that prays, that is, as commonly expounded: or, to him; that is, to God; as others, whom we now take into our consideration. Neither is the exposition, as we have already said, less plausible or warrantable, than the translation is. For that there is a time when God will not hear, though men cry, we are often told in the Scripture. See 1 Sam. 8.18. Isa. 59.2. and 55.6. Jer. 11.14. not to mention other places. And if the word godly be pressed; though that need not: for the sense will be perfect enough, if no more be made of the words than thus: That as David in his distress, whether temporal or spiritual, betook himself to prayer, and was heard; so may every godly man in the like case, encouraged by David’s example and experience, hope to speed; but provided, they come in due time: for in the floods of great waters, when haply extremity of distress, (or whatever else it be) may drive the most slack and obdurate, even against their wills, to that duty; then will praying be to no purpose; God (at such a time, and upon such an occasion merely) will not be found. They that embrace this interpretation, by floods of great waters, (a proverbial speech, as all agree) think the day of judgment, whether general or particular; and more particularly, the hour of death, or the last and worst days of our lives, (of which Ecclesiastes, Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them, Eccl. 12.1.) to be meant: or any such article of our lives, when a concurrence of several crosses and calamities (incidental to any) shall make us most uncapable of serious and hearty repentance. But however, granting that the word godly, must here also be supplied and understood; there may be a time found for them also; I mean a time, when God (in this sense, at least, in point of deliverance from temporal affliction) will not, even by the godly, be found. Of which see upon Psal. 11.3. If the foundations be destroyed, what shall the righteous do?

{they shall not come nigh unto him} The waters of great dangers shall not hurt him, Isai. 43.2.

V. 7. {Thou art my hiding place} Psal. 9.9. & 119.114.

V. 8. {I will instruct thee} David promises to make others partakers of his knowledge, and that he will diligently look, and take care to direct them in the way of salvation. See v. 1. Psal. 51.13.

{I will guide thee with mine eye} Heb. I will counsel thee, mine eye shall be upon thee.

V. 9. {Be ye not as the horse or as the mule} The one noted for his lasciviousness, and stubbornness, the other, for his stupor and dullness: or in general, be not as Brutes. The horse and mule, known beasts among men, and of common use; and therefore, say interpreters, rather named than any other. But here is an objection; the Jews were forbidden by the Law, to couple together creatures of different kind, Levit. 19.19. Thou shalt not let thy cattle gender with a divers kind. How then came mules (of themselves, and among themselves, as naturalists and experience teach, sterile;) to be known, or used among them? For that they were used, appears, 1 Kings 2.33. where we read of David’s own mule. It is answered, out of Aristotle, and Pliny, that there was a kind of mules in Syria, near Palestine, and sometimes including Palestine also,) which contrary to the nature of ordinary mules were fertile. But this is doubted by some, who think it was but in show; or that if any such thing happened, it happened rather as a prodigy, than by course of nature. But if the Jewish Gloss upon the Law, be true, and warrantable, and will agree with nature, it might be answered otherwise too: For they teach, that beasts that are bred of divers kinds, if their dams be of one kind, it is lawful to let them gender together. As a mule, say they, whose dam is an ass, it is lawful to let him gender with a she mule, if her dam be an ass. So that though the first invention, or contrivance of this kind of creatures (if I may so speak; for it is conceived they never were created:) noted in the Scripture, Gen. 36.24. were unlawful; yet the propagation of them (if any such be) in this kind, would be lawful.

{lest they come near unto thee} To kick, or to bite, that is. But the words, as is acknowledged, might as well be translated, Whose mouth except it be held with bit and bridle, they will not come nigh unto thee, That is, you shall not have the ruling of them, they will not be subject unto you. Some think בל קרב אליך is put here for בל קרב עליך (as indeed על and אל are often put one for another:) and because קרב, a noun substantive, is taken for pugna, praelium; they would have the verb also to bear that signification, and translate it, lest they fight, or resist. But the sense will be all one still, and therefore we shall leave it free to the reader, to follow what translation he likes best.

V. 10. {Many sorrows shall be to the wicked} Yea, and to the righteous too, Psal. 34.19. but of divers effects, and to different ends: See more there.

V. 11. {Be glad in the Lord} Psal. 64.10. Because God does compass his with mercy, vers. 10.

PSALM XXXIII

Verse 1. {Praise is comely} The word notes a fair and comely grace, for which a thing is to be liked and desired, Psal. 93.5. & 147.1.

{for the upright} Praise sounds not well in the mouth of an hypocrite, Psal. 50.16. Or, there is nothing that better becomes a godly man, than to set forth the praises of God, the Creator of all things, preserver, life, and vigor: to seek all occasions of it, at home, and abroad; for particular, and for public mercies: temporal, and spiritual.

V. 4. {the word of the Lord is right} Psal. 19.7,8.

V. 5. {The earth is full of the goodness of the Lord} Psal. 119.64. He is bountiful to good men and bad, Matth. 5.45. 1 Tim. 4.10. yea, to the beasts, Psal. 36.6. and therefore all things in the world are called upon, to praise the Lord for his goodness, or mercy: as the word is there translated; (Psal. 136.1,2,3. &c. throughout the whole Psalm) being the very same (חסד) as is here: here also translated, misericordia, or, mercy, by some.

{goodness} or, mercy.

V. 6. {By the word of the Lord were the heavens made} Gen. 1.6,7. The Psalmist in divers hymns of this argument, wherein he does endeavor to set forth the praise of God, he falls upon the consideration of nature, and of the creature, as the most generally convincing argument against Atheists, who by reason of such confusions as appear often in worldly matters, and affairs, between man and man, denying God’s providence in the administration of the world: yea some, that he had created the world: some, the very being of a God. But though Providence may be obscure sometimes, by such events in the world, as may seem contrary to human reason, yea and to principles of faith, if men be not well grounded and experienced in the ways of God; yet still we have the light of heaven and earth; and in them the variety of so many objects both to delight and amaze our eyes, that we need no other evidence, if not extreme dull and stupid, to secure us, what disorders soever we see among men upon earth, that there is a God in heaven, by whose infinite power, wisdom, and goodness, all these things were so made and constituted, both for the instruction, and necessary use of man. Upon this foundation, we may afterwards more easily (the weaker sort of men I speak of) and by degrees admit other points of our belief, which are liable, (to weak judgments) to more objections. See Rom. 1.20. For the invisible things, &c. and Acts 14.17. Nevertheless, he left not himself without witness, &c. See also Psal. 74.16. The day is thine, &c.

V. 7. {He gathereth the waters of the sea together} He lays up the waters in deep places, that they may not drown the earth, Gen. 1.9. Job 26.10. & 38.8,16. Prov. 8.28,29. See before upon Psal. 24.2. upon the Seas.

{he layeth up the depth in storehouses} Or, he layeth them up in the store-houses of the deep.

V. 8. {Let all the earth fear the Lord} Great reason, which even common sense will prompt, that all people and nations should not only praise, and glorify; but also fear, and worship him, whose eternal power, wisdom, Majesty, and goodness does so clearly appear by his works, both in themselves considered, and with reference to mankind. Hear now this O foolish people, &c. Fear ye not me, saith the Lord, &c. Jerem. 5.21,22.

V. 9. {he spake, and it was done} Psal. 148.5,6. See upon Psal. 68.28. Thy God hath commanded, &c.

V. 10. {The Lord bringeth the counsel of the heathen to nought} Esay 19.3. No counsel can prevail against God, but he defeats it, and it shall have an evil success.

{bringeth, &c.} Heb. maketh frustrate.

V. 11. {The counsel of the Lord standeth for ever} Prov. 19.21. Esay 46.10. Shall take effect, whatsoever men plot to the contrary, Esay 14.24,27. See Acts 5.38,39. for if this counsel be of men, &c. But if it be of God, &c. where also they are termed θεομάχοι, God’s rebels, or open enemies, who endeavor by human policy, or power, to frustrate his known counsel. But to know what is God’s counsel, God’s revealed word must be our direction; in all such cases, at least, and causes, that can be determined by it. In some extraordinary cases, that have no known rule, nor reducible to such, we may ascribe somewhat to human wisdom, and to external proofs, and evidences; so still care be taken, that nothing be admitted against God’s revealed will. In this case, they that pretend to new lights, and new directions (contrary to what is revealed in the word:) by private inspirations, are no better than professed Atheists, that openly set themselves against God, and his sacred word.

{to all generations} Heb. to generation and generation.

V. 12. {Blessed is the Nation whose God is the Lord} Psal. 65.4. & 144.15. He shows that all our felicity stands in this, That God is our God by covenant, Gen. 17.5. Exod. 19.5.

V. 13. {The Lord looketh from heaven} And 2 Chron. 16.9. For the eyes of the Lord run to and fro throughout the whole earth, &c. From this and other like places may their error be reproved, who as though God himself took no notice of the actions of men, of particular men at least, would have Angels, or some such inferior powers to discharge that office, and to be as it were God’s informers in worldly businesses. Ancient heathens, both philosophers, and others (Plautus at large, in one of his Prologues:) have written much to that purpose: And this also, or much to this purpose, to have been the opinion of the ancients long before Christ, both Jews and others, Mercerus upon Job 33.23. If there be a messenger with him, &c. would have us to believe: nay that it is the doctrine of the Scripture itself. I would do him no wrong: neither to him, nor any other, by mistaking or mis-relating: but not to him especially, to whose great labors upon the Scriptures, to make them more plain and intelligible unto us, we are so much beholding. His words are: Solet Deus Angelorum ministerio ad hum. rem uti, qui hominum preces & negotia ad se referant & perferant. That God does use frequently the ministry of Angels, to carry his messages unto men, and for executioners of his will, in general, is sure enough by Scripture evidence: but that he uses generally, (as his words seem to import) the ministry of Angels to convey unto himself their prayers, and to make report of their actions, I think is not agreeable to the Scriptures. Somewhat perchance may be drawn from some one place or two, to show that it is done sometimes: but that it is God’s ordinary practice (if we may so speak) and settled course to do so, is contrary, as I conceive, to the tenor of the Scriptures: and particularly, very contrary to David’s opinion, as may appear by so many passages of these his Psalms. But I will not insist longer upon it here. It may much abate of our zeal to God by immediate addresses, (wherein a godly man’s comfort does mainly consist:) and dispose us to superstition, in seeking to Saints and Angels, if we be not fully persuaded, that God does immediately both hear and see. See also upon Psal. 38.9. Lord all my desire, &c.

V. 15. {He fashioneth their hearts alike} He that made all their hearts, knows all their wicked enterprises, Psal. 94.9,10,11. See more there.

V. 16. {There is no King saved by the multitude of an host} The intention of the Psalmist is not to deny, but that the issues of wars prove often according to secondary means and causes: which common experience does approve, and upon which, human providence grounding, seems rather to be allowed, than reproved by our Savior, Luke 14.31. Or what King going to make war, &c. We know that David himself, when occasion was, made preparations for war, as other Kings are wont in the like case; and made use of secondary means, according to the rules of human prudence: which if he had not; (without a special warrant and commission from God, to that purpose; whereof we have divers examples in Scripture:) his confidence would have proved rather a tempting of God, than a godly confidence. All he intends is but this, that no secondary means; no multitude of men, or horses, and the like, can do anything, where God has otherwise determined it: and therefore that though means be used, and had, as good as may be; yet is God, that must be trusted and thought upon for the issue: and in case means cannot be had, such as our present case may seem to require; and there be a necessity of fighting; then we should, (but without presumption) trust to God, and the goodness of our cause; to God, I say, who can save with few, as well as with many: as well without, (if he please) as with means. It is the manner of the Scriptures, to utter many things absolutely, for the greater emphasis; which must be understood comparatively, or conditionally; as for example, For I desired mercy, and not sacrifice, that is more than sacrifice; as in the next words is expressed, and the knowledge of God, more than burnt offerings, Hos. 6.6. If any man come unto me, and hateth not his Father and Mother, &c. Luk. 14.26. that is: He that loveth Father or Mother more than me, &c. Matth. 10.37. See also upon Psal. 38.4. mine iniquities, &c.

V. 17. {An horse is a vain thing for safety} Prov. 21.31.

V. 18. {the eye of the Lord is upon them that fear him} Job 36.7. Psal. 34.15. 1 Pet. 3.12. God shows that toward his of his mercy, which man by no means is able to compass.

{them that fear him} Psal. 147.11.

V. 19. {keep them alive in famine} Job 5.20. Psal. 37.19. See there upon verse 25. I have been young, &c.

V. 20. {Our soul waiteth for the Lord} Psal. 62.1,5. & 130.6. Thus he speaks in the name of the whole Church, which depends only upon God’s providence.

PSALM XXXIV

TITLE

{Abimelech} Or, Achish, 1 Sam. 21.11. His name was Achish; but it seems Abimelech was a common name to those kings, as Pharaoh was to the kings of Egypt.

This is one of the Alphabetical Psalms, of which see upon Psalm 25, the first of that kind.

Verse 1. {At all times} See, 2 Thess. 1.3. and 2.13, πάντοτε, always; or, at all times, and so of prayer: Pray without ceasing: 1 Thess. 5.17. not that we should do nothing, but pray: but always; or, at all times, when it should be done: when the performance of it is seasonable; and the omission, or intermission of it, an effect of our want of zeal, or thankfulness.

V. 2. {the humble shall hear thereof} They that are beaten down with the experience of their own evils. Or, the meek: as the same word (ענוים) may as strictly be translated: intending thereby, the faithful. Meekness how inseparable from true piety, see, Luke 18.2. &c. Jesus called a little child, &c. and, Jam. 13,14. &c. to the end, Where is a wise man, and endued with knowledge among you, &c. They are called, poor in spirit: Matth. 5.3. Blessed are the poor in spirit, for theirs is the kingdom of God, and those there, called Meek, (verse 5. Blessed are the meek, for they shall inherit the earth:) are meant, the gentle, and peaceable (in their ordinary conversation: not violent, or contentious: such as are described v. 12,13,14. of this Psalm: What man is he, &c. Such, (though they be not very religious otherwise; but much more, if religious:) have a particular promise of earthly blessings.

{be glad} That God has preserved me for the kingdom.

V. 4. {and delivered me from all my fears} Which I conceived, for the dangers wherein I was among the Philistines, Heb. 5.7.

V. 5. {They looked} Or, They shall look, and shall be enlightened, and their faces shall not be ashamed: So most, and it is very usual, in the Hebrew, as all know, to put Preterits for Futures.

{They looked unto him} God: They shall dare to lift up their eyes unto God, being now revived and encouraged by his gracious dealing with me, Psal. 40.12. innumerable evils have compassed me—I am not able to look up. Or, they shall look unto him, that is, David himself, speaking of himself in the third person: as elsewhere, sometimes. Aspicient eum. They shall see him; how God has dealt with him. So Psal. 107.42. The righteous shall see it, and rejoice. See on the next verse, Isa. 60.5.

{were lightened} The proper signification of the word (נהרו) is; They shall flow together. So Isa. 2.2. and 60.5. They shall see, and flow together, &c. And because they that flow together, use to make haste, some render, festinabunt, accelerabunt: but what need? The sense here followed, were lightened, is taken from the Chaldaic use of the word. The sense is good, so too: but we need it not here, since the more proper will do us well, and is embraced by most.

V. 6. {This poor man cried} These are the words of the humble raising themselves up by the consideration of God’s favor showed to David.

V. 7. {The angel of the Lord encampeth round about them that fear him} It is well observed here by some, that it is an idiom of the Hebrew tongue (though the like may be observed in other tongues too, sometimes:) to put singulars for plurals: as tree, for trees: Psal. 105.33. brake the trees (Heb. tree:) of their coast. So, frogs; caterpillar, locust, Psal. 78.45,46. for frogs, &c. and Psal. 8.8. the fowl of the air, and the fish of the Sea. Here therefore, because encamping in ordinary construction, does presuppose a multitude; it is very likely that by Angel, an host of Angels is intended. We have it in the plural, Psal. 99.11. For he shall give his Angels charge over thee, &c. Though God’s power be sufficient to govern us, yet, for man’s infirmity, he appoints his Angels to watch over us, as soldiers encamped about us, Psal. 91.11. Heb. 1.14.

V. 8. {O taste} Make trial of his bounty, by seeking to him for relief,

{O taste and see that the Lord is good} 1 Pet. 2.3.

{blessed is the man that trusteth in him} Psal. 2.12.

V. 9. {O fear the Lord} Worship him according to his will, with reverence and awful dread, Heb. 12.28.

{O fear the Lord ye his Saints} Psal. 31.23.

{there is no want to them that fear him} So Christ: Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you. Math. 6.33. For Godliness is profitable unto all things, &c. 1 Tim. 4.8. All which how to be understood. See upon Ps. 37.1. Fret not thyself.

V. 10. {The young Lions do lack} The Godly that trust to God, even the poor and needy, may promise themselves more content (which is accounted great riches:) in their estate, whatever it be, than great men, that trust in their wealth. For not by bread only, &c. Deut. 8.3. & Math. 4.4. And, The sleep of a labouring man, &c. Eccles. 5.12.

V. 11. {Come ye children} Which acknowledge me for a spiritual father and teacher, Prov. 2.8. & 10.15.

{I will teach you the fear of the Lord} Their whole duty to God, v. 9. Eccl. 12.13.

V. 12. {What man is he that desireth life} 1 Pet. 3.10. Seeing all men naturally desire life and felicity, but of the right means, to true solid happiness, is the question. It is that, that has exercised wise men and philosophers in all ages. But they could never agree in their opinions; some maintaining one thing, and some another. It is the word of God alone that can resolve the question. See more upon Psal. 1. upon the inscription of it, Psalm first.

{see} Or, enjoy, Jer. 17.8.

V. 14. {Depart from evil} Psal. 37.27. Isai. 1.16,17.

{and pursue it} Take as much pains to do well, as hunters do to catch the prey, Heb. 12.14.

V. 15. {The eyes of the Lord are upon the righteous} Job 36.7. Psal. 33.18. 1 Pet. 3.12.

V. 16. {The face of the Lord is against them that do evil} His open anger, Levit. 17.10. Jer. 44.11.

{to cut off the remembrance of them from the earth} God’s anger not only destroys the wicked, but also abolishes their name forever, Psal. 37.35,36. Prov. 10.7.

V. 17. {The righteous cry, and the Lord heareth} Spoken of, v. 15. And if the sixteenth verse had a parenthesis about it, it might be read, they cry: or, the broken-hearted cry, vers. 18. for so the antecedent is taken out of the verse following, Psal. 87.1,2.

{and the Lord heareth} See upon Psal. 38.18. For I will declare. and Psal. 41.1. The Lord will deliver him.

V. 18. {unto them that are of a broken heart} Psal. 51.17. Isai. 57.15. Heb. to the broken of heart.

{that are of a broken heart} When they seem to be swallowed up with afflictions, then God is at hand to deliver them.

{such as be of a contrite spirit} Heb. contrite of spirit.

V. 19. {Many are the afflictions of the righteous} And of the wicked too, Psal. 32.10. The difference is; God sends them to the righteous, and them he takes more special care of, as either cures, or preservatives from spiritual evils, which would occasion far greater mischief. For such is the nature of man; so frail, so fickle and mutable, even in the best, that without this continual discipline, or exercising, by outward crosses, and sometimes inward temptations and trials, it is apt to degenerate, and to do worse. See Heb. 12.6,7,8, &c. And it makes also to the purpose, that ancient Grecians called intemperate, incontinent men, ἀκόλαστοι; as if a man should say, undisciplined, or unchastised men, as the word is expounded by Aristotle in his Ethics. David himself found it so, and ingenuously does acknowledge it, Psal. 119.67. Before I was afflicted, &c. and vers. 71. It is good for me that I have been afflicted, &c. Therefore Saint James would have us to rejoice when we fall into many temptations, or trials, Jam. 1.2. which nevertheless we ought, (as taught by Christ) to pray against, because as we must not confide in our own strength, so neither presume (which were to tempt God) upon the help of God. Pride and security are the worst of evils. So that the joy required and enjoined, must be rather when it is past and over, than in the time of suffering, Heb. 12.11. though, even then, not without some spiritual joy and comfort, Isai. 57.15. As for the wicked, or ungodly, it is otherwise; because they have no such opinion of God, nor are acquainted with the mysteries of his divine dispensations, their afflictions prove right afflictions, and either make them, through impatience, to murmur and repine: or if through a kind of natural stoutness and fortitude, they bear them patiently, they are apt to grow proud thereupon, and self-conceited: a worse disease than the afflictions themselves. But however they be borne, either more or less patiently, (for we know of some heathens, that have boasted, and made show of joy in their misery:) without reference to the end, eternal happiness in another world, and the good use that is to be made of them to that end; it is not the conceit of man, that can change the nature of the thing.

V. 20. {He keepeth all his bones} And, as Christ says, all the hairs of his head, Luk. 12.6,7.

{bones} Joh. 19.36.

V. 21. {Evil shall slay the wicked} Evil of punishment shall destroy wicked men, though not good men, vers. 20. or they shall perish for their sins, Psal. 94.23. & 145.20.

{shall be desolate} Or, shall be guilty.

V. 22. {the Lord redeemeth the soul of his servants} When they seem to be overcome with great dangers, then God delivers them.

{and none of them that trust in him, shall be desolate} Or, shall be guilty; as verse before, in the margin. Elsewhere it is, and more commonly so; shall not be ashamed: as Psal. 25.2. and Esay 49.23. Sometimes, to be ashamed and confounded, are put together, as Psal. 35.26. and 40.14. I note this variety, because Esay 28.16. where we have it, He that believeth, shall not make haste: Some would have יבוש (shall be ashamed) as Esay 49.23. to be the true reading, and not יחוש, as there translated. Which seems the more plausible, because of the affinity of the Original words, being both, as equal in number of letters; so, almost, of one sound. But by comparing several places, as we have done, it appears, that the same sense, or sentence, (as to the main substance) is sometimes set out in the Scripture with some variety; and that bare affinity of words, is no sufficient ground, to make us suspect a place. For though it may be said of Esay 49.23. and 28.17. that there is great affinity in the Original words; yet the same cannot be said of this, and other like places, where there is no such affinity of words, though no less variation of sense.

PSALM XXXV

Verse 1. {Plead my cause} Psal. 43.1. & 119.154. Lam. 3.58. He desires God to undertake his cause, against them that did persecute him, and to plead it with the sword, as 1 Sam. 25.38,39.

V. 2. {Take hold of shield} Albeit God can with his breath destroy all our enemies, yet the Holy Ghost attributes to him these outward weapons, to assure us of his present power.

V. 3. {say unto my soul} Assure me that you will deliver me out of these troubles.

V. 4. {Let them be confounded and put to shame that seek after my soul} From this verse, divers Imprecations follow; and there be divers Psalms of the same argument, where David not content with ordinary terms, as, let them be confounded, &c. which with a little help of a charitable construction might pass: but with exquisite forms and successes, (the like whereof are to be found in profane writings also) does devote his enemies to the utmost of misery that his phrase could reach. Of all these in general, somewhat shall now be said; once here for all. Whether private revenge were forbidden by the law or not, divers have been the conceits and apprehensions of men about it. But first of all, to clear the terms that we are to use: by private revenge we do not understand a legal prosecution of one’s right, against unjust usurpation, or oppression; which indeed seems, even this also, to be forbidden to Christians: but seems only, as by Learned expositors is sufficiently cleared: by private revenge, we understand an alienation of mind, or bearing of malice, watching any opportunity to do mischief by way of requital; upon supposition, whether true or imaginary, of an injury done to us. That private revenge in this sense, and such a malicious vindicative mind, was forbidden by the law, though, of old, otherwise interpreted by the Jews, has already been said and showed, upon Psalm 26.6. so will I compass thine altar. Which may be further confirmed by that of Job, where he professes his innocence from sins of an high nature, as idolatry, &c. If I rejoiced, says he, at the destruction of him that hated me, or lift up my soul when evil found him, Job 31.29. See upon Psal. 41.10. that I may requite them. Not to speak of Prov. 22.22. and other places there to that purpose, because written, or at least collected, since David. Neither is the law of God, contrary to the law of Nature herein, if rightly considered. The way that some ancient philosophers have gone, to prove that revenge was against Nature, is by showing that it is against the common good; which they hold every man, as he is a rational sociable man, is naturally bound to prefer before his own. But this is of an higher contemplation. In a more plain way, among Christians, at least, as I conceive, the same may be done. For granting that every man, by nature, is to love himself best, and to prefer his own good, before any others: (wherein religion and reason agree well enough, if in the word love there be no mistake; that is, that we take not love of the body, and of this present world, for love of the soul, and of eternity,) and that absolutely, or generally; it is lawful, as it has always been held a dictate of nature, Vim vi repellere; and by consequence, to requite evil for evil, lest by bearing one injury, we expose ourselves to a second: yet this must be granted also, and it necessarily follows upon that first principle, That E duobus malis minimum: of two evils nature does prompt to make choice of the least. Upon this very principle of nature the Epicureans (as may be seen in Dio. Laertius, and others) who pretended nature in all things, taught that we should forbear many pleasures, to which nature does lead, not as pleasures, but as the cause of greater evils. Hereupon it will follow, that as many as believe, that there is a reward of good to them that keep the Commandments of God, either in this, or after this life, of far more valuable consideration, than the pleasure, or profit of revenge can be; as also a reward of evil to them that do not, much more to be feared, than any evil, or inconvenience that can come to us, by neglect of revenge, and forgiving of injuries: it will, I say, upon these grounds of nature necessarily follow, that such as love their own good, by nature; and as rational creatures (which is the proper nature of man, by which he differs from brutes; reason) know, that they are not only to provide for the present, but for the future also, and accordingly to make their choice, as they see cause: that such, I say, upon grounds of reason and nature, must and will rather neglect and pass by injuries done to them, by men, than to incur the wrath of God, who has (in the New Testament, we are sure) so strictly forbidden and inhibited all private revenge, and bearing of malice, upon no less penalty, than the loss of eternal life. But how then comes David, a man of God, nay, according to God’s own heart, 1 Sam. 13.14. and of his own temper and disposition, as may be gathered by divers circumstances, meek and mild; so freely to indulge to passion (a man would think) even to dreadful curses and imprecations? It is commonly said, that what he utters in this kind, was uttered by him rather as a Prophet, and God’s Minister, than as a party, and out of any private passion. Again, that David had not a respect to himself so much, if at all, as to the glory of God: the punishment of the wicked much conducing to the promoting of religion, and repressing of wickedness and vice among men. That David uttered many of these imprecations as a Prophet, immediately moved by God, without any respect to himself, but with a respect to God, and his glory, I verily believe it. Certainly, many of those imprecations, with some alteration of the tenses, (which in the Hebrew tongue is ordinary enough) for the Optative, or Imperative, being put in the Future; of imprecations would become mere prophecies. And so we find some of them expressed, as Psal. 21.8,9. Thine hand shall find out, &c. Thou shalt make them a fiery oven, &c. But whether all, without any mixture of any human passion, or any respect to himself at all, (as is commonly affirmed) I cannot so easily be persuaded. This I observe, that David, in most of those imprecations, pitches upon one kind of men, of all men in the world, both to God and men, most hateful: rather Devils, indeed, than men; for whom whether it be lawful, or no, to pray, I almost make a question: not that I think their sin to be the sin against the Holy Ghost; but of all sins, the most inhuman, and against common nature, and which by God himself (as shall appear) uses to be resented and punished in a peculiar manner. It is the sin of uncompassionateness, or irrelenting cruelty, when men taking the advantage of others’ misery, pursue vengeance to the utmost, and still the lower their enemy is, and the more uncapable to resist, the more their rage and malice increases against him. This is much: but there is a degree beyond this, when a man does this to another, not out of any revenge, or provoked by any wrong or injury, either real, or imaginary: but of pure cruelty, and pleasure that he takes in doing mischief, and to see others in misery. And yet beyond this too, there is a degree, when a man does this, not to his enemy; nor to them, who have done him no wrong; but to his quondam friend, yea and benefactor. But let us hear David himself, how he describes them. In the 99. Psalm, after dreadful imprecations, as any be in the whole Book, Because, says he, that he remembered not to show mercy, but persecuted the poor and needy man; that he might even slay the broken in heart. So Psal. 69.23. Let their eyes be darkened, &c. 24. Pour out thine indignation upon them, &c. Let their habitation be desolate, &c. For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded; verse 26. See also upon Psal. 55.19. because they have no changes. And is it not so here in this Psalm we are now upon? ver. 12. &c. They rewarded me evil for good, to the spoiling of my soul. But as for me, &c. But in mine adversity they rejoiced, and gathered themselves together, &c. A man would wonder, that the nature of man should be capable of such savageness: Though if poets may be credited, they are but the basest of wild beasts neither, that are of that nature. Corpora magnanimo satis est prostrasse leoni, &c. At lupus, & turpes instant morientibus ursi: Et quaecunque minor nobilitate fera est. And again, Nec mala te reddunt mitem, placidumque jacentis Nostra quibus possunt illachrimare ferae? But the experience of all ages is above all reasoning. But let us see what God himself does think of such, and what account, He whose judgment must be our rule and warrant, would have us to make of them. I will pass by divers passages of the Prophets where dreadful judgments are denounced against several nations for this one thing, (though not in that only sinful, it is likely) because they insulted without mercy, at the fall and ruin of their enemies. There be divers in that kind. I will ground my observation upon wise Solomon his words and observation to this purpose, which well deserves to be considered of. He gives counsel how a wise man should carry himself, when his enemy is brought low, if not quite lost, by the hand of God. Rejoice not, says he, when thine enemy falleth, and let not thine heart be glad when he stumbleth: Lest the Lord see it, and it displease him, and he turn away his wrath from him, Prov. 24.17,18. In which words, the opposite term, in te, (from him, upon thee) must of necessity be supplied, as it is well supplied by some translators in the very Text, (as Junius for one) and by some Rabbins, in their annotations upon the place. It must be so, except a man can think, that Solomon’s intention was, to give counsel, how to prevent, lest by our means the wrath of God against our enemies should be allayed: which to think, were as absurd, as it is uncharitable. See also upon Prov. 25.21,22. If thine enemy be hungry, &c. where we shall show how much some are mistaken in the sense of those words. Now if Solomon were in the right, and mistook not in his judgment of God’s nature, let any body judge what a sin this must be in the eyes of God, this insulting, this rejoicing, at the calamity of the distressed and afflicted, which alone can make an innocent of a sinner, and sinner of an innocent; by making him an object of compassion, who before was an object of wrath; and him an object of wrath, who before, but for this unmerciful insulting, was of favor? I know not whence they had it, but this I know, that ancient wise heathens had the very same apprehensions of God’s nature, in this particular, as wise Solomon here expresses; and that they speak of it in the very same terms almost, as Solomon does. Since therefore, both by the testimony of Solomon, and by the common apprehension of men, none are more subject to the curse of God, none more detestable to him, than such kind of men; there is little offense to be taken at these curses of David against such; and the more likely it is, (besides what we are bound to believe of it, upon another consideration) that the glory of God was his aim, in cursing those, that he knew to God, of all men, the most accursed: and in the punishment of whom, God he knew would be most glorified. But that he uttered these curses without any passion at all, (taking passion in the better sense, as an effect of nature, from which no natural man is altogether exempt) is more than I think myself bound to believe. Ancient Greek philosophers tell us of a certain πάθος, which they call Ἡρωικὸν πάθος: the proper passion of Heroes, or Heroic men. It is, as they describe it, an illimited or unbounded liberty of language, in point of reproof and reprehension, not tied to certain limits either of time, or of place. And this they make the privilege of Heroic men, because of their transcendent virtue above other men. Certainly, had David as a mere man, (not inspired I mean) used these imprecations, yet we were bound to believe, that a man of such extraordinary parts, and otherwise so meek and so charitable, had good reason for what he did; though we have no warrant at all, either from reason, or Scripture, to imitate him therein, or to take the same liberty. How these imprecations should be read and understood by godly people in their daily devotions, see upon Psal. 143.3. For the enemy hath persecuted my soul, &c.

{that seek after my soul} Let them that seek my life miss their mark, and so be ashamed.

V. 5. {Let them be as chaff before the wind} Job 21.18. Psal. 1.4. Isa. 29.5. Hos. 13.3. Smite them with the Spirit of giddiness, that their enterprises may be foolish, and they receive just reward.

V. 6. {dark and slippery} Heb. darkness and slipperiness; that is, very slippery.

V. 7. {without cause} Showing, that we may not call God to be a revenger, but only for his glory, and when our cause is just, Psal. 7.4. & 96.4.

{their net} A metaphor from fowlers and hunters, who use nets and pits to get the prey, Psal. 9.15.

V. 8. {at unawares} Heb. which he knoweth not of. When he promises to himself peace, 1 Thess. 5.3.

{into that very destruction let him fall} Which he prepared against the children of God, and me in particular. It is likely this he was Saul.

V. 10. {All my bones shall say} He attributes his deliverance only to God, praising him therefore both in soul and body.

V. 11. {False witnesses} Heb. witnesses of wrong.

{False witnesses did rise up} They did bear false witness against me, and sought to entrap me with questions, and that in things concerning my life, 1 King. 21.13. Mar. 26.59.

{they laid to my charge} Heb. they asked me.

V. 12. {spoiling} Heb. depriving.

V. 13. {humbled} Or, afflicted.

{my prayer returned into mine own bosom} I prayed heartily for them; and though they got no good by it, yet I did, Mat. 10.13. Luke 10.6.

V. 14. {behaved myself} Heb. walked.

{as though he had been my friend or brother} Heb. as a friend, as a brother to me.

V. 15. {But in mine adversity they rejoiced} When they saw me ready to slip, and as one that halted for infirmity, Psal. 38.16.

{adversity} Heb. halting.

{they did tear me, and ceased not} With their railing words, Psal. 57.4. & 120.3,4.

V. 16. {With hypocritical mockers in feasts} In the Hebrew, word for word, Cum hypocriticis (or, impiis) subsannatoribus panis subcineritii. מעוג indeed, is properly a kind of bread, baked under ashes: in the Vulgar Latin, Panis subcineritius: and by the LXX. rendered, ἐγκρυφίας; as if you said, hidden bread. More generally it is taken for any kind of cake; and thence, for dainties: and because dainties use to be provided in feasts, here rendered, feasts: which is somewhat far, as to the word; but to the sense, not amiss. Yet all, or most, agree, that idle jesters and scoffers, (whether of the better, or baser sort of people, for of them too, there be too many that are not ashamed of their base practice:) such as are most conversant in feasts, to make mirth, &c. are intended. Yet there be, that would have מעוג to signify, idle, or merry talk, also. But still, to one purpose; whether so, or so; so that we may be the more indifferent. There is an allusion in the words also, which makes them the more pleasantly (whence also we may probably conjecture that they were used proverbially:) to run in the Original, מעוג לעג but in the translation, not observable.

{gnashed upon me with their teeth} Psal. 37.12.

V. 17. {how long wilt thou look on} Hab. 1.13.

{my darling} Heb. my only one, Psal. 22.20.

V. 18. {I will give thee thanks in the great congregation} Psal. 40.9,10. & 111.1. & 22.25.

{much} Heb. strong.

V. 19. {wrongfully} Heb. falsely.

{neither let them wink with the eye} In token of contempt and mocking, Prov. 6.13. & 10.10.

V. 20. {deceitful matters} Heb. words of deceits; that is, most deceitful.

V. 21. {opened their mouth} Job 16.10. Esay 57.4.

{Aha, aha, &c.} Psal. 40.15. & 70.3.

{our eye hath seen it} They rejoiced as though they had their desire in David’s destruction, Psal. 54.7. & 59.10.

V. 22. {keep not silence} Sit not still, but prepare yourself to right me.

V. 23. {awake to my judgment} As if God’s connivance had given this liberty to his foes to wrong him.

V. 24. {according to thy righteousness} It belongs to God’s justice to give to the oppressors affliction and torment, and to the oppressed, aid and relief. See upon Psal. 31.1. Deliver me in thy righteousness.

V. 25. {Ah} Heb. Ah, ah, our soul.

{Ah, so we would have it} We have our desire, he is destroyed.

{We have swallowed him up} As a wild beast devours his prey: we have altogether swallowed him.

V. 26. {Let them be ashamed and brought to confusion together} Psal. 40.15.

{brought to confusion together} That is, at once, were they never so many or mighty.

{let them be clothed with shame} Covered all over with it, so that nothing may appear at any time, but their shame, Psal. 109.29. & 132.18. Job 8.22.

V. 27. {Let them shout for joy} Give them cause to rejoice for my deliverance.

{my righteous cause} Heb. my righteousness. That at least favor my right, if they be not able to help me.

{which hath pleasure in the prosperity of his servant} Of me: and will delight in their prosperity, if they serve him faithfully. And never afflict them, but in kindness, and for their good: I know O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me. Let I pray thee, thy merciful kindness, &c. Psal. 119.75,76. which is the children of God their great privilege, that God will chastise them, if it be requisite, Heb. 12.5,6. it being much better for them (and to be accounted truest prosperity:) to suffer here, be it more, or less; that they may be saved eternally. For our light affliction which is but for a moment, &c. 2 Cor. 4.17.

PSALM XXXVI

TITLE

{the servant of the Lord} In governing the kingdom under God, and according to his Will, Psal. 18. tit.

Verse 1. {The transgression of the wicked saith within my heart} The order of the words in the Original Hebrew, is somewhat perplexed, and intricate; which makes interpreters to vary much in their translations, though they agree well enough about the main sense. There be that expound it thus; Transgression, (or custom of sinning, or, inbred corruption:) says to the wicked; that is, prompts and persuades him, (within my heart; that is, in my conscience it is so: I verily believe it;) to put away all fear of God from before his eyes. Certain it is, that a loose licentious life, breeds in a man, though better persuaded before, sooner or later, atheistical opinions; nothing more: as a religious life disposes and prepares a man, as much as anything, to embrace the truth of God. But the more received exposition is, (whether, as here we read it, The transgression of the wicked, saith, &c. or, as some, Transgression saith of the wicked, &c.) That as the tree may be known by the fruit, so an atheist, by his life and conversation. Within my heart, says David; that is, as before, I verily believe it. Or, perchance he opposes the secret thoughts and suggestions of his heart, to open and confident asseveration. For many things we may believe, upon good grounds, and probabilities; which yet to speak openly and publicly, were both indiscreet, and uncharitable. There is no question, but according to the phrase and doctrine of the Scriptures, all men that live irreligiously, may be called and accounted infidels and atheists: but a legal formal atheist is another thing. Many things should be considered and known, before we take upon us, openly and peremptorily, to charge any man of atheism.

{no fear of God before his eyes} Rom. 3.18.

V. 2. {For he flattereth himself} Or, Yet he flattereth himself. Or, For it flattereth him in.

{he flattereth himself in his own eyes} But he himself knows that he does but dissemble with God, as flatterers do with men, and soothes up himself therein, Heb. 3.13.

{until his iniquity be found to be hateful} Heb. to find his iniquity to hate.

V. 3. {he hath left off to be wise} Ceasing from good, he thinks of nothing but doing evil.

{to be wise, and to do good} Or, to be wise to do good, Jer. 4.22.

V. 4. {He deviseth mischief} By describing at large the nature of wicked men, he admonishes the godly to beware of those vices.

{mischief} Or, vanity.

{upon his bed} He employs his time of rest and freedom from business, to devise wicked acts to execute next day.

{bed} Mic. 2.1,2.

{he abhorreth not evil} Omits no evil, but embraces all occasions of sinning.

{not good} Or, very evil, 1 Sam. 2.24. Prov. 24.23.

V. 5. {Thy mercy, O Lord, is in the heavens} Having spoken of the wickedness, both in matter of life and opinion, of men; he falls into a consideration of the goodness and mercy of God; who notwithstanding such daily provocations of the profane, perjured, sacrilegious, and the like, suffers them nevertheless to live, and enjoy the blessings of this world; Making his Sun to rise upon the unjust, as well as upon the just, &c. as we read in the Gospel. But from God’s goodness and mercy, in general, in the 5,6, & 7 verses, he proceeds to his more particular goodness and mercy to themwards, whom he has enlightened with his word, and called to be members of his Church. See before, upon Psal. 24. The earth is the Lord’s, &c.

V. 6. {Thy righteousness is like the great mountains} For eminency and stableness.

{the great mountains} Heb. the mountains of God, Job 1.16.

{thy judgments are a great deep} Into which the wicked, that die without repentance, sink irrecoverably; and in the consideration of the causes whereof the wisdom of the wisest of men is oftentimes posed and confounded. See more upon Psal. 77.19. thy footsteps are not known.

{thou preservest man and beast} Gen. 8.1.

V. 7. {excellent} precious.

{under the shadow of thy wings} Flee to you for succor, as chickens under the hen’s wings in danger, Psal. 17.8.

V. 8. {They shall be abundantly satisfied with the fatness of thy house} Only God’s children have enough of all things, both concerning this life, and the life to come, Psal. 17.15. 1 Tim. 4.8. Phil. 11,12,18.

{abundantly satisfied} Heb. watered.

{satisfied with the fatness of thy house} Psal. 65.4.

{of the river of thy pleasures} Prepared for your family.

V. 10. {continue} Heb. draw out at length.

{unto them that know thee} He shows who are God’s children; to wit, they that know him, and lead their lives uprightly.

V. 11. {Let not the foot of pride come against me} Let not the proud advance himself against me, neither the power of the wicked drive me away.

V. 12. {There are the workers of iniquity fallen} Wicked men have fallen while they sought to destroy good men, and so, I hope, shall these.

{There are the workers of iniquity fallen: they are cast down, and shall not be able to rise} Or, There have the workers of iniquity fallen: they have been cast down, and have not been able to rise.